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In the Name of God بسم الله

YaHu

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  1. Here is the Truth about Salman: Since the Walayah is superior to the prophecy of which it is the source, it follows that the person of the wali—that is to say the Imam—takes precedence over that of the Prophet; and the Imamate always has and always will take precedence over the prophetic mission.The exaltation of the Imam as the Perfect Man (Insan-e Kamil) to the supreme rank and, as a corollary to this, the decisive and definitive supremacy of the ta'wil—of, that is to say, esoteric (Batin)Islam over exoteric (Zahir) Islam, of the religion of the Resurrection (Qiyamat) over the religion of the Law (Shariat). This concept of the Imam is integral to the entire philosophy of mankind. Because the human Form is 'the image of the divine Form', it is par excellence invested with the theophanic function. It thereby assumes the function of cosmic salvation, because the return to the World beyond—the world of spiritual entities—is the transition to a state of existence in which everything takes the form of human reality, since it is the human being alone who possesses speech, the logos. Thus, it is through the instrumentality of Man that things rediscover the way back to the Origin. But this perfect human Form—this theophany disclosed in pre-eternity—is that of the Imam. To say that the Imam is the Man of God, Perfect Man, is to acknowledge him as the supreme instrument of soteriology. Likewise, soteriology is in itself conditioned by the tahqiq, the realization of the true meaning of all exoteric (zahir) forms, just as this realization is conditioned by the ta'wil, the function of the Imam. Once more, what this Imamology envisages essentially is not the empirical figure of any particular Imam, but the reality and the essence of an eternal Imam, of whom each Imam individually is the earthly exemplification. This is the eternal Imam to whom reference is made in the Quranic expression mawlana, 'our lord', or whom it is said that he always existed, exists and will exist. All the various versions of his Coming are relative to men's perception. In the divine pleroma {'alam-iKhuda) these mutations have no place. An immediate consequence of this is that knowledge of the Imam, of the Perfect Man (Insan-e Kamil), is the only knowledge of God possible to man, since the Imam is the initial theophany. In the phrase quoted above, as in all similar phrases, the speaker is the eternal Imam. 'Prophets pass and change. We are eternal Men.' 'I knew God before Heaven and Earth were created.' 'The light cast by the lamp is not the lamp itself; but if this light did not exist, how would one know what the lamp is, or even whether or not there is a lamp and where it is?' 'The Men of God are not God himself; nevertheless, they are inseparable from God.' Because the Imamate is the primordial theophany, the revelation of the divine Abyss and the guide towards this Revelation, the Imam is the supreme hujjah (proof), the guarantor who answers for the unknowable divinity. This is stated in the great sermon preached by the Imam Hasan 'a/a dhikrihi al-salam, on the 8th August 1164 CE, when he proclaimed the Great Resurrection at Alamut:'Mawlana (our lord) is the Resurrector (qa'im al-qiyama); he is the lord of beings; he is the lord who is the absolute act of being [al-wujud al-mutlaq); he excludes all existential determination, for he transcends them all; he opens up the threshold of his Mercy, and through the light of his Knowledge he causes all beings to see, hear and speak for all eternity'. Only the eternal Imam, as a theophany, makes possible an ontology: since he is the revealed one, he is being as such. He is the absolute Person, the eternal divine Face (chahrah-'i Khuda in Persian), the supreme divine Attribute and supreme Name of God. In his earthly form he is the epiphany of the supreme Word (mazhar-i kalimah-'i a 'la), the Bringer of Truth in every age (muhiqq-i vaqt), the manifestation of Eternal Man who manifests the Face of God. A second consequence is that for man, knowledge of self presupposes knowledge of the Imam. On the basis of the statement of the fourth Imam that 'Knowledge of God is knowledge of the Imam', our texts repeat: 'He who dies without having known his Imam, dies the death of the oblivious'. The reason for this may be sought in the specific interpretation given to the maxim repeated by all Islamic spirituals: 'He who knows himself knows his Lord, that is to say, he knows his Imam.' this is the knowledge that was promised by the first Imam: 'Be faithful to me, and I will make you as similar to myself as Salman.' It emerges from these texts that knowledge of God, of the Imam and of the self are aspects of one and the same fundamental, liberating knowledge, of the same gnosis. This is the reason why the Persian texts of the tradition of Alamut emphasize the four possible ways of knowing the Imam. 'One may possess knowledge of his person in its physical form—a knowledge of which even animals are capable. One may possess knowledge of his official name and of his earthly genealogy—a knowledge to which even his enemies have access. There is the knowledge which recognizes his Imamate—a knowledge shared by all the members of the da'wah. Finally, there is the knowledge of his Essence according to the eternal reality of his attributes—a knowledge, that is, which presupposes a transcendence of all other modes of knowing. Such knowledge dazzles the soul, and is the privilege of the hujjah.' Likewise, there is a quadruple line of descent relative to the Imam, as follows: according to the flesh; in the spiritual sense; according both to the flesh and in the spiritual sense; and, lastly, according to the flesh, the spiritual sense and the eternal reality of his essence. The Imam's purely spiritual descendant (farzand-i ma'nawi) is the hujjah—a status which has its archetype in Salman the Persian, and which, according to the promise of the Imam, is exemplified in every faithful initiate. With the promotion of the hujjah to the highest rank, the entire traditional hierarchy is modified. It is Imamology and the philosophy of resurrection. One can speak here of a radical shift. It is always the case that the hierarchy of the hudud denotes their respective degree of proximity to the Imam. But now the meaning of this hierarchy tends to become more interior, and 'the limits' indicate rather the degrees of 'conformity with the Imam' that correspond to stages in the progress of one's inner consciousness. The ta'wil makes the hierocosmos {the esoteric hierarchical brotherhood) symbolize with the microcosm. The consequence of this is a fall in the rank assigned to the natiq, the prophet who proclaims a Law, and a different appreciation of the cycle of prophecy. Both these are corollaries of the elevation of the rank of hujjah. The predominance of the syzygy Prophet-Imam is replaced by that of the Imam and his hujjah. In later Twelver Shiite theosophy, the mission of the prophet of Islam marked the full noonday hour {the equilibrium between zahir and batin). Shortly after began the decline towards evening, the return into the night of esotericism, the cycle of the pure walayah. In early Twelver Shiite theosophy, the entry of the haqiqah—the pure spiritual religion—into the night of esotericism began not with Muhammad, Seal of prophets, but with the very first prophet, Adam, who initiated our present cycle of occultation—that is to say, it began with the beginnings of present humanity. Early Twelver Shiaism pessimism confronts this radical disaster with its entire philosophy of Resurrection (Qiyamat), with its revolt, even, against the shari'ah. The six great periods of 'legislative prophecy' are always seen as the hexaemeron, the 'six days' of the creation of the religious cosmos or hierocosmos, each 'day' being counted as a 'millennium'. But in point of fact, the six 'days' are the night of divine religion the night of the Imam, because during these six days the literal Law or shari'ah of the legislative prophets is the veil hiding the reality (Haqq), hiding the sun of the Imam. Just as the sun is replaced by the moon in illuminating the night, the Imam is replaced by him who is his hujjah, his proof or guarantor (his 'Salman'). Knowledge of the Imam in his true Essence will only become manifest on the seventh day, that is, on the day after the still-continuing hexaemeron. Only the seventh day will truly partake of the nature of day, that on which the sun shines forth {the yawm al-qiyamah or day of the Resurrection). Within the context of this vision of things, the drop in rank of the prophet-legislator needs no explanation. Whereas in laterTwelver Imamism, as in Fatimid Ismailism, he ranked first (being the earthly homologue of the First Intelligence), in the early Twelver Imamism he ranks third. It seems, indeed, that in this the Imamology of early Twelver Imamism merely reproduces an order of precedence that existed in pre-Mujtahid Usoolism, one represented by the order of succession of the three symbolic letters 'ayn {'Ali, the Imam), sin (Salman, Gabriel, the hujjah), and mim (Muhammad, the Prophet). The Prophet, in fact, in his capacity as a natiq—the annunciator of a shari'ah—has the rank and function of a da'i who 'convokes' men towards the Imam who is the secret meaning of the shari'ah he annunciates. This is why each prophet, at the beginning of his vocation as da'i, has gone to meet the hujjah of the Imam of his time, who stands in the same relation to him as Khidr-Elijah, Moses' prophet-initiator, stood to Moses. (In the Early Twelver Shiite exegesis of the history of the prophets, Paradise for Adam, the ark for Noah, the Burning Bush for Moses, Mary for Jesus, and Salman for Muhammad are all interpreted as figurations of the meeting with the hujjah.) Every initiate in his turn follows the example of the prophet- da'i and advances towards the same encounter, towards spiritual union with the hujjah: they become gnostics ('arif) who share in the same gnosis. This is the meaning of the Imam's promise to his disciple when he tells him that he will make him as similar to himself as Salman. The Imam stands in the same relation to his hujjah as the creative Esto to the first Intelligence. Such is the privileged situation of the hujjah, of all those whose archetype is Salman: those of whom it is said that from the very beginning the spiritual essence [ma'na) of each of their persons is the same as the Imam's (whence comes the fourth of the modes of knowledge and filiation described above). 'To be promoted to the rank of hujjah' is to exemplify in one's own person the case of Salman, to attain to the 'Salman of your being'—the 'Salman of the microcosm', as it is called in the ancient treatise Umm al-Kitab, which we cited above. With regard to the secret of such an attainment, the following few lines may perhaps yield the supreme message of Ismaili philosophy: 'The Imam has said: I am with my friends wherever they seek me, on the mountain, in the plain and in the desert. The man to whom I have revealed my Essence, that is to say the mystical knowledge of myself, has no further need of my physical proximity. And this is the Great Resurrection.' The texts of the early Twelver tradition of our Masooms show us both the way in which Imamology fructifies in mystical experience, and how it presupposes such an experience. The conjunction of Twelver Imamism and Sufism, which took place after the time of the Mongol invasion, refers us to the as yet unsolved problem of origins. If we agree with the Shiite spirituals that Sunni Sufism is something which, by endowing the Prophet alone with the attributes of the Imam and thereby making the walayah into an Imamology without an Imam, parted company with Shiism at a given moment,then the early Twelver Imamia does no more than restore the old order of things. Hence its importance for all Shiite Sufism after this period, as well as for the entire cultural field whose language was Persian. We have just seen how the replacement of the pair Nabi-Imam by the pair Imam-hujjah reflects the process of mystical interiorization. In a commentary on Mahmud al-Shabistari's 'Rosary of Mystery' by an anonymous Irfani writer, the unio mystica of the Imam and the hujjah is mediated in the magnificent symbol of the olive tree growing at the top of Mount Sinai (Quran 95:1-2). There are two mountains, the mountain of intelligence and the mountain of love. In his meditation on the secret of the earthly human Form, in which is concealed the love of the 'hidden Treasure which longed to be known', the mystical pilgrim discovers that his own person, like that of Moses, is the Sinai at the summit (or the heart) of which is revealed the theophanic Form of the eternal Imam. Upon this summit, or within this sanctuary, the 'Soul of the soul' is revealed to the soul as the mystical olive tree which stands on the invisible heights of the Sinai of love. The pilgrim must climb the Sinai of love, which is higher than the mountain of Intelligence; for although the intellect is the guide leading to the secret of the theophany, it is also the guide who ultimately steps aside, like Virgil in the presence of Beatrice. As we have seen, in performing this inner pilgrimage the disciple does no more than repeat the initial step of each prophet in search of the Imam. To reach the summit of the Sinai of his soul is, for the mystic, to realize the state of Salman the Pure, of the hujjah: it is to attain to the Soul of the soul (jan-i jan). This Soul is the Imam, the olive tree growing on the top of the Sinai of love; and the soul of the mystic is this very love, since the Sinai is the Sinai of his being. Thus, what the soul discovers at the summit, or the heart, of her being is the Imam as the eternal beloved. The syzygy of the Imam and his hujjah becomes the inner dialogue between the Beloved and the Lover. The Soul of his soul is her to whom he is able to say thou, it is his 'I' in the second person. As it was for Moses on Sinai, in the presence of the Soul of his soul, the 'Moses of his being', his 'I' in the first person, is obliterated. In contemplating herself in the Soul of the soul, the soul becomes the object of contemplation of the Soul of the soul, and this latter, in its place and time, utters the words: Ego sum Deus. In this manner the famous pronouncement of al-Hallaj (ana al-haqq), repeated over the centuries by the Sufis, acquires a truly Shiite flavour. Imamology frees it from the trap of transcendental monism, which created so many problems for reflexive thought. Ultimately, the mystical experience of the Sufis encompasses a metaphysic which baffles both the dialectic of philosophers pure and simple, and that of the theologians of the kalam. It will be clear, from what has been said here, that there is yet another form of metaphysics in Islam, without which it may be impossible to explain the beginnings and the development of Sufism. This other form is essentially the Shiite gnosis which goes back to the Imams themselves. In conclusion, the mediator who is a necessary condition of Shiite prophetology is technically known as hujjah (the proof, God's guarantee to men). Nevertheless, idea and function transcend the limits of any particular epoch: the presence of the hujjah needs to be continuous, even if it is an invisible presence to which the majority of men are oblivious. If, therefore, the term is applied to the Prophet, it is in turn applied even more emphatically to the Imams. (In the hierarchy of early Twelver Imamiya, the hujjah becomes in some sense a spiritual double of the Imam) The idea of the hujjah thus already presupposes the inseparability of prophetology from Imamology; and because it transcends time, it originates in a metaphysical reality, the vision of which takes us back to the gnostic theme of the celestial Anthropos. This variant, for example, emanates from the Imam: "Salman is one of us, the members of the House (Salman minna, Ahl al-Bayt), a Sun of the divine Light, an integral part of ourselves. The heart of the True Believer is the Light of God; no one measures his measure, for the True Believer is forever living in the two universes." Or yet again: "Salman is part of myself, and I myself am part of Salman." In primitive Shiism, or more precisely in early Twelver Imamiya, this assumption of Salman is reflected in the speculations developed around the three symbolic letters 'AYN, SIN, MIM, typifying respectively the Imam, Salman the Adopted One (his Spiritual Child), and the Prophet. The "Book of the Glorious One" of Jabir ibn Hayyan starts from these highly abstruse speculations. The apotheosis of Salman show him as archetype of the True Believer, as the Adopted One, the Spiritual Child, exemplifying the bond between the True Believer and the Imam. Amir Al-Momineen states, "Consecrate to me thy devotion and thy knowledge, and thou wilt become, as Salman, like unto me." "To become as Salman" is to become oneself a Hujjat, the Imam's Proof and Adopted One, and thereby to become "like unto the Imam"; such is the ultimate metamorphosis to which the initiate will aspire. Thus Salman the Mazdean, then the Christian, the Exile in "Quest" of the True Prophet, then the Spiritual Child of the Imam who solemnly attests his "adoption," has become the "Threshold"; so will it be with all the "Salmans," with every soul that exemplifies his case; each one, as a very ancient text declares, becomes the "Salman of the microcosmos." Like Salman, Jabir can become (or rather, becomes) the Hujjat, the mirror in which is revealed (mazhar) the Imam. For this the Imam must be epiphanized to him, must become "manifest" (zahir) to him in a vision which is not that of the senses. But to have this vision is to assume in oneself the light of the Imam, it is to become oneself the mirror in which he reveals himself. Thus the circle is closed. For what thou seest is the part that the measure of thy being can assume, carry, conceive). Then too, the Imam becomes "through thee" what he is in relation to the Hiidden God: he is the mirror that reveals (mazhar) him, because God is for him and through him the Manifested One for and through Salman, in the measure in which Salman-Jabir, as he to whom the Imam manifests himself (zahir), is thereby the place and form of his Manifestation (mazhar): he is his "coming into this world". In other words, the hidden godhead stands in the same relation to the Imam as the Imam to Salman. And this is the epiphanic mediation of the eternal Imam. To achieve the capacity for this vision is the supreme metamorphosis: it is to become the pure mirror in which the epiphanies are accomplished. It is to be the "Salman of the microcosm," to be at the end of the "Quest for the Imam" —and it is to keep his personal secret inviolable. Those of you who had trouble reading the above essay about Salman, please read this below: The fifth Imam, Muhammad al-Baqir, as every Imam after him, has declared, 'Our cause is difficult; it requires great effort; it can be espoused only by an Angel of the highest rank, a prophet who is sent (nabi mursal), or a faithful initiate whose heart God has tested for its faith.' The sixth Imam, Ja'far al-Sadiq, specified further: 'Our cause is a secret (sirr) within a secret, a secret of something which remains hidden, a secret which may only be disclosed by another secret; a secret upon a secret which is supported by a secret.' And again: 'Our cause is the truth and the truth of truth (haqq al-haqq); it is the exoteric aspect, and the esoteric aspect of the exoteric aspect, and the esoteric aspect of the esoteric aspect. It is the secret, and the secret of something which remains hidden, a secret which is supported by a secret.' The significance of these remarks was already observed in a poem written by the fourth Imam, 'Ali Zayn al-'Abidin (d. 95/714): 'I conceal the jewels of my Knowledge—For fear that some ignorant man, on seeing the truth, should crush us O Lord! if I were to reveal one pearl of my gnosis—They would say to me: are you then a worshipper of idols?—And there would be Muslims who would see justice in the shedding of my blood!—They find abominable the most beautiful thing they are offered.' One could make many citations of a similar import. They testify most admirably to the ethos of Shiism, to the awareness it possesses of being the esotericism of Islam; and it is impossible, historically speaking, to go back further than the teachings of the Imams in seeking for the sources of Islamic esotericism. It is on this account that Shiites, in the true sense, are those who accept the secrets of the Imams. Conversely, all those who have sought or who seek to confine the teaching of the Imams to the exoteric aspect—to questions of law and of ritual—mutilate the essence of Shiism. Ya Ali Madad!
  2. When we read history we see that most of the lives of our Imams (asws) have either been spent in prisons or in Their own homes. So then who used to give verdicts (Fatwas) in far flung areas where people did not have the direct contact with the Imams (asws.)? If people of those areas were in need of Mujtahids then who were the people appointed by the Imams (aws) as Mujtahids for those people? If there was no need for the Mujtahids at that time then there is no need for them today. Let us take a moment here and ponder upon the following points; 1. The terms Ijtihad and Mujtahid have nothing to do with Masoomeen (asws) and they never used these words in the manner that is being done today (they are of Sunni origin). 2. Masoomeen (asws) never appointed any Mujtahid to be a guide for the people and therefore a Mujtahid can never be a NAIB-E-IMAAM. (Appointed representative). 3. The terms used by Masoomeen (asws) such as scholar can never be taken to mean Mujtahid. Marjaiat is an intoxicant like none other. Even at the time of the minor occultation, despite having respect for the last of the Imams (asws) they had started thinking about establishing their Marjaiat. The first thing they did was to introduce the term 'Naaib e Imam' (Representative of Imam) and adopt it for themselves. They were soon reprimanded for this from the letters that came from Imam (atfs.), and so the Shias were kept safe from the deceptive traps of Shaitan (la). The messengers of Imam (atfs) were neither Mujtahids themselves, nor were they issuing any verdicts (Fatwas), nor did they believe in the principles of jurisprudence, nor did they ever invite people to follow them (do their Taqleed). These 'special representatives' only used to convey the commands of the Imams (asws) and that's it. If this religion of the Mujtahids were to be analyzed, what would be the criteria for it? Personal opinions, personal choice, personal circumstances or the words of Masoom (asws)? Certainly those that are aware and love their religion would say that the criteria should be the words of Masoomeen (asws). So, without any hesitation I would like to quote one tradition from Al Kafi and let you decide. Imam Jafar Sadiq (asws.) said, "People have been ordered to get Our understanding, and to turn to Us (rujoo) and obey what We say. If these people fast , offer prayers , and give testimony of Allah but do not turn towards Us for guidance and in obedience , they would become polytheists" – AL KAFI. Ya Ali Madad!
  3. When we read history we see that most of the lives of our Imams (asws) have either been spent in prisons or in Their own homes. So then who used to give verdicts (Fatwas) in far flung areas where people did not have the direct contact with the Imams (asws.)? If people of those areas were in need of Mujtahids then who were the people appointed by the Imams (aws) as Mujtahids for those people? If there was no need for the Mujtahids at that time then there is no need for them today. Let us take a moment here and ponder upon the following points; 1. The terms Ijtihad and Mujtahid have nothing to do with Masoomeen (asws) and they never used these words in the manner that is being done today (they are of Sunni origin). 2. Masoomeen (asws) never appointed any Mujtahid to be a guide for the people and therefore a Mujtahid can never be a NAIB-E-IMAAM. (Appointed representative). 3. The terms used by Masoomeen (asws) such as scholar can never be taken to mean Mujtahid. Marjaiat is an intoxicant like none other. Even at the time of the minor occultation, despite having respect for the last of the Imams (asws) they had started thinking about establishing their Marjaiat. The first thing they did was to introduce the term 'Naaib e Imam' (Representative of Imam) and adopt it for themselves. They were soon reprimanded for this from the letters that came from Imam (atfs.), and so the Shias were kept safe from the deceptive traps of Shaitan (la). The messengers of Imam (atfs) were neither Mujtahids themselves, nor were they issuing any verdicts (Fatwas), nor did they believe in the principles of jurisprudence, nor did they ever invite people to follow them (do their Taqleed). These 'special representatives' only used to convey the commands of the Imams (asws) and that's it. If this religion of the Mujtahids were to be analyzed, what would be the criteria for it? Personal opinions, personal choice, personal circumstances or the words of Masoom (asws)? Certainly those that are aware and love their religion would say that the criteria should be the words of Masoomeen (asws). So, without any hesitation I would like to quote one tradition from Al Kafi and let you decide. Imam Jafar Sadiq (asws.) said, "People have been ordered to get Our understanding, and to turn to Us (rujoo) and obey what We say. If these people fast , offer prayers , and give testimony of Allah but do not turn towards Us for guidance and in obedience , they would become polytheists" – AL KAFI. Ya Ali Madad!
  4. The Mujtaheds remind me too much of the Abassid Dynasty. Both have black as their unform, both claimed to be Shia but then their true colors came out, and both think they are the representatives of Allah. However, the same holds true now as before which is that our 12th Imam is the Caliph then and now.
  5. Once again, you have your definitions wrong. To you Aql means reason. To us real Shias Aql means Hiero-Inteligence, the Inner Imam (Within the Momins heart), and the Inner Nur of the Imams Wilayat. The Mujtaheds are carrying the same banner as the Abbasid Empire.
  6. Dear Haider Husayn, Thank you for your respectful post. I will be happy to go forward the way you suggested. I will look back and start answering your posts one by one InshAllah. However, I will not reply any longer to Orion because he has showed me his true colors. I could of easily reported him too for cursing our beloved scholar Syed Baqir Nisar Zaidi, but I did not. Let him remember that. From now on if any one sincerely has any questions about our Akhbari school of thought within Shiaism, please privatley message us because we will not allow some usoolis here to bully us arround and try to make us lose our temper. That is just not right and from now I will only have dialogue with a sincere seeker of Truth. Ya Ali Madad!
  7. Dear Brother, Our Imams (as) have informed us to speak to the people in their language (meaning their level of understanding). So Orion now that your back, lets have a disscussion so that we may get somewhere. My question to you first is, "who (what Mujtahed) do you do your taqleed to? Is it Sistani? or Shirazi? or someone else? Or is it one who has already passed away during a time when you were doing taqleed to them?
  8. Dear Shia Brother, I really do want us to engage with one another. Both you and I claim to Love our Holy Masums (as), so why don't we now prove it by starting from this common ground. Now, what should you and I start with first. Lets be friends and with the blessings from our Beloved Ahl-e Bait (as) we may get somewhere worth getting to. Lets make a Dua and pray for this InshAllah. Thank you, Ya Ali Madad
  9. Dear Shia Brother, So are you saying that I am wrong to quote our Imams (as)? Everything I copy and paste is a Hadith, tradition, and words of our Holy Masums (as). I have no opinion of my own. I only copy what our Holy Imams (as) say and do; and that includes Salat. Our Holy Imams (as) have already set all the rules for Salat and what is Halal and Haram. I do not need to do taqleed to a Mujtahed. I rather copy and paste the words and actions of our Holy Imams (as) than copy and paste the words and actions (taqleed) of the Mujtaheds (that is our difference). InshAllah, through healthy dialogue we can reach a common ground. Lets both pray for this. Ya Ali Madad!
  10. Ya Ali Madad, I am a Lover of our Ahl-e Bait (as) . I break no rules, unless loving our Masums (as) is a crime then I am guilty. This website is called ShiaChat (not usooli shia/sunni dialogue chat or usooli chat). As long as you call your site ShiaChat, you must allow other Shia Schools of thought to be reflected here. That includes Akhbari, Shaikhis, Shia Sufis, and Usoolis. After that, we can include our sunni brothers and those from other religions (christian brothers, jewish brothers) of Ahle-Ketab. Please in the name of our Holy Masums (as) stop discriminating against us (Akhbaris) or any other Shia school of thought that is different from your school of Thought (usooli). Please, lets have a enlightening and respectful dialogue moving forward between one another (Akhbari and Usooli) especially when we have our 12 Imams (as) in common. Its not like we claim Zaidi or Ismaili. We (Akhbaris) are Twelvers and the only big difference between us (Akhbaris) and you (Usoolis) is that we have a bigger selection of our Imams (as) hadiths and we only look upon those narrators who collected our Imams (as) sayings (narrations) and no one else. Thank you and again please protect our right (the Akhbaris) as much as you do our sunni brothers and the rest (Ahl-e Ketab), Ya Ali Madad!
  11. [EDITED - We encourage members to be courteous to others, and treat fellow members the way they wish to be treated. Intelligent discourse and freedom of expression is encouraged, as long as it is exercised with responsibility. Insults made against other members on this board are not tolerated] If thats the case, I want to be the first one to be martyred from this forum. Ya Ali Huuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuu! :angel:
  12. I agree salsal. Everyone! Please read this post, so that your Marifat may increase InshAllah! : The Occultation The 12th Hidden Imam (atf) is not only alive but his being has never stopped exercising its active, effective influence on the world. This influence is not an abstraction or just a metaphysical concept; on the contrary, it is and must be concrete. And it is so because it is exercised through a certain number of flesh-and-blood persons called Friends of the Hidden Imam (dustan-e Imam-I ghaib). This doctrine can be considered a kind of hermeneutics (tawil) of the hidden Imam’s occult presence and influence in the world. There is Tawhid, Nubuwwa, and lasly Wilayat (in which the friends of the hidden Imam have their hearts illuminated by Wilayat-e Ali in the form of Light). Imam Zamana (ajf) is the absolute only one who is responsible regarding all matters concerning the ummah regardless of whether or not He is or is not in ghayabat In Kamal ul Deen wa Tamam Nayma page no 461, Imam Zamana (ajf) says in His Toqih Mubarak,“You think Allah has not created any wasila (intercessor) between Himself and His creation. It is not like this. The command of Allah will continue to be revealed until the day of judgment. They will continue to guide.” Therefore, the person who is in charge of the whole system of the universe is none other than our Imam (ajf). As you know, Imam (ajf) is a ruler and Olil Amr (Absolute Master). His job is to establish order. His orders are practically imposed through His servants and slaves. The angels are also included amongst His servants. The whole network of Imam (ajf) is working upon this earth. Both shia and sunni believe in the ideology of an underground government. In this network, akhyar, abdal, abrar, otad, najba, naqba, and qutub etc (names which are associated with saints and arifs) are included in this underground network and are included in the Army of Imam Zamana (ajf). Without ever actually meeting Imam Zamana (ajf) with their physical eyes (but they see Him with the eyes of their heart in the form of Noor), they are the ones who are running this world by the orders of Imam Zamana (ajf). When Imam (ajf) will reappear, this same network will rule over this world in the open. In other words, The pillars of profession of Imamite faith are God’s unicity (Tawhid), the mission of the prophets (Nubuwwat), the mission of the Imams (Imamat) and lastly the mission of the Shiites (al-Shia) or the allied saints (awliya) or friends (dustan) of the Hidden Imam; that is, the true Shiites, those initiated into the Imams’ esoteric (baten) teachings, the most worthy of whom are in spiritual relation with the Hidden Imam. In other words, the purpose of creation is knowledge (marifat), the living and lived knowledge of the mysteries of God, man, and the laws that govern the world. The existence of the Four Pillars and the dialectical relation connecting them to each other are determined by this alive knowledge. The reality of devine unicity (tawheed) is the mystery of mysteries. The essential purpose of the prophets’ mission was to guide men on the path to understanding this mystery. The Imams’ mission consists in making the reality (haqiqat) of the prophetic message known. Finally, because the Occultation is a realized fact and the knowledge must remain alive, the purpose of the initiated (al-Shia) is to make the reality of the Imams’ teachings known and thereby alive. Thus, the existence of this corps of initiates is absolutely necessary in the economy of the sacred; without it, all humanity would lose the transcendental meaning of its being and sink into the darkness of impious ignorance. These group of sages are termed Rijal al- ghayb (men of the mystery). They are themselves invisible in the sense that as companions of the Hidden Imam their spiritual rank and real activities are hidden from all. The exact number of these men is not known. The sources specify only that they belong to two main categories: the Chiefs (naqib, pl. nuqaba) and the Nobles (najib pl. nujaba). The Chiefs (Nuqaba) are the holders of Sacred Power; they intervene in an occult way in the affairs of the world to prevent ignorance-bred injustice and violence from entirely invading the earth. The Nobles (Nujaba) on the other hand have no earthly power but rather the holders of Sacred Knowledge, and their function is to safeguard and transmit initiatory science. This hierarchy is occult (hidden) because humanity is going through a long cycle of ignorance and violence. If the Friends (Awliya) of the Hidden Imam are incognito, this is because men have lost the “organs” necessary to recognize them. And this itself is a sign of devine wisdom, because otherwise the Friends (Awliya) would either be persecuted or confused with the external powers that organize any human community socially and politically. Still nothing prevents the members of this hierarchy from revealing their true function to certain rare individuals worthy of such a revelation. The Nuqaba and Nujaba secretly direct men toward knowledge of the reality of the Hideen Imam. Imam Ali (as) speaks of a group of rare, undiscoverable holy men who are as many signs and proofs of God’s existence on earth. In Kamal ul Deen wa Tamam ul Nayma page no. 635, Imam Jafar Sadiq (as) said, “I am seeing Imam ul Qaim (ajf) sat upon the mimbar of Kufa. His 313 companions are gathered around Him. The numbers of His companions are equal to the companions of Badr. These companions are the companions of Wilayat, and they will be the rulers upon the creation by the order of Allah.” A poem by Arif Muhammad Karim Khan summs up this idea very well: When God saw people’s ignorance/ He chose a group of sages. He manifested them amidst the masses/ And He initiated them into the Science of the Imam. So they will reveal true Government/ And thereby put an end to polemic and enmities. Through charisma (keramat), some are Chiefs (leaders)/ Through dignity, others are Nobles Through their power, the group of Chiefs replaces the Imam like a delegate; Their Power is the power of God/ They make anyone they wish obey. The reign of the sovereigns of being is the sign of their reign in both Worlds. The group of Nobles are all Sages and Guides for the community and guardians of Faith (iman). Dispensers of science in this world and arbiters of judgements in the other world. Our Imam e Zamana (ajf)‟s reappearance is very near because almost all of the signs of His reappearance have already taken place. InshaAllah He will reappear very soon. Are we really ready to provide Him support and be His true helpers? Can we even face Him? Will we try to convince Him we are worthy through the showing off of how many prayers we have read? Will He not ask of us that His Grandfather has already told everyone that anyone who dies without having the marifat(recognition) of the Imam of His Time will die the death of an ignorant, disbeliever, and hypocrite? Will He not ask us how much did we struggle to gain His marifat? Keep this in your mind that marifat is related to belief. If your belief is right, then the door of marifat will open for you. If you have wrong beliefs, then it does not matter how much you pray, how many books you read, or how much of an expert you are in Arabic grammar, the truth will always be hidden from you. If you do not gain the marifat of this truth, then you will never be able to gain paradise. It is necessary to understand religion through intellect and principles instead of through blind following. Moula Ali (as) said , “ There will come a time when the truth will be spread into many different places and the momins have to go in search of this truth and collect it himself.” It is our duty to not limit ourselves to only one way of gaining knowledge such as simply following a scholar or reading only a few books. We have to search for truth and when we find it, we must accept it as truth. We should not create doubts about this truth. Whenever you find something which goes against your beliefs, do not reject it by saying “Oh this must have been an invention (bidah) and something which was added to the religion”. By doing this, you are not using your intellect in the proper manner. The end result will be that you fall into kufr (disbelief). If someone loses his eyes and ears in an accident, then he will be unable to see Imam (ajf). Does it then mean he will never be able to gain the marifat of Imam (ajf)? Marifat is not related to the physical capabilities of humans. It is related with the spiritual side of humanity. Ameerul Momineen (as) said, “I saw Allah with the eyes of My heart not the eyes of My head”. If marifat could be gained through the physical appearance of Imams (as), then the people who were present during the times of RasoolAllah (saw) and Masoomeen (as) not only saw Them but also saw with their own eyes the miracles being performed by Ahlul Bayt (as). These people should have a great level of marifat, but we see except for a relatively few people all others remained kafir (disbeliever), munafiq (hypocrite), and munkeer (disbeliever) despite having seen RasoolAllah (saw) and Aimmah (as) with their own eyes. Ziarat of Imam (ajf) means we must purify our nafs from worldly filths, and our full attention must be turned towards our Imam (ajf). We kill our worldly desires and ask Allah with total sincerity to be able to meet our Imam (ajf). Then we will be able to see and there will never be even a single moment when we do not remember our Imam (ajf). Regardless of what we are doing, our full attention will be towards Imam (ajf). The rays of the noor of Imam (ajf) will directly touch our heart and encompass our whole body. This is the ziarat of Imam Zamana (ajf) and this is the marifat of Imam Zamana (ajf). Those sacred people who saw Masoomeen (as) and gained Their marifat did not achieve this by physically seeing Them. Those who saw Them physically remained as blind. Moula Ali (as) begins His Sermon of Rajat in this way, “I have appeared numerous times before, and will reappear many times more.” This is why the reappearance of Imam Zamana (ajfs) is considered as the reappeance of Moula Ali (as). Najul Israr First Edition page 59, Moula Ali (as) says, “I am the one who will lead Isa (as) in prayer and I can come in whatever form I will”. Tafseer e Furat page 26, Ameerul Momineen (as) says, “ I was summoned 12 times into the court of Allah. He gave Me marifat of His personality and key of ghayab (unseen).” Imam Jafar (asws) has narrated; "We consider a man to be truly wise only when he is inspired by supresensable voices' (La na'uddu l-faqih faqihan hatta yakuna muhaddathan) (al-Kashshi Rijal p.9) and Imam al- Ridha (asws) " I should like each faithful believer to become one who is inspired by suprasensable voices" (Inni uhibbu an yakuna l'-momin muhaddith) (Maani al-akhbar page 172 (note; in both cases the word muhaddath is explained as a synonym of mufahham - he to whom understanding from "On-High" is given- and thus reading the word muhaddath as narrator of hadith or traditionalist is not possible) Ya ALI Madad! Ya ALI Madad! Ya ALI Madad!
  13. Acctually, he (Mr. Khoui) has not given up on anything, especially that which relates to the Donya (wordly) like smoking nicotined cigaretts. You see, we must not give in to the temptations of our nafs, especially smoking. Ya Ali Madad!
  14. I completely agree with you Salsal. Ya Ali Madad!
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