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In the Name of God بسم الله

avjar7

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  1. So, why can I still post? Please deactivate all these features, if possible.
  2. It's been a good run. But, it's become clear I have nothing in common with anyone on this website and don't want to be a part of it anymore. Thank you ^^
  3. The most well known version of this narration is about drinking alcohol, not about haram food. This is the closest I could find: ÃØÈ ßÓÈß ÊÓÊÌÇÈ ÏÚæÊß¡ ÝÇä ÇáÑÌá íÑÝÚ ÇááÞãÉ Åáì Ýíå ÍÑÇãÇ ÝãÇ ÊÓÊÌÇÈ áå ÃÑÈÚíä íæãÇ "...If a man eats a morsel of food that is haram, his supplications will not be answered for forty days." (Makaram al-Akhlaq, no isnad)
  4. There are subtitles...you should move it to another forum. It's good to see. JazakAllah khair for posting.
  5. Bravo, Qa'im. Good questions and info. Have thought about much of the same.
  6. This was in the news recently...the flags that the astronauts placed on the moon have been photographed by a satellite: http://news.discovery.com/space/flags-on-the-moon-still-standing-120731.html There's also photos of the lunar landers: http://www.nasa.gov/mission_pages/LRO/multimedia/lroimages/apollosites.html
  7. I wanted to make this thread to explore the jilbab -- the article of clothing for women mentioned in the Qur'an: O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful. 33:59 Shia sources do not seem to have a lot of information about what this piece of clothing is, or what it entails. However, it is different from the hijab, and is worn in addition to it. Only sourced replies, please. Would be interested in seeing if anyone will dig up things I have not found. Will post my own thoughts later.
  8. Let's not kid ourselves, mut'ah was designed solely as a means for sexual pleasure, and Shia teachings envision it and commend it in no other terms. For those who truly believe in the practice -- and who are not thwarted by social circumstances -- mut'ah engenders the objectification of women, and turns every woman into a prospective "candidate for mut'ah," which diminishes the true worth and integrity of women, and the genuine connection that can be possible between sexes. We also have to face up to the fact that among the small portion of Muslim women who do consent to mut'ah, usually they justify it by thinking that it will "lead to permanent marriage in the future," and that it will serve as a means to get to know someone on a deeper level. While most of the time both parties know that it won't, nor was mut'ah envisioned this way. Therefore, there are very few people who psychologically relate to mut'ah in the way that it is truly conceived in the religious teachings themselves. On top of that, we have those people who do mut'ah with Christian women, and try to spin it in some altruistic terms, all the while knowing that Christianity does not sanction any notion of temporary marriage, or sexual union outside of lifelong marriage. Therefore, aiding and abetting in the woman going against her own religion's teachings. Not encouraging them for the better in any way, making true, genuine human connection impossible. Theory sounds fine. Practice is totally different.
  9. Yes, it's normal. Mut'ah feels like you are cheating God. That you are complicit in some strange theological system where God rewards you for having sex. Anyone who feels otherwise probably has some issues with the health of their conscience. Just telling the truth.
  10. When I first began to explore Shia Islam as a non-Muslim, the entire concept of self-flagellation was mind boggling to me. How a religion could literally be defined in the modern day, and the majority of its adherents relate to it in a way, that is not prescribed by the religion itself. It took a lot of curiosity and desire to explore Shia Islam to ignore what a strange dynamic this is. Thinking back on it, I literally couldn't fathom how something that has no explicit basis in religion came to be such an accepted part of it. Without deep intellectual desire to study Shia Islam, I would have definitely called it a day because of this. You cannot expect normal people to have an interest in Shia Islam if they are confronted with this. This is at best. And, I never related this to Imam Hussein, even when first exposed to it, it simply didn't seem to have anything to do with it. It just came across as an cultish practice--which it is.
  11. It's not just "one person's words." Very basically: Someone took their knowledge, or spent a lot of time and effort to learn two languages; put in the time and energy to create those lessons; invested money to make a book or audio lessons; and then set up a mechanism to sell it; along with any other miscellaneous fees involved with a business. And it is expected that they will be compensated for their intellectual and monetary effort, and the service they provide, when the product is purchased... All of which you then bypass by obtaining it for free--no different than if you were to steal it out of the store. It is like any good being sold--the end product is vastly different and improved from the original components that went into it through someone's creativity, time, money, and effort--that is what business and trade is (which is certainly talked about in religion). And they need to be compensated for it. You are stealing if you download it. And why would a religious person use such language? Have some respect.
  12. I did some Googling...this is the person, quite a prominent figure in 20th century Middle Eastern history: http://en.wikipedia....Sharif_of_Mecca He is also featured on the 1 dinar Jordanian bill. As for the original letter and text, it is here. I think you're misconstruing what is being said. As for him being a Shia, or his words having any special value for "tolerance," that doesn't seem to be the case. It's not a fatwa either. Rather, he says they are "people of dhimmah." Non-Muslim "people of the book" who pay an annual tax (jizyah) and abide by certain rules within the Islamic state, and must peacefully co-exist with Muslims. Your excitement is a bit misplaced, if you research the topic itself. Although, the specifics of this incident and his relation to them might have been based on political expediency, rather than Islamic law.
  13. æÓÃáÊå Úä ÇáÛäÇÁ¡ ÃíÕáÍ Ýí ÇáÝØÑ æÇáÃÖÍì æÇáÝÑÍ íßæä¿ ÞÇá: " áÇ ÈÃÓ ãÇ áã íÒãÑ Èå Imam al-Kadhim (Úáíå ÇáÓáÇã) was asked about singing, is it permissible on Eid al-Fitr, Eid al-Adha, and in times of joy? He said, "There is no problem if it is not accompanied by musical instruments (lit. the flute)." (Masail `Ali ibn Ja`far) The two Eids are exceptions to the general rule in which singing and celebration are allowed. Therefore, the perception of `Ali ibn Ja`far to ask this question, and the response, indicate the permissibility of celebrating Eid. Not that it even needs to be said.
  14. As for this, no where did Yassir al-Habib state that these were his opinions. He said, "The narrations..." All religious reports he cited are from Shia books, authenticity aside.
  15. Never watched Yassir al-Habib until I saw this lecture on hijab, which was cited in this thread. For a topic of such modern pertinence like the hijab, and something which is such a symbol of Islam, this lecture should have been easy and informative. Instead, Yassir al-Habib not only wound up conveying false knowledge of fiqh and history, but even misquotes in the Qur'an--in Arabic. And yet, in the end, he has the audacity to call out the entire female Shia community (who, by and large maintain very good hijab) by saying: "Unfortunately, the widespread understanding among our women is wrong." (9:49) We will now see whose understanding is wrong. A few very clear examples among many: 1. At 1:58 he claims that the khimar (from Surah 24, Verse 31), is an item of clothing that also covers the face. "It was a cover that would cover the head, including the face. The khimar would cover the face as well." Unfactual, and untrue. The khimar is today what we know as the "hijab." For instance, women are told when they make wudhu to keep their khimar on--you can't do wudhu if your face is covered: ‎æÃÎÈÑäí ÇáÔíÎ ÃíÏå Çááå ÊÚÇáì Úä ÃÈí ÇáÞÇÓã ÌÚÝÑ Èä ãÍãÏ Úä ãÍãÏ Èä íÚÞæÈ Úä Úáí Èä ÇÈÑÇåíã Úä ÃÈíå Úä ÍãÇÏ Úä ÍÑíÒ Úä ÒÑÇÑÉ ÞÇá ÞÇá ÃÈæ ÌÚÝÑ Úáíå ÇáÓáÇã ÇáãÑÃÉ íÌÒíåÇ ãä ãÓÍ ÇáÑÃÓ Ãä ÊãÓÍ ãÞÏãå ÞÏÑ ËáÇË ÃÕÇÈÚ æáÇ ÊáÞí ÚäåÇ ÎãÇÑåÇ From Zuraarah: Abu Ja'far Úáíå ÇáÓáÇã said, "It is permissible for the woman in the wiping of the head (in wudhu) that she wipe the front part of it, the size of three fingers, and shes does not remove her khimaar." And there are numerous examples like this. For instance, women have been told to pray in a khimar, but we know it is makrooh for them to pray with their faces covered. Linguistically, and in fiqh, the khimar does not cover the face. 2. From 10:34 to 12:04, Yassir al-Habib goes on a lengthy discussion about verse 33:59 (most of which is erroneous, if you read the asbab al-nuzul of the verse). However, at 12:04 he erroneously adds a word into the ayah, which supports his interpretation of it. Open your Qur'an, and listen to what he says...they are not the same. Yes, these are only two points. But, should there be a single error? No, there shouldn't be. There are many more erroneous statements (about fiqh, or otherwise, as anyone who watches the clip can tell), but these should suffice for now. How can someone who misunderstands basic Arabic words, cannot quote the Qur'an, and makes so many fiqh errors (on such an elementary and important topic, and in only a 15-minute time span), and who cannot relate useful information to an audience, be trusted to impart factual information about larger issues, or anything? For those who are interested, here is a good thread about the fiqh of the hijab. And, finally, never trust anyone (either the quality of their knowledge, or their true nature) who has ever earned a penny from religion, or who is famous for talking about religion. (salam)
  16. محمد بن يعقوب ، عن محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن علي بن الحكم ، عن أبي حمزة الثمالي ، عن أبي جعفر ( عليه السلام ) قال : سألته عن المرأة المسلمة يصيبها البلاء في جسدها إما كسر وإما جرح في مكان لا يصلح النظر إليه يكون الرجل أرفق بعلاجه من النساء ، أيصلح له النظر إليها ؟ قال : إذا اضطرت إليه فليعالجها إن شاءت . Imam al-Baqir (عليه السلام) was asked about the Muslim woman who has an ailment/infection on her body, or a break or an injury, in a place where it is not permissible for a man to look. However, there is a man who can treat her better than women can. Is it permissible for him to look at her? He said, "If she is compelled to do that, then he should treat her, if she wishes." (Sahih, Al-Kafi) -- There are other narrations, but they are considered to be weak, and perhaps do not conform to the above narration. علي بن جعفر في كتابه عن أخيه موسى بن جعفر ( عليه السلام ) ، قال : سألته عن المرأة يكون بها الجرح في فخذها أو بطنها أو عضدها ، هل يصلح للرجل أن ينظر إليه يعالجه ؟ قال : لا قال : وسألته عن الرجل يكون ببطن فخذه أو إليته الجرح هل يصلح للمرأة أن تنظر إليه وتداويه ؟ قال : إذا لم يكن عورة فلا بأس . Imam al-Kadhim (عليه السلام) was asked about the woman who has an injury on her thigh, or stomach, or upper arm. Is it permissible for a man to look at it and treat it? He said, "No." And he was asked about the man who has an injury on the inside of his thigh, is it permissible for a woman to look at it and treat it? He said, "If it is not awrah, there is no harm." (Masaa'il `Ali ibn Ja`far) -- Sunni narrations state the same thing as the first narration: عبد الرزاق ، عن ابن جريج قال : سمعت عطاء ، يسأل عن المرأة تنكسر رجلها أو فخذها أو ساقها أو ما كان منها أيجبرها الطبيب ليس بذي محرم ؟ قال :" نعم ، ذلك في الضرورة عبد الرزاق ، عن معمر ، عن رجل ، عن جابر بن زيد قال : كان رجل يعالج النساء في الكسر وأشباهه فقال له جابر :" لا تمنع شيئا من ذلك عبد الرزاق ، عن معمر ، عن أيوب ، في المرأة يكون بها الكسر أو الجرح لا يطيق علاجه إلا الرجال قال :" الله تعالى أعذر بالعذر عبد الرزاق ، عن معمر ، عن ابن طاوس أن أباه ، " أمر طبيبا أن ينظر ، جرحا في فخذ امرأة فجوب له عنه ، يعني فجوف له عنه
  17. As others have mentioned, for a variety of reasons, the context of these riwaayat are not entirely synonymous with that of voluntary organ donation. Even in their original context, their meaning can be contextualized. The riwaayat presented below are not synonymous with it either--I just thought this would be a good thread to bring up these narrations. However, they do help to conceptualize knowledge of bodily inviolability (hurramat), precedence of saving life, etc. Moreover, they are just really interesting in showing the level of medical ability present at this time in history. The struggle is to maintain Islam's prerogative to save life, which is at the heart of Islamic law, while also maintaining consent, bodily respect, and recommended practices for burial (like time contraints). It can be envisioned how these factors can be balanced. 1. Imam al-Sadiq was asked about a woman who dies, and a child is still alive in her belly. Can her belly be opened to extract the child? He said, "Yes, and sew her stomach back up again." (Al-Kafi) 2. Imam al-Sadiq reported that Imam Ali said, "If a woman dies, and there is a child moving in her belly, and you fear for it, then open her stomach and extract the child." And he said about the woman whose child dies in her womb, and you fear for the woman, "There is no harm in a man entering his hand and cutting it and extracting it, if she is not accompanied by women" (?) (Al-Kafi) 3. Imam al-Kadhim was asked about the woman who dies, and there is a child in her stomach. He said, "Open her stomach and extract the child." (Al-Kafi) There are others which convey this same meaning. 1. Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÈÚÖ ÃÕÍÇÈå¡ Úä ÃÈí ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) Ýí ÇáãÑÃÉ ÊãæÊ æíÊÍÑß ÇáæáÏ Ýí ÈØäåÇ ÃíÔÞ ÈØäåÇ æíÎÑÌ ÇáæáÏ¿ ÞÇá: ÝÞÇá: äÚã æíÎÇØ ÈØäåÇ. 2. ÚÏÉ ãä ÃÕÍÇÈäÇ¡ Úä ÃÍãÏ Èä ãÍãÏ Èä ÎÇáÏ¡ Úä æåÈ Èä æåÈ¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: ÞÇá ÃãíÑÇáãÄãäíä (Úáíå ÇáÓáÇã): ÅÐÇ ãÇÊÊ ÇáãÑÃÉ æÝí ÈØäåÇ æáÏ íÊÍÑß ÝíÊÎæÝ Úáíå ÝÔÞ ÈØäåÇ æÇÎÑÌ ÇáæáÏ. æÞÇá Ýí ÇáãÑÃÉ íãæÊ æáÏåÇ Ýí ÈØäåÇ ÝíÊÎæÝ ÚáíåÇ ÞÇá: áÇ ÈÃÓ Ãä íÏÎá ÇáÑÌá íÏå ÝíÞØÚå æíÎÑÌå ÃÐÇ áã ÊÑÝÞ Èå ÇáäÓÇÁ. 3. ÍãíÏ Èä ÒíÇÏ¡ Úä ÇáÍÓä Èä ãÍãÏ Èä ÓãÇÚÉ¡ Úä ãÍãÏ Èä ÃÈí ÍãÒÉ¡ Úä Úáí Èä íÞØíä ÞÇá: ÓÃáÊ ÇáÚÈÏ ÇáÕÇáÍ (Úáíå ÇáÓáÇã) Úä ÇáãÑÃÉ ÊãæÊ ææáÏåÇ Ýí ÈØäåÇ ÞÇá: íÔÞ ÈØäåÇ æíÎÑÌ æáÏåÇ. There are Sunni narrations about it too: ÚÈÏ ÇáÑÒÇÞ ¡ Úä ÇáËæÑí ÞÇá : íÞæáæä :" ÅÐÇ ãÇÊÊ ÇáÍÈáì ÝÑÌí Ãä íÚíÔ ãÇ Ýí ÈØäåÇ ÔÞ ÈØäåÇ ÞÇá : ÈáÛäÇ Ãäå ÚÇÔ Ðáß ¡ ÞÇá ÇáËæÑí : æÞÇá ÈÚÖ ÃÕÍÇÈäÇ : íÔÞ ããÇ íáí [ Õ:258] ÝÎÐåÇ ÇáíÓÑì ÚÈÏ ÇáÑÒÇÞ ¡ Úä ÇÈä ÌÑíÌ ÞÇá : ÓãÚÊ ÚØÇÁ ¡ íÓÃá Úä ÇáãÑÃÉ ÊäßÓÑ ÑÌáåÇ Ãæ ÝÎÐåÇ Ãæ ÓÇÞåÇ Ãæ ãÇ ßÇä ãäåÇ ÃíÌÈÑåÇ ÇáØÈíÈ áíÓ ÈÐí ãÍÑã ¿ ÞÇá :" äÚã ¡ Ðáß Ýí ÇáÖÑæÑÉ " ÝÞÇá ÚÈÏ Çááå Èä ÚÈíÏ Èä ÚãíÑ :ÇáãÑÃÉ ÊãæÊ æÝí ÈØäåÇ æáÏåÇ ¡ ÝíÎÔì Úáíå Ãä íãæÊ ÃíÓØæ ÚáíåÇ ÇáÑÌá ÝíÞØÚ æáÏåÇ ãä ÈØäåÇ ¿ ÞÇá :" áíÓ Ðáß ßÛíÑå ãäåÇ ¡ æáæ íßæä Ýí Ðáß ãä ÇáÔÝÇÁ ãÇ íßæä Ýí ÎíÑ ÚÖæ ãäåÇ áßÇä " ÞÇá ÚÈÏ Çááå Èä ÚÈíÏ Èä ÚãíÑ : ÝÅä ÇáäÇÞÉ ÅÐÇ ÚÖÈÊ ÝíÎÔì ÚáíåÇ íÞØÚ æáÏåÇ Ýí ÈØäåÇ ÝÃÈì æßÑåå ãä ÇáãÑÃÉ ÍÏËäÇ ÃÈæ ÈßÑ ÞÇá ÍÏËäÇ ãÎáÏ Èä íÒíÏ Úä ÇÈä ÌÑíÌ ÞÇá : ÓÆá ÚØÇÁ Úä ÇáãÑÃÉ ÊãæÊ æÝí ÈØäåÇ æáÏ ¡ íÓØæ Úáíå ÇáÑÌá ÝíÓÊÎÑÌå ¡ ÝßÑå Ðáß ÍÏËäÇ ÃÈæ ÈßÑ ÞÇá ÍÏËäÇ ÚÈÏ ÇáÃÚáì Úä åÔÇã Úä ÇáÍÓä Ãäå ßÇä áÇ íÑì ÈÃÓÇ Ãä íÓØæ ÇáÑÌá Úáì ÇáãÑÃÉ ÅÐÇ áã íÞÏÑæÇ Úáì ÇãÑÃÉ ÊÚÇáÌ ÍÏËäÇ ÃÈæ ÈßÑ ÞÇá ÍÏËäÇ ÌÑíÑ Úä ãÛíÑÉ ÞÇá : ÞÇáÊ Ãã ÓäÇä : ÅÐÇ ÃäÇ ãÊ ÝÔÞæÇ ÈØäí ¡ ÝÅä Ýíå ÓíÏ ÛØÝÇä ¡ ÞÇá : ÝáãÇ ãÇÊÊ ÔÞæÇ ÈØäåÇ ÝÇÓÊÎÑÌæÇ ÓäÇäÇ Obviously there was no organ donation at this period in time. Therefore, there will never be a narration which prohibits it specifically. Moreover, it must be kept in mind that everything is halal, until there is proof that something is haram. Not the other way around. Therefore, any prohibition will have to be drawn from sources which are not at their heart addressing the specific circumstance, which will leave the issue open for interpretation and differing legal priorities. Like many issues, there are factors to weigh on both sides, and in the end it might be an issue (like many) where people will do (and are free to do) what they want based on their intention.
  18. There are other hadiths about chess. All of these hadiths are either mursal (meaning, they have only reached us today without isnads), or they have technical problems with their existing isnads. Based on several factors, mursal and otherwise "weak" hadiths have a high likelihood of actually having come from an Imam. However, they also have a high likelihood of not having come from an Imam. It is simply not known, and hence, mursal hadiths cannot be used as a proof for making something haram. However, they can be used as a proof for ihtiyat (precaution)--since technically, they could have come from an Imam. And thus, due to this possibility, other hadiths have exhorted Muslims to exercise ihtiyat when faced with the likelihood of haram. The hadiths: 1. وفي حديث آخر قال: " لا يجوز شهادة المريب والخصم ودافع مغرم أو أجير أو شريك أو متهم أو تابع ولا تقبل شهادة شارب الخمر، ولا شهادة اللاعب بالشطرنج والنرد، ولا شهادة المقامر Imam al-Sadiq عليه السلام said, "It is not permissible to accept the witness testimony of the...drinker of wine, player of chess or backgammon, and the better/gambler. (Man Laa Yahduruhu al-Faqih) Here, chess has implicitly been discredited. Due to the separate inclusion of "better/gambler" on its own terms, it is perhaps possible to see that the hadith is criticizing chess in and of itself, and not just as a tool of gambling. 2. ‎حدثنا الواحد بن محمد بن عبدوس النيسابوري العطار رضى عنه قال حدثنا على بن محمد بن قتيبه عن الفضل شاذان قال سمعت الرضا عليه السلام يقول لما حمل راس الحسين بن على عليه السلام الى الشام أمر يزيد لعنه فوضع ونصبت عليه مائده فاقبل هو لعنه الله واصحابه ياكلون ويشربون الفقاع فلما فرغوا أمر بالراس فوضع طست تحت سريره وبسط عليه رقعه الشطرنج وجلس يزيد عليه اللعنه يلعب بالشطرنج ويذكر الحسين واباه وجده (ص) ويستهزئ بذكرهم فمتى قمر صاحبه تناول الفقاع فشربه ثلث مرات ثم صب فضلته ما يلى الطست من الأرض فمن كان من شيعتنا فليتورع شرب الفقاع واللعب بالشطرنج ومن نظر الى الفقاع الى الشطرنج فليذكر الحسين عليه السلام وليلعن يزيد وآل زياد يمحو الله عز وجل بذلك ذنوبه ولو كانت بعدد النجوم Fazl Ibne Shazaan reports from Imam Ali ar-Reza (a.s.), "At the time the blessed head of Husain Ibne Ali (a.s.) was carried into Shaam, Yazid (l.a.) started to dine and drink barley wine (similar to modern day 'beer') with his associates. After the meal, Yazid (l.a.) ordered the blessed head to be kept in a salver and placed at the foot of his throne. A chessboard was spread out and the accursed Yazid sat down to play chess. During the game, he ridiculed Imam Husain (a.s.), his father (a.s.) and grandfather (s.a.w.s.). Whenever he won a game, he used to take hold of the barley wine and drink three goblets. Then he used to pour the remaining wine in the salver upon the head of Imam Husain (a.s.)." Hazrat Imam Ali ar-Reza (a.s.) then continues, "Whoever is our Shia must abstain from barley wine and chess. One who sees barley wine or chess must remember Imam Husain (a.s.) and invoke curse upon Yazid and the progeny of Yazid. If a Shia does this, Allah the Almighty will forgive all his sins even if they are more numerous than the stars." (Uyun Akhbar al-Ridha, translation from another source). 3. ‎وروي عن علي عليه السلام: أنه مر بقوم يلعبون با لشطرنج، فقال: ما هذه التماثيل التي أنتم لها عا كفون؟ فشبهها با لأصنام المعبودة It has been narrated that Imam Ali عليه السلام passed by a group of people playing chess. He said, "What are these images that you have in your hands that resemble idol goddesses?" (Khilaf, Sheikh al-Tusi). This brings up the point that chess uses carved/sculptured figures, which have traditionally been deemed haraam to produce. (salam)
  19. The hadiths in question mention the context. The context was not extrapolated on its own. ý Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÚãÑ Èä ÇÐíäÉ¡ Úä ãÍãÏ ÇÈä ãÓáã¡ æÒÑÇÑÉ¡ Úä ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã ÃäåãÇ ÓÃáÇå Úä Ãßá áÍæã ÇáÍãÑ ÇáÇåáíÉ¿ ÞÇá: äåì ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÚäåÇ æÚä ÃßáåÇ íæã ÎíÈÑ æÅäãÇ äåì Úä ÃßáåÇ Ýí Ðáß ÇáæÞÊ áÇäåÇ ßÇäÊ ÍãæáÉ ÇáäÇÓ æÅäãÇ ÇáÍÑÇã ãÇ ÍÑã Çááå ÚÒæÌá Ýí ÇáÞÑÂä Imam al-Baqir Úáíå ÇáÓáÇã was asked about eating the meat of domesticated donkeys. He said: Rasool Allah Õáì Çááå Úáíå æÂáå prohibited eating that on the day of Khaybar. He only prohibited it in that specific time because they (the donkeys) were used to carry the people. And the only haraam is what Allah has made haraam in the Qur'an. (Sahih, Al-Kafi, and other books).
  20. ãä ÓäÉ 605 ááåÌÑÉ ÊæÝí ÇáÝÞíå ÇáÒÇåÏ æÇáãÍÏøË ÇáÚÇÈÏ ÃÈæ ÇáÍÓíä æÑøÇã Èä ÃÈí ÝÑÇÓ ÇáäÎÚí ÕÇÍÈ ßÊÇÈ ÊäÈíå ÇáÎæÇØÑ æäÒåÉ ÇáäÇÙÑ ¡ ÇáãÚÑæÝ ÈÜ « ãÌãæÚÉ æÑÇã
  21. Cited sources, in Arabic: Úä ÊäÒíå ÇáÎæÇØÑ: ÓÆá ÇáÕÇÏÞ (Úáíå ÇáÓáÇã) Úä ÓÈÈ ÇáÞíÇã ÚäÏ ÐßÑ áÝÙ ÇáÞÇÆã ãä ÃáÞÇÈ ÇáÍÌÉ. ÞÇá: áÃä áå ÛíÈÉ ØæáÇäíÉ¡ æãä ÔÏÉ ÇáÑÃÝÉ Åáì ÃÍÈÊå íäÙÑ Åáì ßá ãä íÐßÑå ÈåÐÇ ÇááÞÈ ÇáãÔÚÑ ÈÏæáÊå æÇáÍÓÑÉ ÈÛÑÈÊå¡ æãä ÊÚÙíãå Ãä íÞæã ÇáÚÈÏ ÇáÎÇÖÚ áÕÇÍÈå ÚäÏ äÙÑ Çáãæáì ÇáÌáíá Åáíå ÈÚíäå ÇáÔÑíÝÉ¡ ÝáíÞã æáíØáÈ ãä Çááå Ìá ÐßÑå ÊÚÌíá ÝÑÌå. æÑæì ÃíÖÇ Úä ÇáÑÖÇ (Úáíå ÇáÓáÇã) Ýí ãÌáÓå ÈÎÑÇÓÇä Ãäå ÞÇã ÚäÏ ÐßÑ áÝÙÉ ÇáÞÇÆã¡ ææÖÚ íÏíå Úáì ÑÃÓå ÇáÔÑíÝ æÞÇá: Çááåã ÚÌá ÝÑÌå æÓåá ãÎÑÌå. æÐßÑ ãä ÎÕÇÆÕ ÏæáÊå
  22. The above verses are describing a process known as li'an (اللعان). As the Qur'an confirms, witnesses are needed in all situations. ‎علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن عبدالرحمن بن الحجاج قال: إن عباد البصري سأل أبا عبدالله عليه السلام وأنا حاضركيف يلا عن الرجل المرأة؟ فقال أبوعبدالله عليه السلام: إن رجلا من المسلمين أتى رسول الله صلى الله عليه وآله فقال: يا رسول الله أرأيت لو أن رجل دخل منزله فوجد مع امرأته رجل يجامعها ما كان يصنع؟ قال: فأعرض عنه رسول الله صلى الله عليه وآله وانصرف ذلك الرجل وكان ذلك الرجل هو الذي ابتلى بذلك من امرأته قال: فنزل عليه الوحي من عند الله عزوجل بالحكم فيهما فأرسل رسول الله صلى الله عليه وآله إلى ذلك الرجل فدعاه فقال له: أنت الذي رأيت مع امرأتك رجلا؟ فقال: نعم، فقال له: انطلق فأتني بامرأتك فإن الله عزوجل قد أنزل الحكم فيك وفيها، قال: فأحضرها زوجها فأوقفهما رسول الله صلى الله عليه وآله ثم قال للزوج: أشهد أربع شهادات بالله أنك لمن الصادقن فيما رميتها به، قال: فشهد، ثم قال له: رسول الله صلى الله عليه وآله: امسك، ووعظه ثم قال: اتق الله فإن لعنة الله شديدة ثم قال له: أشهد الخامسة أن لعنة الله عليك إن كنت من الكاذبين قال: فشهد ثم أمرفنحي(1) ثم قال للمرأة: أشهدي أربع شهادات بالله أن زوجك لمن الكاذبين فيما رماك به، قال: فشهدت ثم قال لها: امسكي فوعظها وقال لها: اتقي الله فإن غضب الله شديد، ثم قال لها: أشهدي الخامسة أن غضب الله عليك إن كان زوجك من الصادقين فيما رماك به، قال: فشهدت، قال: ففرق بينهما وقال لهما: لا تجتمعا بنكاح أبدا بعدما تلاعنتما Sahih, from Al-Kafi: 'Abd al-Rahman ibn Hajjaj said: 'Abbad Al-Basri asked Imam al-Sadiq, and I was gathered with them, how is li'an performed? Imam al-Sadiq said: A man from the Muslims came to Rasool Allah and said, "Oh Rasool Allah, what is your view on a man who enters his house, and finds his wife with another man having intercourse with her. What is their situation?" Rasool Allah turned away from him, and the man left. And this was the man who experienced this with his wife. Imam al-Sadiq said: So the revelation descended upon him from Allah with the ruling about them. So Rasool Allah sent for that man. He called for him and said, "Are you the one who saw your wife with a man?" He said, "Yes." Rasool Allah said to him, "Go and bring your wife, for verily Allah has revealed a ruling about you and her." So he and his wife were gathered, and Rasool Allah stopped them. Then the Prophet said to the husband, "Testify four times by Allah that you are truthful about what you saw her doing." He said, "I testify." Then the Prophet said to him: "Hold on," and exhorted him and said, "Fear Allah, for the curse of Allah is severe." Then he said to him, "Testify a fifth time that the curse of Allah is upon you if you are one of the liars." So the man said, "I testify." Then the Prophet said to the woman, "Testify four times by Allah that your husband is the one who is the liar in what he accuses you of." So, she testified. Then he exhorted her and said, "Fear Allah, for the anger of Allah is severe." Then, he said to her, "Testify a fifth time that the anger of Allah is upon you if your husband is the truthful one in what he accuses you of." She said, "I testify." So, the Prophet separated them and said to them, "A marriage can never be joined again after a li'an." It is also in Sunni sources (Bukhari, and others, translation from other sources): حدثني يحيى عن مالك عن ابن شهاب أن سهل بن سعد الساعدي أخبره أن عويمرا العجلاني جاء إلى عاصم بن عدي الأنصاري فقال له يا عاصم أرأيت رجلا وجد مع امرأته رجلا أيقتله فتقتلونه أم كيف يفعل سل لي يا عاصم عن ذلك رسول الله صلى الله عليه وسلم فسأل عاصم رسول الله صلى الله عليه وسلم عن ذلك فكره رسول الله صلى الله عليه وسلم المسائل وعابها حتى كبر على عاصم ما سمع من رسول الله صلى الله عليه وسلم فلما رجع عاصم إلى أهله جاءه عويمر فقال يا عاصم ماذا قال لك رسول الله صلى الله عليه وسلم فقال عاصم لعويمر لم تأتني بخير قد كره رسول الله صلى الله عليه وسلم المسألة التي سألته عنها فقال عويمر والله لا أنتهي حتى أسأله عنها فقام عويمر حتى أتى رسول الله صلى الله عليه وسلم وسط الناس فقال يا رسول الله أرأيت رجلا وجد مع امرأته رجلا أيقتله فتقتلونه أم كيف يفعل فقال رسول الله صلى الله عليه وسلم قد أنزل فيك وفي صاحبتك فاذهب فأت بها قال سهل فتلاعنا وأنا مع الناس عند رسول الله صلى الله عليه وسلم فلما فرغا من تلاعنهما قال عويمر كذبت عليها يا رسول الله إن أمسكتها فطلقها ثلاثا قبل أن يأمره رسول الله صلى الله عليه وسلم قال مالك قال ابن شهاب فكانت تلك بعد سنة المتلاعنين Narrated Sahl ibn Sa'ad: 'Uwaimir came to 'Asim bin 'Adi who was the chief of Bani Ajlan and said, "What do you say about a man who has found another man with his wife? Should he kill him whereupon you would kill him (i.e. the husband), or what should he do? Please ask Allah's Apostle about this matter on my behalf." Asim then went to the Prophet and said, "O Allah's Apostle! (And asked him that question) but Allah's Apostle disliked the question," When 'Uwaimir asked 'Asim (about the Prophet's answer) 'Asim replied that Allah's Apostle disliked such questions and considered it shameful. "Uwaimir then said, "By Allah, I will not give up asking unless I ask Allah's Apostle about it." Uwaimir came (to the Prophet ) and said, "O Allah's Apostle! A man has found another man with his wife! Should he kill him whereupon you would kill him (the husband, in Qisas) or what should he do?" Allah's Apostle said, "Allah has revealed regarding you and your wife's case in the Qur'an "So Allah's Apostle ordered them to perform the measures of Mula'ana according to what Allah had mentioned in His Book. So 'Uwaimir did Mula'ana with her and said, "O Allah's Apostle! If I kept her I would oppress her." So 'Uwaimir divorced her and so divorce became a tradition after them for those who happened to be involved in a case of Mula'ana. Allah's Apostle then said, "Look! If she (Uwaimir's wife) delivers a black child with deep black large eyes, big hips and fat legs, then I will be of the opinion that 'Uwaimir has spoken the truth; but if she delivers a red child looking like a Wahra then we will consider that 'Uwaimir has told a lie against her." Later on she delivered a child carrying the qualities which Allah's Apostle had mentioned as a proof for 'Uwaimir's claim; therefore the child was ascribed to its mother henceforth.
  23. (wasalam) JazakAllah khair for your research. (salam)
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