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In the Name of God بسم الله

SoRoUsH

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Everything posted by SoRoUsH

  1. It makes me quite sad and disappointed to see how Shia Muslims parrot the talking points of right-wing fascists/Republicans in America and get "ecstatic" as authoritarianism not-so-slowly-anymore becomes accepted. It's a sad day when Shia Muslims are on the same side as white supremacists, fascists, Nazis, and bigots. You're cheering them on now, until the day they take your rights away; and if things continue as they are, that day will come sooner than you expect. I don't plan to debate or discuss this topic. Wassalam
  2. Any form of sexual activity due to which you ejaculate, outside of what is permitted, is Zina; whether it's masturbation or bestiality.
  3. I'll add only two big-picture comments. Other brothers and sisters can focus on the details. 1. Beneath your worries about details and perfection lies your opinion of God and who He is. This is where some in-depth contemplation can be useful. Here's what you should constantly remind yourself: He is ارحم الراحمین, the most merciful of the merciful. He is not hoping or seeking to punish you. He is not a difficult God. He sees you, knows you, knows your intention, sees your efforts, knows what's in your heart, and guides and judges you accordingly. Narration after narration, we are told that we ought to have حسن الظن when it comes to Allah. We ought to have the best of opinions about Allah. Now think about what opinion you may have of Allah, which makes you so worried about details and perfection? His رحمن comes before His justice. Once you truly realize this and digest it, you'll be easier on yourself. Have the best opinion of Allah. He'll act towards you, according to your opinion of Him. 2. Habits, OCD, and any other tendencies, can be countered and permanently changed through exercise and practice. So, even if you have OCD now, know that once you make changes to your actions, your brain will change itself, and your OCD or extreme doubts will fade away. You ought to be optimistic and hopeful, and you ought to put in the work to make the change. The good news is that change is possible and can be near, depending on how much work you put into it. Moving away from waswās is moving towards God. For every step you make towards God, He'll make plenty more steps towards you. And if you feel you may need professional help, there's absolutely no shame in receiving the professional help that you need. It'll count as your work towards Allah. All the best!
  4. The narrations, the words of our Imams, are very straightforward and clear. If you touch them, wash your hands. Easy.
  5. سلام Here's a good narration with a few important points and reminders. حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ اَلْهَمَدَانِيُّ رَضِيَ اَللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَلسَّلاَمِ بْنِ صَالِحٍ اَلْهَرَوِيِّ عَنِ اَلرِّضَا عَلَيْهِ السَّلاَمُ قَالَ: قُلْتُ لَهُ لِأَيِّ عِلَّةٍ أَغْرَقَ اَللَّهُ عَزَّ وَ جَلَّ اَلدُّنْيَا كُلَّهَا فِي زَمَنِ نُوحٍ عَلَيْهِ السَّلاَمُ وَ فِيهِمُ اَلْأَطْفَالُ وَ مَنْ لاَ ذَنْبَ لَهُ فَقَالَ مَا كَانَ فِيهِمُ اَلْأَطْفَالُ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ أَعْقَمَ أَصْلاَبَ قَوْمِ نُوحٍ وَ أَرْحَامَ نِسَائِهِمْ أَرْبَعِينَ عَاماً فَانْقَطَعَ نَسْلُهُمْ فَغَرِقُوا وَ لاَ طِفْلَ فِيهِمْ مَا كَانَ اَللَّهُ تَعَالَى لِيَهْلِكَ بِعَذَابِهِ مَنْ لاَ ذَنْبَ لَهُ وَ أَمَّا اَلْبَاقُونَ مِنْ قَوْمِ نُوحٍ عَلَيْهِ السَّلاَمُ فَأُغْرِقُوا لِتَكْذِيبِهِمْ لِنَبِيِّ اَللَّهِ نُوحٍ عَلَيْهِ السَّلاَمُ وَ سَائِرُهُمْ أُغْرِقُوا بِرِضَاهُمْ تَكْذِيبَ اَلْمُكَذِّبِينَ وَ مَنْ غَابَ عَنْ أَمْرٍ فَرَضِيَ بِهِ كَانَ كَمَنْ شَاهَدَهُ وَ أَتَاهُ . علل الشرایع ج ۱، ص ۳۰ I'll just list them here: 1. God does not perish innocent people (من لا ذنب له) through torment (عذاب). 2. If you are satisfied or content with the lies/denial of the liars/deniers, then you are considered as one of them. In other words, even if you do not explicitly lie against or reject a prophet, if you hear from the deniers and liars, and you're content with their lies and positions, then it is as if you are a liar or a denier yourself; hence, not innocent, and deserving of the same torment / عذاب. 3. Noah's flood wasn't a global flood, and only afflicted the sinners of his tribe; innocent people and children did not drown.
  6. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اِبْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ شَرِبَتْ دَوَاءً وَ هِيَ حَامِلٌ وَ لَمْ يَعْلَمْ بِذَلِكَ زَوْجُهَا فَأَلْقَتْ وَلَدَهَا قَالَ فَقَالَ إِنْ كَانَ لَهُ عَظْمٌ وَ قَدْ نَبَتَ عَلَيْهِ اَللَّحْمُ عَلَيْهَا دِيَةٌ تُسَلِّمُهَا لِأَبِيهِ وَ إِنْ كَانَ حِينَ طَرَحَتْهُ عَلَقَةً أَوْ مُضْغَةً فَإِنَّ عَلَيْهَا أَرْبَعِينَ دِينَاراً أَوْ غُرَّةً تُؤَدِّيهَا إِلَى أَبِيهِ قُلْتُ لَهُ فَهِيَ لاَ تَرِثُ وَلَدَهَا مِنْ دِيَتِهِ مَعَ أَبِيهِ قَالَ لاَ لِأَنَّهَا قَتَلَتْهُ فَلاَ تَرِثُهُ . الکافي ج ۷، ص ۱۴۱ اِبْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي اِمْرَأَةٍ شَرِبَتْ دَوَاءً وَ هِيَ حَامِلٌ لِتَطْرَحَ وَلَدَهَا فَأَلْقَتْ وَلَدَهَا فَقَالَ إِنْ كَانَ عَظْماً قَدْ نَبَتَ عَلَيْهِ اَللَّحْمُ وَ شُقَّ لَهُ اَلسَّمْعُ وَ اَلْبَصَرُ فَإِنَّ عَلَيْهَا دِيَتَهُ تُسَلِّمُهَا إِلَى أَبِيهِ قَالَ وَ إِنْ كَانَ جَنِيناً عَلَقَةً أَوْ مُضْغَةً فَإِنَّ عَلَيْهَا أَرْبَعِينَ دِينَاراً أَوْ غُرَّةً تُسَلِّمُهَا إِلَى أَبِيهِ قُلْتُ فَهِيَ لاَ تَرِثُ مِنْ وَلَدِهَا مِنْ دِيَتِهِ قَالَ لاَ لِأَنَّهَا قَتَلَتْهُ . الکافي ج ۷، ص ۳۴۴
  7. مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْعَبَّاسِ بْنِ مُوسَى اَلْوَرَّاقِ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ أَبِي جَرِيرٍ اَلْقُمِّيِّ قَالَ: سَأَلْتُ اَلْعَبْدَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنُّطْفَةِ مَا فِيهَا مِنَ اَلدِّيَةِ وَ مَا فِي اَلْعَلَقَةِ وَ مَا فِي اَلْمُضْغَةِ اَلْمُخَلَّقَةِ وَ مَا يَقِرُّ فِي اَلْأَرْحَامِ قَالَ «إِنَّهُ يُخْلَقُ فِي بَطْنِ أُمِّهِ خَلْقاً مِنْ بَعْدِ خَلْقٍ يَكُونُ نُطْفَةً أَرْبَعِينَ يَوْماً ثُمَّ يَكُونُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ مُضْغَةً أَرْبَعِينَ يَوْماً فَفِي اَلنُّطْفَةِ أَرْبَعُونَ دِينَاراً وَ فِي اَلْعَلَقَةِ سِتُّونَ دِينَاراً وَ فِي اَلْمُضْغَةِ ثَمَانُونَ دِينَاراً فَإِذَا اِكْتَسَى اَلْعِظَامُ لَحْماً فَفِيهِ مِائَةُ دِينَارٍ قَالَ اَللَّهُ عَزَّ وَ جَلَّ «ثُمَّ أَنْشَأْنٰاهُ خَلْقاً آخَرَ فَتَبٰارَكَ اَللّٰهُ أَحْسَنُ اَلْخٰالِقِينَ» (۲۳:۱۴) فَإِنْ كَانَ ذَكَراً فَفِيهِ اَلدِّيَةُ وَ إِنْ كَانَتْ أُنْثَى فَفِيهَا دِيَتُهَا» . تهذيب الأحکام ج ۱۰، ص ۲۸۲
  8. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: إِذَا وَقَعَتِ اَلنُّطْفَةُ فِي اَلرَّحِمِ اِسْتَقَرَّتْ فِيهَا أَرْبَعِينَ يَوْماً وَ تَكُونُ عَلَقَةً أَرْبَعِينَ يَوْماً وَ تَكُونُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ يَبْعَثُ اَللَّهُ مَلَكَيْنِ خَلاَّقَيْنِ فَيُقَالُ لَهُمَا اُخْلُقَا كَمَا يُرِيدُ اَللَّهُ ذَكَراً أَوْ أُنْثَى صَوِّرَاهُ وَ اُكْتُبَا أَجَلَهُ وَ رِزْقَهُ وَ مَنِيَّتَهُ وَ شَقِيّاً أَوْ سَعِيداً وَ اُكْتُبَا لِلَّهِ اَلْمِيثَاقَ اَلَّذِي أَخَذَهُ عَلَيْهِ فِي اَلذَّرِّ بَيْنَ عَيْنَيْهِ فَإِذَا دَنَا خُرُوجُهُ مِنْ بَطْنِ أُمِّهِ بَعَثَ اَللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ فَيَفْزَعُ فَزَعاً فَيَنْسَى اَلْمِيثَاقَ وَ يَقَعُ إِلَى اَلْأَرْضِ يَبْكِي مِنْ زَجْرَةِ اَلْمَلَكِ. الکافي ج ۶، ص ۱۶
  9. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِنَّ اَللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يَخْلُقَ اَلنُّطْفَةَ اَلَّتِي مِمَّا أَخَذَ عَلَيْهَا اَلْمِيثَاقَ فِي صُلْبِ آدَمَ أَوْ مَا يَبْدُو لَهُ فِيهِ وَ يَجْعَلَهَا فِي اَلرَّحِمِ حَرَّكَ اَلرَّجُلَ لِلْجِمَاعِ وَ أَوْحَى إِلَى اَلرَّحِمِ أَنِ اِفْتَحِي بَابَكِ حَتَّى يَلِجَ فِيكِ خَلْقِي وَ قَضَائِيَ اَلنَّافِذُ وَ قَدَرِي فَتَفْتَحُ اَلرَّحِمُ بَابَهَا فَتَصِلُ اَلنُّطْفَةُ إِلَى اَلرَّحِمِ فَتَرَدَّدُ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ لَحْماً تَجْرِي فِيهِ عُرُوقٌ مُشْتَبِكَةٌ ثُمَّ يَبْعَثُ اَللَّهُ مَلَكَيْنِ خَلاَّقَيْنِ يَخْلُقَانِ فِي اَلْأَرْحَامِ مَا يَشَاءُ اَللَّهُ فَيَقْتَحِمَانِ فِي بَطْنِ اَلْمَرْأَةِ مِنْ فَمِ اَلْمَرْأَةِ فَيَصِلاَنِ إِلَى اَلرَّحِمِ وَ فِيهَا اَلرُّوحُ اَلْقَدِيمَةُ اَلْمَنْقُولَةُ فِي أَصْلاَبِ اَلرِّجَالِ وَ أَرْحَامِ اَلنِّسَاءِ فَيَنْفُخَانِ فِيهَا رُوحَ اَلْحَيَاةِ وَ اَلْبَقَاءِ وَ يَشُقَّانِ لَهُ اَلسَّمْعَ وَ اَلْبَصَرَ وَ جَمِيعَ اَلْجَوَارِحِ وَ جَمِيعَ مَا فِي اَلْبَطْنِ بِإِذْنِ اَللَّهِ ثُمَّ يُوحِي اَللَّهُ إِلَى اَلْمَلَكَيْنِ اُكْتُبَا عَلَيْهِ قَضَائِي وَ قَدَرِي وَ نَافِذَ أَمْرِي وَ اِشْتَرِطَا لِيَ اَلْبَدَاءَ فِيمَا تَكْتُبَانِ فَيَقُولاَنِ يَا رَبِّ مَا نَكْتُبُ فَيُوحِي اَللَّهُ إِلَيْهِمَا أَنِ اِرْفَعَا رَءُوسَكُمَا إِلَى رَأْسِ أُمِّهِ فَيَرْفَعَانِ رُءُوسَهُمَا فَإِذَا اَللَّوْحُ يَقْرَعُ جَبْهَةَ أُمِّهِ فَيَنْظُرَانِ فِيهِ فَيَجِدَانِ فِي اَللَّوْحِ صُورَتَهُ وَ زِينَتَهُ وَ أَجَلَهُ وَ مِيثَاقَهُ شَقِيّاً أَوْ سَعِيداً وَ جَمِيعَ شَأْنِهِ قَالَ فَيُمْلِي أَحَدُهُمَا عَلَى صَاحِبِهِ فَيَكْتُبَانِ جَمِيعَ مَا فِي اَللَّوْحِ وَ يَشْتَرِطَانِ اَلْبَدَاءَ فِيمَا يَكْتُبَانِ ثُمَّ يَخْتِمَانِ اَلْكِتَابَ وَ يَجْعَلاَنِهِ بَيْنَ عَيْنَيْهِ ثُمَّ يُقِيمَانِهِ قَائِماً فِي بَطْنِ أُمِّهِ قَالَ فَرُبَّمَا عَتَا فَانْقَلَبَ وَ لاَ يَكُونُ ذَلِكَ إِلاَّ فِي كُلِّ عَاتٍ أَوْ مَارِدٍ وَ إِذَا بَلَغَ أَوَانُ خُرُوجِ اَلْوَلَدِ تَامّاً أَوْ غَيْرَ تَامٍّ أَوْحَى اَللَّهُ عَزَّ وَ جَلَّ إِلَى اَلرَّحِمِ أَنِ اِفْتَحِي بَابَكِ حَتَّى يَخْرُجَ خَلْقِي إِلَى أَرْضِي وَ يَنْفُذَ فِيهِ أَمْرِي فَقَدْ بَلَغَ أَوَانُ خُرُوجِهِ قَالَ فَيَفْتَحُ اَلرَّحِمُ بَابَ اَلْوَلَدِ فَيَبْعَثُ اَللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ زَجْرَةً فَيَفْزَعُ مِنْهَا اَلْوَلَدُ فَيَنْقَلِبُ فَيَصِيرُ رِجْلاَهُ فَوْقَ رَأْسِهِ وَ رَأْسُهُ فِي أَسْفَلِ اَلْبَطْنِ لِيُسَهِّلَ اَللَّهُ عَلَى اَلْمَرْأَةِ وَ عَلَى اَلْوَلَدِ اَلْخُرُوجَ قَالَ فَإِذَا اُحْتُبِسَ زَجَرَهُ اَلْمَلَكُ زَجْرَةً أُخْرَى فَيَفْزَعُ مِنْهَا فَيَسْقُطُ اَلْوَلَدُ إِلَى اَلْأَرْضِ بَاكِياً فَزِعاً مِنَ اَلزَّجْرَةِ . الکافي ج ۶، ص ۱۳ Here's another fascinating and authentic narration, which demonstrates that the process of the "secondary creation" (خَلْقاً آخَر) (refer to 23:14) starts with the two angels (مَلَكَيْنِ خَلاَّقَيْنِ) after the body has formed into its final shape. These angels blow the spirit of life and survival (رُوحَ اَلْحَيَاةِ وَ اَلْبَقَاءِ) into the body; implying the absence of life prior to this stage.
  10. Yes. There are narrations about a woman drinking a medicine to cause abortion. Regardless of the development stage, this woman will not inherit from the child, since she has intentionally killed (قتلة) it. These narrations are located in the inheritance section of the books.
  11. Correct. This is another blood-money related narration that informs us about various stages of development in the womb.
  12. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اَلْحَسَنِ بْنِ اَلْجَهْمِ قَالَ قَالَ سَمِعْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ يَقُولُ: قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَلنُّطْفَةَ تَكُونُ فِي اَلرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً فَإِذَا كَمَلَ أَرْبَعَةُ أَشْهُرٍ بَعَثَ اَللَّهُ مَلَكَيْنِ خَلاَّقَيْنِ فَيَقُولاَنِ يَا رَبِّ مَا تَخْلُقُ ذَكَراً أَوْ أُنْثَى فَيُؤْمَرَانِ فَيَقُولاَنِ يَا رَبِّ شَقِيّاً أَوْ سَعِيداً فَيُؤْمَرَانِ فَيَقُولاَنِ يَا رَبِّ مَا أَجَلُهُ وَ مَا رِزْقُهُ وَ كُلُّ شَيْءٍ مِنْ حَالِهِ وَ عَدَّدَ مِنْ ذَلِكَ أَشْيَاءَ وَ يَكْتُبَانِ اَلْمِيثَاقَ بَيْنَ عَيْنَيْهِ فَإِذَا أَكْمَلَ اَللَّهُ لَهُ اَلْأَجَلَ بَعَثَ اَللَّهُ مَلَكاً فَزَجَرَهُ زَجْرَةً فَيَخْرُجُ وَ قَدْ نَسِيَ اَلْمِيثَاقَ فَقَالَ اَلْحَسَنُ بْنُ اَلْجَهْمِ فَقُلْتُ لَهُ أَ فَيَجُوزُ أَنْ يَدْعُوَ اَللَّهَ فَيُحَوِّلَ اَلْأُنْثَى ذَكَراً وَ اَلذَّكَرَ أُنْثَى فَقَالَ «إِنَّ اَللّٰهَ يَفْعَلُ مٰا يَشٰاءُ» الکافي ج ۶، ص ۱۳ Here's another authentic narration that strengthens and confirms the narrations above. After four months (or 16 weeks) God tasks the two creating angels (مَلَكَيْنِ خَلاَّقَيْنِ) to initiate the writing of the child's destiny. That's when the covenant is placed between the child's eyes. In other words, these angels do not begin their tasks before the 16-week period. They either cause the spirit/Ruh to enter the body or they begin their tasks after the spirit enters the body. Before the spirit enters the body, the fetus is a "غیر مخلقة" or "uncreated."
  13. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَضْرِبُ اَلْمَرْأَةَ فَتَطْرَحُ اَلنُّطْفَةَ فَقَالَ عَلَيْهِ عِشْرُونَ دِينَاراً فَقُلْتُ يَضْرِبُهَا فَتَطْرَحُ اَلْعَلَقَةَ فَقَالَ عَلَيْهِ أَرْبَعُونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُ اَلْمُضْغَةَ قَالَ عَلَيْهِ سِتُّونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُهُ وَ قَدْ صَارَ لَهُ عَظْمٌ فَقَالَ عَلَيْهِ اَلدِّيَةُ كَامِلَةً وَ بِهَذَا قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قُلْتُ فَمَا صِفَةُ خِلْقَةِ اَلنُّطْفَةِ اَلَّتِي تُعْرَفُ بِهَا فَقَالَ اَلنُّطْفَةُ تَكُونُ بَيْضَاءَ مِثْلَ اَلنُّخَامَةِ اَلْغَلِيظَةِ فَتَمْكُثُ فِي اَلرَّحِمِ إِذَا صَارَتْ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ إِلَى عَلَقَةٍ قُلْتُ فَمَا صِفَةُ خِلْقَةِ اَلْعَلَقَةِ اَلَّتِي تُعْرَفُ بِهَا فَقَالَ هِيَ عَلَقَةٌ كَعَلَقَةِ اَلدَّمِ اَلْمِحْجَمَةِ اَلْجَامِدَةِ تَمْكُثُ فِي اَلرَّحِمِ بَعْدَ تَحْوِيلِهَا عَنِ اَلنُّطْفَةِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً قُلْتُ فَمَا صِفَةُ اَلْمُضْغَةِ وَ خِلْقَتِهَا اَلَّتِي تُعْرَفُ بِهَا قَالَ هِيَ مُضْغَةُ لَحْمٍ حَمْرَاءُ فِيهَا عُرُوقٌ خُضْرٌ مُشْتَبِكَةٌ ثُمَّ تَصِيرُ إِلَى عَظْمٍ قُلْتُ فَمَا صِفَةُ خِلْقَتِهِ إِذَا كَانَ عَظْماً فَقَالَ إِذَا كَانَ عَظْماً شُقَّ لَهُ اَلسَّمْعُ وَ اَلْبَصَرُ وَ رُتِّبَتْ جَوَارِحُهُ فَإِذَا كَانَ كَذَلِكَ فَإِنَّ فِيهِ اَلدِّيَةَ كَامِلَةً . الکافي ج ۷، ص ۳۴۵ Here's another blood-money related narration. This is an excellent clear narration in which Imam Ali (عليه السلام) clearly defines different stages of the development. Reading this narration, together with the one in the OP, one can infer that a sign that the spirit/ruh has entered the body is when the eyes and ears appear functional, and the body parts are in their ordered positions. https://www.mayoclinic.org/healthy-lifestyle/pregnancy-week-by-week/in-depth/fetal-development/art-20046151 Week 16: Baby's eyes move Sixteen weeks into your pregnancy, or 14 weeks after conception, your baby's head is erect. His or her eyes can slowly move. The ears are close to reaching their final position. Your baby's skin is getting thicker. Your baby's limb movements are becoming coordinated and can be detected during ultrasound exams. However, these movements are still too slight to be felt by you.
  14. وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلسِّقْطِ إِذَا اِسْتَوَتْ خِلْقَتُهُ يَجِبُ عَلَيْهِ اَلْغُسْلُ وَ اَللَّحْدُ وَ اَلْكَفْنُ قَالَ «نَعَمْ كُلُّ ذَلِكَ يَجِبُ عَلَيْهِ إِذَا اِسْتَوَى» . تهذيب الأحکام ج ۱، ص ۳۲۹ When a nafs, a completed creation, is aborted, then its death is treated as the death of any other person. The dead person/baby should be washed, should be given Kafan, and should be buried properly.
  15. Just to be clear, abortion is a sin, not allowed, haram, but before the spirit/ruh enters the body, it is not murder. Prior to the entry of the spirit, it can be thought of as mutilation of one's body. The fetus can be viewed as a body part attached to the woman's body. And just like cutting one's hand is a sin, so is aborting before the fetus turns into a nafs.
  16. There's no specific section in Al-Kafi dedicated to abortion, as far as I'm aware. However, there are multiple questions regarding blood-money for various injuries and bodily damages. The narration in the OP is one clear example.
  17. What are you talking about? Did you even read the narration? It's clearly stated that the spirit enters at the very last stage, after the body has been completely formed. If our authentic narrations make you sick, then you have a bigger issue to deal with.
  18. In light of the recent events and talks about abortion in America, I'm bringing this post, from last year, to the top.
  19. I'm not a good translator; however, here's my translation. Original: مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِنَّ اَلرَّجُلَ لَيَأْتِي يَوْمَ اَلْقِيَامَةِ وَ مَعَهُ قَدْرُ مِحْجَمَةٍ مِنْ دَمٍ فَيَقُولُ وَ اَللَّهِ مَا قَتَلْتُ وَ لاَ شَرِكْتُ فِي دَمٍ قَالَ بَلَى ذَكَرْتَ عَبْدِي فُلاَناً فَتَرَقَّى ذَلِكَ حَتَّى قُتِلَ فَأَصَابَكَ مِنْ دَمِهِ . Translation: Imam Abi Ja'far (عليه السلام) said, "On the Day of Qiyama, a man comes, while he's carrying with him blood, the amount of one-time Hijama. So he (the man) says, 'I swear to God, I have not killed anyone and have not partnered in the killing of anyone.' Then, it is replied to him, yes, you said something about my servant Fulan, and what you said spread, until he was killed. So, [because of this] (part of) his blood is with you." This is the best translation I could do. I'm sure there's a better way to translate this. But this should do for now.
  20. Not much to elaborate. When it comes to the Ahl al-Kitab, don't shake their hands, if you can. If you can't, then try shaking their hands from behind a cloth. No direct skin touch. If you can't, then wash your hands afterwards.
  21. Incorrect! حُمَيْدُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ : فِي مُصَافَحَةِ اَلْمُسْلِمِ اَلْيَهُودِيَّ وَ اَلنَّصْرَانِيَّ قَالَ مِنْ وَرَاءِ اَلثَّوْبِ فَإِنْ صَافَحَكَ بِيَدِهِ فَاغْسِلْ يَدَكَ . الکافي ج ۲، ص ۶۵۰ أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ صَافَحَ رَجُلاً مَجُوسِيّاً قَالَ يَغْسِلُ يَدَهُ وَ لاَ يَتَوَضَّأُأَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ صَافَحَ رَجُلاً مَجُوسِيّاً قَالَ يَغْسِلُ يَدَهُ وَ لاَ يَتَوَضَّأُ الکافي ج ۲، ص ۶۵۰
  22. Two points: 1. Only the touch of a family member (ذی رحم) is soothing and calming, not just anyone. The blood connection might be a factor. 2. Whether you want to be far away is a different issue than whether their touch would be effective or not. I wonder if giving touching a chance, without having your guards up, would change your mind. However, I don't know your childhood circumstances. You know best, and staying away may be the best option for your mental health. I don't know.
  23. سلام Here's an illuminating narration, which coveys a distinction between Kufr and Shirk. Kufr is (obviously) worse than shirk, and it preceded shirk. Iblees committed Kufr, when he disobeyed Allah. What makes a person a Kafir are the following: 1. They must choose other than Allah. AND 2. They must disobey Allah. AND 3. They must remain/stay upon the Great Sins. The presence of the conjunction "and" / و is very important here. Our Imam (عليه السلام) didn't use the disjunction "or" / أو, which would imply any one of these criteria would be sufficient to make a person, a Kafir. Instead the conjunction و / "and" was used. In logic this is a significant distinction. In other words, if an individual disobeys Allah, they are not a Kafir. If someone chooses other than Allah, they are not a Kafir. For example, when people don't know about Allah or have been heavily misinformed about Allah and choose other than Allah. If someone stays firm in Great Sins, they are not a Kafir. For example, an addict or a person, who continuously commits Great Sins, but has not chosen other than Allah and still believes in Allah, but either due to being heavily misinformed or being addicted they do not depart from the Great Sins. Now, if there's a person, who has chosen other than Allah, disobeys Allah, AND remains upon Great Sins, then that person is a Kafir. However, and this is very important, the given conjunctions significantly reduce the probability of an individual being a Kafir. Keep this in mind, before accusing or believing people to be Kafir, simply based on what's visible to you. As for a Mushrik, he is the one who has chosen a religion other than the religion of The Believers (المومنین). The usage of المومنین instead of اسلام is quite important here. المومنین are the followers of Ahl al-Bayt. In our narrations, there is a clear distinction between a Muslim and a Mu'min. This, of course, brings up a controversial question. Can one be a Muslim and a Mushrik, simultaneously? It appears so. And here's another crucial point, Muslims can be Mushriks but not Kafirs. 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
  24. سلام This is a beautiful narration, and has been ranked Hasan by Majlisi. Most people may know most of what this narration conveys, namely, anger (غضب) is dangerous, and if you're angry and standing, sit down to reduce/remove your anger. What I didn't know, and what made me feel good and curious, is the end part of the narration. If you are angry at a family member (ذِي رَحِمَ), then touch them. Touching them brings tranquility. I find this to be so wonderful and, at the same time, fascinating. Clearly, touching causes a change in one's mood and being. There's a transformation that occurs through touching. This is perhaps one of the reasons why we ought not to touch non-mahram, or why we need wash our hands, when we shake hands with non-Muslims. Touching, likely, affects our souls/spirits/hearts in ways that we may not be conscious of. Touching affects us deeply, even if/when we don't notice it right away. Knowing that touching my loved ones, family members, would calm me down is so heart-warming. Indeed, there's something special when it comes to ones family. (Keep in mind, cutting ties with family members causes early death, according to multiple authentic narrations.) أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنِ اِبْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرٍ قَالَ: ذُكِرَ اَلْغَضَبُ عِنْدَ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ إِنَّ اَلرَّجُلَ لَيَغْضَبُ فَمَا يَرْضَى أَبَداً حَتَّى يَدْخُلَ اَلنَّارَ فَأَيُّمَا رَجُلٍ غَضِبَ عَلَى قَوْمٍ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ مِنْ فَوْرِهِ ذَلِكَ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ اَلشَّيْطَانِ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمَ فَلْيَدْنُ مِنْهُ فَلْيَمَسَّهُ فَإِنَّ اَلرَّحِمَ إِذَا مُسَّتْ سَكَنَتْ . الکافي ج ۲، ص ۳۰۲
  25. سلام This is a good reminder that we should be very careful about what we say about others. Be careful to not increase hate and anger and fear towards others. You may not be the one killing someone, but the anger, hate, and fear that your words may cause may result in the death of someone, and you will be held (partially) accountable for that death. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِنَّ اَلرَّجُلَ لَيَأْتِي يَوْمَ اَلْقِيَامَةِ وَ مَعَهُ قَدْرُ مِحْجَمَةٍ مِنْ دَمٍ فَيَقُولُ وَ اَللَّهِ مَا قَتَلْتُ وَ لاَ شَرِكْتُ فِي دَمٍ قَالَ بَلَى ذَكَرْتَ عَبْدِي فُلاَناً فَتَرَقَّى ذَلِكَ حَتَّى قُتِلَ فَأَصَابَكَ مِنْ دَمِهِ . الکافي ج ۷، ص ۲۷۳
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