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In the Name of God بسم الله

AbdusSibtayn

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AbdusSibtayn last won the day on June 3

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    Between Fear and Hope
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    Islam
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    Love and Hatred in Equal Measure
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    Fiqh, Kalam, Tafsir, All the social sciences.

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  1. Couldn't have said it better myself. Jazakallah. I also don't see anything worth celebrating in the verdict. Besides the legal loopholes that have been mentioned above, the verdict will do very little to change public morality that has been moulded by decades of 'free sex' discourse. That can't be undone with the stroke of a pen. Change has to come from a societal level, if it has to be real change. Let us not get confused and obfuscated about our own political and legal position on the issue, and begin to echo the right wing's position uncritically.
  2. Salam, Not really, brother. He was a Sunni through and through (Hanafi Maturidi) and just had a level of respect for the Ahlul Bayt (ams), that's all. His writings pretty much espouse the standard Sunni position on everything- the caliphate, the faith of Abu Talib (عليه السلام), the question of those who fought Ameer al-Mu'mineen (asws) etc. The theory that people like him or Ibn Arabi were Shi'a in taqiyyah has negligible support and rests on very flimsy evidence, if at all there is any evidence to support it. You will find similar paeans written in the honor of Ahlul Bayt (ams) from other Sufi Sunni poets and scholars ( Jami and Sa'adi, for example). Jami even went on to accept the existence of Imam al-Asr (aj)- his birth and his parentage from Imam Askari (عليه السلام), but remained doctrinally Sunni. Generally when Shi'a urafa posed as Sunni Sufis out of taqiyyah, they either left us works detailing their true beliefs, or told their descendants about their true beliefs, which were revealed when the time was right. Some good examples are Shaykh Safi ad-Din Ardabili (the founder of the Safawiyyah order and ancestor of Shah Isma'il I, rahimahullah), who pretended to be a Shafi'i Ash'ari, or Sayyid Jalal ud- Din 'Surkh Posh' Bukhari , who pretended to be a Hanafi Maturidi out of taqiyyah, but passed on his true beliefs to his children who came out of taqiyyah and revealed them about 3 centuries later. The Ni'matullahi and Noorbakhshiyya orders also have similar histories. Even when they wrote things in their works which went ostensibly against Shi'a beliefs, they very explicitly wrote their true beliefs elsewhere, or in their wasiyyah to their descendants. But we don't find this to be the case with figures like Rumi. The notion that he was Shi'a is misplaced. The most we can argue is that, just like other Sufi Sunnis, he also had some faint Shi'a leanings. As it is the Sunni Sufis consider the Twelve Imams (ams) to be the Prophet (SAWA) 's batini khulafa. But this doesn't mean they are Shi'a.
  3. Wa alaikas salam, Make a list of things that matter the most to you in life, and ask questions about them. You will have to figure out which things are negotiable and which things cannot be compromised.
  4. May Allah (سُبْحَانَهُ وَ تَعَالَى) have mercy on those who have departed, and help those who are in distress, bihaqqil ma'soomeen. Wassalam.
  5. O King of Kings in the Cosmos of Allah, my Master Ali, O Vision of the Lovers of Allah, my Master Ali! To utter your name is (Allah’s) Praise, O Light! Blessed is your name! The Sun and the Moon serve you*, (by) Allah! My Master Ali! (*Two alternative meanings can be- even the sun and the moon appear fade and dark compared to you, or that they are moles upon your cheek, that is, they enhance your beauty.) The sun is but a speck of dust within the bin of your alley, The River of Amman* is but a dew drop (for you), (by) Allah! My Master Ali! (* That is, the Jordan, which was then possibly a mighty river, and of sacred importance, being associated with several of the previous prophets, peace be upon them all.) It was in your grief that Musa (عليه السلام), son of Imran (عليه السلام), sat down on the mount of Tur, (And) Dawood recited the Zaboor, (by) Allah! My Master Ali! Adam (عليه السلام), the light of the universe, Isa (عليه السلام), the son of Maryam, Wander bewildered in the alley of your love, (by) Allah! My Master Ali! To Dawud (عليه السلام), iron was made to appear like wax, From what* he acknowledged by his heart, (by) Allah! My Master Ali! (*That is, the Divine Vicegerency of Ameer al-Mu’mineen) That light of the eyes of Prophets, Ahmad (S), bright as the full moon, Said- in (seeking your) nearness is the happiness of Allah! My Master Ali! The judge, the scholar, and the inspector*, who nurse within hearts Ali’s hatred, Are all three outside the faith’s fold, (by) Allah! My Master Ali! (* ‘Al-Muhtasib’ referred to here was a sort of inspector of morality in medieval Muslim polities.) If the leader of ignorance, spreads ignorance within the faith, (Then) you are the leader of the perfect, (by) Allah! My Master Ali! My King is Ali, the Chosen One, (and) after him is Hassan, the Star in the Sky, (And) I say, Hussain of Karbala, (by) Allah! My Master Ali! That Adam of The Household of the Cloak, I know, (is) Ali, the Ornament of (God’s) Servants, With Baqir and Sadiq, a witness to Allah! My Master Ali! Musa al-Kadhim is the the Seventh (of them), a leader and a guide, Says Ali, son of Musa, al-Rida, (by) Allah! My Master Ali! Come towards Taqi, and (towards) Naqi, and enter a covenant stamped with their seal, With Askari, pronounce a secret, (by) Allah! My Master Ali! Mahdi, the Mighty Warrior, the Last of them, shall manifest upon the Despicable Enemy*, Beneath the Earth the wretch shall be dispatched, (by) Allah! My Master Ali! (*the Dajjal) The very seed of the Kharijites in this world shall be humiliated and eradicated, When that Prince shall be awakened, (by) Allah! My Master Ali! The Genies, the Fairies, nay, the Devil himself, the children of Adam, men and women, Bear this unspoken secret, (by) Allah! My Master Ali! Acknowledge and Manifest this speech, O Master of Rum, Each time, this otherworldly secret of mine, (by) Allah! My Master Ali! O Shams of Tabriz, do come! Do not oppress and torment me! Reveal your face to Mawla*, (by) Allah! My Master Ali! (*Rumi himself) Brother @islamicmusic, here is a working translation. Apologies for the delay! Apologies in advance for any errors in translation that might have crept in! Brothers and sisters conversant with Farsi may feel free to make necessary corrections if needed! Salam, and Fi Amanillah!
  6. Wa alaikum assalam, Agreed completely, brother. One of the reasons why I think the older phonetics were preserved in Indian Persian is because the Persianate literary and linguistic culture in India practically 'froze' with the classics- Ferdowsi, Hafez, Sa'adi, Sana'i, Rudaki, Urfi, Anwari, Khaqani etc. Indian Farsi did not undergo the linguistic restructuring that Farsi in Iran underwent in the modern period from the 19th century onwards- when through textbooks, popular culture, official fiat and many other forces at work the Tehrani dialect (with its unmistakable European influences) acquired the 'official' position. The break with the older linguistic tradition, represented by other dialects, is not absolute though, and I was pleasantly surprised to learn that old masters from the subcontinent like Bedil (they call him 'Bidel' :p) and Khusrow are still admired in Iran! It's sad how the once vibrant Persian literary culture has almost died out in the subcontinent, and outside the clergy or the academia, finding someone conversant with Farsi is like trying to find a needle in a haystack. Fi amanillah.
  7. Wa alaikum assalam, Take a look at the 'Lisān ul-Qur'ān' course by Amir Sohail. The lectures are entirely in Urdu, cover the whole of classical Arabic from the Hurūf ul- Hijā' to advanced stages of grammar upto the level where you can easily understand the Qur'ān, Ahādīth and other classical texts, and the best thing is that the whole course is available for absolutely free on YouTube, so you don't need to practically spend a dime on the course (except for your internet connection and a companion book for the course, which you can buy from Amazon; it's a blue hardbound book). Just run a search with the keywords 'lisan ul quran amir sohail' on YouTube. The course, I believe, is running its third round currently.
  8. I actually pronounce it closer to the Afghan way, because Indian and Afghan dialects are closer, because Dari was the variant introduced in India too. "Do baja ast" "Deyr mishud" "Dar kishware hind zindagi mikunam"
  9. I will translate the poem myself and post it here, inshallah. I don't believe it has been translated before. Wassalam.
  10. This is from the diwan of Khwaja Muin-ud-Din Ajmeri (rh), I believe.
  11. This reminds me of a very personal experience, which I believe is particularly instructive. A lady who was going through difficulties getting married, to the point that even her family had begun to taunt her, and none of the duas and amaal seemed to be working, approached Shaykh Wahid Khorasani (ha) with her problem. The Shaykh reflected for some time, and then responded that the wish has been granted, but the opportune time for its fulfilment hadn't come yet. He asked the young lady to rest assured that a good proposal would come very soon. I did not understand the meaning of this utterance then. But later it occurred to me that often in the fulfilment of our wishes, the time is very important- the right thing at the right time.
  12. This is among the reasons why I am saying that the details of whatever happened are extremely dubious and shady, the reports mentioning it are all confused and some of the details are even self-contradictory. That's why most of our scholars doubt if the marriage even happened at all.
  13. But hadn't he converted to Christianity and become a priest? He was among the ones who recognized the signs of prophet-hood in Rasoolallah (S) which were mentioned in the Evangel? It's Waraqah ibn Nawfal, the cousin of Ummul Mu'mineen Khadeeja (sa) that we are talking about, isn't it?
  14. I feel calling the likes of Shabadh, Ash'ath ibn Qays and Shimr 'companions' of Ali (عليه السلام) is a bit of a stretch, akin to calling ibn Jahsh a 'companion' of the Prophet (S). We should analyze their characters holistically, instead of pinpointing one point of time in their lives when they found themselves on the same side of the fence as Ali (عليه السلام), not because of any doctrinal affiliations with the Alid cause, but because of personal reasons- mercenary lure, most likely, or settling political scores (Shimr, for eg, initially had joined al-Hassan (عليه السلام) 's army because he had a personal sour with Muawiya and wanted revenge; of course he turned coats later on).
  15. A very senior scholar from Najaf (I won't name him here to protect him from needless mudslinging) once said that if a Nasibi claims something in front of us about our aqeedah, we should rest assured that he is lying, and then proceed to know more about the issue so that we can fill the gaps in our knowledge. Experience has taught me that the scholar was very correct.
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