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In the Name of God بسم الله


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Everything posted by SoRoUsH

  1. Because of Thaqalayn. Neither the Qur'an nor the Ahlul Bayt can be properly understood without one another. Quranist do not understand the Qur'an.
  2. That's good. You're healthy. Distract yourself with a physical activity, and soon enough, your libido will settle.
  3. These are good ideas @starlight. Regarding the hard copy, brother Qa'im may not have the time to make the shipments. However, sending soft copies shouldn't take much time. Let's keep on thinking for solutions for getting the hard copies to peoole, too. Meanwhile, for soft copies (PDF), if you send me your emails, I'll ask brother Qa'im to send you your copies. With soft copies, based on the price, I can send 2-3 copies per month.
  4. سلام brothers and sisters, I need your ingenuity to come up with a solution. I'd like to buy and ship one book per month to whoever that would like to have it but can't for a variety of reasons. I am, however, not sure about the logistics of doing so.  There are three issues in place: 1) I don't want to pay for shipping twice. 2) I want to respect people's privacy. Some people may not want to share their names or address with me and others. 3) I can't just send the funds, because I can't guarantee that people would use the funds to purchase the book. So, let's think of some solutions. Thanks!
  5. Yes. Please let us stay dumb and ignorant! Right? Ultimately, we shouldn't dilute our religion for the sake of ”unity." Anything founded upon false or weak foundations will crumble sooner or later. A friendship or "unity" based on dishonesty and double-speak will fail sooner or later. We should thank brother Ibn al-Hussain for encouraging us not to be dumb and ignorant for the sake of a mirage.
  6. سلام Excellent post! I have a question regarding the following segment: (Mods, please fix the format! I can't do it with my phone. Thanks!)
  7. Here's another complementary narration: وَ عَنْهُ عَنِ الْحَسَنِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ صُمْ لِرُؤْيَةِ الْهِلَالِ وَ أَفْطِرْ لِرُؤْيَتِهِ فَإِنْ شَهِدَ عِنْدَكَ شَاهِدَانِ مَرْضِيَّانِ بِأَنَّهُمَا رَأَيَاهُ فَاقْضِه‏ And from him from al-Hasan from Safwan from Mansur b. Hazim from Abu `Abdillah عليه السلام that he said: Fast due to the sighting of the crescent and break your fast due to its sighting. And if two acceptable witnesses testify to you that they had seen it then do its qada. We can conclude that: Our personal observation of moon isn't necessary. The testifying of two witnesses is sufficient. These witnesses can be "People of another locality (balad)". "Balad" is not qualified and can be anywhere, not necessarily on one's horizon.
  8. علیکم السلام Could you tell me which narrations from that link justify Sistani's horizon position? I've gone through them and I'm still not sure. آمین
  9. Salam, Here's an acceptable narration: محمد بن الحسن‏ بإسناده عن الحسين بن سعيد عن فضالة عن‏ان بن عثمان عن إسحاق بن عمار قال سألت أبا عبد الله ع‏َ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ هِلَالِ رَمَضَانَ يُغَمُّ عَلَيْنَا فِي تِسْعٍ وَ عِشْرِينَ مِنْ شَعْبَانَ فَقَالَ لَا تَصُمْهُ إِلَّا أَنْ تَرَاهُ فَإِنْ شَهِدَ أَهْلُ بَلَدٍ آخَرَ أَنَّهُمْ رَأَوْهُ فَاقْضِهِ وَ إِذَا رَأَيْتَهُ مِنْ وَسَطِ النَّهَارِ فَأَتِمَّ صَوْمَهُ إِلَى اللَّيْلِ And from him from Fadala from Aban b. `Uthman from Ishaq b. `Ammar. He said: I asked Abu `Abdillah عليه السلام about the crescent of Ramadan (when it is) cloudy over us in the twenty ninth of Sha`ban. So he said: Do not fast it unless you see it. So if the people of another locality (balad) testify that they saw it, then do its qada. And if you saw it in the middle of the day, then complete your fast till night. "Balad" can mean "town", "place", or "country". This narration is in line with Al-Khoei's ruling on the start of the months. A month begins when the moon is seen anywhere in the world, in another "Balad." So, what is justification for moon being seeing on the same horizon? (I.e. Sistani's ruling)? Thanks!
  10. You need to contemplate on this: "But seeing with the heart (al-ru'yah b-il-qalb) is not like seeing with the eyes (al- ru'yah bi-l-ayn). " Seeing has a variety of connotations. It is indeed tremendous to reach the point of being able to "see" Allah with our hearts; however, this "seeing" is not comparable with seeing with our eyes. Think of it this way. We all know what it means to say, "I can see your love". All of us know that this seeing is not meant to be done with the eyes as "love" is an abstract object and not a material thing to see with the eyes. We can "see" someone's love through their actions and words. We can't, however, see love, itself, with our eyes.
  11. We can "see" Allah only with our hearts. We can never, neither now nor in the hereafter, see Allah with our eyes.
  12. I'm saying it, because that's what God said, that He caused, or created, the universe. We can know as much about God as He has taught us about Himself.
  13. سلام، Ultimately, the problem can be reduced to trying to explain the existence of a supernatural entity, God, within a natural framework. Everything within the natural framework, within the universe, has a cause or causes. God is not located within the known universe. God is the Creator of the known universe. God is the Creator of causation itself. It is causation that necessarily needs God's existence to be established and proven. God doesn't need to follow the law of causation to explain His existence or proven. God is the one who created the "How", He's not bound to the "How's."
  14. سلام Arvind, Here's my biggest advice: Be calm and relax. Just chill! Start with coarse adjustements, then gradually move towards finer adjustments. As long as you've chosen Ali and his progeny as your Imams and guides, and as long as you actively seek their teachings, you'd be fine, even if you make plenty of mistakes, which all of us make, regularly.
  15. There's no evidence in our narrations for or against the theory of evolution. An important distinction to make is between the mechanism of evolution and the metaphysics of evolution. The former has a place for God, as an intelligent designer and/or sustainer, whereas the latter may not.
  16. Even when it doesn't seem or feel convenient...
  17. محمد بن يعقوب ، عن عدة من أصحابنا ، عن أحمد بن محمد ، عن ابن محبوب ،عن مالك بن عطية ، عن محمد بن مسلم ، عن أبي جعفر ( عليه السلام ) قال :جاءت امرأة إلى النبي ( صلى الله عليه وآله ) فقالت : يا رسول الله ، ما حقالزوج على المرأة ؟ فقال لها : ان تطيعه ، ولا تعصيه ، ولا تصدق من بيته إلاباذنه ، ولا تصوم تطوعا الا بإذنه ، ولا تمنعه نفسها وان كانت على ظهر قتب ، ولاتخرج من بيتها إلاّ بإذنه ، وان خرجت بغير اذنه لعنتها ملائكة السماء وملائكةالارض وملائكة الغضب وملائكة الرحمة حتى ترجع إلى بيتها ، قالت : يا رسولالله ، من أعظم الناس حقا على الرجل ؟ قال : والده فقالت : يا رسول الله منأعظم الناس حقا على المرأة ؟ قال : زوجها ، قالت : فما لي عليه من الحق مثلماله عليّ ؟ قال : لا ، ولا من كلّ مائة واحدة ، الحديث . ورواه الصدوق بإسناده عن الحسن بن محبوب ، نحوه . Muhammad b. Ya`qub from a number of our companions from Ahmad b. Muhammad from Ibn Mahbub from Malik b. `Atiyya from Muhammad b. Muslim from Abu Ja`far عليه السلام. He said: A woman came to the Prophet صلى الله عليه وآله and said: O Messenger of Allah, what is the right of the husband upon the woman? So he said to her: That she obeys him, and does not disobey him, and (that) she does not give charity from his house save with his permission, or fast voluntarily save with his permission, or prevent him from herself even if she is on the back of a camel-saddle, or go out from her house save with his permission, and if she goes out without his permission the angels of Heaven and the angels of Earth and the angels of wrath and the angels of mercy curse her until she returns to her house. She said: O Messenger of Allah, who is the greatest of the people in right upon the man? He said: His father. So she said: O Messenger of Allah, who is the greatest of the people in right upon the woman? He said: Her husband. She said: So do I not (or: what do I) have upon him of right the like what he has upon me? He said: No, and not a single (one) from every hundred (rights) (- al-hadith) And as-Saduq narrated it by his isnad from al-Hasan b. Mahbub similarly.
  18. سلام Having a right and forcing that right are distinct. A man can never and should never force his wife to have sex, even though he has the right to ask for sex.
  19. سلام I'm currently reading Reason Unbound by Mohammed Azadpur, and I do recommend it, if you have a background in philosophy. However, as I was reading, I reached a page in which Averroes's response to Ghazali is summarized quite well. So, I decided to take a picture and attach it to this post. Here it is:
  20. I have, the four gospels, Epistle of James, and a few books from the Old Testament. I have two different Bible Apps on my phone. Bible is available everywhere here.
  21. I still don't see any authentic narrations from the Ahlul Bayt (عليه السلام) in your post. Wassalam
  22. Nope. Muta'a can be as short as one session of intercourse, or as an authentic narration states, as short as an erection or two. It is a relationship, and it can be either very short or long, depending on the agreement between two people. Everything I've said, I've supported with authentic narrations. If you wish to counter my arguments, please do so using authentic narrations from the Ahlul Bayt (عليه السلام). There are rules to Muta'a. Sure. But not strict rules. For a Muta'a to be legal, only two things are required, a determined dowry and a fixed time. That is all. If the couple chooses, they can determine certain criteria for their relationship. And when/if they choose criteria, they need to abide by them. (And for a virgin girl to be permitted to do Muta'a, the permission of her father is necessary.) Unfortunately, like others, so far, who've argued against my arguments, you've presented no solid narrations from the Ahlul Bayt (عليه السلام) to support your position. I understand the urge to protect conventional, yet baseless, beliefs. I understand that it's easier to go with the flow than to properly study an issue. So, I understand the resistance to my arguments. I understand the resistance to the authentic narrations of our Imams (عليه السلام). I see the constant mental gymnastics, and I get it. However, until you support your opinions and positions with authentic narrations of Ahlul Bayt (عليه السلام), then your viewpoints, regardless of how strongly you feel about them, are mere conjectures, planted and nourished by cultural norms and contexts, influenced by non-Shia traditions, and dissociated from the teachings of Ahlul Bayt (عليه السلام). So, either support your position by presenting authentic narrations from the Ahlul Bayt (عليه السلام) or introspect and figure out why, even though there's no religious support for it, you hold such strong opinions.
  23. Correction: Just in case the context of my post didn't make my typo obvious, his thiqa is not clearly established.
  24. I've already gone over this narration twice, and mentioned that its matn alone is nonsense and contradictory against plenty of other authentic narrations on Muta'a. This narration originates from Nawaadir of al-Ash'ari (أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى‏). It is not found in any of our main four books. Neither Kulayni, nor Toosi, nor Saduq have placed it in their books. As far as I know the tareeq of Nawaadir cannot be established. So, in other words, although the narrators of this chain are acceptable, the book itself is questionable. This narration is also from Nawaadir, and it is not found in any book from Kulayni, Toosi, Saduq, or Mufid. Plus, the thiqa of القاسم بن محمد is clearly established. He's a Waqifi. And yet again, this narration is from Nawaadir, and not cited in any of our four books or by any of our classical scholars. (I.e. Kulayni, Toosi, Saduq, or Mufid.) Plus, both عبد الملك ابن عمر and محمد بن مروان are majhool. I'm sure you can notice a pattern here. All of these unacceptable narrations originate in the book of Nawaadir. Nothing similar to them is found in any other classical hadith books. No classical scholar cites these narrations in his book(s).
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