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In the Name of God بسم الله

Haydar Amuli

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    Haydar Amuli

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    Taqaddumī Twelver Shi'ism

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  1. Can you restore my message please so that people can make their own judgement between universal values and fiqh values derived from the ḥadīths of the Ahlul Bayt (عليهم السلام) ? Thank you my brother.
  2. So basically you are trying to say that God-given values can go against universal values or humanistic values ? I would rather say that the problem here is not God but the man-made fiqhi values, methodologies and statements that we easily consider as the absolute intention or choice of God. I would like to express my dissatisfaction with your childish and free censorship regarding my message and I am asking you to kindly restore my message unless you are afraid of something. May God guide your steps.
  3. Therefore islamic law (fiqh) doesn't care of humanistic values, universal values ? Sorry to say you that there is a problem here.
  4. New insightful views on Ijtihad and Taqlid by Sheikh Arif Abdul Hussain from an existential perspective. https://www.youtube.com/watch?v=zmPvsBRLFt4 https://www.youtube.com/watch?v=1hjITn5KcMc
  5. The KSIMC of Birmingham would like to invite you to a seminar on ‘Ijtihad and Contemporary Issues’ on Sunday the 10th of May 2015 from 9:30am to 4:00pm, at Digbeth Banqueting Hall, 117 New Canal Street, Birmingham, B5 5RA. The program will be chaired by Brother Gulamabbas Lakha and will consist of the following speakers: Ayatullah Syed Fadhil al-MilaniSheikh Mohammed Saeed BahmanpourSheikh Arif AbdulhussainSheikh Murtadha Alidina (TBC)The topics for discussion include: ‘Marja’iyya & Locality: do we need a Marja’ in the West?’‘Reinterpretation of Islamic Law Based in Time and Place’‘Common
  6. It is a totally gratuitous statement. The hadith ath-thaqalayn itself tends toward some flaws (#5) and it challenges the general shi'ite thought. The role of the Ahlul Bayt is at stake precisely because many things have changed since the classical period of Islam be it cosmology, espistemology, ontology, anthropology and so on (Do we still need the Ahlul Bayt ? It's a serious and daring question.). And I believe that reason or knowledge can fill the absence of the Ahlul Bayt in a positive way in our century, specially in the West since we are experiencing those changes directly or indirectly
  7. As I previously pointed out, your entire defense argument is based on classical thinking of Islam.
  8. I beg to differ with your idea of absolute laws of the Ahlul Bayt or the Prophet which has no reasonable basis and I hope you are not serious with this idea, except if you have wahhabi tendencies. Laws are never absolute rather relative and conditional to many parameters bound to time and space: they are supposed to be manifestations of the needs of a society at a given time and a given space. And a holistic study of the Qur'an and the Sunnah draws clearly the pattern of "essence and form" which has its own legitimacy (vid. Sheikh Arif Abdul Hussain series of lectures). Thus your entire defens
  9. I absolutely understand your apprehension concerning the misleading illusion that the theory of "essence and form" is giving regarding the restricted importance of the Ahlul Bayt. However, as I mentioned earlier (post #5) things are for a fact not as straightforward as we are inclined to believe in the apparent and literal meaning of this tradition or narration that tends towards some flaws if not reassessed seriously and critically through new interpretative principles. The whole idea of "essence and form" is not to give up the teachings of the Ahlul Bayt, certainly not, and Sheikh Arif Abd
  10. Go on here, please and elaborate your thinking gently and respectfully. And don't forget to read this post (#5) of mine first : http://www.shiachat.com/forum/topic/235027085-restricted-weightiness-of-the-ahlul-bayt/#entry2761002
  11. If you rely on mutual agreement or consensus of religious scholars to judge if an idea is controversial or not, then your relying itself is controversial because consensus is never absolute rather relative, so to be honest you are holding a very narrow posture regarding the contextual reading of the Qur'an. With respect to your stance that "Quran itself maintains that this book is the word of Allah meant for guidance of all mankind till the day of judgement" nobody is denying the true value of the eternal words of God however our readings of His words must evolve with time and space for the be
  12. The contextual reading of the Qur'an is a rahmah of Allah and not at all a controversy and the pattern itself is clear if you try to ponder a little more on the content of it (vid. Sheikh Arif Abdul Hussain series of lectures). If I have understood rightly the outline of the thought of Sheikh Arif Abdul Hussain, what he is suggesting is to extend the religious duty (taklif al-'aqli, taklif al-shar'i) to even those who are not absolute theologians ('ulama al-nusus) by forming a body of experts ('ulama al-waqi') working simultaneously or independently (?) and much more aware of the real need o
  13. He can gently help you to grasp his thinking if you ask him directly and I am sure if you express to him your doubts about his lack of any critical thinking skills or his incoherent approach or his use of fallacious logic in his arguments in order to develop his arguments, he will clarify to you everything. Don't forget that he is a mujtahid.
  14. The tradition itself tends towards some flaws if not reassessed seriously and critically through new interpretative principles, a task that Sheikh Arif Abdul Hussain is undertaking quite prudently and this is to his credit. Things are for a fact not as straightforward as we are inclined to believe in the apparent and literal meaning of this tradition or narration, while the same approach of the scriptures (broadly Qur'an and to some extent narrations of the Holy Prophet, his companions and the a'imma) is often set aside preferring interpretations that are more versatile. We surely don't want
  15. Salam alaykum, I was running through the lectures of Sheikh Arif Abdul Hussain of this Muharram which according to me are somewhat briging new paradigms into the field of qur'anic hermeneutics and his ideas within the shi'ite thought are remarkably innovative, specially considering the stagnation of the system of marja'iyya for two centuries. The need of a refreshing revaluation of our qur'anic interpretation and understanding was really necessary as we are already going through major crisis particularly inside Islam. And the efforts of Sheikh Arif Abdul Hussain in trying to satisfy this int
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