shadow_of_light

Goy (/ɡɔɪ/, Hebrew: גוי, regular plural goyim /ˈɡɔɪ.ɪm/, גוים or גויים) is the standard Hebrew biblical term for a nation.[1] The word nation has been the common translation of the Hebrew goy or ethnos in the Septuagint, from the earliest English language bibles such as the 1611 King James Version[2] and the 1530 Tyndale Bible,[3] following the Latin Vulgate which used both gentile (and cognates) and nationes. The term nation did not have the same political connotations it entails today.[4][5] The word "gentile" is a synonym for the Hebrew word Nokri (Hebrew: נָכְרִי) which signifies "stranger" or "non-Jew".

Some parts of old and new testaments as well as some parts of the gospel of Barnaba. I love Psalms. It is beautiful.

The word امیین is probabely derived from a hebrew word which means "nations". According to Persian Bible Dictionary by Mr.. Hawkes, the word امتها means some tribes other than Bani Israel who worshipped idols.

مجلسی : و المراد بسبهم الإتيان بكلام يوجب الاستخفاف بهم، قال الشهيد الثاني رفع الله درجته: يصح مواجهتهم بما يكون نسبته إليهم حقا لا بالكذب حائری : و لا تصحّ مواجهته بما يكون نسبته إليه كذباً؛ لحرمته، و إمكان الوقيعة فيه من دونه. This is what some scholars say about that narration. مکارم : هذا و لكن ذلك لا يخلو عن إشكال. أمّا أوّلا لحرمة الكذب ذاتا، و لا يجوز التوصّل بالباطل إلى الحقّ، و أمّا الاولى فالبهت و البهتان- كما يظهر من متون اللغة- في الأصل بمعنى الحيرة و التحيّر، و لذا يقال بالأخذ بغتة بالعذاب البهت، قال اللّه تعالى بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ و إطلاقه على نسبة ما ليس في إنسان إليه من هذا الباب لأنّه يحيّره كما صرّح به أهل اللغة، فكأنّ المراد: احملوا على أهل البدع من كلّ جانب و اجعلوهم متحيّرين حتّى لا يطمعوا في الفساد في الإسلام، فتأمّل.

This narration is against Qur'an: And do not insult those they invoke other than Allah , lest they insult Allah in enmity without knowledge...6/108 The above narration also is not mutawatir and besides, it is mistranslated. Here, باهتوهم means "astounding them by presenting strong arguments": الوقيعة في الناس: الغيبة. والظاهر أن المراد بالمباهتة الزامهم بالحجج القاطعة .... From al-Kafi (footnotes)

Insulting is forbidden in Qur'an and narrations. Imam Ali (a) told his followers: I don’t like you to use offensive language. You can, instead, criticize them (the enemy).

He meant insulting.

If by cursing you mean using offensive language, then it is forbidden ( no difference whether you do it publicly or in private).

Hafiz was not a Sufi. He criticized Sufis in his poems.

Have you tried sudoku? Maths, algebra and logic are really interesting. If your daughter was older, I would suggest you to teach her how to create numerical puzzles or how to quickly solve an equation by finding the relationship between numbers...but she is only 7 therefore sudoku is a good option, I think.

We can use the same argument for some of the narrations you posted. For example, this one: وبالاسناد عن ابن عيسى ، عن ابن الحجاج ، عن العلا ، عن محمد بن مسلم ، عن أبي عبدالله ( عليه السلام ) قال : قال لي : تمتعت ؟ قلت : لا ، قال : لا تخرج من الدنيا حتى تحيي الس نة We can say that Imam recommended to this person (not all people) to do muta. I am not saying that temporary marriage, in general, is a disgrace. What I am going to say is that it is permissible but not always "recommended" (mustahab)...depending on the conditions, it can be mustahab, makrooh, haram or wajib. It is a good option for a person who cannot permanently get married and may fornicate if he remains single. But what benefits does it have for a married person or for people who can have permanent marriage?! (Every mustahab act must have some benefits). What about the potential negative effects which it can have on married lives?! The narration below is authentic (both narrators are reliable): قال محمد بن أبي عمير، عن عبد الله بن سنان، قال: سألت أبا عبد الله عليه السلام عن المتعة؟ فقال: لا تدنس نفسك بها Abdollah ibn Sanan asked Imam Sadiq about muta and he replied: don’t disgrace yourself by practising it. The narrations below, which recommend not to temporarily get married to virgins, are also authentic: أحمد بن محمد بن عيسى في (نوادره) عن القاسم بن محمد، عن جميل ابن صالح، عن أبي بكر الحضرمي قال: قال أبو عبد الله عليه السلام: يا أبا بكر إياكم والابكار أن تزوجوهن متعة. وعن ابن أبي عمير، عن جميل بن صالح، عن محمد بن مروان، عن عبد الملك ابن عمرو قال: سألت أبا عبد الله عليه السلام عن المتعة، فقال: إن أمرها شديد فاتقوا الأبكار.

The narration below recommends moderation in eating, drinking and getting married (having nikah): قال ابو عبدالله (علیه السلام) اتری الله اعطی من اعطی من کرامته علیه و منع من منع من هوان به علیه و لا ولکن المال مال الله یضعه عند الرجل ودایع و جوز لهم ان یأکلوا قصدا، و یشربوا قصدا و یلبسوا قصدا و ینکحوا قصدا و یرکبوا قصدا ...

Shia scholars say he didnt need it because he was married. What else could be the reason? Everyone knows whether he needs it or not. According to this narration, it is not recommended when it is not needed. The rest of the narration says the longer the duration of t. marriage is, the better it is. The longer duration makes it more similar to permanent marriage. If the status of women in muta is that of a female slave, then isnt it disgraceful for a free woman to do muta?! Why to belittle herself if she will be considered a "hired woman" or a slave?! To my knowledge, the narration below is authentic: عن‏ عبداللَّه بن سنان‏ قال سألت أبا عبداللَّه عليه السلام عن المتعة فقال لا تدنّس نفسك بها. Imam Sadiq said: don’t disgrace yourself by practising muta. But this one is not authentic: أحمد، عن أبي الحسن علي‌، عن بعض أصحابنا رفعه إلى أبي عبد اللَّه ع قال" لا تمتع بالمؤمنة فتذلها". However, Sheikh Toosi says: فهذا الخبر مقطوع الاسناد مرسل ولا يعترض بما هذا سبيله على الاخبار المسندة التي قدمنا طرقا منها ، ويحتمل مع تسليمه أن يكون المراد به إذا كانت المرأة من أهل بيت الشرف فإنه لا ينبغي التمتع بها لما يلحق أهلها في ذلك من العار ويصيبها هي من الذل وإن لم يكن ذلك محظورا. It means that he also agreed that a woman of high status should not do it because it can damage her and her family's reputation. There are also other narrations which imply that whenever there is disgrace, muta is makrooh and people should avoid it: سمعت ابا عبداللّه (ع) یقول فی المتعة: دعوها اَما یستحیی احدکم ان یُری فی موضع العورة، فیحمل ذلک علی صالحی اخوانه و اصحابه و روی اصحابنا من غیر واحد عن أبى عبداللَّه عليه السلام أ نّه قال لإسماعيل الجعفىّ ولعمّار السّاباطى حرّمت عليكما المتعة ما دمتما تدخلان علىّ ذلك لأنّى أخاف أن تؤخذا وتضربا وتشهرا فيقال هؤلاء أصحاب جعفر Many Shia scholars also believe that it is permissible but not recommended per se and in every situation.

From the narrations which I posted, we can conclude that temporary marriage is not recommended to the following groups: 1. Virgins 2. Female believers....for it can disgrace them. 3. Free women 4. Married men 5. People of high status And it is not recommended in every situation which can bring disgrace to the person or the religion.

Ali ibn Yaqtin asked Imam Kazim about temporary marriage and Imam replied: you don’t need it. Ali ibn Yaqtin said: I just want to know...Imam said: it is mentioned in the book of Ali (a)... The rest of narration is about the duration. There are also narrations according to which women who practice muta are not "free women" but they are considered "hired women".. So we can conclude that free women should not do it at least as long as they can permanently get married. لا تتمتع بالمومنه فتذلها The above narration means: don’t temporarily marry a female believer because it will disgrace her. عدة من أصحابنا، عن سهل بن زياد، عن محمد بن الحسن بن شمون قال: كتب أبو الحسن (عليه السلام) إلى بعض مواليه لا تلحوا على المتعة، إنما عليكم إقامة السنة فلا تشتغلوا بها عن فرشكم وحرائركم فيكفرن ويتبرين ويدعين على الامر بذلك ويلعنونا This one says not to insist on practising muta because it can have a bad effect on your wives...(implicit translation). عن‏ عبداللَّه بن سنان‏ قال سألت أبا عبداللَّه عليه السلام عن المتعة فقال لا تدنّس نفسك بها. Imam Sadiq said: don’t disgrace yourself by practising muta. There are also narrations which say temporary marriage is not recommended to virgins.