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In the Name of God بسم الله

razakhosa

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  1. One month to go my friend, Im translating it if God wills!
  2. this is the difference, best book ever!: http://www.islaminmalayalam.com/books/p.%20Marxism%20and%20other%20western%20fallacies%20(English).pdf
  3. According to Allama Tabatabai in the book Shia Islam, yes: The reality of everything will be shown/experienced that day.
  4. Islam does not support 1.) Socialism: Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may make use of one another for service. But the mercy of your Lord is better than whatever they accumulate. 43:32 2.) Democracy (the way its used today): If thou obeyedst most of those on earth they would mislead thee far from Allah's way. They follow naught but an opinion, and they do but guess. 6:116 3.) Capitalism: Abundance diverts you, 102:1 4.) Idealistic and Post Modernist ontology: And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished. Nay! We have brought to them their reminder, but from their reminder they turn aside. 23:71 5. ) Epicurism : Have you seen him who takes his low desires for his god? Will you then be a protector over him? 25:43 Remember, Islam encompasses EVERYTHING and no ideology made by humans can encompass it. It is bigger and the widest ideology in itself. Socialism and Communism, in contrast to Capitalism are only human's guesses, all three based on material life: They know the outward of this world's life, but of the hereafter they are absolutely heedless. 30:7 Islam is the only philosophy that allows and facilitates deeper thinking, understanding of the world, and thus making us humans. Therefore, Islam cannot be limited into any 'ism'.
  5. (637) For the realization of three things I (earnestly) swear: charity causes no reduction in one’s wealth, patience against injustice causes God, the Great and Powerful, to enhance one’s dignity and begging makes God to open to the beggar the doors of poverty. And keep in mind what I tell you. There are four groups of people in the world. First, those gifted with knowledge and wealth, who fear their Lord in dispensing them, who give a hand to their kinds and who know that God has a share in their possessions. This group has the highest status. The second group is those gifted with knowledge but not wealth, who are truthful of intention in saying, `if we possessed wealth, we would practice what the wealthy do’. This group will gain the results of their own intentions and are equal in reward with the first one. The third group are those gifted with wealth but not knowledge, who make use of their wealth ignorantly, fear not their Lord in dispensing their wealth, give no hand to their kinsmen and observe no share for God in their possessions. This group has the lowest status. The fourth group is those on whom God has bestowed neither wealth nor knowledge, who keep on saying, `If we possessed wealth, we would practice much the same as the wealthy’. This group too will pick the fruits of their own intentions and are equal in vice with their leaders. (641) Forgetfulness ruins knowledge, and the knowledge transmitted to incompetent people will be ruined(too). (2) A believer does not resort to jealousy or flattery, save in seeking knowledge. (78) A hypocrite is devoid of two traits: reputation and deep knowledge of religion. (90) A little bit of action accompanied by knowledge is useful, and a lot of deeds followed by ignorance is of no use. (125) A scholar who avails himself of his own knowledge is superior to a thousand simple worshipers (of God). (126) A scholar who does not act upon his knowledge is like unto a niche providing people with light but burning itself. (128) A seeker of knowledge among the ignorant is like unto a living creature among the dead. (158) Neither is stammering a defect of tongue; stammering comes from deficient knowledge of Truth (God). (162) Acquire knowledge and through it, peace (of mind) and soberness gain, and to your teacher humble remain. (167) Advise each other in the acquisition of knowledge and do not spare your knowledge from one another, for treachery in this respect is worse than treachery to wealth. (177) All holders of knowledge hunger for new knowledge. (179) All kinds of knowledge will entail evil results in the Day of Judgment, save that which is put to practice. (205) An hour of seeking knowledge is better than praying one whole night, and a day of seeking knowledge is better than fasting three months. (218) Angels spread out their wings for the seekers of knowledge, for they are pleased with what they seek. (233) Ask God (to give you) useful knowledge, and take refuge with Him from useless knowledge. (611) Fetter knowledge through writing. (566) Everything has its own path, and the path to Paradise is (acquiring) knowledge. (347) Blessed is the one whose faults stop him attending to people's, who dispenses from his lawfully-earned wealth, who makes friend with men of deep knowledge and wisdom, and who keeps aloof from men of sins and vices. (264) Be an early bird in seeking knowledge, for early-rising brings you blessing and prosperity. …. Not quite the 'Ilm noo bus karay ho yaar, aik alf terey darkaar' type of religion', :-) Ref: Nahjul Fasaha
  6. According to Allama Tabatabai in his book Shia Islam, God can be proven by two methods. 1.) The being itself, made up of consciousness and existence, is the biggest proof of God. You and I exist and there is an underlying Existence because of which we exist. The closer we are to the Existence, the more we exist. 2.) Since it is hard to believe something without material proof, the second proof of God are physical. Apart from the basic existential proofs of God, the portents which are present all around us prove to be the more popular proofs of God. All that is made has a minor exterior and a major interior. All that appears around us in a harmonic nature, is a manifestation of God, from which we have to admit, not only His Existence, but the limitlessness of His Existence. Quran proves the point as follows: It is He who sends down rain from the sky; from it is drink and from it is foliage in which you pasture [animals]. He causes to grow for you thereby the crops, olives, palm trees, grapevines, and from all the fruits. Indeed in that is a sign for a people who give thought. And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed in that are signs for a people who reason. And [He has subjected] whatever He multiplied for you on the earth of varying colors. Indeed in that is a sign for a people who remember. And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty; and perhaps you will be grateful. And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided, And landmarks. And by the stars they are [also] guided. Then is He who creates like one who does not create? So will you not be reminded? And if you should count the favors of Allah , you could not enumerate them. Indeed, Allah is Forgiving and Merciful. Quran (16:10-18)
  7. Thanks for the reply, Yes, I have started visiting that website.. Something important on the current issues:
  8. "And I will grant them a respite. Verily, My Plan is strong." (68:45) "Surely they will make a scheme, And I am planning a scheme. So grant the unbelievers a respite: let them alone for a while." (86:15-17) "It was said: O Nuh! descend with peace from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them. These are announcements relating to the unseen which We reveal to you, you did not know them-- (neither) you nor your people-- before this; therefore be patient; surely the end is for those who guard (against evil)." (11:48-49)
  9. Salam dear friends I am sure that everyone is witnessing some great changes and challenges of the modern world. The times are strange to say the least. Are these the end times? The possibilities exist. After study of many books and listening to many lectures, I have reached the conclusion that there is one guy who is ABSOLUTELY IMPORTANT for all of us to listen to. His speeches are vital regarding our responsibility. I have a lot to share but all my work is summarized by these speeches. I INSIST again n again n again all my friends that they MUST listen to this: http://www.hussainiat.com/album/1921/01-safar-1435-hj-maulana-ali-murtaza-zaidi-201/16537.aspx I hope that it enlightens us. May everything that we possess be served to Allah, The Merciful. Waslam
  10. The first Sermon of Nahj ul Blagha answers your question: http://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-1-praise-due-Allah-whose-worth-cannot-be-described#creation-universe
  11. Tauheed and Capital Introduction Human beings are born with some distinctive traits which are absent in all other species. These distinctive traits not only form the basis of many philosophical debates, but are also of significance in this discussion. Our subject regards the topic of Tauheed (or, literally, the oneness of God). Then, practical relations of the concept of Tauheed to the notion of ‘capital’ are drawn. The concept of capital starts with a humanly trait of gaining more. Very broadly and crudely speaking, this quest for more may be present in the form of a human’s worldly or spiritual gains. In contemporary social terms, this trait of human can be defined as the practical demonstration in the form of the ‘free market economy’. In this economy, the rule of the thumb is to maximise own profits through the procedure of buying least expensively and selling most expensively possible. It forms the basis of the rationale of value and prestige to common man i.e. a man in this world is appreciated a great deal by his fellows as long as he can follow this pattern successfully. The logic present in the current world is the maximization of profits without a set limit for any end. In Marx’s terms, “capital does not abide a limit” (Marx, 1973) Alongside this limitless quest of human to reach the infinity of most profitable outcomes while using everything around him including his own self as a ‘tool’ to attain that objective prevails in the current age, Muslims are seen to recite in every prayer that God is ‘one’. The aim of this paper is to draw a theory that with the desires of attaining a limitless capital, a Muslim’s self-declared concept of Tauheed is challenged. We try to cover a debate of many pages in only a few words; it is inevitable that many concepts might remain ill-explained and incomprehensive conclusions may be drawn by this process of shortening, but we will try our best to capture some realities of the life here. There is no god but Allah Amongst the most commonly quoted words for any Muslim are the words of the Kalma. The literal translation of that oft-quoted phrase is ‘There is no god but Allah’ (Kalma Taiyyaba) One of the most common Surah’s of the Quran, arguably the second most common, opens up as follows: “Say, "He is Allah , [who is] One,”” (Quran Surah Ikhlas, 112:1) Another Surah not as commonly recited opens up as, “Craving for excess diverted you” (Quran Surah Takathur, 102:1) We start off by putting to question the literal meaning of the Kalma Tayyiba itself. When we say there is no god except Allah, is it merely numerical oneness meant by Tauheed? We wish to not debate on the topic that whether even numerical oneness is applicable to Allah or not. Not to mention that when we consider He is the creator of time, space, numbers and even infinity, there is none of these notions that can ‘limit’ Him. But what we want to bring to light is the notion that when we deny all other gods what is it that we really mean. Is it necessary for us to deny all other gods in order to accept Allah to be the ‘One’ and ‘Only’ praiseworthy Entity? Which perspective on this very Kalma is important to us. To use it as what it can be, i.e. the biggest weapon against so many ills including capitalism? Or just to repeat the word merely as a tongue exercise. Verily God is, as the Surah Ikhlas proceeds, indifferent (not indifferent in the sense that he does not care about us, but that he does not need our prayers for any benefit to Him). So all the implications of the concept of Tauheed must have a direct effect on primarily our betterment. It might be assumed at this point that the concept of Tauheed must be something of prime advantage to ourselves, individually and collectively, instead of God. While the positive effects of belief in Oneness of God are promised in Islam, practically speaking, we can be observed not to actively take as much advantages from it. On an average level, all of our lives revolve around the capital. When a child is born in any average Muslim family, his educational needs are met by his parents. The parents feel successful if their children go to schools, universities and colleges that are best known for generating the most capital. One of the most significant determinants of any marriage is the possession of or the ability to attain the most capital by the to-be spouse (commonly the male half). The mental and physical effort that one puts in attainment of his perceived ‘success’ in the form of this holy capital makes a person spend his entire life struggling, obsessing over, and achieving this capital. But it might make him regret in his deathbed that ‘I wish I hadn’t worked so hard’ (Steiner, 2012). This process of starting schooling as soon as the ability allows, completing the educational career without any thoughtful breathers in the middle, being on the quest for the most paying jobs or making the best out of his present business, develops a person’s character in a way that his focus lies in approaching the one and only reality of his life: the capital. It is then sensed, that the capital is in fact the most significant variable that shapes our lives. While describing ‘Capital’, Ali Shariati very aptly calls it ‘the great idol of our age’ (Shar'iati, 1979). The above mentioned idol, however, is only one of the four idols around us. What was mentioned above is only the economic capital. According to Bourdieu (1994), there are three other kinds of capitals that humans engage in accumulating. Second to the economic form of capital, which Bourdieu brings to light, is the ‘social capital’. Human beings become worried about not having enough of social relations. This ends up in us spending most of our time looking for perfect social relations which may or may not be important to our character building. Thirdly, human beings strive to accumulate ‘cultural capital’, to blend into the highest forms of culture. This might include communicating in English to emphasize familiarity with the highest form of global culture (it being the internationally recognized language). Lastly, ‘symbolic capital’ is our way of attaining prestige and honor from the society around us. It essentially means that we want to acquire We struggle to gain as much of capital in the form of respect and glory as we possibly can so much so that we lose touch of our actual worth. All of these mentioned capitals divert a man from his main objective in life. They are powerful enough to prevent deep thinking from occurring. So with the presence of such powerful forces that drives almost everything in our lives, it might be argued that when we actually give up all other deities other than Allah, why the capital attains such a centrality in our lives? Could elevating the level of capital to such a primacy in our practical lives arguably be the modern form of ‘shirk’? Should capital be our main prayer when we are praying to ‘God’ while better life after death a secondary one? Whether it is material or Islam that we let occupy the central position in our lives explains a great deal about whether it is Allah that we are taking as our sole Diety or are we mixing our concept of Tauheed with the capital? All of this confusion is caused very fundamentally by the presence of the concept of ‘duality’ in our lives. Tauheed, as analyzed by Ali Shariati, is a concept which explains that everything moves in a ‘single direction’ and what does not move in that direction by its nature does not exist (Shar'ati, 1979). However the notion of duality is caused by looking at the world with two different views simultaneously. One is earthly while the other heavenly, one is applicable and the other is personal, one relates to action the other only relations to mere beliefs which occupy a lesser part of the practical life. What would exemplify this argument would be a Muslim teenager who spends his time in college and when he is asked what does he ‘believe in’ in terms of his god, he might succeed in saying Allah. But when asked about his main objective in life, he might change his tone to a completely earthly objective. What we see is that although practically his aims and objectives and ‘beliefs’ are different and do not center around the notion of God, his religious belief is God. This presence of duality can also be perfectly exemplified in the case of a non-practicing Christian celebrating Christmas superficially, as merely a cultural occasion that involves no practicality in his real life. This duality paves ways a great deal for manipulators to corrupt, impure and desensitize the strongest powers that any Muslim possesses, those of Tauheed. This process is done by the most used and tested method of all time: inject materialism into a religion and there shall be no ‘religious religion’. The only way to rid this duality is to bridge the gap between the ‘beliefs’ and ‘practicality’ and see it as one. This fundamentally means the internalization of beliefs so much so that they are noticeable in our externality. Conclusion So my argument is that the concept of Tauheed does not merely entail the belief in presence of Allah, the Almighty. It also entails the process of defying any other god that we might hold central to our beings. If by god we mean the entity which is most prior to us, occupies most of our time in practical as well as mental lives and matters the most to us and we place it as our first and foremost obligation while we are existing for an evidently ephemeral time on this earth, then there is no doubt capital has attained a much more elevated position than it deserves. Is saying there is no god but God only applicable if we think of the gods which were worshipped wrongly instead of Allah in the time when Quran was revealed? Consequently for a religion that thrives on its universality in terms of space and time, would the most fundamental concept be limited by time in the sense that only a renouncement of those certain gods would satiate the purpose behind worshipping Allah alone? What we experience in fact, is that this Kalma has lost its power in the contemporary Muslim community, although it is supposed to be perfectly universal. We have taken it for granted that to believe in God’s numerical oneness and not taking any other deities (only those which were present in other religions) instead of Him satiate the necessity of this Kalma to be a Muslim. There are no more idols made of sand or clay to challenge our belief in Allah anymore. It is not the worshipping of those physical idols which were present in the time before Prophet Muhammad (SAWW) initiated the revolution in Arab that are applicable to the challenges faced by Muslims of today. The contemporary idol is the capital, which shapes our behavior, is ‘made’ to exert so much power on us by the portrayal of images on media which depict a practically unattainable status of beauty, power and wealth, prestige and relations which keeps us busy in our entire lives striving to attain those statuses. It is this capital that needs to be removed from its central position given by us, the believers of the One and Only God. It needs to be removed from its primacy of being at a level which ‘diverts us’ (Quran 102:1) from our main purpose of existence. Bibliography George Ritzer, J. S. (2009). Sociological Theory. McGraw Education. Marx, C. (1973). Grundrisse (English Translation). Shar'ati, A. (1979). On the Sociology of Islam. USA: Mizan Press. Shar'iati, A. (1979). Marxism and Other Western Fallacies. Islamic Foundation Press. Steiner, S. (2012). Top five regrets of dying. www.guardian.com. http://www.theguardian.com/lifeandstyle/2012/feb/01/top-five-regrets-of-the-dying
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