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In the Name of God بسم الله


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About imami

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  1. Salaam, can you close my SC-account, thanks, With Salaam,
  2. Salaam, I have not mention Umar anywhere in this or previous post in this thread. The learned men you spoke ill words of was al-Khoi, Khomeini and there contemporary. I do not care about your other threads - do not believe I can learn much from you, Yasser al-Habib or al-Tirmidhi that I not already know of. Either you suffers from serious delusions or the like - or rather - you deny the truth just so you don't let your hand down. Just accept that your statements where wrong and not sound. It takes a man to accept than he made a mistake; beating about the bush is the cowardly way - everybody ca
  3. Salaam, Dawud Miqdad al-Amriki you are neither a donkey or a learned man; something in between as I. But don't expect to be treated as a gentleman when you walk in and disrespect everybody else beside of 'your club'. Is it really necessary that I quote all the insulting words/statements/phrases you stated, before you acknowledge that you alone posted these in this thread alone. Moreover; come on, be fair; you spoke of 'not bothering scrolling up, but still you got the courtesy to link to the 'first Salaam' you stated and then making this a legal obligatory to the rest of the thread, while you
  4. Salaam, frankly I don't know what 'kind of Islam' you believe in, but the 'kind' I believe in, we as Muslims great one another with Salaam - even though we disagree. Paradoxical, you speak of akhlaq to me: now that's strange. If I recall correctly - as you don't want to scroll thought all the previous pages - you alone was the one that disrespected all the creeds learn men and wished Hell as there final Home, just because they agreed upon a ruling that you could't comprehend! No truly you alone is the one lacking akhlaq Dawud Miqdad al-Amriki; but you can't understand this, you can't see this
  5. Salaam, This wasn't a discussion from the very begin; just a Dawud Miqdad al-Amriki that spreads fitna by clinging to "his rulers claim" as Mua'wiya did in response to al-Hasans letters. Astounding, history repeated itself time and time again, but people just look the other way.. What will the true Shi'i say about us from a century from now.. Dawud Miqdad al-Amriki: I am still waiting for all the answers you promised us - don't be a fool and say 'which/what/huh', just scroll to the very begin of the thread and look upon all the people that wasted time and effort in trying to guide your young m
  6. Salaam, you alone is spreading ignorance with your tiresome defending of Yaser al-Habib. You still owe all of us responses to the clear-cut statements posted by hameedeh, thenamelessone and Nader Zaveri that you either promised to 'turn back to' or 'ignored along the way'. With Salaams,
  7. Salaam, Dawud Miqdad al-Amriki your lack of insight into the Qur'an and sunna of the Ahl al-Bayt is quite evident; may Allah inshallah increase your faith with time. Equivalent to extreme Sunnis, the extreme Shi'is view only the subject matter as 'legal if it corresponds to there understanding' or else it must be 'illegal because they don't agree'. You are defending a view to the bitter end, even though you don't know where it will take you - this is not the taqleed our learn men are preaching about, it is idolization in disguise. These threads of your about Yasser al-Habib are only dividing u
  8. Salaam thenamelessone, may Allah enlighten your heart with knowledge that will extend fare beyond what I know for your careful chosen words. I am in no position to define a spectrum of ideas of walaya just to be one single theological thought somewhere along the spectrum. What I am stating is that walaya have a 'somewhat' common denominator between the two extremes. In other words, the isma', 'ilm and nass defines the boundaries that all Shi'i can relate to. One can views these attributes of the imams as a blueprint for the understanding of the range/scope of the walaya. So, instead of teachin
  9. Your statement is not sound. Again i urge, as the thread also based it self upon, to use your contemplation and read instead of saying what befalls you on the tip of your tongues. I have already mention S. H. M. Jafri's 'The Origins and Early Development of Shi'a Islam' that is to be found online, Hossein Modarresi's 'Crisis and Consolidation in the formative period of Shi'ite Islam' (above amazon link). For the people that would like to know more about the more extreme 'universal walaya', read especially 'The Divine Guide in Early Shi'ism - The Source of Esotericism in Islam' by Mohammad Ali
  10. Salaam again, maybe from your perspective, but others will find it as exaggeration of what the scope of walaya real is. Rather the Shi'i community should talk about walaya from a common denominator instead of the two extremes. With Salaams,
  11. Salaam, what you are talking about is believe; as well as understanding should be regarded as a continuum, so too should the scope of walaya. Said with different words, a child do not comprehend the full scope of walaya before understanding begins to develops with age. I accept the fact that within the Shi'i community we profess difference of believe concerning walaya - but the thread "The Scope Of Imam's (a) Wilayat" was rather a definition of what the scope of walaya is, rather than a specific theological groups understanding of what they believe walaya to be. With Salaams,
  12. Salaam, If you look at it from a historical perspective, since the formative period of Shi'ism there have always existed a difference in opinion concerning the wilaya/imama that extend between two extremes on a continuum. In the one end you got the ghulat that believed in the highest degree of power bestowed upon the imams, for instants the imams was only secondary to God in decreasing power upon mankind, the universe and had complete knowledge about the unseen (ilm al-ghayb). Figurative you can speak of the imams as manifestations of the One True God, Gods Attributes in human form or the gods
  13. Salaam, the 'Universal Wilayat' in this concept presents a strict mufawwida perspective and is only 'universal' for the once Jafri state as semi-ghulat, The Doctrine of the Imamate (al-islam.org link) (CTRL+F and read from ''There is another important point ...") highlights more about this. See also H. Modarressi's 'Crisis and consolidation in the formative period of Shi'ite Islam' (amazon link). I too bear witness to Imam Alis imama/walaya, but only thought contemplation can one find the true scope and range of walaya, instead of literally speaking of the imams as the shadow of God, With Sala
  14. Salaam, it is preferred not to recite the prayer in our on the Ka'ba. Furthermore, where you pray should not make a difference - imaan rest within oneself, and not around oneself. With Salaams,
  15. Even though it is a quite polemical way of expressing oneself, I do to some extend agree with you.
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