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In the Name of God بسم الله


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Everything posted by SoRoUsH

  1. There's nothing alarming. It's just common sense that more people, now, would feel more comfortable to openly talk about their queerness.
  2. سلام Is there any scholar or marja' that has advised against taking the COVID vaccine? As far as I know, most scholars are encouraging their followers to get the vaccine. Correct? Has any marja claimed that it's either Mustahab or compulsory to get the vaccine? Thank you
  3. Ok. Let's put it in simple words. To prevent men from murdering little girls, men are given permission to molest little girls with their penises. Murder or molestation! And we are being told that this is in fact for the sake of little girls to help them? Should we now be thankful about this?!
  4. So, you're saying the word مِنْهَا isn't connected to the نفس? I'm not quite sure, since in the statement, the phrase "from her" must be referring to a known noun. It's hard to assume that "her" is referring to a female human being. For example, we can't say, "I like the taste of it" without first knowing what "it" is referring to. Similarly, we can't say, "Then He made from her" without first knowing what/who "her" is referring to. We have no reason to think that "her" in that sentence is referring to a female human being. So, there seems to be a grammatical/logical is
  5. If we choose this line of argument, and if we accept that we are all created from Adam, then we must qualify our belief to be that we are created from a feminine "part" of Adam, namely, his feminine nafs. The question that emerges is, what is the relationship between Adam's feminine nafs and Adam? Our nafs cannot be our whole being, including our physical body, since it leaves our body during sleep. Was Adam, himself, created from this نفس واحداة?
  6. A car is feminine because it carries within passengers. A car is feminine because it is a receptive thing; it receives things inside of it. We could argue, and it has been argued by some Sufis, that nafs, of men and women, is a feminine thing, since it carries the spirit and Fitra in it.
  7. سلام I've looked through our narrations to find an authentic narration to properly understand the following: خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا This is part of 39:6. "He created you from a single being/nafs, then made from her her spouse." The words مِنْهَا زَوْجَهَا have female pronoun suffixes, referring to the نفس/nafs. Therefore, this nafs is a female or a feminine entity. It is probably not Adam. So, my first question is, what/who is this نفس واحدة? I Couldn't find any authentic narration to clarify this issue, and even we
  8. First, you're assuming, and this is a horrible assumption, that a scholar like Najashi simply labelled/ranked narrators, baselessly and randomly, without knowing anything about them. Second, you're assuming, another horrible assumption, that one must know a person, in-person, to be able to tell whether their narrations can be trusted or not. Third, you're assuming, your third horrible assumption, that the books we have with us today, are what Najashi had with him in his time. Therefore, if we can't find any evidence for his verdict, he must not have had any evidence at all either.
  9. This would include numerous scholars and commentators. And if this is the case, we'd need to keep it in mind, whenever we read their views and opinions related to women and wives.
  10. It is me signing off. Sorry. I have no interest in this topic. I am convinced that Trinity is illogical and irrational and a complete blasphemy against God. I have studied it for years, and have participated in numerous discussions and debates about it. I know where it always ends. I see absolutely no point in continuing to debate or discuss this topic, as I have moved on, and as there are many more topics that I'd like to explore and study. There's no point or reason, for me, to spend any more time or energy on the topic of Trinity. I hope other brothers and/or sisters have the ti
  11. The question I have, which I stated above, is that: since the only reliable narration in our books indicates that we shouldn't hit women, why would the commentators even give advice on how to properly hit women?
  12. Although I am uncertain about the "غير واحد" in this sanad, it (this sanad) has been ranked as کالموثق by Majlisi. I wonder if it is کالموثق as opposed to موثق precisely because of the "غیر واحد" in the sanad. If you know why "غیر واحد" in the sanad does not void this narration, please let me know. This is the first and only acceptable narration that I've seen that directly addresses the issue of "hitting" or ضرب. This narration fits well with the rest of the narrations that I've read regarding the importance of being gentle and forgiving with our wives. It's a right of a wife for he
  13. I only care for the narrations of Ahlul Bayt (عليه السلام), and only the ones that include the isnad, too. If possible, please post the narrations that you were referring to earlier. Thank you
  14. I'm interested to view these narrations and evaluate their isnad. It'd be great if you could post these narrations, and please include their isnad, too. Thank you
  15. Unity is a multidimensional issue. Unity shouldn't imply theological or Aqeeda unity. We shouldn't try to change our Deen to satisfy anyone. However, we should become tolerant and respectful of differences among various factions in order to have a united society.
  16. Salam, I cannot properly understand the following narrations. If you do, could you please clarify them? Thank you! (The first narration is Saheeh, and the second one is Mawththaq.) ِ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ع أَنَّ كُلَّ ذِي رَحِمٍ بِمَنْزِلَةِ الرَّحِمِ الَّذِي يَجُرُّ بِهِ إِلَّا أَنْ يَكُونَ وَارِثٌ أَقْرَبَ إِلَى الْمَيِّتِ مِنْهُ فَيَحْجُبَهُ “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that it is in the book of Ali, ‘Alayhi al-Salam, that every relative is like the kinship and womb that has established such relation unless there is one who
  17. You're crying about why people aren't doing your homework for you? Now, I can see and understand why you've chosen the lazy approach of rejecting all narrations. I am done with this thread. Wassalam
  18. Allamah Majlisi has done a great service of collecting any and all narrations that were available to him. That's an amazing accomplishment. His goal and objective was not to sift through what was available to him, rather he aimed to collect them all, and bring everything together, in one book. Again, the opposite of lazy.
  19. Yes. You are. Because you haven't even bothered to check for a simple fact; an easily noticeable fact that numerous of the narrations in Bihar don't even have isnad. Sorry man! It seems like you're not even trying. It seems like you just want to whine and justify your laziness. When you get serious about this, and do your homework, then post and ask for clarifications.
  20. No. Allamah Majlisi collected any and all narrations that be could find. You can easily tell by seeing how so many of the narrations in Bihar don't have isnad. In his Bihar, he didn't separate acceptable from unacceptable narrations.
  21. Separate the ones that say that from the ones that don't. See how much your list decreases in size.
  22. You're a bit confused, it seems. It's intellectually weak and lazy, if you don't look at narrations within the framework of authenticity. Any child can copy/paste a random section of any book. Scholars, on the hand, seek contexts and (hopefully) distinguish between useful and useless narrations. You doubt all hadiths, precisely because of your intellectually lazy and weak approach to all hadiths. Again, it's not up to me or others to do your homework. And if you don't do your own homework, you can't call anyone else lazy and weak.
  23. I wouldn't. First, I'd ask them to see if they know whether these narrations are authentic/acceptable. If they don't, then it's up to them to find authentic/acceptable for us before asking us to defend them. Just because something is in our books, it doesn't mean they're authentic or worth any examination. Second, if they present authentic narrations, with acceptable isnad, then and only then, I'd care to discuss the topics. There's no point arguing over unacceptable narrations. So, let me ask you now, do you know which of the above points are based on authentic narrati
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