Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله
  • entries
    30
  • comments
    125
  • views
    8,084

Did the Sahaba become Kafir?


Islamic Salvation

8,864 views

هلك الناس أجمعون قلت: من في الشرق و من في الغرب؟ قال: فقال: إنها فتحت على الضلال

All the people were destroyed. I said: whomever was in the east and the west? he said: it (the whole earth) was opened up to misguidance

هلكوا إلا ثلاثة ثم لحق أبو ساسان و عمار و شتيرة و أبو عمرة فصاروا سبعة

All were destroyed except three - then they were joined by Abu Sasan, Ammar, Shatira and Abu Amra, so they became seven [Ja`far al-Sadiq]

 

Did the Sahaba Apostatize?

There are narrations which indicate that all the companions were destroyed except three, these were then joined by four others, so they became seven who were saved. However, most of the scholars have understood this Halak [destruction] to be that of Dhalal [misguidance] i.e. perished in Salvific terms, not Kufr [disbelief] - which is the opposite of Islam.

 

Who are the three?

They are the pillars of the Madhhab. They are explicitly named in some of the narrations below:

أبي بصير قال: قلت لأبي عبد الله عليه السلام: ارتد الناس إلا ثلاثة: أبو ذر، و سلمان، و المقداد؟ قال: فقال أبو عبد الله عليه السلام: فأين أبو ساسان، و أبو عمرة الأنصاري؟

[al-Kashshi] Abi Basir said: I said to Abi Abdillah عليه السلام: all the people turned back except for three - Abu Dhar, Salman and Miqdad? Abu Abdillah عليه السلام said: so where is Abu Sasan and Abu Amra al-Ansari?!

أبي بكر الحضرمى قال: قال أبو جعفر عليه السلام: ارتد الناس إلاثلاثة نفر سلمان وأبو ذر والمقداد. قال: قلت: فعمّار؟ قال عليه السلام: قد كان جاض جيضة ثم رجع ... ثم أناب الناس بعد فكان أول من أناب أبو ساسان الانصاري وأبوعمرة وشتيرة وكانوا سبعة فلم يكن يعرف حق أمير المؤمنين عليه السلام إلاّ هؤلاء السبعة

[al-Kashshi] Abi Bakr al-Hadhrami said: Abu Ja`far عليه السلام said: the people turned back except three individuals - Salman, Abu Dhar and Miqdad, I said: what about Ammar? He عليه السلام said: he wobbled a bit then he returned [to the truth] … then the people repented after that, so the first ones to return [to the truth] were Abu Sasan al-Ansari, Abu Amra, Shatira, and they became seven, none recognized the right of the commander of the faithful عليه السلام except these seven.

  • 'then the people repented after that, so the first ones ...' This shows that it was not just these seven, rather, these were the foremost of them.

علي بن أبي طالب عليهم السلام قال: خلقت الارض لبسبعة بهم ترزقون وبهم تنصرون وبهم تمطرون منهم سلمان الفارسي والمقداد وأبو ذر وعّمار وحذيفة رحمة اللّه عليهم. وكان علي عليه السلام يقول: وأنا إمامهم وهم الذين صلوا على فاطمة صلوات الله عليها

[al-Ikhtisas] Ali b. Abi Talib عليه السلام said: the earth was created for seven, because of them you are given sustenance, and because of them you are assisted, and because of them is rain made to fall on you, among them are Salman al-Farsi and al-Miqdad and Abu Dhar and Ammar and Hudhayfa - may Allah have mercy on them. Ali عليه السلام used to say: and I am their Imam, and they are the ones who prayed [Salat al-Mayyit] upon Fatima صلوات الله عليها            

 

The Three had a higher status than the Four

حمران قال: قلت لأبي جعفر عليه السلام: ما أقلنا لو اجتمعنا على شاة ما أفنيناها قال: فقال: ألا أخبرك بأعجب من ذلك قال: فقلت: بلى قال: المهاجرون و الأنصار ذهبوا إلا (و أشار بيده) ثلاثة

[al-Kashshi] Humran said: I said to Abi Ja’far عليه السلام - how few we (the Shias) are! if we gather to eat a sheep we will not be able to finish it, he (Humran) said: so he عليه السلام said: should I not inform you of something even more bewildering? he (Humran) said: I said: yes (do so), he said: the Muhajirun and the Ansar all diverted (i.e. went astray) except for - and he gestured with his hand - three.

In al-Kulayni’s variant the narration continues:

قال حمران: فقلت: جعلت فداك ما حال عمار؟ قال: رحم الله عمارا أبا اليقظان بايع وقتل شهيدا، فقلت في نفسي: ما شئ أفضل من الشهادة فنظر إلي فقال: لعلك ترى أنه مثل الثلاثة أيهات أيهات

Humran said: may I be made your ransom - what is the status of Ammar? He said: may Allah have mercy on Ammar Aba al-Yaqdhan, he pledged allegiance and died a martyr, I said in my heart: what thing is better than martyrdom, so he [the Imam] looked at me and said: perhaps you think that he [Ammar] is like the three [in status], how far! how far! [from truth that opinion is]. 

 

Does this mean all others became apostates?

The crux is the meaning of Ridda (ردّة) in these narrations. Whether it is to be understood in a linguistic sense or the technical sense of apostasy. If the latter is taken then it means all the Sahaba became Kafir [out of Islam] for not sticking to Ali.

Irtidad in the linguistic sense refers to ‘turning back from something’. It has been used with this meaning in a number of verses such as:

فَلَمَّا أَن جَاء الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ

(i) So when the caravan herald [fore-runner] came he threw it on his face so he returned to seeing, he said: did I not say to you that I know from Allah what ye do not (12:96)

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ

(ii) The one who had knowledge of a part of the Book said: I will bring it to you before your glance returns back to you [i.e. you blink and open your eyes again] (27:40)

مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء

(iii) Racing ahead, their heads bowed down, their glances not returning back to them [i.e. unblinking] and their hearts void (14:43)

Whenever Irtidad from the Diin - ‘turning back’ from the Diin i.e. apostasy in the technical sense is meant, the Qur`an qualifies it by explicitly mentioning Diin.

يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ

(i) O you who believe, whoever turns back from his Diin from among you then Allah will bring about a people whom He loves and they love Him (5:54)

وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ

(ii) And whoever among you turns back on his Diin and dies whilst being a Kafir then those are they whose deeds have been nullified in the world and the hereafter (2:217)

It is clear that the narrations about the Irtidad of the Sahaba are not qualified by Diin. To understand that meaning from it would require further proof.

 

The Chosen Interpretation

The Irtidad in the narrations should be understood [in light of other narrations] as people turning away, after the messenger of Allah صلى الله عليه وآله, from what they had made incumbent on themselves in his صلى الله عليه وآله lifetime, when they gave the Bay`a to Ali b. Abi Talib as the leader of the believers i.e. Irtidad from Wilaya not apostasy from Islam. 

Instead, they decided to give the Bay`a to someone else because of expediency and other reasons. This was a betrayal of epic proportions that opened up the door of misguidance and innovation in the Diin, however, they had not exited the apparent Islam, nor were all on the same level of liability for this.

This interpretation is aided by the following texts:

أبي جعفر عليه السلام قال: كان الناس أهل ردة بعد النبي صلى الله عليه وآله إلا ثلاثة. فقلت: ومن الثلاثة؟ فقال: المقداد بن الأسود، وأبو ذر الغفاري، وسلمان الفارسي، رحمة الله وبركاته عليهم، ثم عرَف أناسٌ بعدَ يسير. وقال: هؤلاء الذين دارت عليهم الرحا وأبوا أن يبايعوا، حتى جاؤوا بأمير المؤمنين مكرَهاً فبايع، وذلك قوله تعالى: وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ

(i) [al-Kafi] Abi Ja`far عليه السلام said: the people were the people of Ridda after the prophet صلى الله عليه وآله except three. I said: who are the three? He said: al-Miqdad b. al-Aswad, Abu Dhar al-Ghiffari and Salman al-Farsi, may Allah’s mercy and blessings be upon them, then the people came to know after a while [the truth], these [three] are those around whom the banner revolved and they refused to give Bay`a [to Abu Bakr], until when they brought the commander of the faithful عليه السلام by coercion and he gave the pledge of allegiance, and that is His words the Elevated - “Muhammad is not but a messenger, messengers have come and gone before him, if he dies or is killed, will you turn back on your heels, and whoever turns back on his heels then he will not harm Allah a thing and Allah will recompense those who are grateful” (3:144).

  • The narration indicates that the uniqueness of the three was that they did not give the Bay`a to the usurper because of knowing the true status of Ali, it was only when Ali was forced to give the Bay`a, and he did [for the Masliha which Allah willed], that the three also agreed to do it.
  • The meaning of 'then the people came to know after a while ...' is that some people recognized their fault, and acknowledged that the commander of the faithful was the most rightful person to assume leadership.

That all the others apart from the three were paralyzed by fear is shown in the narration below:

أبي جعفر عليه السلام قال: جاء المهاجرون والأنصار وغيرهم بعد ذلك إلى علي عليه السلام فقالوا له: أنت والله أمير المؤمنين وأنت والله أحق الناس وأولاهم بالنبي عليه السلام هلم يدك نبايعك فوالله لنموتن قدامك! فقال علي عليه السلام: ان كنتم صادقين فاغدوا غدا علي محلقين فحلق علي عليه السلام وحلق سلمان وحلق مقداد وحلق أبو ذر ولم يحلق غيرهم؛ ثم انصرفوا فجاؤوا مرة أخرى بعد ذلك، فقالوا له أنت والله أمير المؤمنين وأنت أحق الناس وأولاهم بالنبي عليه السلام عليه السلام هلم يدك نبايعك فحلفوا فقال: إن كنتم صادقين فاغدوا علي محلقين فما حلق إلا هؤلاء الثلاثة قلت: فما كان فيهم عمار؟ فقال: لا؛ قلت: فعمار من أهل الردة؟ فقال: إنّ عمارا قد قاتل مع علي عليه السلام بعد ذلك

(ii) [al-Kashshi] Abi Ja`far عليه السلام said: the Muhajirun and Ansar and others came after that [the coup at Saqifa] to Ali عليه السلام and said to him: you are by Allah the commander of the faithful, and you are by Allah the most rightful person and closest to the prophet, put forth your hand so that we can pledge allegiance to you, for by Allah we are going to die in front of you [in your defense], Ali said: if you are truthful then come to me tomorrow having shaved your head [which would visually identify the ‘rebels’ to the authorities], so Ali shaved, so did Salman, Miqdad and Abu Dhar, and no one else did, then they came a second time after the first and said: you are by Allah the most rightful person and closest to the prophet, put forth your hand so that we can pledge allegiance to you, and they swore an oath, he said: come to me tomorrow having shaved your head if you are truthful, so no one shaved except three. I said: Ammar was not among them? He said: No, I said: Ammar is from the people of Ridda? He said: Ammar fought together with Ali after that.

  • This reaffirms that the uniqueness of the three is related to them not giving in and remaining with Ali to the end as far as his right is concerned. Note also how Ammar is not included among the Ahl al-Ridda, even in a historical sense, because of his later support for Ali.

In fact, one of the reasons behind Ali accepting to give Bay`a after his show of dissent was so that the masses do not renounce the faith totally. Recall that the Islamic polity was still unstable and there were a lot of Arab tribes whose allegiance had been personally to the prophet and not the Diin per se, the Jahiliyya was not far from their psyche.

أبي جعفر عليه السلام قال: إن الناس لما صنعوا ما صنعوا إذ بايعوا أبا بكر لم يمنع أمير المؤمنين عليه السلام من أن يدعو إلى نفسه إلا نظرا للناس و تخوفا عليهم أن يرتدوا عن الاسلام فيعبدوا الاوثان ولا يشهدوا أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وآله وكان الاحب إليه أن يقرهم على ما صنعوا من أن يرتدوا عن جميع الاسلام وإنما هلك الذين ركبوا ما ركبوا فأما من لم يصنع ذلك ودخل فيما دخل فيه الناس على غير علم ولا عداوة لامير المؤمنين عليه السلام فإن ذلك لا يكفره ولا يخرجه من الاسلام ولذلك كتم علي عليه السلام أمره وبايع مكرها حيث لم يجد أعوانا

(iii) [al-Kafi] Abu Ja'farعليه السلام  said: When the people did what they did - when they gave allegiance to Abu Bakr, nothing prevented the commander of the faithful عليه السلام from calling to himself (i.e. gather support to rival them publicly) except his fear for the people - that they would apostate from Islam, and begin worshiping the idols anew, and reject witnessing that there is no God but Allah, and that Muhammad is his messenger; and it was more beloved to him to acquiesce to what they had done rather than them apostatizing from the whole of Islam. Verily, those who clambered upon this (opposing Ali for rulership) have been destroyed. As for the one who did not contribute anything to that (opposing Ali for rulership) and entered into what the people entered into without knowledge (about his status) nor enmity towards him then this act of his does not make him a disbeliever, and it does not remove him from Islam, and this is why Ali kept quiet about his matter (status), and gave allegiance while displeased, when he could not find any supporters.

  • The narration makes it clear that had the Imam fought for his leadership i.e. a civil war it would cause irreparable damage, this is because of the tenuous position that Islam had, even the outward Islam (the Islam of the Shahadatyn) would have been wiped out. There were a lot of external and internal enemies waiting for this infighting to make sure that the whole foundation of Islam crumbles.

 

Conclusion

The Umma became, for the most part, misguided after their prophet. This is something that had also happened to the communities of past prophets. But this misguidance should not be understood to have taken all of them out of Islam as a whole, rather, by ignoring a central commandment of the prophet they have done a great sin which struck a blow to the pristine Islam.

Furthermore, the protagonists differ relative to their role in the fiasco. Some were quite unaware of the whole thing and lacked full knowledge of the Haqq of Ali and his Ma`rifa, this could be because they were blind to the order of the prophet (total ignorance); had some doubts; did not have the ability to influence the outcome because of some constraints [swept away by the wave of events]; or because they showed cowardice and faltered in coming to Ali’s aid. Others later acknowledged their mistake and made up for it in the following years. All these in their different categories can be said to be the majority. Their fate in the next world of “realities” is left to Allah

On the other hand, there were those who administered the whole thing. They had full knowledge of what the prophet had ordered them and what the divine commandment required them to do. They also knew the position of Ali. Despite this, they fought against this explicitly. These are those who should be treated as apparent Muslims in the daily life in this world [according to most scholars]. This is, after all, how Ali himself treated them, praying in their mosques, visiting them in sickness, helping them out when they faced challenges, eating with them etc. part of which is Taqiyya and safeguarding the greater principles of Islam, but they are undoubtedly people of the fire in the next world.

Note that this interpretation is dependent on the position of differentiating between the Dharuriyat of the Diin and that of the Madhhab and considering the Shahdatayn alone to be enough in making someone a Muslim [unless taken out for some other reason]. Whilst this is a popular position among scholars today, it has had its detractors among the scholars of the past, one of them being someone like Shaykh Yusuf al-Bahrani, who considered the rejectors of the Wilaya as Kafirs with the fullest implication this has [even in this world].  

54 Comments


Recommended Comments



  • Advanced Member

Salam here is nice lectuure from sunni scoolar Dr.Adnan Ibrahim.He mention some companions and first generation and misinformation from them about Prophet(s.a.w.a).Look honest to me.May Allah prise him for speaking truth insha'Allah.

Wa Salam

Edited by AidAsSadik
Link to comment
  • Advanced Member

No.shaba didn't became kafir.Even though they did wrong and ignorant actions. 

There are numerous historic evidence and saying of Hazrat Ali as that clearly indicate that sahaba did not became kafir. But yes those who fought against Imam Ali did great sin and fitnah. 

Or they were ignorant to status and knowledge and position of Imam Ali.

Even we today do not have real marifah and knowledge of status of Imam Ali and Prophet puh. 

And also those who were on side of Imam Ali once Ali as became Khalifa did recognise Imam Ali as.

So declaring kafir to one who disagree with Imam Ali as indicate the ones ignorance. 

But those are excluded who despite knowing Imam Ali still opposed him out of love for world and lower self passion. 

 

Edited by islam25
Link to comment
  • Advanced Member
7 hours ago, islam25 said:

No.shaba didn't became kafir.Even though they did wrong and ignorant actions. 

There are numerous historic evidence and saying of Hazrat Ali as that clearly indicate that sahaba did not became kafir. But yes those who fought against Imam Ali did great sin and fitnah. 

Or they were ignorant to status and knowledge and position of Imam Ali.

Even we today do not have real marifah and knowledge of status of Imam Ali and Prophet puh. 

And also those who were on side of Imam Ali once Ali as became Khalifa did recognise Imam Ali as.

So declaring kafir to one who disagree with Imam Ali as indicate the ones ignorance. 

But those are excluded who despite knowing Imam Ali still opposed him out of love for world and lower self passion. 

 

Salam 

Wa Salam

Link to comment
  • Advanced Member
11 minutes ago, islam25 said:

Can you write what he says. 

Salam.You have translation.He is one of top sunni scoolars,and he found at Buhari&Muslim narrations of companions that are leave Islam even while Prophets(s) was live.Try found some videos of him on that isue,and you will understand insha'Allah.

In sunni tradition have narration that every 100 years will came scoolar wich will reunion religion.Manny top sunni alims think Dr.Adnan Ibrahim is "reunior of Islam"(Even he by himself never say that)

Ofcourse there is salafi fatwa on him wich say:"He is not reunior of Islam.We are not sure if he is rafidi,munafiq or qafir".So,if salafi atack you so hard than you know you are doing something good insha'Allah.

Wa salam

Link to comment
  • Advanced Member
26 minutes ago, AidAsSadik said:

Salam.You have translation.He is one of top sunni scoolars,and he found at Buhari&Muslim narrations of companions that are leave Islam even while Prophets(s) was live.Try found some videos of him on that isue,and you will understand insha'Allah.

In sunni tradition have narration that every 100 years will came scoolar wich will reunion religion.Manny top sunni alims think Dr.Adnan Ibrahim is "reunior of Islam"(Even he by himself never say that)

Ofcourse there is salafi fatwa on him wich say:"He is not reunior of Islam.We are not sure if he is rafidi,munafiq or qafir".So,if salafi atack you so hard than you know you are doing something good insha'Allah.

Wa salam

So it what I said. 

I do not believe that all sahaba ra who disagreed Ali as became kafir. 

Link to comment
  • Advanced Member
10 hours ago, islam25 said:

No.shaba didn't became kafir.Even though they did wrong and ignorant actions. 

Salam.

You say this.And your sahih books say diferent.

Wa salam.

Link to comment
  • Advanced Member
2 minutes ago, islam25 said:

What is my sahih books.

Salam

Im sorry i don know.But anyway your conclusion is wrong.

If your sahih books are sunni collections such as Sahih Buhari,or Sahih Muslim,they say diferent from you

If your sahih books are shia collections such as Kitabu-l-Kafi,or Biharu-l-Anwar,agan they say diferent from you.

Wa Salam

Link to comment
  • Advanced Member
2 minutes ago, AidAsSadik said:

Salam

Im sorry i don know.But anyway your conclusion is wrong.

If your sahih books are sunni collections such as Sahih Buhari,or Sahih Muslim,they say diferent from you

If your sahih books are shia collections such as Kitabu-l-Kafi,or Biharu-l-Anwar,agan they say diferent from you.

Wa Salam

So you mean only that version is correct which says shaba are kafir. 

Can you tell me what is definition of kafir. 

And how many sahaba became kafir and how they became kafir? 

Link to comment
  • Advanced Member
5 minutes ago, islam25 said:

So you mean only that version is correct which says shaba are kafir. 

Can you tell me what is definition of kafir. 

And how many sahaba became kafir and how they became kafir? 

Salam.Im not qulify for it.

But sunni Imams,authors of qutbu-l-sitte think theye where and in thers sahihs/sunans is your answar

Or you can turn at Imam Kulayni(q.r) or somme other shia scoolar,and find your answar

Wa Salam

Edited by AidAsSadik
Link to comment
  • Advanced Member
10 minutes ago, AidAsSadik said:

Salam.Im not qulify for it.

But sunni Imams,authors of qutbu-l-sitte think theye where and in thers sahihs/sunans is your answar

Or you can turn at Imam Kulayni or somme other shia scoolar,and find your answar

Wa Salam

Mr.

There are indications in both shia and sunni books about kafir. But non of us or even scholars can  declear any one kafir.

And it's quiete possible that our declaration of some one being kafir may prove wrong. Because ultimately it lies with Allah. 

Have you ever read any narration from imam Ali declaring any sahaba kafir. 

Are even those who fought against imam Ali. 

Even I have heard great scholars who do not agree that sahaba who disagreed imam Ali necessarily all became kafir. 

What is your  view about sunnis are they kafir. 

Edited by islam25
Link to comment
  • Advanced Member
Just now, islam25 said:

Mr.

There are indications in both shia and sunni books about kafir. But non of us are even scholars declear any one kafir.And it's quiete possible that our declaration of some one being kafir may prove wrong. Because ultimately it lies with Allah. 

Have you ever read any narration from imam Ali declaring any sahaba kafir. 

Are even those who fought against imam Ali. 

Even I have heard great scholars who do not agree that sahaba who disagreed imam Ali necessarily all became kafir. 

What is your  view about sunnis are they kafir. 

Salam

In sunni islam Buhari&Muslim are at ranq of Qur'an.99% of sunni ulama will say every single hadith in theese 2 books is 100% autentic,so in very same books u will find that not all of companions stay with Islam.

At other hand Shia do not beleve that for example Kitabu-l-Kafi is all sahih,most of it yes,but all no.However narrations about this isue are sahih,and clear.Every companion was not stay with Islam.

At end,i have enough moral to not answar at your last question,because i know where that lead.I give my opinion on topic.Give source of my opinion.

When you ask me question,i give u answar with source of my answar.Think is enough from me.

Wa Salam

Link to comment
  • Advanced Member
11 minutes ago, AidAsSadik said:

Salam

In sunni islam Buhari&Muslim are at ranq of Qur'an.99% of sunni ulama will say every single hadith in theese 2 books is 100% autentic,so in very same books u will find that not all of companions stay with Islam.

At other hand Shia do not beleve that for example Kitabu-l-Kafi is all sahih,most of it yes,but all no.However narrations about this isue are sahih,and clear.Every companion was not stay with Islam.

At end,i have enough moral to not answar at your last question,because i know where that lead.I give my opinion on topic.Give source of my opinion.

When you ask me question,i give u answar with source of my answar.Think is enough from me.

Wa Salam

Mr. 

You didn't gave answer. 

All the sahaba whom you declear kafir gave bayat to Imam Ali. 

Imam regularly used teach them aaddress them. 

Used lead prayer. 

Never call them kafir. Give sermons of guidance. Despite you still call them kafir. 

And when even shia scholars clearly say that by denying imam Ali one don't necessarily become kafir. 

Again why you didn't answer my last question. 

Or what is definition of kafir. 

Edited by islam25
Link to comment
15 minutes ago, islam25 said:

Mr. 

You didn't gave answer. 

All the sahaba whom you declear kafir gave bayat to Imam Ali. 

:) Test never ended on Imam Ali (a.s). Many companions have exposed themselves in the caliphate of Imam Hasan (a.s).

If majority of sahaba were assumed as true believers, why they allowed Muawiya Laeen to curse Imam Ali (a.s)? 

 

Edited by Salsabeel
Link to comment
  • Advanced Member
6 minutes ago, Salsabeel said:

:) Test never ended on Imam Ali (a.s). Many companions have exposed themselves in the caliphate of Imam Hasan (a.s).

If so majority of sahaba were assumed as true believers, why they allowed Muawiya Laeen to curse Imam Ali (a.s)? 

 

How many these were who talked bad about imam Ali . 2 or 3 or 10.The question is of thousands of sahaba. That too when some shia give blanket futwa of declaring near all them kafir. 

Edited by islam25
Link to comment
  • Advanced Member
4 minutes ago, islam25 said:

Mr. 

You didn't gave answer. 

All the sahaba whom you declear kafir gave bayat to Imam Ali. 

Imam regularly used teach them aaddress them. 

Used lead prayer. 

Never call them kafir. Give sermons of guidance. Despite you still call them kafir. 

And when even shia scholars clearly say that by denying imam Ali one don't necessarily become kafir. 

Again why you didn't answer my last question. 

Or what is definition of kafir. 

Salam

I declare kafir?No it was Imam Buhari&Imam Muslim at first place

I did not answar just to see way you think.Ok.

If just think a little just a little,you will get answar without asking me.

I belive you are sunni,yes.And i say Salam to you,yes.Woul i say salam to kafir?

I give you videos of Dr.Adnan Ibrahim.Would i call upon him and made him my source or take anything from him if i belive all sunnis are kafirs?

Ofcourse i would not.

But you are not read,you are not listen,now i see that you are not even think!

Im sorry for say this,but you not have morals at first place.How many times i say salam to you?How many times you reply?I see you as brother you see me as mister!?

Im not go down any more at your level.Whatever you wrighte,think you are right.From me have dua that Allah SwT guide you to Truth,whatever Truth is.

Wa Salam

 

 

Link to comment
1 minute ago, islam25 said:

How many these many were. 2 or 3 or 10.The question is of thousands of sahaba

:) brother, keep your heart soft.

Assume, if thousands of companions would have opposed the public cursing of Imam Ali (a.s), Muawiya Laeen would have stopped that. 

Imam Hassan's coffin would never recieve the shower of arrows. The incident of Karbala & its aftermath would not occured.

 

Link to comment
  • Advanced Member
5 minutes ago, AidAsSadik said:

Salam

I declare kafir?No it was Imam Buhari&Imam Muslim at first place

I did not answar just to see way you think.Ok.

If just think a little just a little,you will get answar without asking me.

I belive you are sunni,yes.And i say Salam to you,yes.Woul i say salam to kafir?

I give you videos of Dr.Adnan Ibrahim.Would i call upon him and made him my source or take anything from him if i belive all sunnis are kafirs?

Ofcourse i would not.

But you are not read,you are not listen,now i see that you are not even think!

Im sorry for say this,but you not have morals at first place.How many times i say salam to you?How many times you reply?I see you as brother you see me as mister!?

Im not go down any more at your level.Whatever you wrighte,think you are right.From me have dua that Allah SwT guide you to Truth,whatever Truth is.

Wa Salam

 

 

Wa Alikum salam. 

I am definitely sorry for not greeting salam. 

Still do you think someone declared by bukhari or shahahi muslim kafir is necessarily kafir. 

Does someone declaring kafir means he is necessarily kafir. 

Because kufur is state heart which Allah knows best. 

That too when Imam Ali lead the prayer of all most all sahaba and lived with them like Muslims never called them kafir. 

So why should I. 

Yes there may be one or two exceptions but that doesn't apply to all. 

Wa salam. 

Link to comment
  • Advanced Member
9 minutes ago, Salsabeel said:

:) brother, keep your heart soft.

Assume, if thousands of companions would have opposed the public cursing of Imam Ali (a.s), Muawiya Laeen would have stopped that. 

Imam Hassan's coffin would never recieve the shower of arrows. The incident of Karbala & its aftermath would not occured.

 

So you mean few persons cursed Imam Ali made all others kafir. 

In other words does  whole ummah of the time of muawiya became kafir. 

I think that is not right view. 

Every single person is responsible for his sin. 

Edited by islam25
Link to comment
46 minutes ago, islam25 said:

So you mean few persons cursed Imam Ali made all others kafir. 

This "few" possess thousands not tens or hundreds.

30,000 fought against Imam Ali (a.s) in Jamal. 120,000 fought against Imam Ali in Siffin. 

For Imam Hassan's army of 40,000 which went to fight with Muawiyah Laeen army of 60,000, you can read the story at www.al-islam.org 

Brother, just see what Allah says in Quran:

Surah Ya Seen, Verse 7:

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ

Certainly the word has proved true of most of them, so they do not believe.

(English - Shakir)

Link to comment
  • Advanced Member
1 hour ago, Salsabeel said:

This "few" possess thousands not tens or hundreds.

30,000 fought against Imam Ali (a.s) in Jamal. 120,000 fought against Imam Ali in Siffin. 

For Imam Hassan's army of 40,000 which went to fight with Muawiyah Laeen army of 60,000, you can read the story at www.al-islam.org 

Brother, just see what Allah says in Quran:

Surah Ya Seen, Verse 7:

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ

Certainly the word has proved true of most of them, so they do not believe.

(English - Shakir)

So the tens of thousands that were with Imam Ali didn't became kafir. Because the opening post was indicating that except few all sahaba became kafir. 

Edited by islam25
Link to comment
  • Moderators
23 hours ago, islam25 said:

So the tens of thousands that were with Imam Ali didn't became kafir. Because the opening post was indicating that except few all sahaba became kafir. 

He did not say nor it indicated that they became kafir.

Link to comment
  • Advanced Member

Which of you, then, will help me in this, and be my brother, mine executor and my successor amongst you?’ All remained silent, except for the youthful ʿAlī who spoke up: ‘O Prophet of God, I will be thy helper in this.’ The Prophet then placed his hand on ʿAlī’s neck and said, ‘This is my brother, mine executor and my successor amongst you. Hearken unto him and obey him.’

(Ibn Ishaq, Sirat Rasul Allah, tr. A Guilaume, The Life of Muhammad, 118)

Link to comment

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Add a comment...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

  • Latest Blog Entries

    • By Muntazir e Mahdi in Bayaan e Muntazir
         0
      کتنوں کو تم اس فانی جہاں میں سختیاں دو گے؟
      کتنوں کو تم اس زندگی سے جلد جدا کرو گے؟
      اے ظالموں سنو، تمہارے تو وارث بھی نہیں
      مظلوم کے وارثوں کو تم تو جانتے تک بھی نہیں
      اگر جان لو انہیں تو تم کچھ نہ سہہ سکو گے
      ہاں اب منتظر سے دُور ہمارا دَور بھی نہیں
    • By Muntazir e Mahdi in Bayaan e Muntazir
         1
      سیاہ پوش، سفید عمل، سپاہِ الٰہی
      مقامِ حق، تو سودا دنیاوی تنہائی
       
      گریہِ شاہ پیشِ نظرِ اُلٹ، مگر حملہ
      تو حاضر شاہِ فردوس اور استقبالِ غازی
       
      آنسو و لہو باہم عطا سرِ مصلّیٰ
      اطمینان تآ اختتام، کہ راہ ہے نورانی
       
      ظالم کی صدا صرف پھونک، نہ سدا
      شرط کہ وقت نہ بعدِ روزِ کمائی
       
      واسطہِ عظیم، مصروفِ سجدہِ دعا
      حاجتِ منتظر ہو قبول بارگاہِ الٰہی 
    • By Ali in ShiaChat.com Blog
         24
      [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama!  I will also provide some feedback on development efforts, new features and future goals and objectives]
      Part 1 - The IRC (#Shia) Days!
      Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 yearold me was still trying to make sense of it all. 
      In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial-up modem was.  Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) -  I digress.
      Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in endless debates with our Sunni brothers on an IRC channel called #Shia.  (Ok, a side note here for all you little pups.  This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”.  The “Hashtag” was a much cooler thing back in the day than the way you young’uns use it today).
      For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client.  It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as a member of their chat room.  Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.).  Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years.  I learned everything I knew from that channel and met some of the most incredible people.  Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course, the alternate was school and work but that was just boring to a 15-year-old.
      In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia.  As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggybacked on one of our member’s servers and domain name.
      The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam.  As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style.  Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.
      A thought occurred to me.  Why not start a “forum” for the moderators to use?  The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today.  The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at any time from anywhere was extremely well welcomed by the Internet users.  I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just set up was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.
      [More to follow, Part 2..]
      So who here is still around from the good old #Shia IRC days?
    • By starlight in Light Beams
         1
      I will start by giving a very simplified functional subdivision of the human Central Nervous System. Based on function, human brain can be divided into three areas
      1.     Brain stem: Brain stem is an upward continuation of spine. It is concerned with functions like controlling heart rate, regulation of blood pressure, breathing and some digestive functions to name just a few. Some of these are vital functions so an injury to brainstem could mean immediate death. That is why special care is taken to stabilize the neck in road traffic accidents.
      2.     Limbic System: This is a group of structures in our brain which together are involved in controlling behavior and emotions- Anger, pleasure, fear and punishment, reward, rage, curiosity, hunger, satiety, sexual drive, motivation and passivity. All of these come from the limbic system.
      3.     Cerebral Cortex: This is what we call the higher brain in laymen terms. It performs the ‘executive functions’. The prefrontal cortex(PFC) occupies the anterior portion of the frontal lobes and is thought to be one of the most complex anatomical and functional structures of the mammalian brain.
      All living creatures have some system for maintain vital body functions like breathing in place of brainstem. All vertebrates possess a limbic system so dogs, cats and other animals are able to feel and express emotions. Amongst vertebrates the only classes to possess the characteristic cerebral cortex are mammals (and some reptiles, lolz, so the conspiracy theories about the world being controlled by an elite group of reptiles could turn out to be true) Amongst the mammals Allah (سُبْحَانَهُ وَ تَعَالَى) bestowed the humans with the most highly developed cerebral cortex of all its creations on earth. When I say highly developed I don’t mean size or surface area relative to body, I mean functionally development and intellectual capabilities. Humans are probably intellectually highest of all the earthly species created by Allah.  It is because of this highly developed cortex that humans sit at the top of the hierarchy and have been called ‘Vicegerents of Allah’ on earth. Of course, not any two footed being in human form can be the vicegerent of Allah(سُبْحَانَهُ وَ تَعَالَى). He also has to manifest divine attributes in both his private and social life.
      So our cerebral cortex is capable of ‘higher mental functions’ like thinking, abstraction, planning, decision making and controlling the limbic system! This last function is probably its most important function.
      The brainstem functions are not under our conscious control. Obviously we cannot tell our bodies increase or decrease the heart rate or blood pressure. Higher mental functions are almost always voluntary.
      The limbic system sits on the the borderline between brain stem and cerebral cortex both structurally and functionally (the word limbic means borderline in latin) What does this mean? This means that we can choose to exercise control over our behavior and emotions using the executive powers of cerebral cortex or we can let the limbic system run loose and let it do whatever it wants in which case a human would be expressing a range of unbridled emotions anger, curiosity, sexual drive etc
      Let’s look at some differences in capabilities of humans vs animals which are manifested by virtue of an intellectual cortex and are important from a religious perspective.
       Animals are incapable of learning about haram and halal. That’s why Allah(سُبْحَانَهُ وَ تَعَالَى) didn’t make it obligatory on them to respect these boundaries.  It is the cerebral cortex and its associated areas which give the humans the capability learn this and differentiate between the two in various life situations. But if the humans choose not to utilize the cerebral cortex for this purpose and let their limbic system(emotions) take over, they lose the differentiation and in those instances they are acting like animals. This can easily be observed in the most primal of behaviours like consuming food and copulating and also in advanced actions like earning rizq through unlawful means. Animals cannot be taught moral and ethics. If your pet dog steals a piece of meat you can arouse feelings of fear and punishment in it but you cannot teach him why stealing is wrong. This is again due to the absence of the cerebral cortex that humans possess and probably this is the reason why animals won’t get punished for misconducts in the akhirah like humans.  Animals cannot differentiate between tahara and nijasat. Again this is something which is a function of cerebral cortex. Physical purity is something which is very crucial in Islamic faith. The principles of mahram/namehram can only be comprehended by humans. Looking at the above we can see how intellect elevates humans from the level of animals to vicegerents of Allah. Maybe this is why most of things that are counted as sins in islam are in principle limbic system(emotions) overriding the cortex(intellect)
      Anger- limbic system taking charge, Zina and haram lust – limbic system taking over humans, Consuming haram food and even stuffing yourself with halal food- limbic system satiety centre gone out of control, Curiosity-  Even though the mechanism behind curiosity isn’t very well understood because it is difficult to differentiate curiosity from information seeking but what research has discovered so far is that a part of the limbic cortex is involved in both regulation and reward that is associated with curiosity(1). In Surah Hujraat (49:12) Allah forbids us from spying and ‘Tajassus’ but if limbic system is not controlled the person could be snooping around other people’s affairs, just like an animal would sniffs and examines any object in vicinity. Gambling – During gambling intellectual areas of the brain like prefrontal cortex show less activity than limbic areas depicting a link between gambling and limbic system(2) What’s interesting is that in an animal study conducted on gambling ,some species of animal demonstrated the same choices and psychological behavior as pathological gamblers. So, when Allah(سُبْحَانَهُ وَ تَعَالَى) made gambling haram it was probably to not let humans reduce themselves to animals. Drinking –Alcohol impairs functioning on the prefrontal cortex, disrupts normal pattern of neuronal activity required for decision making and thinking and hence leads to limbic system taking over. This is manifested a as lack of inhibition in people commonly observed in people who has ingested alcohol.(3) If we look at Jihad bil nafs in medical terms it’s just a battle between limbic system and cerebral cortex.
      Looking at the lives of Ahlulbayt (عليه السلام) we won’t find any instance where we see limbic system ruling over them. There is a famous incident where in the battle of Khandaq, where Imam Ali(عليه السلام) was on Amr bin abde Wud’s chest and about to kill him but then he abused Imam Ali(عليه السلام). At this Imam Ali (عليه السلام) moved from Amr’s chest and walked away. After the battle was over people asked Imam Ali(عليه السلام) the reason why he had spared Amr’s life when he had first overpowered him. At this he replied,” When I had floored him, he abused me, as a result of which I was overcome by rage. I feared that if I were to kill him in that state of anger, it would be for pacifying my anger. So I stepped away from him till my fury subsided when I returned to sever his head from his body only for the happiness of Allah and in obedience to Him.” (Manaqib Al Abi Talib by Ibn Shahrashub)
      In Sahifa e Sajjadiya, Imam Sajjad (عليه السلام) has described three types of worshippers
              i.  Those who worship Allah because of fear of hell
             ii. Those who worship Allah to get to Jannah
            iii. Those who worship Allah because they find Allah worthy of worship.
      He(عليه السلام) says the third is the highest form of worship. Why? Because the first two are worship of punishment and reward (limbic system worships) while the third is the worship of intellect (Prefrontal cortex). 
      So if we learn to control our limbic systems through reflection and worship gradually, we gain power over our nafs and then no amount of worldly temptation and desires can then take us away from out true purpose, that is submission to Allah(سُبْحَانَهُ وَ تَعَالَى).
      (1) https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4635443/
      (2) https://neuroanthropology.net/2009/05/23/gambling-and-compulsion-play-at-your-own-risk/#:~:text=For gamblers%2C the gambling references,high” from an emotional response.
      https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3593065/
    • By Haji 2003 in Contemporania
         2
      Since the inception of Islam, there had been various sects competing for prominence; many had died out, and the two major ones were Twelver Shia and the Sunni fiqh.
      Then suddenly from the start of the 19th century to the end of that century, we have the emergence of Ahmadiyya, the renewal of Ismailism and the creation of a new faith entirely, Baha ism. Go back a hundred years, and we can add Wahhabism to this list.
      That's an unusually fertile period of spiritual spontaneity by any measure. Or is the explanation for such flowering of faith more mundane and that it was perhaps guided by vested foreign interests or indeed even stimulated by them? Because what marks out that period, from the ones that preceded it was the growing recognition by countries from outside the middle eastern region that it was an important geographical location in itself and also for its proximity to the wealth of India. That latter point is important because there is little disagreement that British foreign policy towards the middle east paid due cognisance to the views and interests of the Government of India - of course that is a pre-independence Government, so wholly controlled by Britain.
      Abdul Wahhab developed what is commonly referred to as an austere interpretation of Islam, one that denounces the rituals and beliefs that he felt had accreted over the centuries. There is a rich vein of (conspiracy) theories, easily found on the internet, that in his travel to Iraq in the early 18th century he could have come across British agents (specifically a 'Mr Hempher'). Certainly, the British East India company had been well established at that time, and a British consulate had become established in Iraq in 1802. Less widely commented is the fact that the famous Danish/German explorer Carsten Niebuhr travelled to Arabia in 1761.
      But leaving conspiracy theories aside, it's possible to develop an argument about foreign involvement based on ideas that are far less controversial. Britain may not have been a midwife to Wahhabism, but I think people of all geo-political persuasions would agree that Britain was a helpful nanny.
      The person with whom the British did have extensive dealings, was Ibn Saud, who had entered into a pact with Abdul Wahhab in 1744. According to British sources it was he who persistently approached Britain for support and was generally rebuffed. Saud was a political leader who continued to promote the Wahhabi philosophy after the death of its founder. Saud was no cleric. But he was shrewd enough to mould the ideology as the basis for providing a motivation for conquest and a glue that would hold his fighters together. British records show that he took responsibility for hiring and firing clerics based on his political agenda.
      My source for this and some other information about Wahhabism that is presented here is a Ph.D. dissertation submitted to King's College London in 2002 by Hassan Syed Abedin, titled, "Abdul Aziz Al-Saud and the great game in Arabia, 1896-1946".
      Ibn Saud (who would in due course be given the British title 'Knight Commander of the Most Eminent Order of the Indian Empire') was ultimately successful in his goal of receiving support from Britain in 1914 when Britain needed to have someone distracting the Ottomans so that they could devote fewer resources to World War I taking place in Europe.
      Prior to that it's argued that Ibn Saud had spent considerable efforts in achieving a status similar to the one held by Mubarak Al Sabah, the emir of Kuwait. This ideal status would have meant that Sauds and their territories would have been subjects of the Ottoman empire, but who would be given the protection of the British.
      This version of events does not look very good for Ibn Saud, presenting him as someone who is willing to do business with non-Muslims in order to undermine a Muslim ruler and he'd serve a useful role in helping Britain with the following objective:
      Crewe private telegram to Hardinge, Viceroy of India, November 12,1914, cited in Busch Britain, India and the Arabs: 1914-1921, p. 62.
      Further, east we find the rise of the modern-day Nizari Ismailis, whose Aga Khan in the mid 19th century created a new role for himself in providing services to the British Empire (Aga Khan I would receive an annual British pension of £20,000 per year). Mihir Bose (a noted writer on the subject) says that the Aga Khan had to plead his case for some time before the British took him seriously, since they wanted to be sure that they were backing a local ally who'd present them with better value than the alternatives. His grandson Aga Khan III would be bestowed the title of 'Knight Grand Commander of the Order of the Star of India'. Their esoteric faith was totally at odds with the one promulgated by Wahhab, but regardless of that difference served a useful purpose.
      Regardless of the support he gave, the British were aware of the hypocrisy of his religious position:
      Sir Charles Napier to Governor-General of India, Earl of Ellenborough, 1843
      The period around the 1840s is interesting for the following reason, as the following letter from makes clear:
      Purohit, T. (2012) The Aga Khan Case (religion and identity in colonial India). Harvard University Press, Cambridge, Mass.
      The writer of the letter is Major Henry Rawlinson, the military officer who worked for the commission in Persia from 1834 to 1838 and subsequently served as political agent in Qandahar. So the British were interested in there being dislocation in Iran at around this time, because of a perceived threat to their interests in Afghanistan.
      Which makes the genesis and development of the third religion covered here, all the more interesting.
      At roughly the same period, the mid-nineteenth century we also see the rise of the Bahai faith in Iran. Mirza Ali Mohammad was born in 1820 and was executed in 1850. A focus of his attention was economic inequality in Iran. There were clear political implications as  noted by the middle eastern commentator Juan Cole:
      The socio-economic aspect of the Bab's teachings are also explained here:
      Mansoor Moaddel (1986) The Shi'i Ulama and the State in Iran. Theory and Society, Vol. 15, No. 4 (Jul., 1986), pp. 519-556. This extract: p526.
      This socio-religio-poliitcal impact of a new faith did not go unnoticed by the colonial powers of the time and gained ground as a result of their support as a means of destabilising the Qajar dynasty.
       
      Shahvar, S. (2018) ‘Oppression of Religious Minority Groups in Times of Great Upheaval in Late Qajar Iran: The 1892 Persecution of Jews and Baha’is of Jewish Origin in Hamadan Based on Two Newly Discovered Letters’, The Jewish quarterly review. University of Pennsylvania Press, 108(2), pp. 225–251.
       
      Going further east we find the third innovation in the Muslim religion towards the end of the 19th century and one that would lead to charges of being the creation of a new religion entirely. The Ahmadis would destabilise Muslims in the Indian sub-continent.Their support for the British in India is expressed in their texts:
      There is a reason for this approach, unlike the established religions of the Indian sub-continent the leader of this new religion needed legitimacy. By acquiescing to the needs of the invaders he sought to achieve that. For the established religions doing the same would have been challenging because they would have lost the legitimacy of their many existing followers, the new religion with far fewer followers had much less to lose in this respect, but potentially a great deal more to gain. This logic is mirrored throughout the business world. Existing businesses often do not want to change, because they risk losing their existing customers, who may not find such a change attractive, new firms however have no existing customers to upset. The same applies in the field of ideology, if you want radical change - start afresh.
    • By starlight in Light Beams
         1
      Yesterday I ordered an outfit from an online store. I don't know what made me do it when I have been trying to pare down my worldly possessions to bare essential and I know I already have too many clothes. Maybe it was the combined effect of slashed price and the excited ''Yesssssssss, get it" from my best friend.  That was morning. By evening I had begun to get a steady stream of messages, 'Dr.B passed away' , Dr. M and his wife and parents have tested positive, 'My cousin and her two sons tested positive', 'my Uncle and his house help's results came back positive' and then this morning someone else I knew died. All of this made me feel very low and that started a string of negative thoughts, one of which was,'Why did you order those clothes?You are never going to wear them at home and work might not happen for another three months and who knows you might be dead by that time so the package is going to arrive and lie there unopened for months at best. You must be out of your mind ordering clothes and back up of moisturiser and those dozens pens and notebooks that you might not live long enough to use'.  
      What followed was "enough of this blasted(french) Corona and lockdown" and a feeling of regret about wasting time and money over those things. But only moments later as I gained some clarity what dawned on me is this is actually how our relationship with material things should be, not just when a deadly pandemic is staring us down in our faces. Corona or no corona I do not know if I am going to be alive the next morning or the next minute so the wiser thing would be to not waste time on worldly things until and unless it's absolutely essential. There are far better things to do with the resources Allah(سُبْحَانَهُ وَ تَعَالَى) gave us.
      The problem is that while we all know and admit that death is inevitable and come anytime, most of us just confess it with the tongue and do not really reflect on it enough to bring about a change in ourselves. Our lifestyles have become so deviated from the fitrah that materialism and consumer culture is considered normal. This pandemic has been a blessing is so many ways one of them is that Allah has given us a chance to reset the compass of our lives back to fitrah. Let's hope we are able to do that. 
       
    • By Last Chance in Poems for the Ahlul Bayt
         4
      Alone, in the dark, a young girl is weeping,
      Not knowing what her heart has always been seeking,
      So, now, to her Lord, she is finally speaking,
      Revealing the secrets she thought she'd been keeping.
       
       
      Her Lord listens to her with indescribable love,
      He watches her raise her weak hands, above.
       
       
      "My Lord, I beg you to enter my heart,
      To you, all my sorrows, I wish to impart,
      This emptiness, I can bear it no more,
      I feel I am drowning and you are my shore."
       
       
      She buries her wet face in the palms of her hands,
      For she knows that He, alone, understands,
      But she wonders if she is worthy of His mercy, so great,
      She wonders if forgiveness and love are her fate.
       
       
      "My Lord, I have neglected my soul,
      I never gave heed to my purpose or goal,
      And now, I need You to set my soul right,
      I have no-one but You in the midst of this night."
       
       
      Tears flow from her eyes like a thunderous river,
      As she awaits the reply from this Generous Giver,
      But He waits and He watches as she continues to cry,
      So she calls desperately into the night sky,
       
       
      "My Lord, You are everything I need,
      Of any happiness, You are the seed,
      I yearn for You to make my heart whole,
      To take Your place, this world previously stole."
       
       
      With nothing more to give, the girl gets to her feet,
      As longing for her Lord fills her every heartbeat.
      She raises her hands, one final time,
      Her soul weighed down by her forgetful crime.
       
       
      "My Lord, You are my only, last hope,
      Without you, I know, I won't be able to cope,
      To feel Your presence, my soul, I can sell,
      All I want is that in my heart, You dwell.
       
       
      My Lord, I want You to open my soul's eyes,
      And to put an end to my grievous cries,
      You said that Your friends feel no sorrow, nor pain,
      So befriend me, God, let this night not pass in vain."
       
       
      As she tires from this begging, her eyes slowly close,
      And she feels that her yearning, now surely, He knows,
      Her Lord looks lovingly at the slumbering youth,
      And knows that her words carried nothing but truth.
       
       
      So He enters her soul and whispers some words,
      Sweeter than the chirping of awakening birds,
       
       
      "...Call upon me; I will answer you," (40: 60)
      And more than this, what else could be true?
  • Recently Browsing   0 members

    No registered users viewing this page.

  • Blog Statistics

    80
    Total Blogs
    440
    Total Entries
×
×
  • Create New...