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In the Name of God بسم الله

Jaafar al-Shibli

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  1. Like
    Jaafar al-Shibli got a reaction from The Straight Path in A Vital Question For My Sunni Brothers/sisters   
    The narration is Weak (Da'eef) due to Muhammad b. Sinān.
     
     
     
     
     
    This narration is also  Weak (Da'eef). In addition to other deficiencies, the main narrator is Majhool (unknown). These two narrations have been graded by Āṣif al-Muḥsinī [ha], in his work: Mashra`ah Bihār al-Anwār:
     
    Grading: Weak (not reliable). -->Mashra`ah Bihār al-Anwār, Vol. 1, pg. 436.
    Grading: Weak (not reliable). -->Mashra`ah Bihār al-Anwār, Vol. 1, pg. 462.
     
    In addition, both these narrations are not interpreted in a literal sense by the scholars who mentioned them. Nor do we endorse any attribute that limits Allāh. 
     
    (salam)
    No brother. Kāmil al-Ziyārat is not considered authentic in terms of every chain present. The author yes, had made the claim that what he mentions is considered reliable. However, scholars have taken his word, only in authenticating his Shuyūkh (teachers). This includes al-Khūī [r.a] and other prominent scholars. 
  2. Like
    Jaafar al-Shibli got a reaction from rotten_coconut in Muhammed Bin Sinan?   
    Muhammad b. Sinan is ḍa‘īf (weak). He has been accused a number of times, and weakened by numerous scholars (e..g, l-Ṭūsī, and al-Najāshī). This is what al- Khū’ī concludes:
     
     
    متعارض فيه التوثيق والتضعيف فلا دليل على وثاقته
     
    "There is disagreements (contradictory opinions/narrations) in [his] Tawthīq (approval) and Taḍ'īf (weakening), thus, there is no evidence for his Wathāqah (approval of trustworthiness)".
     
    Sources:
    al-Jawāhirī, al-Mufīd min mu‘jam rijāl al-ḥadīth, pg. 535, Person. 10938. al- Khū’ī, Mu‘jam rijāl al-ḥadīth, vol. 17, person. 10938.  
    Wa`aslam
  3. Like
    Jaafar al-Shibli got a reaction from Nataly in Banned Members   
    Feisal_90 banned. For blasphemy towards Allāh. You said you are an atheist and joined the forum to inquire about what you cannot understand. Perhaps you can learn a thing or two about standard good mannerism, and incorporate such in your 'decent human principles'.
  4. Like
    Jaafar al-Shibli got a reaction from em in Before Giving Your Opinion Or Answer [In Islam]   
    (wasalam)
     
    (bismillah)
     
    I have written a short type of article, explaining the Forbbidance of issuing Fatāwā (Islamic Verdicts) from opinion, and answering Without Knowledge. Since, as it seems, a number of members of this forum have been interpreting and deriving from their sheer opinion, concerning Islamic topics. In addition, people reply to topics, in which they have no knowledge of, and they either copy and past, or just give an answer based on what they "Feel" is most suitable. Such characteristic, are heavily against, what Ahlul-Bayt (عليهم السلام) have taught. Pleas click the link below:
     
     
    The Forbiddance of Issuing Fatāwā (Islamic Verdicts) From Opinion, and Answering Without Knowledge
  5. Like
    Jaafar al-Shibli got a reaction from ShiaLuma in Banned Members   
    Banned:
    Thicksheikh, Banned. Any form of blasphemy towards Islam or the Prophet SA, whether it be implicit or explicit will not be tolerated. Read the rules and policy before posting in the forums. 
    http://www.shiachat.com/forum/guidelines/
  6. Like
    Jaafar al-Shibli got a reaction from ShiaLuma in Banned Members   
    Feisal_90 banned. For blasphemy towards Allāh. You said you are an atheist and joined the forum to inquire about what you cannot understand. Perhaps you can learn a thing or two about standard good mannerism, and incorporate such in your 'decent human principles'.
  7. Like
    Jaafar al-Shibli got a reaction from certainclarity in The Importance Of Salah   
    اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
     
    [1] Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.[29:45].
     
    إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا  [*]  إِذَا مَسَّهُ الشَّرُّ جَزُوعًا  [*] وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا [*] إِلَّا الْمُصَلِّينَ [*]  الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ
     
    [1.1] Surely man was created most fretful [*] When evil touches him, impatient,[*] Except those devoted to Salat (prayers),[*] Those who remain constant in their Salat (prayers). [70:19-23].
     
     
    وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ , إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
     
    [1.2] And I have chosen you, so listen to what is revealed [to you], Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.[20:13-14].
     
     
    لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
     
     
     
    [2]. There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.[2:256].
     
     
    إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
     
    [2.1] We showed him the Way: whether he be grateful or ungrateful (rests on his will).[76:3].   Wa `alsalam.
  8. Like
    Jaafar al-Shibli got a reaction from Convertible in The Rights Of The Women On Her Husband [In Islam]   
    (bismillah)
     
     
    So I decided to write some Ṣaḥīḥ (Authentic) ḥadīths from the Ahlul Bayt (عليهم السلام) on the rights of the women on her husband, and how she is to be treated. I sincerely hope that those who read this topic will reflect upon themselves and try to apply these ḥadīths to their worldly matters, and perhaps give the brothers and sisters an insight on what Allāh (عز و جل) expects from the married husband. without any further ado, here are the beautiful ḥadīths from our beloved Ahlul Bayt (عليهم السلام), and all gratitude is for Allāh the highest and exalted:
     
     
     حميد بن زياد ، عن الحسن بن محمد بن سماعة ، عن غير واحد ، عن أبان ، عن أبي مريم ، عن أبي جعفر عليه‌السلام قال قال رسول الله صلى‌ الله‌ عليه‌ وآله أيضرب أحدكم المرأة ثم يظل معانقها.
     
     
    1-Hamīd b. Ziyād, from al-Hassan b. Muḥammad b. Samā'h, from more than one, from Abān, from Abī maryam, from Abī ‘Abd Allāh (عليه السلام) said: "The Messenger of Allāh (صلى‌ الله‌ عليه‌ وآله) said: ' Does one of you hit the women and then continue to embrace (hug) her!? ' "
     
     
    Source:
    al-Kulaynī, al-Kāfī, vol. 5, pg. 509, Chapter: Ikrām al-Zawjah, N. 1. Grading:
    al-Majlisī said this ḥadīth is Kal-Mawathaq (like the reliable).
    --> Mir’āt al-`Uqūl, vol. 20, pg. 322. al-Bahbūdī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Ṣaḥīḥ al-Kāfī, vol. 3, pg. 72. `Āṣif al-Muḥsinī said the ḥadīth is Mu`tabar (reliable).
    -->  Mu‘jam al-aḥādīth al-mu‘tabarah, vol.8, pg. 71. Hādī al-Najafī said the ḥadīth has a Mu`tabar al-Isnād (reliable Chain of narrators).
    --> Mawsū`ah Aḥādīth Ahl al-Bayt , vol. 10, pg. 200, ḥadīth #12684.  
     
    ـ أبو علي الأشعري ، عن محمد بن عبد الجبار ، عن صفوان بن يحيى ، عن إسحاق بن عمار قال قلت لأبي عبد الله عليه‌السلام ما حق المرأة على زوجها الذي إذا فعله كان محسنا؟ قال يشبعها ويكسوها وإن جهلت غفر لها وقال أبو عبد الله عليه‌السلام كانت امرأة عند أبي عليه‌السلام تؤذيه فيغفر لها.
     
     
    2-Abū Alī al-`Ash‘arī, from Muḥammad b. ‘Abd al-Jabbār, from Safwān b. Yaḥya, from Isḥāq b. Ammār said: "I said to Abī ‘Abd Allāh (عليه السلام), what is the right of the women on her husband whom if he acted upon it he would be munificent?". So he [a.s] said: "Satisfy her stomach, and provide her dressing, and if she acted out of unawareness, he would forgive her (Asking Allāh to forgive her)  ". And  then Abī ‘Abd Allāh [a.s] said: "My father [a.s] had women who used to hurt him, so he would forgive her (Asking Allāh to forgive her).".
     
     
    Source:
    al-Kulaynī, al-Kāfī, vol. 5, pg. 510, Chapter: Haqul-Mar`ah 'ala al-Zawj Grading:
    al-Majlisī said this ḥadīth is Mawathaq (reliable).
    --> Mir’āt al-`Uqūl, vol. 20, pg. 323-324. al-Bahbūdī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Ṣaḥīḥ al-Kāfī, vol. 3, pg. 72. `Āṣif al-Muḥsinī said the ḥadīth is Mu`tabar (reliable).
    -->  Mu‘jam al-aḥādīth al-mu‘tabarah, vol.8, pg. 71. Hādī al-Najafī said the ḥadīth has a Ṣaḥīḥ al-Isnād (Authentic Chain of narrators).
    --> Mawsū`ah Aḥādīth Ahl al-Bayt , vol. 10, pg. 201, ḥadīth # 12687.  
     
     
    ـ محمد بن يحيى ، عن أحمد بن محمد ، عن ابن محبوب ، عن العلاء ، عن محمد بن مسلم ، عن أبي عبد الله عليه‌السلام قال قال رسول الله صلى‌ الله‌عليه‌ وآله أوصاني جبرئيل عليه‌السلام بالمرأة حتى ظننت أنه لا ينبغي طلاقها إلا من فاحشة مبينة.
     
     
    3-Muḥammad b. Yaḥya, from Aḥmad b. Muḥammad, from Ibn Mahūb, from al-'Alā`, from Muḥammad b. Muslem, from  Abī ‘Abd Allāh (عليه السلام) said: The Messenger of Allāh (صلى‌ الله‌ عليه‌ وآله): " (Angle) Jebra'il [a.s] advised me about the women until I thought that you cannot divorce her, only from a manifested atrocity".
     
     
    Source:
    al-Kulaynī, al-Kāfī, vol. 5, pg. 510, Chapter: Haqul-Mar`ah 'ala al-Zawj, N. 6.  
    Grading:
    al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Mir’āt al-`Uqūl, vol. 20, pg. 326. al-Bahbūdī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Ṣaḥīḥ al-Kāfī, vol. 3, pg. 72. `Āṣif al-Muḥsinī said the ḥadīth is Mu`tabar (Authentic).
    -->  Mu‘jam al-aḥādīth al-mu‘tabarah, vol.8, pg. 72.  
     
    ـ محمد بن يعقوب ، عن محمد بن يحيى العطار ، عن عبد الله بن محمد ، عن عليّ بن الحكم ، عن أبان بن عثمان ، عن عمر بن يزيد ، عن أبي عبد الله ( عليه السلام ) قال : ما أظن رجلا يزداد في الايمان خيرا الا ازداد حبا للنساء .   4-Muḥammad b. Ya'qūb, from Muḥammad b. Yaḥya al-`Aṭṭār, from `Abd Allāh b. Muḥammad, from Alī b. Al-Hakam, from Abān b. Uthmān, from 'Amr b. Yazīd, from Abī ‘Abd Allāh (عليه السلام), he said: "I do not reckon that a man shall increase goodly in faith until he increases in the love of women". Sources:
    Al-Faqeeh, vol. 3, pg. 242, al-Kulaynī, al-Kāfī, vol. 5, pg. 321, N. 3 Grading:
     
    `Āṣif al-Muḥsinī said the ḥadīth is Mu`tabar (Authentic).
    -->  Mu‘jam al-aḥādīth al-mu‘tabarah, vol.8, pg. 38. (In al-Al-Faqeeh). al-Bahbūdī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Ṣaḥīḥ al-Kāfī, vol. 3, pg. 5.  
     
     
    And may Allāh the highest and exalted guide us.
     
    Wa`aslām
  9. Like
    Jaafar al-Shibli got a reaction from Ali-F in Banned Members   
    Feisal_90 banned. For blasphemy towards Allāh. You said you are an atheist and joined the forum to inquire about what you cannot understand. Perhaps you can learn a thing or two about standard good mannerism, and incorporate such in your 'decent human principles'.
  10. Like
    Jaafar al-Shibli got a reaction from starlight in Banned Members   
    Feisal_90 banned. For blasphemy towards Allāh. You said you are an atheist and joined the forum to inquire about what you cannot understand. Perhaps you can learn a thing or two about standard good mannerism, and incorporate such in your 'decent human principles'.
  11. Like
    Jaafar al-Shibli got a reaction from Chaotic Muslem in Banned Members   
    Feisal_90 banned. For blasphemy towards Allāh. You said you are an atheist and joined the forum to inquire about what you cannot understand. Perhaps you can learn a thing or two about standard good mannerism, and incorporate such in your 'decent human principles'.
  12. Like
    Jaafar al-Shibli reacted to Haji 2003 in The Study Quran - This will revolutionize the study of the Quran!   
     
    Thanks. Rather than praising or writing off this initiative, I think it's best to wait until there is more informed opinion. All the reviews cited by the OP seem to be from scholars based in western universities and that's not wholly convincing for me. 
  13. Like
    Jaafar al-Shibli reacted to Ibn al-Hussain in The Study Quran - This will revolutionize the study of the Quran!   
    Dr. Shadee Elmasry seems to have been going on a campaign against this work. This is from one of his posts off Facebook: 
    Wassalam
  14. Like
    Jaafar al-Shibli got a reaction from .InshAllah. in Another Mediator/Factor in the Bystander Effect   
     
  15. Like
    Jaafar al-Shibli reacted to Abu'l Khattab in What's a nickname for Nader?   
    Nadoori, Nad, Rijali, Rajooli,  Najashi, Ibn al-Ghadha'iri, al-Kashi, Bahboodi
  16. Like
    Jaafar al-Shibli got a reaction from Bakir in A Humble Request   
    السلام عليكم
    Concerning your second request, denied without question. All members who have received a ban or any form of restriction, was upon grounds of violating forum rules and policy, each violation is explicitly independent, and a penalty is given under distinct conditions, with a warning prior. Should these members return, they must do so with a formal apology, and a proposition will be established for agreement. Any previously banned/ penalized members associated with your account, through IP-Addresses or any form of explicit indication, your account will be permanently banned accordingly.    
  17. Like
    Jaafar al-Shibli got a reaction from Abu Nur in Good Women Are For Good Men?   
    I will order the different interpretations derived within the Shīa realm of Tafsīr; give its contextual evidence (Dalīl); and present its value/weight, in comparison to the rest. The verse 26: Sūrah al-Nūr (سُوۡرَةُ النُّور):
     
    الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ أُوْلَئِكَ مُبَرَّؤُونَ مِمَّا يَقُولُونَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ [international] "Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision". [shakir] "Unclean things are for unclean ones and unclean ones are for unclean things, and the good things are for good ones and the good ones are for good things; these are free from what they say; they shall have forgiveness and an honorable sustenance". [Yusufali] "Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honourable". [Muhammad Sarwar] "Indecent woman (in words and deeds) are for indecent men and indecent men are for indecent woman. Decent women are for decent men and decent men are for decent women. The decent people are innocent of what people allege. They will receive mercy and honorable sustenance".   Notice the variation in the translation? This is because each translator has interpreted the words 'Khabīth' (خبيث: evil, unclean, impure, indecent) and 'Tayib' (طيب: good, clean, pure, decent) in their own understanding of the context those words are rooted in. Alone, these words encompass a variety of meanings. Without providing their different respective definitions, we can simply put forward the interpretations derived from the contexts [e.i., aḥādīth] surrounding the verse. The following possible (Shīa) interpretations:   1. The impure (/evil) men/women (root word:'Khabīth') refers to Mu‘āwīyah, his companions and followers. While pure (/good) men/women refers to Imām ‘Alī (عليه‌ السلام), his companions and followers.  Tafsīr: Nūr al-Thaqalayn, authored by Shaykh `Abd ‘Alī b. Jam‘ah al-‘Arūsī al-Ḥawīzī, D. 1112 Hijrah.
      ​Interpretation: Ḥadīth, self-explanatory
      Dalīl: Ḥadīth in al-Iḥtijāj, authored by al-Tabrasī (D. 620 Hijrah):

    عن الحسن بن علي عليهما السلام حديث طويل يقول فيه - وقد قام من مجلس معاوية وأصحابه بعد ان القمهم الحجر -: الخبيثات للخبيثين والخبيثون للخبيثات هم والله يا معاوية أنت وأصحابك هؤلاء وشيعتك والطيبات للطيبين والطيبون للطيبات أولئك مبرؤن مما يقولون لهم مغفرة ورزق كريم هم علي بن أبي طالب وأصحابه وشيعته Narrated from al-Shu‘bī, and Abī Mukhnif, and Yazīd b. Abī Ḥabīb al-Maṣrī, that they said:....(In a long narration) from Imam al-Ḥasan (عليه‌ السلام), he stood up and left the meeting of Mu‘āwīyah and his companions, after he had silenced them saying: "Evil women, are for evil men, and evil men, are for evil women [24:26], they are by Allah O Mu‘āwīyah you and your companions and followers. And the good women, are for good men, and good men, are for good women, Those [good people] are declared innocent of what the slanderers say, for them is forgiveness and an honorable sustenance [24:26], they are Alī b. Abī  Talib, and his companions and followers..". (Vol. 1, pg. 137-143). 
      Grading: ḍa‘īf (weak), no reliable chain of narrators (see: al-Muḥsinī's Mashra‘at al-Biḥār, vol. 2, pg. 149).  
    2. The second proposed interpretation is that Khabīth/Khabīthīn (bad/impure/indecent) refers to merely bad actions/deeds and sayings that originate from Khabīthīn (bad/evil) of people, while the opposite for 'Tayib'/Tayibīn (good/decent) of people. 
     
    Tafsīr: al-Qummī, a compilation of narrations from`Alī b. Ibrāhīm al-Qummī, (D. 329 Hijrah), and a number of scholars (e.g., Abī al-Jarūd).
      ​Interpretation: Ḥadīth, self-explanatory.
      Dalīl: Ḥadīth in Tafsīr al-Qummī, vol. 2, pg. 100-101:

     وفي رواية ابي الجارود عن ابي جعفر عليه السلام في قوله *الى ان وصل للآية* (الخبيثات للخبيثين والخبيثون للخبيثات والطيبات للطيبين والطيبون للطيبات اولئك مبرء‌ون مما يقولون) يقول الخبيثات من الكلام والعمل للخبيثين من الرجال والنساء يلزمونهم ويصدق عليهم من قال والطيبون من الرجال والنساء من الكلام والعمل للطيبات

    And in a narration from Abī al-Jarūd, from Abī Ja‘far (عليه‌ السلام) in His (Allah's) saying:... *Until he reached the verse*....(Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say [24:26]), he [a.s] said: " al-Khabīthāt (bad things) of words and actions are for the bad/evil of men and women, imposed and true upon them. 
      Grading: ḍa‘īf (weak), no reliable chain of narrators.  3. The third proposed interpretation (most plausible), is that the Khabīth/Khabīthīn (bad/impure/indecent) refers indeed to those individuals that are indecent (including unchastity/deviated actions). while Tayib'/Tayibīn (good) would refer to those chaste, decent, and pure, that is in the context of abstinence and honour. (Acc. to  Makārim al-Shīrazī ) Tafsīr: al-`Amthal fī Kitāb Allāh al-Munzal, authored by Shaykh Nāser Makārim al-Shīrazī (contemporary scholar).
      ​Interpretation: He said: 

    "الخبيثات" و"الخبيثون" تعنيان النساء والرجال الساقطين، وهم عكس (الطيبات) و(الطيبون) الخاصتين بالنساء والرجال المتطهرين.

    "Khabīthāt (bad/impure/indecent women) and al-Khabīthūn mean the women and men that have descended morally (becoming disreputable/ declension), and they are the opposite of Tayibāt and al-Tayibūn that are special to the women and men of purity". 
      Dalīl: He said:وظاهر الآية قصد هذا المعنى بذاته، حيث هناك قرائن تؤكّد هذا المعنى
     "And it appears from the verse, this meaning exactly, such that there are contextual evidences asserting this meaning: 
    أ - جاءت هذه الآيات إثر آيات الإفك - وبعد آية (الزاني لا ينكح إلاّ زانية أو مشركة والزانية لا ينكحها إلاّ زان أو مشرك وحرم ذلك على المؤمنين) وهذا التّفسير ينسجم مع مفهوم تلك الآيات.
    A- The verse came in the trace of the verses of `Ifik (defamation/slander), and after the verse: "The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers."[24:3], and this interpretation accords with what is understood from that verse. 
      إن جملة (اُولئك مبرءون ممّا يقولون) التي تقصد الرجال والنساء الطاهرين من الدنس دليل آخر على صحة هذا التّفسير.
    B- The sentence "Those [good people] are declared innocent of what the slanderers say"[24:26] that means the (good) men and women are pure/chaste/virtuous from impurity, is another indication on the correctness of the interpretation.  
     ج - قرينة المقابلة لجمع المذكر السالم في "الخبيثون" حيث يقصد بها الرجال الخبيثون، فمن ذلك يعلم أن الخبيثات جمع مؤنث حقيقي، وتعني النساء الساقطات. C-The contextual indication in comparison, including the right class in 'al-Khabīthūn', such that it means the Khabīthūn (evil/bad) of men. So, from that one knows that "Khabīthāt (bad/evil women) is classed as female truly, and it means those women whom descended morally.  
     د - إضافة إلى ذلك روي حديث عن الإمامين الباقر والصّادق(ع) "إنّ هذه الآية كآية (الزاني لا ينكح إلاّ زانية أو مشركة) همّ رجال ونساء كانوا على عهد رسول الله مشهورين بالزنا فنهى الله عن أُولئك الرجال والنساء والناس على تلك منزلة..". كما نقرأ في روايات كتاب النكاح، كيف كان أصحاب الإِمام يستفسرون منه أحياناً عن الزواج بالخبيثات فيجيبهم سلباً. وهذا يدل على أن الخبيثة تعني المرأة الساقطة، وليس الكلام السيء ولا العمل المنحط
    D- In addition to that, the narrations narrated from the two Imams, al-Bāqir, and al-Sādiq [a.s]: "This verse, like the verse 'The fornicator shall not marry any but a fornicatress or idolatress'[24:3], the men and women were famous during the time of the Messenger of Allah's rule, for adultery, so Allah forbade those men and women, and the people on that level.."(See: al-Tabarsī, Tafsīr Majm`ah al-Bayān; &  al-Kulaynī, al-Kāfī, vol. 5, pg. 355, N. 3: [Grading: weak]). In addition to what we read in the narration, in the Chapter of Nikah, how the companions of the Imam would sometimes inquire about the marriage of  "Khabīthāt' (indecent women/committed adultery), so he would answer them negative (see: Hurr al-`Āmilī, Wasā`il al-Shīa, vol. 20, Ch. 14, N. 26040, 26041, pg. 441 [grading: authentic]). And this indicates that the Khabīthah means the women whom descended morally, and not the bad of words and actions abjectly.  

     
    السؤال الآخر: هل أن خبث هذه المجموعة من النساء والرجال أو طيبهم يرادبه الشرف والعفّة، أو يتعلّق بانحطاط في الفكر أو العمل أو القول؟ إنَّ المفهوم الأوّل للآية هو الأصوب، لأنّه يطابق ما جاء في الآيات والأحاديث، لكنَّ بعضَ الأحاديث يعطي معنىً واسعاً لكلمتي الخبيث والطيب اللتين وردتا في هذه الآيات، ولا يحصرهما بالإِنحطاط الخلقي وطهارة الشخص. وعلى هذا فلا يبعد أن يكون مفهوم الآية الأُولى خاصاً بذلك المعنى الخاص، إلاّ أنه بملاحظة الملاك والغاية من الحكم يمكن تعميمه وتوسعته. وبتعبير آخر: إن الآية السابقة بيان لميل الصنو إلى صنوه، رغم اختصاصها من حيث الموضوع يبحث العفّة والإنحطاط الخلقي، "تأملوا جيداً". 
    " (continued interpretation) Another question: Does the Khubuth (evil/bad/indecency) of this group of women and men, or the Tayib (good/decent/pure) of them, mean the honour and chastity, or has it got to do with abject of thinking, or action, or words? The former meaning is the most accurate, because it corresponds with what has come in the verses and narrations. However, some narrations give a wide general meaning for the word 'Khabīth' and 'Tayib' that have come from this verse, and do not bound them to the congenital abject and the purity of the person. And upon that, it is not far that the first understood meaning of the verse is special to that meaning specifically. Except that, paying heed with aspiration, from judgement, it is possible to expand and widen [the meaning]. And with another consideration: 'the previous verse, clarifies the inclination of one of the pair (equal/peer) to the other, despite the specialization from the matter, delves into the Chasity and the abject congenital". Contemplate deeply. 
     
    Shaykh Nāser Makārim al-Shīrazī then goes on to talk about the two explicatory situation, whereby it does not follow the above verse. The first, the wives of Prophet Nūḥ (عليهم السلام) and Prophet Lūṭ (عليهم السلام), where they disobeyed their Husbands, as Allah said: " Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."[66:10], and also similarly the opposite to the situation of Fir`oon's wife. The answer would be, is that initially they were not corrupted (wives of Prophet Nūḥ [عليهم السلام] and Prophet Lūṭ [عليهم السلام]), but later deviated, or were corrupted ( Fir`oon's wife) but later attained truth. Similarly to the Prophet's wife Aisha. It was later that she deviated, however the relationship that Prophet Muhammad , Nuh, and Lut, kept with their wives, were based upon the previous relationship, before the change. 
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    Jaafar al-Shibli got a reaction from von Lohengramm in Are You A Rafidi?   
    السلام عليكم
    According to the Shīʿah ḥadīth, this name was given by Allāh (عَزَّ وَ جَلَّ), to the people of Fir’awn, who rejected Fir’awn and entered the religion of Prophet Mūsā [a.s]. The Imām [a.s] deemed this name as blessings, Allāh had given, specifically for those who take from their sayings and do not attribute lies to them. I can quote those narratives for you, but I strongly encourage you to put some effort into your research, to avoid apparent mistakes, such as the above.
    The Imām [a.s] had never accepted them as legitimate Islamic Caliphates. There is more than one account (overwhelmingly), where the Imāms [a.s] themselves describe their position, and the position of those who had turned away from Imam Alī's [a.s] allegiance.
    Tashayyu' by Sunnī terminology does not necessarily indicate Shīʿah twelverism, rather a person showing some aspects of Shīʿah(ism).
     
    Wa `al-salam
  19. Like
    Jaafar al-Shibli got a reaction from Reza in Another Mediator/Factor in the Bystander Effect   
     
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    Jaafar al-Shibli got a reaction from diyaa110 in Another Mediator/Factor in the Bystander Effect   
     
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    Jaafar al-Shibli got a reaction from haideriam in Are You A Rafidi?   
    السلام عليكم
    According to the Shīʿah ḥadīth, this name was given by Allāh (عَزَّ وَ جَلَّ), to the people of Fir’awn, who rejected Fir’awn and entered the religion of Prophet Mūsā [a.s]. The Imām [a.s] deemed this name as blessings, Allāh had given, specifically for those who take from their sayings and do not attribute lies to them. I can quote those narratives for you, but I strongly encourage you to put some effort into your research, to avoid apparent mistakes, such as the above.
    The Imām [a.s] had never accepted them as legitimate Islamic Caliphates. There is more than one account (overwhelmingly), where the Imāms [a.s] themselves describe their position, and the position of those who had turned away from Imam Alī's [a.s] allegiance.
    Tashayyu' by Sunnī terminology does not necessarily indicate Shīʿah twelverism, rather a person showing some aspects of Shīʿah(ism).
     
    Wa `al-salam
  22. Like
    Jaafar al-Shibli got a reaction from ShiaMan14 in Are You A Rafidi?   
    السلام عليكم
    According to the Shīʿah ḥadīth, this name was given by Allāh (عَزَّ وَ جَلَّ), to the people of Fir’awn, who rejected Fir’awn and entered the religion of Prophet Mūsā [a.s]. The Imām [a.s] deemed this name as blessings, Allāh had given, specifically for those who take from their sayings and do not attribute lies to them. I can quote those narratives for you, but I strongly encourage you to put some effort into your research, to avoid apparent mistakes, such as the above.
    The Imām [a.s] had never accepted them as legitimate Islamic Caliphates. There is more than one account (overwhelmingly), where the Imāms [a.s] themselves describe their position, and the position of those who had turned away from Imam Alī's [a.s] allegiance.
    Tashayyu' by Sunnī terminology does not necessarily indicate Shīʿah twelverism, rather a person showing some aspects of Shīʿah(ism).
     
    Wa `al-salam
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    Jaafar al-Shibli got a reaction from alisayyed in Another Mediator/Factor in the Bystander Effect   
     
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    Jaafar al-Shibli reacted to Hameedeh in Another Mediator/Factor in the Bystander Effect   
    This video is very informative. Thank you for posting it.
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    Jaafar al-Shibli reacted to Abbas. in Forum Upgrade (Aka "...fancy" thread)   
    @Marbles working fine on my end. Can you try now? [Maybe clear browser first]
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