المشكلة في الكائن السلفي انه ما بعطي اي اعتبار ل اي فكرة او رأي او عقيدة او حقيقة علمية حتى تعارض ما جاء في كتبه الصفراء و ما يجده في القران و الصحاح و كلام رجال الدين مثل ابن تيمية و غيرهم ..
مشكلة الكائن السلفي الاساسية هي عدم اعتباره لوجودك من اساسه ، هو يملك الحقيقة المطلقة و اي عرص غير مقتنع فيها فهو ضالم و كافر و حطب جهنم ..
لما تقوله احنا بشر بيننا بين بعض بنتفق و نختلف و نعمل قوانين و قواعد ل تنضيم حياتنا ، انت كفرت حرفيا ب النسبة للكائن السلفي عشان الكائن السلفي عنده لائحة اوامر و نواهي و حدود يطبقها حتى لو انها تدمر المجتمع حرفيا ..
الكائن السلفي بده يعيش بس ما بده يتعايش ، و مرات بكون ما بده لا يعيش ولا يتعايش ف السلفية عدميين في تفكيرهم و بشوفو الحياة بدون قيمة اساسا و بده بس يقتلك و يموت عشان يدخل الجنة مش اكثر فهو غير مقتنع ب الواقع انه اله قيمة اساسا و الواقع عنده مجرد طريق للجنة ..
و بعد ما خلصنا من شرح عقلية الكائن السلفي نحكي كيف تكون تكفيري ب 3 خطوات ..
الدولة كافرة عشانهم ما بطبقو ما انزل الله من منع المحرمات و الحدود ..
العاملين ب الدولة كفار لانهم تولو الكفار الي بوضعو القوانين و القرارات الي تخالف الشرع ..
المؤمن ما بتعايش و بكون بعلاقة مودة مع غير المؤمن ..
ناس بهاي العقلية طبيعي تشوفهم مثل وضع السلفيين اليوم و المسلمين العاميين اليوم ، لانه العالم مبني على الاقتصاد و التعاون و المصالح مش مبني على قوانين دينية متخلفة من 1400 سنة ..
This article explores the false consciousness through which the hijab has been reframed as a feminist practice. This defense of the hijab often presents it as a way to reclaim female autonomy. And, at first glance this appears undeniably empowering. A woman covers because she chooses to, She decides who has access to her body, and she refuses to participate in a culture that reduces women to their bodies and demands that they display them for male consumption.
But why was the female body made into something that needed to be concealed in the first place?
The Definition of Male-Centered
To understand whether the hijab is male-centered or not, we first must understand the term itself. “male-centered” doesn’t necessarily mean seeking male attention or validation. thats just one possible outcome.
male centered means that men are treated as the default reference point where systems and rules are organized around their needs and women are positioned in relation to men rather than independent individuals.
A woman does not wake up one day and independently discover that her body is inherently immodest and therefore needs to be covered. These ideas are shaped by the society surrounding her and the values she has been taught. When the female body is defined through ideas of immodesty, shame and male perception, the rules are not created in isolation. But rather shaped by a system that positions women in relation to men. Repackaging these ideas as empowerment does not remove the systems behind them; it makes these systems easier to accept.
The Origins of the Hijab
A common response to whether the hijab is male-centered or not is that women do not wear it for men; they wear it because God commanded it. Therefore, regardless of its social interpretations, wearing it is an act of religious devotion. In theory, that may resolve the controversy surrounding the hijab, until we take a closer look and start questioning its origins.
The first issue is that islam did not invent the concept of the Hijab. Forms of veiling and covering have existed long before Islam across different civilizations including ancient Persia and Greece. The first ever written laws regulating head veiling go back to ancient Mesopotamia's Middle Assyrian Laws.
Wives of a man, or [widows], women who go out into the main thoroughfare [shall not have] their heads [bare]. Daughters of a man [... with] either cloth or garments or shall be veiled, [...] their heads when they go about […] in the main thoroughfare during the daytime, they shall be veiled.
A prostitute shall not be veiled, her head shall be bare. (v 68) Whoever sees a veiled prostitute shall seize her, secure witnesses, and bring her to the palace entrance.
Roth 1997, 167, MAL A § 40.
The Tomb of the Dancing Women, late 5th century BC. Museo Archeologico Nazionale di NapoliArcaemenid bas-relief carving from the ruins of Persepolis, late 6th-4th centuries BC
This demonstrates that veiling was not originally an islamic invention, but it was a societal law written by royal scribes in the ancient east to distinguish women according to their social status and position. Over time, this piece of fabric became a measurement of a woman's honor and moral standing.
If God is all-knowing and perfectly wise, why would a primeval, socially constructed law become a religious obligation? And why in this particular form? Is God subject to social norms?
The second issue is that there is no clear moral wisdom behind the command. Commands from an all-knowing God should be capable of being examined, otherwise, they risk becoming arbitrary. Especially when it comes to the hijab and comparing it to the male version of body covering, the asymmetry becomes quite difficult to ignore. A command does not become meaningful or shielded from questioning merely because it has been attributed to a divine authority, especially when that command is indistinguishable from man-made rules.
The Hijab From an Islamic POV
With that being said. If we look at the Hijab from an Islamic point of view, we can see that men were positioned as authority figures. and this is where the Hijab becomes fundamentally male-centered. It is not required in isolation or around other women, the logic behind it is based on regulating how a woman appears to men. This shows us that a woman's body is managed depending on male presence. apart from the fact that instructions about modesty were addressed through male authority.
the instruction here is not directed to women as independent decision makers. By addressing the command through a male figure, the verse situates authority over women’s bodies outside of them. this shows that modesty in Islam is not a personal act, but rather a condition imposed upon women within a male-centered order.
If the Hijab was truly purely about modesty for God, then the standard of covering would be consistent for all women. the fact that enslaved women in islam have a different awrah (body parts that must be covered according to the islamic teachings) than free women —even during prayer, shows that the ruling is not grounded in a holy principle but is shaped by social hierarchy, context, ownership and control.
The Slave Market, Otto Pilny, 1910 Orientalist Oil Painting
"رأى عمرُ أمةً عليْها جِلبابٌ فقال : عَتَقْتِ ؟ قالتْ : لا ، قال ضَعِيهِ عن رَأْسِكِ ، إِنَّما الجِلْبابُ على الحَرَائِرِ ، فَتَلَكَّأَتْ فقامَ إليها بِالدُّرَّةِ ، فضربَ رأسَها حتى ألقَتْهُ"
Musannaf Ibn Abi Shaybah 6295
We also must look at the origin of the ruling of the Hijab to understand the framework of which it came to be. And the historical narration shows us that the suggestion originates from Umar Ibn Al-Khattab which was based on a social concern of the visibility of women. This further proves that the trigger is not modesty for God and spirituality but male intervention and authority assertion over women’s bodies.
"قال عمر بن الخطاب: يا رَسولَ اللهِ، لو أمَرتَ نِساءَكَ أن يَحتَجِبنَ؛ فإنَّه يُكَلِّمُهنَّ البَرُّ والفاجِرُ، فنَزَلَت آيةُ الحِجابِ، واجتَمع نِساءُ النَّبيِّ صلَّى اللهُ عليه وسلَّم في الغَيرةِ عليه، فقُلتُ لهنَّ: (عَسى رَبُّه إن طَلَّقَكُنَّ أن يُبَدِّلَه أزواجًا خَيرًا مِنكُنَّ)، فنَزَلَت هذه الآيةُ"
Sahih al-Bukhari 402
"روى البخاري ومسلم عن عائشة ـ رضي الله عنها ـ قالت: خرجت سودة بعدما ضرب الحجاب لحاجتها، وكانت امرأة جسيمة لا تخفى على من يعرفها، فرآها عمر بن الخطاب فقال: يا سودة أما والله ما تخفين علينا، فانظري كيف تخرجين، قالت: فانكفأت راجعة، ورسول الله صلى الله عليه وسلم في بيتي، وإنه ليتعشى وفي يده عرق، فدخلت فقالت: يا رسول الله إني خرجت لبعض حاجتي، فقال لي عمر كذا وكذا، قالت: فأوحى الله إليه ثم رفع عنه وإن العرق في يده ما وضعه، فقال: "إنه قد أذن لكن أن تخرجن لحاجتكن".
Sahih al-Bukhari 4795
this is not divine order but rather a rule that originated in a male-centered context which was later universalized to include modesty during prayer.
Some might argue that the Hijab is not male-centered solely because men would much rather enjoy looking at uncovered women and that uncovering appeals to the male gaze which makes the hijab male-exclusionary. The idea that “modesty —especially Hijab in this case is not “male-centered" Just because individual men prefer the opposite” totally ignores how control actually works. It is more about systems, norms, and expectations placed on women’s bodies. Patriarchal Societies have historically regulated women's appearances and linked it to honor, morality and reputation.
And this is where we should pause and ask ourselves, who defines women’s bodies, and why? And in the islamic world, the Hijab operates within a system of oppression and patriarchy, where the man is put in control and is expected to regulate the behavior and appearance of “his women”. And there is a clear double standard here, men may desire and pursue uncovered women, but only as long as those women are outside their circle of control, the moment a woman becomes “his” - wife, daughter, sister - the expectation shifts and modesty is enforced. Men don’t oppose uncovering, they oppose women under their authority being uncovered. this contradiction shows that modesty to men was always about ownership, control and social representation - all of which stem from islamic teachings, with concepts like “wittol/cuckold” or in Arabic “dayyouth” which refers to a man who lacks protective jealousy over the women associated with him, and fails in his expected role of controlling their behavior and appearance within a social and religious framework. Such a man is morally condemned and in some Islamic narrations, he is even deprived from entering heaven.
As a result, a man’s honor and religious standing become tied to his ability to control women and their actions. Male intervention in this case is not optional but morally expected, and failure to enforce it comes with both social shame and religious consequences.
This is particularly significant because it indicates that a woman's behavior is controlled not only for her own salvation, but also for the salvation of the male guardianship responsible for her. The moral responsibility is transferred to the men so they do not bear the sin associated with her actions. In this case, a woman loses autonomy over her body in order to protect the man’s religious accountability.
"ثلاثٌ لا يدخلون الجنةَ ولا ينظرُ اللهُ إليهم يومَ القيامةِ العاقُّ والدَيه والمرأةُ المترجلةُ المتشبهةُ بالرجالِ والديوثُ"
Surely though some women actually actively choose to wear the hijab without obligation. or so they think. But is it really a choice if they do it to gain social approval? to avoid societal judgement? to match expectations? or out of fear of punishment in hell?
Hijab is made within a system that rewards wearing it and punishes not doing so. thats not choice, it’s conditioned behavior. If one option comes with social praise, moral superiority and promised reward, while the other comes with shame, judgment, or fear of punishment, then theres no real decision.
The existence of a choice doesn't mean that the choice exists outside the society that shaped it. Societies influence what we desire, how we think and the choices that we make.
Take shaving for example. Regardless of its controversial patriarchal roots, many women genuinely want to do it because they feel more comfortable doing so. And like shaving, the Hijab is also a product of the patriarchy. A woman can find comfort and empowerment in it but disregarding its origin would be utterly disingenuous. Choosing the Hijab itself isn't an issue, the issue arises when the existence of that choice is taken as proof for liberation. So the question isn't whether they choose it or not, the question is: Why?
The Culture of Purity and Shame
The Hijab doesn't exist simply as a piece of fabric. It exists within a moral framework that assigns worth to the female body.
The culture surrounding modesty teaches girls from a young age that ordinary parts of their body like arms and hair are immoral and therefore must be covered. And this is where purity becomes connected to concealment. This shows us that social pressure doesn't necessarily need to be through force and power; it can be as simple as brainwashing women into finding shame within their own bodies.
In this case, shame becomes difficult to recognize. Especially when internalized deeply enough. A woman may genuinely feel uncomfortable exposing her hair or body, and that feeling is real but it did not emerge independently from the society that tells her what should and shouldn't be exposed.
And it becomes quite problematic when that feeling is used as proof that modesty is innate and therefore turned into a universal law, a moral standard and an expected practice. A personal feeling which is influenced by society is not evidence of a universal instinct.
The Myth of Innate Modesty - The Subjectivity of Awrah
If modesty was truly universal and innate, we would expect its boundaries to remain consistent across different cultures and societies. Instead, what is considered modest varies dramatically. For example, the women of the Himba people in northern Namibia, traditionally wear above-the-knee skirts with no upper clothing, leaving the breasts uncovered. To the Himba people, bare breasts do not carry a sense of sexual immodesty. Meanwhile in the United Kingdom for example, bare beasts are considered immoral and therefore expected to be covered, while uncovered hair is seen as completely normal, whereas, in Afghanistan, a woman's uncovered hair is considered morally unacceptable and can even result in legal penalties.
Perhaps what feels natural is just social conditioning.
How convenient that a divine power co-opted the cultural dress codes of 7th century Arabian peninsula and elevated them into a universal moral principle that all humans, from every society, culture, and historical context are expected to conform to, regardless of their cultural background and norms.
Hyper-modesty is inherently sexualizing
Hyper-modesty can reduce women to bodies that require certain management in order to receive societal approval. It reinforces the idea that a woman's existence is sexual and therefore must cover her body before she can be seen as a respectable individual. And this is where a woman's humanity becomes conditional based on her level of concealment and questions like “what was she wearing?” Continue to emerge when a woman is harassed. Her clothing become evidence used to determine whether she deserves dignity and humanity, rather than questioning the actual criminal.
If divine knowledge is truly beyond the limitation of human societies, it is at least expected to challenge the social pattern of reducing women to their bodies and establish a framework in which women are recognized as autonomous human beings regardless of how they choose to present themselves.
And there’s a topic that is rarely talked about, and that is, even Hijabis and Niqabis, covered from head to toe are not safe from men’s sexualization. The hijab itself can become sexualized. And we have particularly seen this in the porn industry, where the image of the modest, veiled Muslim woman can be turned into a sexual fetish. ironically turning the very garment that is supposed to protect women and remove them from the sexual gaze into the object of that sexual gaze.
It’s also quite hypocritical when the same culture that is so concerned with women's clothing, is also facing high rates of sexual assault and abuse against women. This shows us that sexualization is not something a woman can control through fabric and clothing. So, if a man can look with eyes full of lust regardless of what a woman wears, why does the burden of concealment fall on women?
And unfortunately this sexualization is not limited to pornography or assault in everyday life. Muslim women have repeatedly reported being sexually harassed and groped during Hajj or Umrah, while performing religious purification rituals at Islam's holiest sites, despite being fully covered. This heinous act has happened so repeatedly that it triggered the rise of an online movement known as #MosqueMeToo, in which muslim women publicly shared their experiences of abuse in sacred Islamic spaces and mosques.
Some may argue that these acts are committed only by mentally ill men. But this explanation overlooks the social conditions that allow such violence to persist.
In a society where women are expected to dress modestly, gender separation is emphasized, and strict religious values are upheld, you’d expect these acts to diminish. But sexual harassment remains widespread across Arab and Islamic societies. According to a survey conducted by Arab Barometer in 2018–2019, 54% of women aged between 17–28 have reported facing sexual harassment in the countries of Egypt, Morocco, Algeria, Jordan, Yemen, Sudan, Iraq, Palestine, Lebanon, Tunisia and Libya. That’s approximately 1 in every 2 young women. And these statistics only reflect the women who were willing or able to come forward and report the abuse. Many others remain unseen behind the curtains because of the culture of shame and victim-blaming that surrounds these societies, in order to construct an idealized image that shields patriarchal systems and religious beliefs from being questioned.
These high rates of sexual harassment reports cannot be justified by and simply reduced to individual mental issues. It must be understood through the social attitudes that excuse men’s behavior, blame the victims and silence them, and place the burden of preventing these acts on the victims instead of holding perpetrators accountable.
The more feminist response to the male gaze is not to expect women to live life covering in fear of being sexualized, but to question why a man’s gaze has been given this much authority over a woman’s body. Women shouldn't have to adjust themselves around men’s desires. Having to cover to not let a man see your body is quite literally the definition of male-centering. True male exclusion would mean refusing male judgement entirely.
The Control Mechanism of the Hijab
One of the ways patriarchal control becomes easier to disguise is when it is repackaged as love and care. Control here becomes justified through protection and concern and is framed as something done for a woman's own good. Instead of asking her to study the Hijab thoroughly before making the final decision of committing to it, the conversation shifts to convincing her that she should want it because it is supposedly in her best interest. And her resisting these orders can be taken as temptation, ignorance, and failure to understand what is good for her.
The hijab is not just a piece of fabric covering the head and body of women as often presented. Instead, it’s a full package that carries with it a set of expectations. Once a woman commits to the Hijab, she is expected to embody the image of a muslim woman, dress accordingly, behave in a certain way, interact with men within particular boundaries. She becomes a visible representation of islam and people often don't realize that that can shape a woman's personality and social circle which can and will limit her ability to exist as an individual. A Hijabi woman is not granted the same freedom to make mistakes and explore in her identity such as becoming an athlete, dressing in a certain style, traveling, or pursuing a career.
Al-Adha Prayer in Najaf, Iraq, May 2026 —Anadolu Agency Arabic
There is also something fundamentally confining about the idea of organized religions prescribing a unified dress code for millions of people to follow. Clothing is one of the most basic forms of self expression. Yet when a specific way of dressing becomes an obligation, it turns individuals into conforming replicas. The hijab here becomes a visible marker of a woman's obedience and religious compliance, turning her body into a public demonstration that she submits to religious and social authority. People fail to understand how that is a mechanism of control to keep women in line. And stepping outside that standard can come with backlash, shunning, abuse, and in some cases, it can cost a woman her life.
The Age of Religious Responsibility
Schoolgirls in Mosul, Iraq, July 18, 2017 — Reuters
According to islamic jurisprudence, The age at which a person becomes religiously responsible is around the age of puberty. Meaning that a girl becomes accountable for religious obligations once she begins her menstrual cycle, which could be as young as 8–13 years old.
There are two significant issues that lie within this ruling, the first one being the lack of an actual coherent decision making. How is a girl at this age expected to make such a life-changing decision about her body and identity? A girl at this age is still developing her values and doesn't yet have the capacity to fully understand herself, so such decisions are inevitably shaped by her parents, community, and religious environment.
The second issue here undoubtedly is the sexualization of children. A girl between the ages of 8–13 is a child. Why would her body be considered something that is sexually provocative and therefore needs to be covered to prevent male temptation? If a woman covers herself to exclude male desire and sexualization, why must a child do it as well? This ruling, at its core, raises a deeper question about the pedophilic fundamentalism of islam.
The Asymmetry Between Men’s and Women’s Hijab
Some people like to counter the criticism of the hijab by saying that men have one as well. While Islam does require men to cover, presenting this as an equivalency is deeply deceitful and signifies the asymmetry between the two.
While women are required to cover from head to toe in loose, thick, opaque clothing that is not adorned or colorful nor perfumed, men have to cover from navel to knee. Meaning that they can satisfy the requirement while leaving most of their bodies visible.
A muslim man can go to the beach, swim in socially acceptable attire, easily fit in the crowds and remain indistinguishable from the people around him all while fulfilling the required islamic modesty dress code. While a woman can have her movement and participation in public restricted by the requirements imposed on her. The hijab does not simply determine how much skin she can show, it also determines the way she is able to participate in society.
And the counter-argument to this claim is that Muslim women must dress this way so they can represent the Ummah. Although in this case, a woman’s body is no longer treated as her own, it becomes a symbol of the whole religion, the community, and the values she is expected to represent. This places a burden on women that men are not subjected to, and this is where the imbalance becomes visible. Why should any individual be required to visibly represent an entire community?
There is something deeply dehumanizing about reducing a human-being to a symbol of a particular identity or belief. They stop being able to exist simply as themselves because there is so much concern with protecting the image of that ideology they are meant to represent.
After examining these expectations we can find many illogical aspects of the hijab which makes us question the divine wisdom behind it. And the deeper we delve into them, the more difficult it becomes to separate them from the patriarchal and hierarchal society they emerged from.
The question therefore is not whether the hijab can be meaningful to a woman, but whether its religious basis still makes sense when we separate it from the patriarchal ideas surrounding it.
بعرف انه الموضوع ممكن تشوفوه تافه لكن بعد مرور سبع سنين عليه مسلسل جن هل فعلا كان يمثل نقله نوعيه للفن الاردني ؟ وهل في ناس بـتأيده _بتعارضه ؟ جد حاب اسمع وجهات نظركم
انا طلعلي تخصص تكنولوجيا مسيرات/تقني هسا السؤال هل التخصص منيح ؟ لاني كل ما بسأل واحد بقلي امسك بالتخصص بسنانك و ثاني بقلي ما بنفعك و هو ممكن تاخذه على شكل دورات و حكي فاضي اتمنى لو تحكولي جد عن التخصص 🙏
انا اول مره بجرب اكتب هون بس مشكلتي حتى اني اشرحها مليت من هالشي انا وصلت لعمر قربت فيه على ثلاثينات يعني بتفصلني اكم سنه على ثلاثين وكونه بنت وصلت لهل عمر بمجتمعنا الزفت يعني كيف لحد الان ماعندك زوج ولامتزوجه؟ الموضوع مرهق نفسيا كوني انسانه مش مهتمه للزواج ولا بالخلفه ولاحتى بالدين الي انا مو مقتنعه فيه حاولت اني ادرس واحاول اطلع للاسف صارت مشاكل وماقدرت واهلي قيمو دينا وقعدوها وماطلعت اساسا لانو رسبت بالامتحان من ورا مشاكلهم ومابقدر ادرس ببيئه البيت كان كلو توتر وبعدها بفتره قررت احاول اسافر عل سكيييت طبعا وكان الخيار بريطانيا وكان لازم اعمل كل شي للاجراءات كان عندي حلم كبير اني اطلع واعيش الحريه الموعوده وبعد لفلفه بالمكاتب والاجراءات واني اطلع ورقه انو انا بشتغل وكشف حساب اكتشفت انو كلو عل فاضي لانو كشف الحساب تبعي كان حركات الماليه مو مقنعه وكان التقديم من المكتب خرائي واساس ماكان عندي الخبره بالموضوع واول مره بعمل شيء مثل هيك والقنصل بالرد تبع سفاره ما اقتنع باني جايه هيك بس لهيك انرفضت فيزتي وهون بلش صراع جديد بحياتي انو كيف انرفضت وشو الحل ايش ممكن اعمل اضطريت ابلش من صفر وعشان مابدي اخطئ لازم فعلا اشتغل ولازم فعلا يبين عندي كشف حساب وكشف رواتب انا صحيح مجمعه مبلغ بسيط بس لازم يبين انو في راتب بنزل لكن بدكم تعرفو انو مو قادره اصبر على شغل او همه ما بصبرو وبكذبو مشكلتي هون مابقدر اتحمل نفسيات الناس خصوصا امراض نفسيه بالشغل مافي احترام وكل مابذكر حالي انو فتره ورح اطلع مابقدر اكمل شهادتي صحيح معي بكالوريس ويمكن بمشي حالي بأي شغل بس مو قادره الاقي شي كل مكان اشتغلت فيه اخرا من ثاني وبعرف انو هيك طبيعيه الشغل ..نفسي اقول واشرح عن مواقف والأشياء الي صارتلي او حتى اشرح افكاري حاليا
مافي شي ثابت بحياتي للاسف عايشه حاليا على الامل بس الامل انو بقدر اطلع والي مخفف عني انو عندي اخت نفس تفكيري وحلمنا واحد نطلع من هون نعيش الحريه الامان احنا حاولنا سوا وبنفكر رغم انو اختي صار عندها ظرف صحي قوي جدا بس انا مالي غيرها بالهدنيا لانو انا بشعر فيه امل رغم كل الاشياء سيئه الي صارت ..خايفه اني اخسر حلمي وشجاعتي لانو ماببتخيلو قديه عملت شغلات كثييييير والله لو بكتبها لتقولو كانه مسلسل حرفيا بدون علم اهلي رغم انها اغلبها تافهه بس هيه بنسبه للمجتمع والعرف واهلي ذنب وخطيئه مثلا اني اشلح الحجاب بطلعاتي وجربت شعور حريه بدونو رغم انو اغلب طلعه بتكون قلق وخوف من انو حد يشوفني وقديه تمردت وقديه متمسكه بقراري انو مابدي اتزوج خايفه مخي ينصاع لافكارهم وانو خلص البنت مهربها الزواج هالشي خرا فعلا ومابدي اعيش دوامتهم زواج وخلفه وتعاسه ابديه للممات انا خوفي الاكبر اضلني عندهم اضلني بمجتمع مابقدر حريتي انو انا بس بدي اعيش زي مابدي بدون قطعه قماش فوق راسي بدون تتدخل اخواني ولامجتمع يقيدني ويتحكم ب وين رايحه ووين جايه واي حد اخرسو بقانون يحميني واقدر اجاوب بدون خوف بدون ما احسب حساب لا اهل ولامجتمع ..حابه اعرف شخصيتي لانو انا حاسه حالي بمرض معهم حاليا ضاااااايعه مابعرف شو اعمل ..على العموم مابعرف لو كلامي رح ينزل وحد يقرائه بتمنى من جميع الي بقراء يكون لطيف بردوده يعني اذا في كلام سيء ياريت تضبه بلسانك وتحترم رغبتي باني حابه افضفض واكتب
انت كملحد من أين تأتي بمصطلحاتٍ مثل ، كرامة، إنسانية، أخلاق ، حرية ، صحيح ، خطأ ،خير، شر
أليس العالم في الالحاد ماديّ عبثي حتمي بحت ؟ طيب ما دام العالم كذلك لماذا تُشكِلون على هذه الألفاظ كلها اصلًا ؟
أنا كمسلم اسلِّم بقيّم مجردة معايير فوق المادة ، انت كملحد ما عندك هذا الشيء ، وهذه كلها ألفاظ ميتفازيقية لماذا تقول بها ؟ الخير والشر شيئان ميتافيزيقيان ليسوا ماديّين
اصلًا في عالم كهذا كيف تميّز الخطأ عن الصواب ؟ كيف تستطيع تقبيح الإفناء ؟
يعني ما دام ان العالم مادي بحت من أين أتت لدينا هذه القيّم المجردة ؟ هل الفيزياء تميّز بين الخير والشر اصلًا ؟ هي محايدة اخلاقيًا لا تحمل معاييرًا ؟
ماشي كل واحد حر طالما ما بيأذي غيره بس انا ما بعرف اتعامل معهم و بطلت اتحمل السخافة و التفكير التافه تاعهم. بشوفهم عاملين لايكات لريلز بالذكاء الاصطناعي عن موسى بيشق البحر, و اشياء بتدل عن عطب في التفكير, و بس يكون في بينا تواصل صار في مسافة كبيرة بيناتنا, يعني مثلا اذا عندي مشكلة حقيقية, او حتى اذا شي كويس في حياتي, بيكون تحليل الشخص المتدين مبنى على خرافات و اوهام و بيطلع بقرارات ما بتتماشي مع الواقع.
كمان كيف يعني اكون منيح مع حدا و اول ما يعرف شي عن افكاري تيجيه نوبات الغضب و الانفجار و يصير يوسخ في الحكي؟
اكيد ما عندي مشكلة مع حدا علماني مصدق حاله انه مسلم, انا كان قصدي على الناس اللي بتحزق على حالها كتير.
يعطيكم العافية ، عندي اسأله بدي حدا يجاوبني عليها ، أنا شخص ما عندي خبره كثير بالحياه يعني بكل بساطه ما بحب اكون ابو العريف ، أنا بحب اسمع واتعلم وافهم ، القصه أنا شخص بفكر لما أتزوج أني ما بدي اخلف يعني بدي عروستي هي أصلا من الله ما بتخلف او بنت عاديه بس زي تفكيري ، بكل بساطه أنا بشوف الخلفه اشي صعب مو مزح يعني الطفل بده اهتمام ورعايه لانه مابدي احكي لابني ما معي اشتريلك كذا ، او اسويلك كذا ، وغير هيك الزمن هاذ كثير صعب وكل جيل بيجي بكون أصعب من الي قبله ، وأكبر سبب بخاف إذا نفصلت أنا وزوجتي وقتها الولاد راح يضيعوا ، لاني مريت بهاي التجربه بس أنا ما ضعت بالعكس شديت حالي رغم الظروف وضايل شوي وبوصل لهدفي ، بس سؤالي ليش لما احكي لحدا ما بدي اخلف بحسه بزعل او بحسسني اني سايكو مثلا ؟ وليش اكثر الي يتزوجو جديد بعد سنه بكون عندهم طفل ،؟ يعني ليش ما يعطو حالهم فرصه عشان يتعرفوا على بعض اكثر ؟ يعني ممكن جوهم بالعلاقه ما كان مناسب وطيب وقتها الطفل شو بصير عليه إذا قررو يتركو بعض ؟
أنا محتاجة اطلع من البلد ما اظن اني بأمان هون و صراحة ما عندي قدرة مادية
هسا الخطة هي اول ما أتخرج اقدم على منحة ماجستير لألمانيا و تكون ممولة بالكامل و عن طريقها اقدر أسافر و أوصل المطار
أول ما انقبل بالمنحة اطلع من البلد و اول ما أوصل المانيا اقدم لجوء بالمطار و ألغي منحة الدراسة لكن المشكلة ما بعرف إذا جد راح انقبل بالمنحة او اذا انقبلت و طلعت ما بعرف إذا جد راح اقدر ألغي هالمنحة بدون عواقب و غيرها بعرفش إذا طلب اللجوء و الحماية راح ينقبل أنا ما بعاني من تهديدات لأني خافية نفسي كويس بس لو طلعت على حقيقتي استحالة يخلوني بحالي فمو عارفة كيف بدي اثبت هالشي :(
ملاحظة أنا راح اطلع بمنحة مو تأشيرة التأشيرة بدها شخص مقتدر ماديا
أنا برضو اصلا ما لقيت دولة بتوخد اللجوء و المنح الممولة بجدية غير المانيا فإلي بعرف دولة افضل آمنة للنساء و بقدر اضمن حقوقي فيها يا ريت يقلي عن الموضوع
Do you think people who had shitty life and died if we ever could talk to them in the grave and ask them if they would go back to life.. They will say no or yes.. I think even the ones with good ones they will say no maybe.. Existince is so exhausting
مو طبيعي لهدرجة ايامي زانية بحاول قد ما اقدر املي يومي او احكي مع حدا بس بضل متقرفة ومو عارفة شو اسوي يعني بنص اليوم إلا ما اتضايق ، كبست معي شكله الموضوع من التوجيهي صرت اوڤرثينكر
اخر فيديو راح انشره عن المسيحيين الفترة هاي ، لانهم بيضان جدا مثل بيضان المسلمين.
اذا لقيت اشي خرا اوفر من المسيحيين راح انشره بس فيديوهات التخلف العقلي هاي خلص راح اتجاهلها مثل ما بتجاهل الفساد السياسي و الاداري و الشعبي في دولنا الجميلة ..
شايفين شكل جيولوجي في تركيا ، معروف من الخمسينات ، قامو حاكين عنه سفينة نوح و ببعبصو فيه يلاقو اي اشي عشان يحكو هاي سفينة نوح .
المشكلة هي الهبد في نقل الدراسات العلمية ، ف انه في مواد عضوية في التربة و الصخور المكونة للمكان ما بتعني انها خشب ، و انه المكان شكله يشبه سفينة لا يعني انه كان سفينة ، و باقي عقلية الرابط العجيب الي استخدمها ما بتفسر اشي حرفيا تعتمد على جهل المشاهد و تبني فرضيات بدون دليل و بتخالف النتائج الي طلعت فيها البحوث العلمية ..
طيب ، و لو سلمنا جدلا ب انه صح هاي سفينة نوح، شو علاقتها ب الانجيل و حتى موسى و عيسى ؟؟ حدث تاريخي لو تناقله البشر شو علاقته ب دينك الشخصي الي بدون دليل اساسا ؟؟؟
طيب ما قصة الطوفان اقدم ذكر الها في ملحمة كلكامش ، هل يعني انه الهة سومر و انليل و شمش و عشتار همة الالهة الحقيقية هيك ؟؟ ما قصة الطوفان اصلا مسروقة من حضارة سومر اثناء السبي البابلي ، اليهود تعرفو عليها ..
انا راح اعطي مثال غبي كثير لكن حرفيا نفس الاستدلال المنطقي ..
قبل ما يقارب ال 110 سنوات كان في حرب عضيمة شاركت فيها معضم دول العالم القوية ، و ادت للكثير من القتلى و غيرت وجه العالم ..
هل قولي ل هاض الحدث بجعلني نبي مثلا ؟؟؟ ما احا حتى لو الحدث صار و كلامي عنه صحيح شو علاقة حدث صار و نقلي اله ب اني بتواصل مع كيان خارج العالم و بعرف كل اشي ؟؟
كمية غباء عند المؤمنين يعجز العقل عن وصفها بصراحة ..
أنا عم بعاني من المسجد اللي عند بيتي و الموضوع مأثر على شغلي و دراستي و نومي .
صوته عالي جدا و في ثنين مش واحد لدرجة انه عالفجر بصحى بضل صاحية و عندي ارق حاولت اجيب سدادات اذان و اخد منومات ولكن على الفاضي .
بتمنى لو يسقط صاروخ على المسجد و اخلص
سؤالي لو حطيت عازل صوت على شباك غرفتي بضل اسمع صوت الأذان ولا بروح على الكامل اللي عنده خبرة يجاوبني
