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In the Name of God بسم الله


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  1. I agree, that's why the whackos who want to carve off any ethnostate in the US are wrong. Not that the NoI is the only one: nowadays there are a lot of neo-nazi whackos who want to carve off a white ethnostate, and they are mostly the majority. The thing is, Farrakhan and the NoI only enable these guys even further. I wouldn't invite Rockwell over to my place at any time of the day for anything. Actually, I count myself lucky for living in a nice, tidy, liberal place like Latin America. Yes we had slavery, but things like segregation and apartheid never really happened in here. We're much better off than in the US, anyway. We can be thankful for MLK's vision winning over. MLK is a man that elicits me genuine admiration for his deeds. I'm a fundamentally peaceful and liberal man, who would vote Democrat all the time if I was in the US, but I'm not a big fan of the regressive left in other countries nonetheless.
  2. There's a very good community. In general, they tend to be less strict and more pragmatic than Wahabis, but that's good enough. That doesn't mean they are lax on their duties or their faith, God willing. There are a lot of Lebanese, but also a lot of local converts. They all share the same spirit. There are a lot of places where arab and local imams teach aqeedah, every saturday I go to have classes on Islam (and public prayer) with my shekh, who's a brazilian born to a Sunni father and Christian mother who reverted to Shiaism when he was 18 and in 21 departed to study in Qom. It's good enough. There are a couple of very well-built Shia mosques anyway, too, and there's no shortage of people coming to visit them.
  3. Also relevant to this discussion: https://www.splcenter.org/fighting-hate/intelligence-report/2002/american-black-muslims-neo-nazis-foreign-muslim-extremists-join-forces In other words, the NoI is far away from the spirit of Martin Luther King, the post-1960's Democratic Party (after Strom Thurmond and the Southern types left it) and more like unto the spirit of fascism or reverse Jim Crow. Malcolm X himself relented from his extremist beliefs before he expired. And there's still something good about him, you say. But the NoI is like Christian Identity: heretical pagan sect that seeks to create an ethnocentric religious ethos. Much like the Druze, who used Islam as a guise to cover up their native beliefs and also protect anyone from converting into their close-knit community. Whereas the spirit of Islam is universal. Everyone can join, be they black or white. Some have posted videos of black ulama calling for the end of slavery, and that's very good. Islam won't prevent you, black man, from getting an important post as an ulama or marrying white women, even if they're non-Muslim. Even though some Arabs can be very racist.
  4. @Ashvazdanghe Thank you for you clear words and perspective on this issue. @Maki D Cabarete The NoI is a dangerous sect with warped beliefs. Louis Farrakhan is an extremist hate preacher. As @Ashvazdanghe clearly said before in this thread, that blacks were oppressed in America for centuries doesn't mean they should take the garments of their own oppressors. That's clear to me. The NoI is an extremist sect with weird racist beliefs that fall outside the purview of true Islam. They are also very antisemitic, and while I see the point that somebody might be Anti-Zionist, that doesn't mean this should be some kind of free pass for sheer old fashioned antisemitism, such as what often happened in Europe before the two World Wars. The NoI consorts with Neo-Nazis and white separatists. So much for an organization that tries to end white supremacy by fostering its advocates. The NoI regularly accuses Jews of being the masters of the Atlantic slave trade, which is not that farfetched, but hey, slavery wasn't even something exclusive to the Atlantic in the first place. We mustn't forget that in the Muslim world, alone, there was a lot of slavery. Zionist Saudi Arabia abolished slavery only in the 1960's, under pressure from her Western allies and bedfellows. The Mamluks were famous medieval slave soldiers and later rulers of Egypt, and so were the Ghulams. I've had Wahabi muslims call every Shia a kafir. We must be very mindful of this: oppression is everywhere, and as my shekh aptly said in one of his sermons, it can be found abundantly even in the very heart of the Muslim world. However oppression is not of Allah سُبْحَانَهُ وَ تَعَالَى and his rightful religion, but of defective man and his earthly institutions, or of extremist sects that seek the cover of true religion to spread their vile heresies.
  5. In my view the NoI are just as much Shia as the Druze, Alawites and other ghulat sects are Shia. Ergo, they took the cover and trappings of islam in order to hide their fundamentally pagan and sometimes even materialistic beliefs. The story about the black man who reverted from NoI to Shia is very good and I liked it. Thanks for posting it. God is going to judge us all, whether black or white, and there's no need for racially tinged sects like the NoI, or things like "Christian Identity", to pour wood on the fire of racial discord inside some delicate places like the US.
  6. It seems to me that the most learned Wahabiyya too have little understanding beyond the mere literal aspects of the Sharia, while the Shia Ayatollahs are always busy producing works that deal especifically with the inner dimension, and its perfect connection to the outer dimension. Ergo, that means thay unlike in deviant branches of Sufism, there's a living and very precise connection between the branches of Haqiqah, Tariqat and Shariah in Shiaism, and there's no free pass for transgression once you go into the inner dimension of the faith just like what sadly happens all too often with Sufis in Sunnism. The only problem is that despite the fact that Shiaism has been spreading more as of lately, it has always been a bit inaccessible. Qom is very far away from certain places of the world, and it's far too easy to just look one sidedly at Sunni viewpoints without knowing the legitimate Shia take on many things - such as the history of Islam, the Imamate, etc... Still there are many ways to counter this. Thanks a lot.
  7. OK just to settle this thread for a while, here's some useful material which I used for my search. Introduction to Irfan by Ayatullah Murtadha Mutahhari. (available over at al-islam.org) Some interesting selections from this book: "Of course, there's a world of difference between the tawhid of the arif and the general view of tawhid. For the arif, tawhid is the sublime peak of humaness and the final goal of his spiritual journey, while for the ordinary people, and eeven the philosophers, tawhid means the essential Unity and the Necessary Being." (*note by myself: reminds me of the Platonic Argument for the One, a very good argument made possible by natural philosophy) "For the arif, tawhid means that the Ultimate Reality is only God, and everything other than God is mere appearance, not reality. The arifs tawhid consists in saying that that 'other than God there is nothing'. [...] Yet the urafa are convinced this the latest stage of tawhid, and that the other stages of it cannot be said to be free of polytheism (shirk)." "The urafa do not consider the attainment of this ideal stage of tawhid to be the function of reason and reflection. Rather they consider it to be the work of the heart, and attained through struggle, through the journeying and the purifying and disciplining of the self." "The tools of the philosopher are reason, logic and deduction, while the tools of the 'arif are the heart,spiritual struggle, purification and disciplining of the self, and an inner dynamism." Etc.. the chapter on the Origins of the Islamic Irfan is also very informative and protects irfan from any orientalizing attempts at throwing its origins outside the Ah-ul-Bayt, the Quran, the Sunnah and the rightly guided Imams into the sphere of some historical developments focusing upon a chaotic syncretism, the kind of thing just every opponent of Shiaism likes to use against us, Wahabis included. A very informative book which coupled with some of the more learned arguments and posts in here are clarifying it a lot for me. Islamic Shia theology provides a kinda of refreshing and important stepstone, in particular for me who was used with only Catholic theology. Catholic theology has no access to irfan or anything resembling it, nor a body of urafa, thereby there are no such debates as on the nature of Sufism, the nature of urafa, and so on; there's only an excessive focus upon certain aspects of speculative and rational theology, turning it into a sort of ultra-rationalistic philosophy utterly dependent solely upon Aristotle to work. In Shiaism, thanks to the body of revealed doctrines and the Ahl-ul-Bayt, there is no such problem. Which makes it more complete than anything that goes off as branches of Western Christianity. And lately it has been turning more accessible, too, despite the attempts of the Saudi Government to cloud everything by promoting only Wahabism.
  8. Hi there, I hail from Brazil. I became Shia first after my in-depth historico-critical analysis of the first years revealed me the deep plight thru which the Imamate went, during the first centuries of Islam. I read parts of Imam Jafar-al-Sadeeq's (AS) life. I've also contacted my local shia Shekh - there are a couple of Shia mosques here in Brazil, one where I live, plus another in other capital cities from the main states. This shekh is a very busy man, but he studied in Qom and became shia when he was 18, then departing to study the Aqeedah when he was 21. He told me to read Muhammad al tijani al Samawi's opus, "Then I was Guided", which I promptly extracted from al-islam.org together with the work of a couple of ayatollah's on irfan, some works which I considered very good. Still I need to understand Imam al Sadeeq's (AS) life better, not only from a proper Shia POV, but also taking in consideration his attitude to irfan and to Sufism in general. I know imam al Sadeeq (AS) was quite hostile to Sufis, but still he devised many layers of meaning to the Quran. This is what intrigues me the most - even if I'm just a random revert, lol - in Sufi tareeqat we're supposed to learn Haqiqah and its relationship to Sharia, and also proceed to Marifa. To gnosis proper, which the Ayatollah's who discuss the term approve as the broader meaning of 'irfan in general. But how does that happen in the Shia world? I've also scratched a couple of books by Henry Corbin, and all that he told me is that Shiaism has a very different spiritual realization outside the turuq of Sunni Islam. Is haqeeqah and marifa restricted to the Ulama in general? This is something none of my sources or my shekh - who's unavailable most of the time and is the only one who can talk to me in Brazilian portuguese - the other shekhs here only speak Arabic and barely scratch the languages I can converse in. I'll be watching the video on Sufism and Shiaism posted here soon.
  9. Hi fellow Shias (especially Ashvazdanghe)! Thanks a lot for your sources. I'll be delving into them as soon as I can, when I come back home from work. Thanks, LatinAmericanShia1991
  10. Hi there, I've became Shia recently, but have been as of two years visiting a local tariqat of a Halvatiyya Order shekh. Can I still be Shia and consort/visit Sufi tariqat? Or is it haraam? I know wahabis dislike sufis and vice-versa, but I don't think Sufis commit shirk. Still, I don't know the appropriate legal rulings by Shia scholars and Imams on Sufism. Thanks, LatinAmericanShia1991
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