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Found 18 results

  1. What is sufi?

    I would like to know about Sufi Muslims I hear that they participate in the spiritual side of Islam, and are there sufi converts/reverts
  2. Assalamalaikum Brothers and Sisters, I have seen some of Dr.Zakir Naik videos. Is there any other Guy who is better than Zakir Naik ?... Do Shia like Zakir Naik ? Many non-believers have converted to Islam after interacting with Zakir Naik.... Can you suggest me some other Speaker.... The Speaker should be speaking in English...... Thank you
  3. Another version of the Proof of the Sincere given by Sadr al-Muta’alihin occurs in his commentary on the passage from the Qur’an: “Allah witnesses that there is no god but He” (3:17). Mulla Sadra writes: Know that the greatest of proofs and firmest of ways, the brightest path, the most noble and most secure is reasoning to the essence (dhat) of a thing by its essence (dhat). And that which is the most manifest of things is the nature of absolute existence (al-wujud al-mutlaq) in so far as it is absolute, and it is the Truth (haqiqah) of the Necessary Itself, the Exalted, and there is nothing except the First Truth (al-Haqq al-Awwal) which is the Truth (haqiqah) of existence itself, for whatever is other than It is either a whatness (mahiyyah), or an imperfect existence mixed with imperfection, or impotence and nothingness. There is nothing among them to be an instance of the meaning of existence by its essence (dhat). The Necessary Existent is pure existence than which nothing is more complete [more properly an instance of existence]. It has no limit [or definition] and has no end and it is not mixed with any other thing, whether a universality or specificity, nor [is It mixed with] one attribute in contrast to another besides existence. So we say: If there were not a Truth of Existence in existence, there would not be anything in existence, for whatever is other than the Truth of Existence is either a whatness (mahiyyah), and it is obvious that in respect to its essence (dhat) it would be other than existent, or it is an imperfect and incomplete existence, so there would be no alternative but to require composition and specification at a determined level and specific limit of all existence. Then a cause would be needed to complete its existence, and that which limits by a specific limit and brings it from potentiality to actuality and from contingency to necessity, for everything whose truth is not the truth of existence will not in its essence require existence, and neither will its ipseity require a specific limit of existence. So it will need something to dominate and limit it to benefit it with a determinate level. And that is the preponderant that is prior in existence to all, with a priority in simplicity over the composed, over the imperfect, the rich over the poor, and the gracious over the graced. So the Truth of the First Truth is the proof of its essence (dhat) and is the proof of all things. As is said by God: “Is it not sufficient for your Lord that He is a witness over all things?” (41:53) So this is the way of the Sincere, those who rely upon Him by Himself and who reason from Him to Him and who witness by His existence to other things, not by the existence of things to Him.[1] Here again, we find elements drawn from the Muslim peripatetics and from the ‘urafa. The passage begins with an affirmation of the Sufi claim that the sole reality is God, identified with absolute existence: “there is nothing except the First Truth (al-Haqq al-awwal) which is the Truth (haqiqah) of existence itself”. In order to prove that absolute existence must be God, i.e., the Necessary Existent, it is argued that no other candidate is independent, not whatness, not existence mixed with imperfection, and certainly not impotence and nothingness. So, if there is a God, it must be pure absolute existence, and if it can be shown that this Truth of Existence itself exists, is instantiated, this will amount to a proof of the existence of God. The next move is typical of the ‘urafa. It is claimed that if there were no Necessary Existent, no Truth of Existence, then there would be nothing at all. At this point, however, Sadra ceases to follow the line of the Sufis and takes a more peripatetic form of reasoning, claiming that the Truth of Existence is needed by all other existents as a cause. Whatness by itself cannot be responsible for existence, for if we consider merely the properties exhibited by reality, it will be a contingent fact that they are instantiated. If someone claims that there is no pure existence but only mixed imperfect existences, Sadra replies that they rely upon pure existence in two respects. First, the imperfect existent will require a cause, since no imperfect being in and of itself can be responsible for its own existence; and second, a cause is needed for the imperfect to determine its level of limited actuality, for the imperfect will not be able to determine a specific level or grade of being for itself on its own, but needs to be dominated from above, as it were. As in the statement in the Asfar, we find reference to the Sufi theme of the unity of existence, but this comes to be explicated in terms of the major principles of Sadra’s own transcendental philosophy: the fundamentality of existence and the gradedness of existence. Necessary and contingent are defined in terms of causal dependence, as in Ibn Sina, and the ultimate cause is then shown to be the Truth of existence. There is also a discussion of the Proof of the Sincere in the Epilogue to his Kitab al-masha’ir.[2] Here it is first admitted that there are many paths toward God, but that the strongest and most noble is that in which He alone can be the middle term of the argument, and that this direct route is that of the Prophets and of the Sincere. The discussion is punctuated with passages from the Qur’an, including those mentioned regarding the Proof of the Sincere by Ibn Sina. Those who take the route of the Sincere first consider the reality or Truth of existence, haqiqat al-wujud, and understand that this is the principle or origin (‘asl) of each thing, and that this is the Necessary Existent. Contingency, need and privation do not attach to existence because of its haqiqah, but because of flaws and privations external to this original haqiqah. This realization is said to give rise to an understanding of the unity of the Divine Attributes, and then from the Attributes to the qualities of His states and their effects. Then it is confessed that the sun of haqiqah arises from ‘irfan (gnosis), by which it is known that existence is a simple haqiqah, without genus, difference, definition, description or proof. The differences among the particular instances of reality are attributed to differences in grade of perfection, causal priority and independence. Pure existence is identified with infinite intensity of being, ultimate perfection. All other existences are of various degrees of imperfect existence. It is denied that deficiency in existence is implied by the Truth of Existence itself, because deficiency is a privation lacking positive ontological status. Rather, limitation and imperfection are a by-product of creation, since the effect is necessarily inferior to its cause. In his al-Hikmat al-arshiyah we find yet another statement of the Proof of the Sincere by Sadr al-Muta’alihin.[3] This work opens with the definition of the Truth of Existence as pure being without the admixture of generality or particularity, limits, whatness, imperfection or privation. This pure being is identified with God, the Necessary Existent, and it is argued that if the Truth of existence did not exist, nothing would exist. This is taken to establish the existence of the Truth of existence. In order to show that the Truth of Existence possesses necessary existence, it is argued that everything which exists imperfectly depends on being while pure being itself depends on nothing. The imperfect is that which results from the mixture or composition of being with some whatness or particularity. That which is mixed is posterior to and dependent on its simple elements. The element of whatness is really a privation or limitation of being without any independent reality of its own, so the imperfect is totally dependent on the perfect. Mixed being is dependent on the Truth of existence which itself is without need of anything. This statement is followed by another argument which is similar to that given by such ‘urafa as Ibn Turkah and al-Jami, to the effect that true predication presumes being: For to affirm any concept of something and to predicate it of that thing—whether (the concept be) a whatness or some other attribute, and whether it be affirmed or denied of something—always presupposes the being of that thing. Our discussion always comes back to Being: either there is an infinite regression (of predications and subjects) or one arrives in the end at an Absolute Being, unmixed with anything else.[4] The philosophical theology which finds expression here is far from any sort of pantheistic identification of the world or nature with God, but rather is an attempt to strike a balance between extreme immanence and extreme transcendence while retaining both. The pantheistic tendency sacrifices transcendence for the sake of immanence while more traditional theologies do the reverse. In Sadr al-Muta’alihin, divine immanence is maintained by identifying the deity with existence, while transcendence is maintained by insisting that what is meant here is not the imperfect world, but absolutely pure existence. The synthesis discovered by Mulla Sadra has inspired and continues to inspire numerous commentaries and elaborations on the themes of his philosophy. [1]Sadr al-Din Shirazi, Asrar al-ayat, ed. Muhammad Khajavi (Tehran: Iranian Academy of Philosophy, 1981), pp. 25-26. [2]Translated by Parviz Morewedge as The Metaphysics of Mulla Sadra (New York: The Society for the Study of Islamic Philosophy and Science, 1992). [3]Translated as The Wisdom of the Throne by James Winston Morris (Princeton: Princeton University Press, 1981). [4]Ibid., p. 96. Can someone explain this argument to me in simpler words. It seems really hard to grasp
  4. salam, I have heard from someone that the sufi sheikhs believe that they are in contact with Allah swt, is this true? And if so, what type of contact? Do they say they talk directly to Allah and he answers or is it something else? Because anyone who prays or makes du'aa is in contact with Allah so I would like to understand this concept a bit better (if such a thing exists in sufism).
  5. An insightful 1 hour video on Sufism by Syed Ammar.
  6. Salam. Analysis of the debate on Tawassul, between Sheikh Al Asrar Rashid and Ustdah Abdul Rahman al Hassan. Read here: http://www.revisitingthesalaf.org/2016/05/the-big-debate.html
  7. I am non Muslim

    Salaam Alaikum wrwb, I am non Muslim girl from Canada, What Is Shia?, why is there conflict between Sunni and Shia?. How are the Shia Muslim if they curse the prophet?, i respect Muslims and Islam, I am unorthadox Sikh
  8. What is the Shia view of Sufism? Thought on Sufi practices?
  9. What an inspiring story my God. Indeed, Allah tests His most beloved. SubhanAllah, gives you shivers, and wakes you up.
  10. Exhibit A Fakhru-u-deen Al Razi (sunni shafi'i scholar, who published al Tafsir al Kabir, who later adobted mystic sufi ideas) : In his book 'Al Matalib al 'Aliyah', Vol8, pg 105-106: 1) In every era there needs to exist the Perfect Human, and that the purpose of creating the world is this perfect being, who is the pole (qutb) of this world, and everything else is a follower of him. 2) A group Imamiyah Shia call him the Infallible Imam, and Sahib al Zamaan, and say that he is in occultation, and they say the truth in those two descriptions (infallible and sahib al zamaan), since he is free of deficiencies compared to all others, and only him deserves the title Owner of time and everybody else follows him. 3) Some Shia scholars say that time is a follower of him, since he is in front of time and space, and everything in this world follows him. 4) Seyyed Kamal then questions why the religious establishment (not Qom), has not established the theory of the Perfect Human in such a way as Fakhr al Razi, since establishing the theory of the Perfect Human/Imam Al Hujjah and the necessity of his existence, in this way would have saved us a lot of headaches in terms of having to refute challenges from others. Exhibit B Mahmoud al Qaysari, in his book 'Muqaddimaht al Fusus' (Introduction to Fusoos al Hikam by Ibn Arabi), who is one of the Sunni greats, and there is no doubt that he is Sunni, in case yoy say there is debate over the sect of Ibn Arabi..: 1) Before Prophethood is cut off, the one at the level of Polarity can be a visible Prophet, like Ibrahim, or a hidden waliy like Khidr during Musa's time. And once the line of Prophets ends, the circle needs to be completed, i.e wilayah does not end and is continous (Seyyed comment: the reason why it is continuous is because one of Allah's Names is 'Al Waliy', and there always needs to be a manifestation of His names at all times). 2) After Prophethood ended, the status of Polarity is transfered to the awliya, since there always needs to be one of them existing at this level. This is based on the verse : 'And for each nation there is a guide', until such time the wilayah ends by the reappearance of the last Waly (emphasis on reappearance, since this is a Shii concept, and some Sunnis like the salafi wahabis reject this claim).
  11. (salam) As I was looking at the other thread about shia sufi orders, I was wondering if any of you has already BEEN to one of them sufi orders gathering, or even been a MEMBER of such orders. I am talking about shia (or at least labelled shia) orders like Oveyssi, Nematollahi/Gonabadi, etc... It seems these orders are mainly Iranian, and to be honest I am quite curious about them, for the irfani aspect. However when I look up, I tend to believe they are quite strange. There are a certain number of their centers across the world, and the organizations seem to be quite well off, judging by the beauty of the buildings. By looking at the pictures posted below, you will see what seems to be their rituals : sitting looking towards an empty place, sometimes standing and covered as for salah, but men separated from women by a row. http://www.mto.org/centers/usa/dallas PS : I am voluntarily not asking about sunni brotherhoods since many of them are quite famous and they tend to respect shari3i principles. Basically do you bris/sis have insight about them tariqas ? Thanks
  12. "The spirit of a sultan has escaped from a prison. why should we tear our clothes and bite our fingers? Since he was the king of religion, his breaking of the bonds was a time of joy, For he sped toward the pavilions of good fortune and threw off his letters and chains." - Rumi PDF Link : http://www.academia.edu/7340877/Rumi_s_View_of_Imam_Husayn
  13. (Bismillah) The true friend of Allah is one who has these three qualities # A friend of God must have affection like the sun. When the sun rises, it is beneficial to all. All persons derive heat and light from it irrespective of whether they are Muslim, Christian, Sikh or a Hindu. # A friend of God must be generous like an ocean or a river. We all get water from the river or sea to quench our thirst. No discrimination is made whether we are good or bad or whether we are a relation or a stranger. # A friend of God is one who has the quality of hospitality like the earth. We are raised and cradled in its lap, and it is always spread below our feet. The noblest of characters is possessed by one who is 1. Bountiful in poverty. 2. Content in hunger. 3. Cheerful in grief. 4. Friendly in hostility. To ward off the eternal punishment of hell is to feed the hungry, redress the aggrieved & help the distressed. Source: [The above are the teachings of a Sufi saint, Khwaja Moinuddin Chisti]
  14. Does Mysticism(Irfan), deviant elements in Philosophy and Sufism have a place in Islam? Now one might ask and especially a Sunni would say what is the difference between the stuff being performed in this video and the Shia stuff done in Aushra? The answer is, they are completely different and are no were relevant to one another. The rituals performed in Ashura is generally grieving for Imam Hussien and reviving his message in order to please Allahسُبْحَانَهُ وَ تَعَالَى. After all, as Allahسُبْحَانَهُ وَ تَعَالَى mentioned in the Quran , crying and grieving to whom Allahسُبْحَانَهُ وَ تَعَالَى adores is a type of worship and he set an example for that by showing how he was pleased with prophet Yaqoob(AS) when he used to weep and cry for Yusef(AS) for years until he eventually became blind. However, in regards regards to Suffism and specifically the types in this video, What they believe is basically that there are ways in which you can reach Allahسُبْحَانَهُ وَ تَعَالَى other than through fasting, ziyarat, haj, praying and making dhikr but by other physical means or actions such as those performed in this video. Moreover, Allahسُبْحَانَهُ وَ تَعَالَى did not set an example in the Quran that would reflect on these rituals they are performing as he did for Ashura nor any hadith said by the prophet or the infallibles would reflect on them as well. Does that not make these people specifically deviant? Now since I only have a general knowledge on Irfan and Sufism , I cannot immediately label them as deviant or declare takfeer on them. Moreover, I know for a fact that Sufism is broad and that there are other Sufis that reject these types of rituals and even declare takfeer on those that perform them. However, some of our major scholars have openly declared Sufism as a corrupt ideology and out of the fold of Islam. Scholars such as Ayatollah Sayed Sadiq al shirazi and those that reflect on his views. It is also worth mentioning and quote what our imams have said about Sufism in general. Here are a few hadiths below. “Our master Imam al-Askari (peace be upon him) has also been reported to have said to Abu Hashim al-Ja’fari: “O Abu Hashim! There will come a time where people’s faces are laughing and joyous [while] their hearts are dark and indeterminate. The Sunnah amongst them is innovation and the innovation is Sunnah. The believer amongst them is demeaned and the evil one venerated. Their rulers are oppressive and their scholars through the doors of darkness proceed.Their wealthy pillage the provision of their poor. Their young precede their old, and every ignorant to them is an authority, and every assignee to them is poor. They do not differentiate between the sincere and the doubtful, nor do they know the sheep from wolves. Their scholars are the most evil of God’s creation on the face of earth, because they incline towards Philosophy and Sufism. By Allah! They are of the enemies and people of distortion. They exaggerate in their love for our opponents and they misguide our Shi’a and Followers.” (Safinatul Bihar, By al-Muhadith al-Qummi, vol. 2, p. 58) "It has also been reported that Al-Hussain bin Abul Khattab said: “One day, I was with Abul Hassan al-Hadi (peace be upon him) in the mosque of the Prophet (peace be upon him and his pure family) when some of his companions, among whom was Abu Hashim al-Ja’fari, came to him. Abu Hashim was an eloquent man and had a high position near Imam al-Hadi (peace be upon him).While we were standing, a group of Sufis came into the mosque. They sat in a corner of the mosque and began saying ‘La Ilaha Illallah’ (i.e. there is no God but Allah). Imam al-Hadi (peace be upon him) turned towards his companions and said to them: ‘Do not pay attention to these deceivers for they are allies of the Devils and destroyers of the bases of religion." "It has been reported that our pure Infallibles (peace be upon them) condemned the one who adopts the philosophers and Sufi’s path. When Imam al-Sadiq (peace be upon him) was asked about Sufis, he answered: “they are our enemies, whoever is inclined towards them then he's one of them and will be resurrected with them. There will be people who claim they love us but they are inclined towards them and they try to be like them, call themselves with their name, and say what they say, whoever is inclined towards them he's not from us and we are innocent from him and whoever rejects them and refutes them he's like someone who performed Jihad against the disbelievers with the messenger of Allah (peace be upon him and his pure family)” (Safinatul Bihar, by al-Muhadith al-Qummi, vol. 2, p. 57)" By the way, the people seen in this video adhere themselves to Sunnism rather than Shiaism. It can be seen by the way they pray at the end of the video. That being all said, what are everyone's thoughts and opinions on this?
  15. Ja`far as-Sadiq May Allah Bless Him and Give Him Peace "I have discovered -- and exaggeration is not in my nature -- that he who is my sustenance will come to me. I run to him, and my quest for him is agony for me. Were I to sit still, he would come to me without distress." `Urwa ibn Adhana. The son of Imam Muhammad al-Baqir, son of al-Imam Zain al-`Abidin, son of al-Husayn, son of `Ali bin Abi Talib , Ja`far was born on the eighth of Ramadan in the year 83 H. His mother was the daughter of al-Qassim , whose great grandfather was Abu Bakr as-Siddiq . He spent his life in worship and acts of piety for the sake of Allah. He rejected all positions of fame in favor of `uzla or isolation from the lower world. One of his contemporaries, `Umar ibn Abi-l-Muqdam, said, "When I look at Ja`far bin Muhammad I see the lineage and the secret of the Prophet Muhammad united in him." He received from the Prophet two lines of inheritance: the secret of the Prophet through 'Ali and the secret of the Prophet through Abu Bakr . In him the two lineages met and for that reason he was called "The Inheritor of the Prophetic Station (Maqam an-Nubuwwa) and the Inheritor of the Truthful Station (Maqam as-siddiqiyya)." In him was reflected the light of the knowledge of Truth and Reality. That light shone forth and that knowledge was spread widely through him during his lifetime. Ja`far narrated from his father, Muhammad al-Baqir, that a man came to his grandfather, Zain al-`Abidin, and said, "Tell me about Abu Bakr!" He said, "You mean as-Siddiq?" The man said, "How do you call him as-Siddiq when he is against you, the Family of the Prophet ?" He replied, "Woe to you. The Prophet called him as-Siddiq, and Allah accepted his title of as-Siddiq. If you want to come to me, keep the love of Abu Bakr and `Umar in your heart." Ja`far said, "The best intercession that I hope for is the intercession of Abu Bakr as-Siddiq ." From him is reported also the following invocation: "O Allah, You are my Witness that I love Abu Bakr and I love `Umar and if what I am saying is not true may Allah cut me off from the intercession of Muhammad ." He took the knowledge of hadith from two sources: from his father through `Ali and from his maternal grandfather al-Qassim. Then he increased his knowledge of hadith by sitting with `Urwa, `Aata, Nafi` and Zuhri. The two Sufyans, Sufyan ath-Thawri and Sufyan ibn `Uyayna, Imam Malik, Imam Abu Hanifa, and al-Qattan all narrated hadith through him, as did many others from later hadith scholars. He was a mufassir al-Qur'an or master in exegesis, a scholar of jurisprudence, and one of the greatest mujtahids (qualified to give legal decisions) in Madinah. Ja`far acquired both the external religious knowledge as well as the internal confirmation of its reality in the heart. The latter was reflected in his many visions and miraculous powers, too numerous to tell. One time someone complained to al-Mansur, the governor of Madinah, about Ja`far . They brought him before Mansur and asked the man who had complained, "Do you swear that Ja`far did as you say?" He said, "I swear that he did that." Ja`far said, "Let him swear that I did what he accused me of and let him swear that Allah punish him if he is lying." The man insisted on his complaint and Ja`far insisted that he take the oath. Finally the man accepted to take the oath. No sooner were the words of the oath out of his mouth than he fell down dead. Once he heard that al-Hakm bin al-'Abbas al-Kalbi crucified his own uncle Zaid on a date palm. He was so unhappy about this that he raised his hands and said, "O Allah send him one of your dogs to teach him a lesson." Only a brief time passed before al-Hakm was eaten by a lion in the desert. Imam at-Tabari narrates that Wahb said, "I heard Layth ibn Sa`d say, I went on pilgrimage in the year 113 H., and after I prayed the afternoon obligatory prayer (salat al-`Asr) I was reading some verses of the Holy Qur'an and I saw someone sitting beside me invoking Allah saying 'Ya Allah, Ya Allah...' repeatedly until he lost his breath. He then continued by saying 'Ya Hayy, Ya Hayy...' until his breath was again lost. He then raised his hands and said, 'O Allah, I have the desire to eat grapes, O Allah give me some. And my robe (jubba) is becoming so old and tattered, please O Allah grant me a new one.' Laith bin Sa`d said that 'He had hardly finished his words before a basket of grapes appeared in front of him, and at that time there were no grapes in season. Beside the basket of grapes there appeared two cloaks more beautiful than I had ever seen before.' I said, 'O my partner let me share with you.' He said, 'How are you a partner?' I replied, 'You were praying and I was saying Amin.' Then Imam Ja`far said, 'Then come and eat with me,' and he gave me one of the two cloaks. Then he walked off until he met a man who said, 'O son of the Prophet , cover me because I have nothing but these tattered garments to cover me.' He immediately gave him the cloak that he had just received. I asked that man, 'Who is that?' He replied, 'That is the great Imam, Ja`far as-Sadiq.' I ran after him to find him but he had disappeared." This is only a sample of the many anecdotes and stories of the miraculous powers (karamat) of Ja`far as-Sadiq . From his knowledge he used to say to Sufyan ath-Thawri, "If Allah bestows on you a favor, and you wish to keep that favor, then you must praise and thank Him excessively, because He said, "If you are thankful Allah will increase for you" [14:7]. He also said, "If the door of provision is closed for you, then make a great deal of istighfar (begging forgiveness), because Allah said, "Seek forgiveness of your Lord, certainly Your Lord is oft-Forgiving" [11:52]. And he said to Sufyan, "If you are upset by the tyranny of a Sultan or other oppression that you witness, say "There is no change and no power except with Allah," (la hawla wa la quwwata illa-billah) because it is the key to Relief and one of the Treasures of Paradise." From His Sayings "The Nun [letter "n"] at the beginning of Surat 68 represents the light of Pre-eternity, out of which Allah created all creations, and which is Muhammad . That is why He said in the same surat [verse 4]: 'Truly Thou art of a sublime nature' -- that is: you were privileged with that light from pre-eternity." "Allah Almighty and Exalted told the lower world, "Serve the one who serves Me and tire the one who serves you." "Prayer is the pillar of every pious person; Pilgrimage is the Jihad of every weak one; the Zakat of the body is fasting; and the one who asks for Allah's grants without performing good deeds is like one trying to shoot an arrow without a bow." "Open the door of provision by giving donation; fence in your money with the payment of zakat; the best is he who wastes not; planning is the foundation of your life, and to act prudently is the basis of intellect." "Whoever makes his parents sad has denied their rights on him." "The jurists are the trustees of the Prophet ... If you find the jurists sticking to the company of the Sultans, say to them, 'This is forbidden,' as the jurist cannot express his honest opinion under the pressure of the Sultan's proximity." "No food is better than God-fear and there is nothing better than silence; no enemy is more powerful than ignorance; no illness is greater than lying." "If you see something you don't like in your brother try to find from one to seventy excuses for him. If you can't find an excuse, say, 'There might be an excuse but I don't know it.'" "If you hear a word from a Muslim which is offensive, try to find a good meaning for it. If you don't find a good meaning for it, say to yourself, 'I do not understand what he said,' in order to keep harmony between Muslims." His Passing Ja`far passed away in 148 H. and was buried in Jannat al-Baqi` in the same grave as that of his father, Muhammad al-Baqir, his grandfather, Zain al-`Abidin, and the uncle of his grandfather, al-Hasan ibn `Ali . He passed on the Secret of the Golden Chain to his successor, Tayfur Abu Yazid al-Bistami, more commonly known as Bayazid al-Bistami. :) from naqshbandi.org
  16. Asalaaamulikum ArRahmatullahi Wabarakatuhu Created a website for debate & general discussion. http://open4discussion.the-talk.net/ This is not a spam or troll related thing. I wanted to create a dialouge website for quite sometime.. and I see many websites and forums... But most turns ugly and users start attacking each other... which I can not stand for.. Relgion is a beautiful.. and it is part of the human society.. I would like to have the Shia Brothers and Sisters to join also.. I am a muslim, sunni by label I guess, but I do know pletty and have high respect for Ahlul-Byht... i DO highly, respect the Exoteric & Esoteric view too, though not everyting is fully except either in my mind and or heart.. Would like to hear the brothers respond.. Saalaamulikum..
  17. Origins Of Beliefs :barelvis

    Salamon Alaykum ! Peace be upon you all I met some memebrs here who hold beliefs that I thought are mentioned in Shia books but the way they understand these beliefs was diffrent than my way particularly memebers from south Asia One of the latest encounters is the nour/bashar (light/flesh) nature of our prophet and all the infallables which upon it they based their other belief that prophet had no shadow These beliefs are held by the Barelvis as well, so I am not sure which was the root of this belief for some of the shia bretherns here There were some topics about Barelvis discussing them in general, i find some of the posts there to be helpful but i am interested more about this specific belief of the nature of the prophet and its origin According to wiki , the vast majority of muslims in India and Pakistan adhere to Barelvis along with about 35 % of mosques in UK. Thats some huge number of Muslims that believe in things that shia believe in but in diffirent way . Where did it all start? Is there some ancient agreement between scholars of muslims back in time about the nour belief? is it in Sunni books? is it in Sufi teachings ?Is it solid Shia beleif? Which of these schools influenced the others ?
  18. Biddah

    Can anyone define biddah? Can you name biddah that is blameworthy in our Ummah today?
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