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in south asia there are many sufi orders

4 of them are the biggest one

Naqshbandiyya

Qadiriyya

Chistiyya

Suhrawardiyya

all theyr heads are sunni , thereby sunni orders

are there any similiar shia orders in sufism?? :)

i heard the first sasanid shah were from a shia sufi order

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in south asia there are many sufi orders

4 of them are the biggest one

Naqshbandiyya

Qadiriyya

Chistiyya

Suhrawardiyya

all theyr heads are sunni , thereby sunni orders

are there any similiar shia orders in sufism?? :)

i heard the first sasanid shah were from a shia sufi order

Shias dont believe in Sufism

Sufism is more dangerous than Wahabism

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Shias dont believe in Sufism

Sufism is more dangerous than Wahabism

[edited] Oh well.....

A quick search on google reveals that there is a sufi order called Bektashiyya;

The Bektashiyya is a Shia Sufi order founded in the 13th century by Haji Bektash Veli, a dervish who escaped Central Asia and found refuge with the Seljuks in Anatolia at the time of the Mongol invasions (1219-23). This order gained a great following in rural areas and it later developed in two branches: the Celebi clan, who claimed to be physical descendants of Haci Bektas Veli, were called Bel Evladlari (children of the loins), and became the hereditary spiritual leaders of the rural Alevis; and the Babagan, those faithful to the path (yol evladlari - children of the way) who dominated the official Bektashi Sufi order with its elected leadership.

Go search the net, your bound to find something.

There is evidence that Rumi was actually shia. See this qasida that is atributted to Mawlana Rumi.

[Mods note : WARNING for swearing]

Edited by Abdulhujjah

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(bismillah)

Unfortunately some shias do follow sufism although the Imams had this to say about it.

Courtesy of a friend:

Sufism is a damned way, cursed on the tongue of every Imam. It evolved, as a result of being damned by the Imams into what has become known as Irfan.

The Imams called the Sufis, “The most wretched of Allah’s creations”, and warned people to be cautious of their exterior façade of supposed asceticism and humbleness.

The question is ‘do we need Sufism’? Do we need their ways to help us achieve or attain a greater level of spirituality?

If you answered YES to the above then you have failed the two things, which we were commanded to follow, The Quran and the Etrat, the AHLUL BAYT. Is not the legacy of their teachings enough that we need to turn to IBN ARABI, and IBN SINA, which have become the focal point of discussion when ‘searching’ for Allah (swt)?. And of all people, Ibn Arabi, who had the most extreme and most twisted version of Sufism, pantheism.

No doubt that we are in need of a guide to lead us onto the road of spirituality, and Allah (swt) has not failed us there, for he gave us the best of Guides, Prophet Mohammad and His Holy Progeny.

Imam Ali has said:

"Allah ! I do not worship You because I am afraid of Your Hell or because I hope for Your Paradise. I worship You because I have found You worthy of being worshipped."

The Imam (as) whom they attributed their ‘ways’ to, is free of their misguidance, for in the above example used in that link the Imam in no place suggests, as they do, that the veil HAD been removed from before the Almighty and its Just HIM (swt) and HIM (as), in every sense of the word. The Imam (as) in fact makes this clear in another hadeeth where he says,

“Even IF the veil is removed, it would not increase me in certitude”.

And to attain that certitude, you first need to look at the Unity of Allah, ONENESS, free of all, as the hadith says, “Allah (swt) is free (khulw) of His creations, and His creations are free (khulw) of him”, not swim in murky waters trying to achieve UNITY, and fuse with the Almighty, which is the ultimate goal of the sufis.

AHLUL BAYT AND THEIR STANCE ON SUFISM

Prophet Mohammad (sawa) in his long list of recommendations to Abu Dhar al-Ghafari said:

“O Abu Dhar, there will come a time, when a group of people will wear wool during their summer and their winter, believing that this gives them superiority over others. The Angels of the Heavens and the Earth curse them. (al-Qummi, Safinat al-Bihar Vol2 Page58)

NB: wearing of wool is synonymous with Sufism, as Suf in Arabic means wool and Sufis were known for their wearing of wool as a form of asceticism.

IMAM AS-SADIQ (as)

Sufism really began to develop during the Imamat of asSadiq (as), so much so that it was developing into a social status, in fact a ‘philosophical school of thought’ in its own right, hence the strong stance taken by Imam asSadiq against these innovators.

It is narrated that Imam asSadiq (as) when asked about a people who appeared in his time, called Sufis. He said:

“They are our ENEMIES, whomever inclines towards them is of them and he will be gathered with them (on the Day of Judgment). And there will be a people who will claim that they love us, yet they incline towards them (the Sufis), and they imitate them and entitle themselves with their (the Sufis) titles and declarations.

Verily! Whoever inclines towards them is not of us (Ahlul Bayt) and I am free (baree’e) from him, and whoever treats them with contempt and rebuts them, is like one who made jihad against the infidels with the Messenger of Allah (pbuh). (ibid)

And when the Imam (as) was asked about one of the prevalent Imams of Sufism, the Imam characterized his madhab as CORRUPTED.

Narrated Imam Al-Askari (as) who said:

“Imam as-Sadiq (as) was asked about the position of (Abu Hisham al-Kufi). The Imam (as) said: Indeed his doctrine is corrupted, and he is the innovator of a school of thought called Sufism, and rendered it the ‘headquarters’ for his EVIL doctrine, and in it increased in apostasy and (became) a protection for their false doctrines. (ibid)

NB:

Clear disapproval by Imam asSadiq (as) for the Sufi way, because it was clear to the Imam that the Sufis would make an attempt at justifying their corrupted beliefs using the Imams as the authorive source of these beliefs. Therefore we see the Imam clearly stating that he is ‘FREE OF THEM’. Which negates the corrupted beliefs of all who try to form or claim that the Imams (as) had a connection with Sufism

IMAM AL-REDHA (as)

Imam al-Redha (as) said:

“There is not one who professes Sufism but only for reason of deception, misguidance and foolishness” (ibid)

It is narrated that a group of Sufis came to Khorasan to Imam al-Redha (as) and said to him: ‘The Prince of the Faithful thought about Allah’s guardianship to him in all affairs, and he found you the most worthy of being Imams over the people. He then looked at You (Ahlul Bayt) and found you the most worthy of the people for the people, and deemed that this affair should return to you, and the Imamat requires one who eats ‘wood’ (dry and hard substances), and wears coarse garments, and rides a donkey and visits the sick.

Imam al-Redha answered them:

“Yousef (as) was a prophet who wore silk garments and (as) sat on the cushions of Pharoah and ruled. What is needed from an Imam is his equivalence and Justice, and if he speaks, he tells the truth; and if he rules he is equitable; and if he pledges, he fulfills. Allah (swt) does not forbid attire or (any) nourishment. The Imam then recited the following verse, “Say: Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions?” (ibid)

IMAM AL-HADI (as)

It is narrated that Imam al-Hadi(as) was in the Prophet’s Mosque, whereupon a group of his companions came to him, followed after by a group of Sufis, who came and sat in a circle in a corner of the Mosque and then began to glorify (hail).

The Imam said to them, ‘Do no turn and look at those deceivers for they are SATANS, who have destroyed the fundamentals of the religion. They practice asceticism to comfort their bodies and they keep religious vigil to ‘catch the sheep’ (make a show and gain supporters). They forever go hungry to loosen (………..). They do not praise (hail) except in vanity, and they do not limit their sustenance except to prevent (…..) and to ‘peculate’ the heart of the ignorant. They talk in their speeches of love and with their proofs they hurl them into the pits. Their ‘watering place’ is dance and confrontation, and their praises are chanting and singing. None but the FOOLISH follow them, and none but the IGNORANT believes in them. And whomever goes to visit any of them ALIVE or DEAL, it is as if he has aided YAZID, MUWAIWIYAH and ABU SUFYAN.

A man from his companions then said, ‘Even though he acknowledge your (Ahlul Bayt’s) Rights?”

The Imam looked at him in a somewhat angry manner and said:

“Enough of that! For whoever acknowledges our rights, does not consort to disobedience of us. Do you not know that they are the most ignoble of the sects of this Ummah? They are ones that strive to extinguish the Light of Allah, and Allah will not consent save to perfect His light, though the unbelievers are averse.”

IMAM AL-ASKARI

It is narrated that Imam al-Askari said to Abu Hisham al-Ju’fi:

“O Abu Hisham! There will come a time where people’s faces are laughing and joyous, their hearts dark and indeterminate. The Sunnah amongst them is innovation and the innovation Sunnah. The believer amongst them is demeaned and the evil one venerated. Their rules 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 (I think trustees of treasury) 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 Shia and Followers.” (ibid)

THE FAITHFUL SCHOLARS AND SUFISM

And on the same path of the Imams from Ahlul bait, the faithful scholars preceded in destroying any status or threshold of Sufism. Amongst our greatest scholars being Al-Hur al-Ameli and Al-Ardabeeli and Al-Majlisi.

Al-Hur al-Ameli was amongst the first of those whom set about proving that there is no connection in Shia Ithna Asheri School of thought with Sufism. In his book, “Al-Ithna Ahariya fi al-radd ala alsufiya” (Ithna-Aheris rebuttal of Sufism), he narrates close to 1000 hadeeths rebutting and exposing the contradictions in their beliefs from that of the Shia Ithna-Asheris.

Then there was the likes of Al-Allamah al-Majlisi Mohammad Baqir bin Taqi who continued his work and in his path. Al-Majlisi refused to meet with ‘Sayf alHukm’ who was from the Sufis.

He, al-Majlisi was then summoned by Shah Hussain, who wished for him to assume that post, as a favour to him. Al-Shah Hussain asked al-Majlisi what do you want in return for this favour. Al-Majlisi requested that there be no alcohol or fighting or playing around in the bathes.

Shah then ordered that the requests of Al-Majlisi be met, and also as per the request of Al-Majlisi ALL SUFIS WERE BANISHED FROM ISFAHAN and any dhikr sessions exclusive to the Sufis was prohibited, and in fact anything that had any connection with Sufism.

And from there Al-Sheikh Al-Majlisi embarked on the strong stance against the Sufis, practically and intellectually, and issued his fatwas declaring Sufis apostates and authored his book “Ayn al-Hayat”, in which he declared his position on Sufism and its adherents and the reasons for his stance against them.

And then there was al-Muqad’dis al-Ardabeeli who authored the book “hadeeqat al-Shia fe al-radd ala al-Sufiyah”, in which he categorized their madhab into three, Hululiyah (pantheism), ihaad’iy’a (Unity), Ushaaqiy’a (Adorement), and then proceeded in giving the stance of Ahlul Bayt (as) and the righteous scholars from Sufism.

Of the scholars of The City of Qum to oppose Sufism was Ayatollah Al-Sayed Shihaab al-Deen al-Najafi Al-Mar-ashi, who authored his book ‘ihqaaq al-haqq” (Enforcement of Truth). He regards the scourge of Sufism as of the GREATEST ADVERSITIES WHICH HAS BEEN THE CAUSE IN THE RUINATION OF THE PILLARS OF ISLAM.

IMAM ALI (as)

Asceticism of Imam Ali (as) was cognizance of Allah (swt) and Thankfulness to HIM, and abstinence from the forbidden and patience in times of adversity and obedience to Allah (swt), not desisting and abstaining from what Allah has deemed permissible of the good things for that would be complete contradiction of the Quran in which Allah (swt) says:

O you who believe! Do not forbid (yourselves) the good things which Allah has made lawful for you and do not exceed the limits; surely Allah does not love those who exceed the limits. [Al-Ma'idah 5:87]

Nahjul Balaghah

Sermon 207 --- On seeing the vastness of the house of Ala bin Zaid Harisi

Ameerul Momineen went to esquire about the health of his companion Ala ibn Ziyad al-Harisi and when he noticed the vastness of his house he said:

What will you do with this vast house in this world, although you need this house more in the next world? If you want to take it to the next world you could entertain in it guests and be regardful of kinship and discharge all (your) obligations according to their accrual. In this way you will be able to take it to the next world.

Then al-Ala said to him: O' Ameerul Momineen, I want to complain to you about my brother `Asim ibn Ziyad. Ameerul Momineen enquired:

What is the matter with him?

al-`Ala' said: He has put on a woolen coat and cut himself away from the world. Ameerul Momineen said:

Present him to me.

When he came Ameerul Momineen said:

O' enemy of yourself. Certainly, the evil (Satan) has misguided you. Do you feel no pity for your wife and your children? Do you believe that if you use those things, which Allah has made lawful for you, He will dislike you? You are too unimportant for Allah to do so.

He said: "O' Ameerul Momineen, I am following your example. Look at your dress, how course, rough and cheap it is even the poorest of us would not care to wear it. Look at your food, it is dry and stale bread." Then Imam Ali (as) replied:

Woe to you, I am not like you. Certainly, Allah, the Sublime, has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.

Saying 431

The whole of asceticism is confined between two expressions of Quran. Allah the Glorified says:

"...lest distress you yourselves for what escapes you, and be overjoyous for what He has granted you.." (Quran, 57:23)

Whoever does not grieve over what he misses and does not revel over what comes to him acquires asceticism from both its sides.

ًWassalaam

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i dont find wahabis dangerous

neither do i find shia dangerous

and why the hell would sufis be dangerous???

THE SAME SUFI ORDERS AND THEYR LEADERS ARE FROM THE AHLE BAIT. and yo uclaim to respect the ahle bait then?

there is sufi orders i know it, and shia follow them

imam bari sarkar in pakistan, mazaar e sharif in afghanistan have sufi shia orders.

the ayatollahs of shias forbade them , couse sufi orders have family traditions of following the prophets message and are from the household, while the ayatollahs have to work theymself up to theyr power, the sufi orders can inherit theyr seat.

it is a political game

just give me a complete list and history of shia sufi orders

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the first shah of iran who made iran a shia state

Ismail the first

from house of Safiuddin, made the empire

he were sayd to be the follower of a shia sufi saint

The one who give priority to Hazrat Ali over other threes is not shia.

The one who say ya Ali madad is not a shia

believing in Ahle Bait(AS) with the believe in other Munafiqeen and Tolaqaa is not shiite.

IF this see them from one side they will look like shia, all of the saints in Pakistan looks like shias but at the same time they believe in the purity of Sahaba also. which conflicts with the concepts of Shias. that is why their is no such kind mix-up in Shiite.

No any Sufi is Shia.

If one is Shia; with all his shia beliefs it means he is not a Sufi. He give priority to Imams of Ahle Bait(AS) rather than some other Sufi order.

Edited by inuit

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Did Hazrat Yusuf (as) really wear silk? Isn't it forbidden for men to wear silk?

Did Prophet Mohammad pbuh actually forbid it, or is that just some Wahhabi nonsense? And what about not wearing red, orange, or yellow? Are those colors haraam?

And why would one of the 12 Imams tell anybody to treat others with contempt? Islam commands us to treat others with kindness regardsless of their faith. Is that a reliable hadith?

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Guest Toreador

(salam)

here's a book i found in our library.

something to consider for those who claim shias think sufism is evil.

Kernel of the kernel : concerning the wayfaring and spiritual journey of the people of intellect : a Sh'̄ ̄approach to Sufism : (Risāla-yi Lubb al-lubāb dar sayr wa sulūk-i ulu'l-albāB) / from the teachings of Sayyid Muhammad Husayn Tabātabāʾī ; compiled, edited and expanded by Sayyid Muhammad Husayn Husaynī Tihrānī ; translated by Mohammad H. Faghfoory ; foreword by Seyyed Hossein Nasr.

wasalam

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The Shia were starting to spread Shiaism around the world. However they were overpowered by the Sufis.

During the 10th and 11th centuries, Shia Islam had a large following throughout the Middle East, but the spread of the popular mystical movement known as Sufism seems to have greatly diminished its strength. Today Shiites are in the majority in Iran, and large numbers are found in Iraq, Syria, Lebanon, India, Pakistan, and parts of Central Asia.

http://mb-soft.com/believe/txo/shiites.htm

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(salam)

here's a book i found in our library.

something to consider for those who claim shias think sufism is evil.

Kernel of the kernel : concerning the wayfaring and spiritual journey of the people of intellect : a Sh'̄ ̄approach to Sufism : (Risāla-yi Lubb al-lubāb dar sayr wa sulūk-i ulu'l-albāB) / from the teachings of Sayyid Muhammad Husayn Tabātabāʾī ; compiled, edited and expanded by Sayyid Muhammad Husayn Husaynī Tihrānī ; translated by Mohammad H. Faghfoory ; foreword by Seyyed Hossein Nasr.

wasalam

(bismillah)

This book you have suggested is written by a mystic to justify mysticism, I might as well read a book by Donald Rumsfeld to justify the attacks on Iraq.

Wassalaam

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Bektashi is a shia version of sufism in Turkey.

Nimatullahi is a shia version of sufism in Iran.

Also many shia scholars who are not neccesarily associated with any sufi order encourage Irfan, eg Syed Khomeni who was a great Areef.

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the first shah of iran who made iran a shia state

Ismail the first

from house of Safiuddin, made the empire

he were sayd to be the follower of a shia sufi saint

The one who give priority to Hazrat Ali over other threes is not shia.

The one who say ya Ali madad is not a shia

believing in Ahle Bait(AS) with the believe in other Munafiqeen and Tolaqaa is not shiite.

IF this see them from one side they will look like shia, all of the saints in Pakistan looks like shias but at the same time they believe in the purity of Sahaba also. which conflicts with the concepts of Shias. that is why their is no such kind mix-up in Shiite.

No any Sufi is Shia.

If one is Shia; with all his shia beliefs it means he is not a Sufi. He give priority to Imams of Ahle Bait(AS) rather than some other Sufi order.

You are a joke.

You cant even be the dust on Shah Ismail Safavis shoes.

It was him who started the publicy Tabarra after Juma prayers on the 3 "caliphs" , so NO HE DOES NOT BELIVE IN THE PURITY OF "SAHABA."

But some Sahaba are pure, like Salman al-farisi, who was given the title of Pak!

Be shia sufis namely Bektashi and Nimatullahi belive in Usool Deen and Furo Deen.

Edited by MTV

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werent the imams talking about the sunni sufis, not the shia-ish ones? i dont find sufis a threat at all, i know plenty. what do they do that is such a threat to shiaism?

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bro i dont have a clue what they are. i dont even think they know what they are. when i ask them they say "ali ko mannan walay" and leave it at that.

they spend all day doing tasbeeh of "ya huwwa" or surah al hamd or surah yaseen. a few play the sitar as well for some reason, something to do with the sound it makes. it was them that taught me the lines "damma dum mast qalandar, sakhi shahbaz qalandar, ali dha pehla nambar, bakee teeno kanjar" so im sure theyre not naqshabandi etc. i cant say more than that, other than all this rubbish that they are such a major threat to shiaism by members here is nonsense. i cant remember any sufi related massacres of shias through history, maybe a member can post a few links?

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(6) Hijab in a joke and a joke with the nonhuman : Hassan Khalq requires that humans and humans have their humor and temperament and try to always stylize flowers with smiley words and movements, and to develop humor in themselves, Imam Sadiq (as ) Said to one of his fellows: "How do you joke with each other? He answered very little. Imam said: do not do this and do not leave the jokes because the jokes are a branch of the good people, and by doing so you enter happiness in the heart of your beloved brother and the Prophet (PBUH) joked with people to make them happy. " (7) But in the humorous humor, there is also a veil, which is also against non-law, that is, man and woman are not entitled to joke with each other and have a state of humor, but they have to adhere to dignity and respect, and to say no to their laughs The prophet of Allah says : "A person who jokes with an unholy woman, for every word he spoke to, will be thrown into Hell for a thousand years" (8). According to the aforementioned materials, we conclude that the veil is not just summarized in the tent, and it is an important example of the veil, and other types of eye control, walking, talking with non-honorable people, using perfumes and makeup, shaving And it's a joke that not observing any of these can be a way to mislead and guilty that women and men hope for in their everyday lives . .......................................... Signatures : 1) Makarem Shirazi, Sample Interpretation, First Printing, Dare Elektb al-Islamiyya, Tehran, 1374, p . 14, p . 437 . 2) Regarding the contamination of my poisoned shares with the Turks' Feminism, I wish to thank God of Imam Ali (Imam Ali) for the blessing of the Prophet Muhammad (PBUH). "Majlisi, Mohammad Baqir, Biar al-Anwar, various publications, Islamiyah Publications, Tehran, pp . 104, p . 38 . 3) Wallets, purses, wallets, buttons Wallets, purses and wallets Back to section Wardrobes, tableclothes, napkins Back to section Wallets, purses Field filled not right Согласен получать предложения от других компаний Cancel By submitting a question, you confirm your agreement with user agreement goods Countertops made of artificial stone Countertops made of artificial stone Poetry, Muhammad ibn Muhammad, Jamea Al-Akhbar, First Edition, Radi Publishing, Qom, 1405 AH, p . 159 . 4) O'Be'b Abdullah Qal Qal Rasulullah أي امرأة همطببت و منجلة من بتها فهي طلعن Even الله إلي بيتها ماتي ما رجعت »Tabretsi, Sheikh Hassan, Makarem El-Elahlaq, Fourth Edition, Sharif Radi Publications, Qom, 1370, p . 44 . 5) "Pirofhova F'enltsaafh Yazhub al-Sakhymeh" Majlesi, Mohammad Baqir, Bihar al-Anwar, Various Printing, Islamiyah Publications, Tehran, vol. 74, p . 161 . 6) I am the Prophet of the Prophecy of the Immaculate Conception of the Prophet (pbuh), p . 364, p . 364 . 7) Sometimes the bag is interrupted; "Sometimes, it is a matter of time, and it is a matter of time," and the book of the Prophet Muhammad (PBUH & HP), the Prophet Muhammad (PBUH & HP), said: "Tabarsei, Sheikh Hassan, Makarem al-Elahlaq, Fourth Edition, Sharif Razi Publications, Qom, 1370, p . 21 . 8) I am Fayyat al-Amalah al-Imalah - Imprisonment for the words of the Qalam al-Dani'ah al-A'f al-Faynar "Majlisi, Mohammad Baqir, Biar al-Anwar, various publications, Islamiyah Publications, Tehran, J73, p . 364 . https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=https%3A%2F%2Fwww.mehrnews.com%2Fnews%2F3723495%2F%D8%A2%DB%8C%D8%A7-%D8%AD%D8%AC%D8%A7%D8%A8-%D9%81%D9%82%D8%B7-%D8%AF%D8%B1-%DA%86%D8%A7%D8%AF%D8%B1-%D8%B2%D9%86%D8%A7%D9%86-%D8%AE%D9%84%D8%A7%D8%B5%D9%87-%D9%85%DB%8C-%D8%B4%D9%88%D8%AF-%D8%A7%D9%86%D9%88%D8%A7%D8%B9-%D8%AD%D8%AC%D8%A7%D8%A8-%D8%B2%D9%86%D8%A7%D9%86-%D9%88-%D9%85%D8%B1%D8%AF%D8%A7%D9%86&edit-text= https://www.mehrnews.com/news/3723495/آیا-حجاب-فقط-در-چادر-زنان-خلاصه-می-شود-انواع-حجاب-زنان-و-مردان
    • What's interesting was that I expected this to be the moral consensus, with our scholars taking perhaps an even more rigid stance. This hasn't turned out to be the case. As @E.L King was mentioning earlier in the chatroom (correct me if I'm wrong), Sayyed al-Hakeem and as-Sistani both have issued rulings declaring gene editing to be halal in and of itself, even to the extent of it being used simply for vain purposes like increasing one's beauty.   EDIT: He's beat me to it.
    • hi i my opinion the hijab for women is because of men with illness in their hearts because the first Gate that Shaytan Temps men is from eye & seeing in men. https://www.aparat.com/v/PZit4   Hijab in the Qur'an    What links here ...  Hijab with Fatima Zahra  GG jurisprudential issues  Hijab  Culture > Theology > Religion > Shia > General > Quranic topics  (cached) Concept and dimensions of hijab in the Quran Purpose and philosophy of veil Eye veil Hijab in speech Behavioral Hijab Veil and chastity Elderly Women's Hijab Is hijab an obstacle to all social delinquency? See also: References:

      In the Holy Quran, there are more than ten verses about the veil and the sanctity of looking at the nonhuman . 
      One of these verses is verse 59 of the surah al-Ahzab: " Or Ilah al-Nabi al-Qarlazwuj and Benatk and Nas al-Momenin Iindenīn Alīān, Ibn al-Jadīn al- eqn-e-dān-e-yarfn-fla-yuzin and khanullah ghafūra rahima " (O Prophet, tell your women and daughters, To cover up, to be known and not to be offended, and Allah is All-Compassionate, Merciful.) 
      It means a national cover; that is, a woman must wear all her body so that she is protected as a gentle flower from the swordsmanship. 
      In Sura Noor, verse 31, too, a great deal of talk about hijab and honoring the unworthy look is spoken.  Concept and dimensions of hijab in the Quran The veil in the word means the barrier, curtain and cover. The use of this word is more than the meaning of the curtain. The word covers the concept that the curtain is a cover, but not every veil, but it is called the cover of the hijab through the back of the curtain. 
      The hijab, meaning ladies' Islamic cover, has two dimensions: a positive and negative one. The positive aspect of it, the necessity of covering the body and its diminutive dimension, is the forbiddenness of being revealed to the non-mahram; and these two dimensions should be together with each other so that Islamic veil can be realized; sometimes it may be the first dimension, but not the second dimension, in this case It can be said that Islamic hijab has been realized. 
      If, in the general sense, we call hijab any cover and impeding the receipt of sin, the hijab can have different types and different types. One kind of this veil is mental, intellectual, and spiritual; for example, belief in Islamic teachings, such as monotheism and prophecy, is one of the examples of the right veil, mental and spiritual, which can lead to sins and sins of mind and mind, such as infidelity And Shrek. 
      In addition, in the Qur'an, there are other types of hijab manifested in man's external behavior, such as hijab and cover in the eyes that men and women are advised in the face of the non-Mahram.  Purpose and philosophy of veil The main purpose of the ordinance of the laws in Islam is to God, which is obtained through the cultivation of self and piety:  إن أكرمكم عند الله أتقكم (حجرات; 13) is magnanimous and most honorable to you with God.
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      He is the God who raised among the people of Ammi (a people who did not know the reading and writing) a great prophet from the same people, to recite God's revelation to them, and purify them (from the ignorance of ignorance and ugly ethics), and the book of celibacy and wisdom In fact, before that, everyone was in a state of ignorance and misguidance. 
      The Holy Qur'an is used for the purpose of securing the divine commandment, the requirement of Islamic hijab, to achieve cultivation of the soul, purity, chastity, and purity. Verses like:  Let us convey the believers' eyes to the unworthy eyes and protect their bodies and their bodies, which is the best of their bodies and their purity.   Eye veil O my Apostle, tell the believing men to put their eyes in vain view.   قل للمؤمنات أضضضان من أبصارهن (نور; 31) Tell the messenger to the believing women to cover their eyes with an unwise look.   Hijab in speech Another type of hijab and cover of the Qur'an is the hijab of women's speech versus non-law:  Falla is a great deal of pain in your heart (parties; 32) So do not talk to men with thin, soft lips; lest you fall asleep (sickness and despair).   Behavioral Hijab Another type of hijab and cover of the Quran is the veil of women's behavior against the non-Islamic. It is instructed that women should not walk in ways that would attract unharmed attention by showing their ornaments.  And let our Lah al-Jahran be tempted to blow us away (Ibn. 31), and they should not foot to the ground to reveal the ankles and their hidden ornaments.
      Of the discussed topics, it is clearly used that the meaning of Islamic hijab is to cover and protect the coexistence of women with nonhuman men in different forms of behavior, such as how to cover, look, talk and walk. 
      Therefore, the veil and cover of a woman is also a constraint and an obstacle to nonhuman individuals who intend to infiltrate and capture the honor of others. There is also the same notion of banning and refusing the lexical roots of chastity;  Veil and chastity The two words "veil" and "chastity" are essentially the meaning of common denial and refusal. The difference between prohibiting and restraining hijab and chastity is the difference between appearance and inwardness; that is, the prohibition and inhibition in the veil is related to appearance, but the prohibition and inhibition in chastity is related to the inner and inner, because chastity is an internal state, However, given that the effect of appearance on the interior and the external impact on appearance is one of the general characteristics of man; therefore, between the veil and the apparent cover, and the chastity and inner restraint of man, is the effect and the mutual influence; so that whatever the veil and the covering The appearance and the better, this type of veil is more effective in enhancing and enhancing the inner and inner mood of chastity, and vice versa, the greater the inner and inner envy of the The veil will look better in the encounter with aliens.  Elderly Women's Hijab The Holy Quran has pointed to this impact in a subtle way. First, it allows elderly women to dress their clothes like a tent against a non-sanctuary without the intention of throwing themselves out, but ultimately says: "If they are sober, it even means clothes like tents." Not better.  And Al-Qawada'm Al-Nawa'ah Al-Naha'ah Al-Fayyid Allah Jinnah, the Prophet of Allah, the Exalted and the Most Merciful,
      In addition to the previous relationship, between the apparel cover and esoteric dignity, the relation between the sign and the sign holder is also; that is, the apparent hijab is a sign of a certain stage of esoteric dignity with the owner of the veil. Of course, this does not mean that every woman who wears a veil and a cover is necessarily of all levels of chastity.  Is hijab an obstacle to all social delinquency? Given this point of view, the answer to these forms and the doubts of those who, for the ineffectiveness of revealing the veil and the apparent cover, is to blame the offenses of some women with hijab, because the problem of these women, the weakness in the inner veil And the lack of strong faith and belief in the positive effects of hijab and apparent cover and has passed since the Islamic veil has a wide dimension, and one of its most important dimensions is the inner and inner veil of the person who faces sin and corruption , It enjoys inner convictions and faith; and, essentially, this veil of mind and ideology, as a foundation stone for other veils, including hijab and p It is apparent, because human thoughts and ideas form their behaviors. 
      Of course, just as hijab and overlays do not necessarily mean all chaos, chastity can not be imagined without observing the apparent cover. One can not deny a woman or a man who appears naked or half naked in public, because we said that the apparent cover is one of the signs and symbols of chastity, and between the amount of chastity and veil, the relationship of influence and affection There is mutual. Some consider the relationship of chastity and veil to be a kind of relationship between root and fruit; the veil, the fruit of chastity, and chastity are the roots of veil. Some people may have apparent veils, but they have not created extraneous chastity. This hijab is the only shell and appearance. On the other hand, people claim to be chastity, and they say, "I have a heart-warming heart, God works with hearts," they entertain themselves; such humans must, in their minds, have to point to the essential thing that is within the pure, external It will cleanse and never purify the heart, it will not induce the fruitless fruit of the wilderness.  See also: Hijab with Fatima Zahra  References: Interpretation books  https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Fdaneshnameh.roshd.ir%2Fmavara%2Fmavara-index.php%3Fpage%3D%D8%AD%D8%AC%D8%A7%D8%A8%2B%D8%AF%D8%B1%2B%D9%82%D8%B1%D8%A2%D9%86%26SSOReturnPage%3DCheck%26Rand%3D0&edit-text= http://daneshnameh.roshd.ir/mavara/mavara-index.php?page=حجاب+در+قرآن&SSOReturnPage=Check&Rand=0
    • السؤال: في علم الهندسة الوراثية يدعي بعض العلماء أن باستطاعتهم تحسين الجنس البشري بواسطة التأثير على الجينات وذلك بـ:
      ١. رفع القبح في الشكل. 
      ٢. وضع مواصفات جميلة بديلة. 
      ٣. كلا الأمرين معاً. 
      فهل يجوزللعلماء أن يفعلوا ذلك؟ وهل يحق للمسلم أن يمكن الأطباء من تحسين جيناته الوراثية؟ الجواب: إذا لم يكن له مضاعفات جانبيّة، فلا مانع منه في حدِّ ذاته.  https://www.sistani.org/arabic/qa/02115/ It seems to me, based on the fatwa above, human genetic engineering/editing for the sake of removing ugliness or increasing beauty is halal in and of itself. Also, I don't know if this is relevant, Sayyed Al-Hakeem says human cloning is halal.
    • Just a quick reminder! One day Prophet Dawood (a.s.) came out of the house reciting the Zaboor. And when he recited the Zaboor, there was no mountain, no stone and no bird that did not join him in his recitation. Finally he reached a hill on top of which lived a worshipper named Hizqil. When this man heard the mountains, stones and birds reciting the Zaboor he understood that Prophet Dawood (a.s.) was approaching. Prophet Dawood (a.s.) said: O Hizqil, allow me also to join you on the hill. He replied: No. On being refused the permission Prophet Dawood (a.s.) began to weep. Allah, the Mighty and Sublime revealed to Hizqil to allow Prophet Dawood (a.s.) and to seek His forgiveness. So he held the hand of Prophet Dawood and brought him to the top. Prophet Dawood (a.s.) said: O Hizqil, do you ever feel like committing a sin? He replied: No. He asked: Do you ever feel desirous of worldly pleasures and vices? He said: Sometimes I feel the urge. He asked: Then what do you do? He said: I go into this cave and by looking at that which is in the cave I obtain lesson from it. So Prophet Dawood (a.s.) entered the cave and saw a throne made of iron on which was a skeleton, and an iron plate was attached to it. Dawood (a.s.) saw the following written on it: ‘I am Urwah bin Salam. I ruled for 1000 years, constructed 1000 cities, married 1000 times and the gist of my whole life is that today I have turned to dust. I am the diet of worms and insects. Thus one who sees me should not desire the world.’   Reference : Kamaluddin wa Tamamun Nemah Vol 1
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