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In the Name of God بسم الله

SoRoUsH

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  1. Between Jesus and the council of Niceae, there are a few centuries of events and conflicts. The arrival of the Trinitarian belief at the council, and its post-council acceptance, took force and much suppression of its opponents. If you're interested to know more, here's a book for you.
  2. "I believe in God, the Father Almighty, Creator of Heaven and earth; and in Jesus Christ, His only Son Our Lord, Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hell; the third day He rose again from the dead; He ascended into Heaven, and sitteth at the right hand of God, the Father almighty; from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting."
  3. Incorrect! Christianity wasn't only enforced by Constantine. It was defined and packaged by him, through and following the Council of Nicaea. This package was passed on through prayers, rituals, and plethora of writings. The Apostle's Creed is read by the congregation regularly, if not every Sunday, which is an explicit confirmation of Trinity. Trinity has not persisted because there's any truth to it. There's absolutely no Truth in Trinity. It is explicitly rejected by the Qur'an and in Islam. It's persisted because there is a religious-political system created to protect the package. Nothing and no one but Allah is God. We ought to be vigilant of any sneaky attempts to allow any form or entertaining of Shirk into our Deen.
  4. سلام Here's a Hasan narration. حَنَانٌ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: صَعِدَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْمِنْبَرَ يَوْمَ فَتْحِ مَكَّةَ فَقَالَ أَيُّهَا اَلنَّاسُ إِنَّ اَللَّهَ قَدْ أَذْهَبَ عَنْكُمْ نَخْوَةَ اَلْجَاهِلِيَّةِ وَ تَفَاخُرَهَا بِآبَائِهَا أَلاَ إِنَّكُمْ مِنْ آدَمَ عَلَيْهِ اَلسَّلاَمُ وَ آدَمُ مِنْ طِينٍ أَلاَ إِنَّ خَيْرَ عِبَادِ اَللَّهِ عَبْدٌ اِتَّقَاهُ إِنَّ اَلْعَرَبِيَّةَ لَيْسَتْ بِأَبٍ وَالِدٍ وَ لَكِنَّهَا لِسَانٌ نَاطِقٌ فَمَنْ قَصُرَ بِهِ عَمَلُهُ لَمْ يُبْلِغْهُ حَسَبُهُ أَلاَ إِنَّ كُلَّ دَمٍ كَانَ فِي اَلْجَاهِلِيَّةِ أَوْ إِحْنَةٍ وَ اَلْإِحْنَةُ اَلشَّحْنَاءُ فَهِيَ تَحْتَ قَدَمِي هَذِهِ إِلَى يَوْمِ اَلْقِيَامَةِ . الکافي ج ۸، ص ۲۴۶ What is being an Arab? It is not being born to an Arab father. It is being endowed with the ability to speak eloquently. If your deeds come short, it doesn't matter where you are from or who your father is. By defining Arab as one who speaks eloquently, the prophet ((صلى الله عليه وآله وسلم)) has provided a different understanding of culture and belonging compared to our contemporary understanding. He has connected the old definition of being an Arab to Jahilliya.
  5. سلام Actuality is actual existence. Potentiality is potential existence. Potential energy exists before it transforms into kinetic energy. Nonexistence is when even the potentiality of something existing doesn't exist. By actuality you're probably thinking physicality or materialistically. Concepts, thoughts, beliefs, they exist but not physically or materialistically. The verses of Qur'an existed before they were sent down and revealed to the prophet. So, it's quite important to properly define existence first. Science explains a model of reality; a model which is visible and/or testable. It doesn't explain THE Reality or ALL of Reality. It explains A reality, the physical, material, empirical, testable part of reality. Right. Your second post refined and qualified your first post, which was needed. We should be careful to not generalize or attack science as a whole, since doing so, taking away a shared sense of reality amongst all people, has very dangerous consequences. It is true that science, which only works with what is visible and testable, falls short of explaining metaphysical or ethical concepts. However, it can still be used as an instrument to illuminate certain aspect of our material world, this earthly realm, which can then help us to refine our metaphysical and/or ethical theories. A posteriori knowledge is just as important as a priori knowledge, when it comes to obtaining complete knowledge of something. God asks us to study His creations to understand His magnificence. Science can help us better understand and appreciate God's magnificence. Science also helps us by giving us tools to test various claims about our world. And of course technology. Science allows us to develop new and helpful technologies. But this has already been touched up on in this thread.
  6. Here's a narration, graded Saheeh, that can add to the context. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَرْتَكِبُ اَلْكَبِيرَةَ مِنَ اَلْكَبَائِرِ فَيَمُوتُ هَلْ يُخْرِجُهُ ذَلِكَ مِنَ اَلْإِسْلاَمِ وَ إِنْ عُذِّبَ كَانَ عَذَابُهُ كَعَذَابِ اَلْمُشْرِكِينَ أَمْ لَهُ مُدَّةٌ وَ اِنْقِطَاعٌ فَقَالَ مَنِ اِرْتَكَبَ كَبِيرَةً مِنَ اَلْكَبَائِرِ فَزَعَمَ أَنَّهَا حَلاَلٌ أَخْرَجَهُ ذَلِكَ مِنَ اَلْإِسْلاَمِ وَ عُذِّبَ أَشَدَّ اَلْعَذَابِ وَ إِنْ كَانَ مُعْتَرِفاً أَنَّهُ أَذْنَبَ وَ مَاتَ عَلَيْهِ أَخْرَجَهُ مِنَ اَلْإِيمَانِ وَ لَمْ يُخْرِجْهُ مِنَ اَلْإِسْلاَمِ وَ كَانَ عَذَابُهُ أَهْوَنَ مِنْ عَذَابِ اَلْأَوَّلِ . الکافي ج ۲، ص ۲۸۵ If one commits a کبیرة من الکبائر (one Great Sin out of the Great Sins) and dies, then there are two scenarios: 1. If they considered it Halal, then they have left Islam and will be severely punished. 2. If they recognize that it's a sin (and that they've committed a sin) before death, then they've left Iman, but not Islam. Their punishment will be lesser than the punishment for the person in the first scenario.
  7. When one commits a sin, they're not believers (while they are commiting the sin.) عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ اَلْكَبَائِرُ تُخْرِجُ مِنَ اَلْإِيمَانِ فَقَالَ نَعَمْ وَ مَا دُونَ اَلْكَبَائِرِ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ يَزْنِي اَلزَّانِي وَ هُوَ مُؤْمِنٌ وَ لاَ يَسْرِقُ اَلسَّارِقُ وَ هُوَ مُؤْمِنٌ الکافي ج ۲، ص ۲۸۴ Not being a Mu'min does not imply one is a Kafir. When one commits a sin, such as Zina, during the act the Spirit of Faith (روح الایمان) leaves him, and when the spirit is not in one's heart, while the spirit has left the body, one is not a Mu'min. After the act, the spirit may return, Allah willing. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: وَ اَللَّهِ إِنَّ اَلْكُفْرَ لَأَقْدَمُ مِنَ اَلشِّرْكِ وَ أَخْبَثُ وَ أَعْظَمُ قَالَ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ اَللَّهُ لَهُ اُسْجُدْ لآِدَمَ فَأَبَى أَنْ يَسْجُدَ فَالْكُفْرُ أَعْظَمُ مِنَ اَلشِّرْكِ فَمَنِ اِخْتَارَ عَلَى اَللَّهِ عَزَّ وَ جَلَّ وَ أَبَى اَلطَّاعَةَ وَ أَقَامَ عَلَى اَلْكَبَائِرِ فَهُوَ كَافِرٌ وَ مَنْ نَصَبَ دِيناً غَيْرَ دِينِ اَلْمُؤْمِنِينَ فَهُوَ مُشْرِكٌ . الکافي ج ۲، ص ۳۸۳ A necessary criterion for one to be Kafir is for them to remain upon الکبائر (Greater Sins). الکبائر are those for which hellfire is obligated. I made the following post a while back. https://www.shiachat.com/forum/topic/235075001-kufr-vs-shirk/
  8. I have read a narration about how discounting or leaving Salat is Kufr, whereas commiting Zina isn't. The reason given was that one could commit Zina because Shahwa (lust) can overpower them, whereas when one discounts prayers or leaves prayers, it's because they don't care about God's command. There's no overpowering Shahwa (شهوة) behind leaving prayers. I do not remember the grading of this narration. It makes sense. If you know what is important and significant in our Deen and for God, and yet you willingly and without coercion of any sort, internal or external, leave it or not care for it, then clearly you're being ungrateful and openly and intentionally disobeying God. That's Kufr. Needless to say, I am not a scholar. Follow your scholar, while you continuously read and study our fiqh and narrations.
  9. Here's another helpful narration. It is graded موثق کالصحیح. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: ذُكِرَ عِنْدَهُ سَالِمُ بْنُ أَبِي حَفْصَةَ وَ أَصْحَابُهُ فَقَالَ إِنَّهُمْ يُنْكِرُونَ أَنْ يَكُونَ مَنْ حَارَبَ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ مُشْرِكِينَ فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ كُفَّارٌ ثُمَّ قَالَ لِي إِنَّ اَلْكُفْرَ أَقْدَمُ مِنَ اَلشِّرْكِ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ لَهُ اُسْجُدْ فَأَبَى أَنْ يَسْجُدَ وَ قَالَ اَلْكُفْرُ أَقْدَمُ مِنَ اَلشِّرْكِ فَمَنِ اِجْتَرَى عَلَى اَللَّهِ فَأَبَى اَلطَّاعَةَ وَ أَقَامَ عَلَى اَلْكَبَائِرِ فَهُوَ كَافِرٌ يَعْنِي مُسْتَخِفٌّ كَافِرٌ الکافي ج ۲، ص ۳۸۴ In this narration, those who fought Ali (عليه السلام) are compared to Iblees, who committed Kufr by not prostrating, when Allah asked him to. A given criterion for Kufr is to remain or to continue to commit the Greater Sins (الکبائر); implying not caring for Allah's command. If we do not know whether a person أَقَامَ عَلَى اَلْكَبَائِرِ (remained upon the Greater Sins), then we cannot be certain whether they remain Kafir or not. This is how I understand this narration. This narration, combined with the one before it, give us clear guidance on this and similar issues.
  10. This narration may be of help: مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: «وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اَللّٰهِ » قَالَ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ اَلْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ دَخَلُوا فِي اَلْإِسْلاَمِ فَوَحَّدُوا اَللَّهَ وَ تَرَكُوا اَلشِّرْكَ وَ لَمْ يَعْرِفُوا اَلْإِيمَانَ بِقُلُوبِهِمْ فَيَكُونُوا مِنَ اَلْمُؤْمِنِينَ فَتَجِبَ لَهُمُ اَلْجَنَّةُ وَ لَمْ يَكُونُوا عَلَى جُحُودِهِمْ فَيَكْفُرُوا فَتَجِبَ لَهُمُ اَلنَّارُ فَهُمْ عَلَى تِلْكَ اَلْحَالِ «إِمّٰا يُعَذِّبُهُمْ وَ إِمّٰا يَتُوبُ عَلَيْهِمْ » الکافي ج ۲، ص ۴۰۷ Kulayni has graded this narration as ضعیف کالموثق. The questionable person is موسی بن بکر. Verse 9:106 has been interpreted in this narration. There's a group of people, who were Mushrikeen before and had killed many of the great Mu'mineen such as Hamza and Ja'far. Later, they entered Islam and left shirk behind. However, Iman didn't enter their hearts, and therefore, Paradise wasn't obligated for them. On the other hand, they were not Kuffar either, so the hellfire wasn't obligated for them. The affairs and the ultimate end of this group is for Allah to decide, مُرْجَوْنَ لِأَمْرِ اَللّٰهِ This narration can be seen as a guide, to provide a middle-ground, and to keep us away from endless bickering. Just a thought!
  11. Here's another good example: مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ سَالِمٍ اَلْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: «فَأَخْرَجْنٰا مَنْ كٰانَ فِيهٰا مِنَ اَلْمُؤْمِنِينَ `فَمٰا وَجَدْنٰا فِيهٰا غَيْرَ بَيْتٍ مِنَ اَلْمُسْلِمِينَ » (۳۶-۵۱:۳۵) فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ آلُ مُحَمَّدٍ لَمْ يَبْقَ فِيهَا غَيْرُهُمْ . الکافي ج ۱، ص ۴۲۵
  12. سلام Here's an important reminder: عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ هِشَامِ بْنِ اَلْحَكَمِ وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : «اَلَّذِينَ يَصِلُونَ مٰا أَمَرَ اَللّٰهُ بِهِ أَنْ يُوصَلَ» قَالَ نَزَلَتْ فِي رَحِمِ آلِ مُحَمَّدٍ عَلَيْهِ وَ آلِهِ اَلسَّلاَمُ وَ قَدْ تَكُونُ فِي قَرَابَتِكَ ثُمَّ قَالَ فَلاَ تَكُونَنَّ مِمَّنْ يَقُولُ لِلشَّيْءِ إِنَّهُ فِي شَيْءٍ وَاحِدٍ الکافي ج ۲، ص ۱۵۶ Do not assume or say that each verse is only about one thing, or that it was sent for one specific reason.
  13. Right. Incorrect fiqh rulings and opinions were common among the non-Shia even before Imam Sadiq (عليه السلام).
  14. My initial post has nothing to do starting a conversation. It's about not learning our Deen or anything about it from anyone other than the Ahlul Bayt. Nobody suggested this.
  15. Two points: 1. The common beliefs of the non-Shia didn't come into existence only during or after Imam Sadiq's time. They were held by the non-Shia decades before Imam Sadiq (عليه السلام) had the opportunity to educate people against the commonly held beliefs. Imam Sadiq (عليه السلام) frequently asked his followers regarding the common non-Shia beliefs in order to explicitly reject and contradict them to his followers. These beliefs were already in place during the Imam's time. 2. I don't deny that the Sunni imams may have also intentionally contradicted Imam Sadiq (عليه السلام) due to their animosity and ignorance.
  16. There are other differences in fiqh, in a variety of topics. I can't list them all. Imamah/wilayah is the pole that holds everything else together. So, it's a huge topic and is related to other theological topics. Again, I can't list them all. I can't list them because as I read and learn about them, I notice that they exist and there are many, but I don't write them down to keep a list. Our Shia method of learning should rely only on what the Ahlul Bayt have taught. So, whether there are similarities or not, shouldn't misguide us to refer to and learn from other non-Shia sources regarding matters related to Deen. In other words, whatever is found outside of Shia sources cannot be trusted to have come from our Imams, and our Imams are the only source of knowledge. In short, we have to make sure whatever we learn and believe about our Deen come from the Ahlul Bayt.
  17. سلام Do not learn from the narrations of "the people." أَحْمَدُ بْنُ مُحَمَّدٍ اَلْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ اَللَّهِ عَزَّ وَ جَلَّ: «لاٰ يَحِلُّ لَكَ اَلنِّسٰاءُ مِنْ بَعْدُ» فَقَالَ إِنَّمَا لَمْ يَحِلَّ لَهُ اَلنِّسَاءُ اَلَّتِي حَرَّمَ اَللَّهُ عَلَيْهِ فِي هَذِهِ اَلْآيَةِ: «حُرِّمَتْ عَلَيْكُمْ أُمَّهٰاتُكُمْ وَ بَنٰاتُكُمْ» فِي هَذِهِ اَلْآيَةِ كُلِّهَا وَ لَوْ كَانَ اَلْأَمْرُ كَمَا يَقُولُونَ لَكَانَ قَدْ أَحَلَّ لَكُمْ مَا لَمْ يُحِلَّ لَهُ هُوَ لِأَنَّ أَحَدَكُمْ يَسْتَبْدِلُ كُلَّمَا أَرَادَ وَ لَكِنْ لَيْسَ اَلْأَمْرُ كَمَا يَقُولُونَ أَحَادِيثُ آلِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خِلاَفُ أَحَادِيثِ اَلنَّاسِ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ أَحَلَّ لِنَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَنْكِحَ مِنَ اَلنِّسَاءِ مَا أَرَادَ إِلاَّ مَا حَرَّمَ عَلَيْهِ فِي سُورَةِ اَلنِّسَاءِ فِي هَذِهِ اَلْآيَةِ . الکافي ج ۵، ص ۳۹۱ When you read a non-Shia narration, always confirm and verify that a similar or identical narration exists in authentic Shia narrations from our Imams. Do not believe or accept, without double-checking, any narration outside of authentic Shia narrations. In our narrations, Imams commonly ask their followers for the opinions of the non-Shia or "the people", and almost always call them (the common people) liars and say something contrary to what the general people say, do, and believe. Since such narrations are so common, I do believe that this is an intentional decision by our Imams to teach us our Deen by explicitly contradicting it with the common beliefs of the day, held by the non-Shia. So, I worry, when I see and hear the Shia, for the sake of unity, refer to non-Shia narrations and books. I worry, when I see the Shia minimize the theological and fiqhi differences between the Shia and non-Shia teachings. I worry when I hear people say, "Our differences are only political." And I say this not to be against unity and peaceful co-existence, but to protect our Deen and beliefs from corruption and dilution. Our Imams absolutely taught us to avoid conflicts and controversies, and to live peacefully with others; however, not at the expense of corrupting or diluting our faith. No cherry-picking. It must be added, to save our Deen and our lives, do Taqiyya, when necessary.
  18. Micro-exposure to foreign agents in order for the body to build natural immunity against them. This is my guess, not a medical claim.
  19. Whether we are talking about the Far Right or the Anti-Shia sentiments the mechanism of radicalization is similar. For the same reason that Peterson is dangerous, so are these "Chad" Muslim YouTubers. Alt-right pipeline: Individual journeys to extremism online
  20. سلام I read this narration today, and I think there's a valuable lesson here. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَمَّا يَرْوِي اَلنَّاسُ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فِي أَشْيَاءَ مِنَ اَلْفُرُوجِ لَمْ يَكُنْ يَأْمُرُ بِهَا وَ لاَ يَنْهَى عَنْهَا إِلاَّ أَنَّهُ يَنْهَى عَنْهَا نَفْسَهُ وَ وُلْدَهُ فَقُلْتُ وَ كَيْفَ يَكُونُ ذَلِكَ قَالَ قَدْ أَحَلَّتْهَا آيَةٌ وَ حَرَّمَتْهَا آيَةٌ أُخْرَى قُلْتُ فَهَلْ يَصِيرُ إِلاَّ أَنْ تَكُونَ إِحْدَاهُمَا قَدْ نَسَخَتِ اَلْأُخْرَى أَوْ هُمَا مُحْكَمَتَانِ جَمِيعاً أَوْ يَنْبَغِي أَنْ يُعْمَلَ بِهِمَا فَقَالَ قَدْ بَيَّنَ لَكُمْ إِذْ نَهَى نَفْسَهُ وَ وُلْدَهُ قُلْتُ مَا مَنَعَهُ أَنْ يُبَيِّنَ ذَلِكَ لِلنَّاسِ فَقَالَ خَشِيَ أَنْ لاَ يُطَاعَ وَ لَوْ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ ثَبَتَتْ لَهُ قَدَمَاهُ أَقَامَ كِتَابَ اَللَّهِ وَ اَلْحَقَّ كُلَّهُ . الکافي ج ۵، ص ۵۵۶ There were times, when our Imams, remained silent regarding an issue or an action, neither enjoining people to do it nor forbidding them from doing it. However, they would forbid themselves and their offspring from doing it. These issues were not clear for people through reading the Qur'an. There are verses that allow and forbid the same action. The reason given for why the Imam(s) were not explicit in giving a ruling is that the Imam(s) were afraid people would not follow or obey their ruling(s). These were issues for which a clear ruling had not been established and the Imam(s) chose to remain verbally silent about them and demonstrate the correct course through their own actions. An important lesson here is that even if you have full authority over a subject, it's best to remain silent on (some) controversial issues, if you worry about a bigger harm occuring or brewing as a result of your speech. Let your actions, and not your tongue, do the speaking for you. Generally, and I think this is important, for our Imams, keeping the peace amongst people was extremely important. They did not want to boldly and explicitly cause a controversy. Don't be controversial. Lay low and blend in. Inshallah, when Mahdi (عليه السلام) re-appears, you'll have your shot at being courageous and apart from the masses.
  21. To be honest, I'm not sure which one of items in this list is new or specific to the young generation. I'm not young anymore, and I can remember porn was easily accessible to my father's generation, even in a muslim-majority society. People who wanted to watch could easily access it. The only difference between now and then is that back then people were a bit more hush hush about it, whereas now, because of the internet, porn and other time-wasting material are more proliferated and people openly talk and/or boast about it. The point is, you may think many of the challenges our youths are facing is new to them, but it's not. Our parents faced them too; but through a different medium, such as VHS and Cable TV versus internet. This is a good and important point. I think most parents and older people think that just because they're older they must know better, which is definitely not the case. Combine this false sense of confidence with pride (to admit ignorance), and you get a generational divide.
  22. سلام Just a quick thought. As we get older, we always seem to complain about the younger generations. We also seem to assume that the world is rapidly degenerating into a dystopia of some sort. This isn't new. The same complaints can be seen in Plato's writings, too, for example. Much of all the crying and panicking about the youth is usually just old Conservatives, lacking imagination and fearing the future unknowns. It's important to note that it only took approximately 50 years from Prophet Muhammad ((صلى الله عليه وآله وسلم)) bringing Islam to "Muslims" murdering Imam Hussain (عليه السلام), the Prophet's grandson. And this was approximately 1400 years ago. It only took 50 years to go from the best of times to the worst of times, 1400 years ago. This notion that the past was always better is a myth. The time it took to go from Muhammad ((صلى الله عليه وآله وسلم)) to Hussain (عليه السلام) is one clear evidence for it. Just read what Hussain (عليه السلام) had to remind his opponents about. I think we need to realize that each era has its own specific challenges, and we need to rid ourselves of this mythical magical past that we refer to whenever we want to express our outrage about the youth today. Our youth are doing great! They're challenging the status quo loudly and explicitly. They're seeking and fighting for equality and diversity and equity. And most importantly, like us old people, they're learning as they're moving forward, as they're going through experiences day after day. We have Hussain (عليه السلام) as our greatest example of someone who stood against the status quo and challenged people's comfortable conformity. Challenging the status quo should always be our top priority, regardless of where/when we are, until Mahdi (عليه السلام) takes over and governs by the will of Allah.
  23. I love how pro-Peterson people are showing their true colours in this thread. Not surprising at all!
  24. Good question. I'm not sure. From this narration, we can see that (many of) Imam Ali's men must have expected the division of war booty amongst them. So, it must not have been obvious that it is not permissible. Imam Ali (عليه السلام), however, silenced them, and gave back most of the booty to their original owners. So, either Imam's Ali's men didn't consider their enemies as Muslims or they didn't know the correct ruling or, due to the circumstances, Imam Ali (عليه السلام) determined that most of the booty must be returned to their owners. I don't know.
  25. أَبِي رَحِمَهُ اَللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ مَرْوَانُ بْنُ اَلْحَكَمِ لَمَّا هَزَمَنَا عَلِيٌّ عَلَيْهِ السَّلاَمُ بِالْبَصْرَةِ رَدَّ عَلَى اَلنَّاسِ أَمْوَالَهُمْ مَنْ أَقَامَ بَيِّنَةً أَعْطَاهُ وَ مَنْ لَمْ يُقِمْ بَيِّنَةً حَلَّفَهُ قَالَ فَقَالَ لَهُ قَائِلٌ يَا أَمِيرَ اَلْمُؤْمِنِينَ اِقْسِمِ اَلْفَيْءَ بَيْنَنَا وَ اَلسَّبْيَ قَالَ فَلَمَّا أَكْثَرُوا عَلَيْهِ قَالَ أَيُّكُمْ يَأْخُذُ أُمَّ اَلْمُؤْمِنِينَ فِي سَهْمِهِ فَكَفُّوا علل الشرایع ج ۲، ص ۶۰۳ Here's Saheeh narration, where Imam Ali (عليه السلام) refers to Aisha as أم المومنین. The same narration with a weak sanad exists in تهذیب الاحکام. The term أم المومنین, Mother of Believers, in this context, and probably many other contexts, should be understood in terms of practical rulings regarding one's mother. For example, after the Battle of Jamal, as a war booty, was it permissible to own Aisha? No. Was it permissible to have intercourse with Aisha, as a war booty, or slave? No Her position was like a mother for all believers. You can never own your mother, as a slave or otherwise, or have intercourse with your mother, even if your mother was divorced and single. That's how I see it.
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