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In the Name of God بسم الله

Salsal

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    Shia of Ali (as)

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  1. thanks. i have added you from my yahoo with my name rabbfatima in that so you may recognize

    ( i really hate these notifications here , which i cant open ,read or reply to)

    hope to talk to you soon . maula waris.

  2. Sure, InshAllah, however I have been put under much :( restriction here and it will be easier for us to discuss through my email: noor_ghalb@yahoo.com

  3. i saw your posts in "Irfan" and would like to discuss certain issues.

    plz reply

    ya ali madad

  4. A segment from Khutbah e Marifat e Noorianyat Sermon of the Recognition of Noor : In Basar e Anwar it is written Hz Salman (as) and Hz Abu Zarr (ra) asked Ameerul Momineen (asws) about the true nature of the Noor of Moula (asws). Moula (asws) replied, “RasoolAllah (saw) has said, “Recognition of Ali (asws) ibn Abi Talib (as) as Noor is in fact the recognition of Allah. Recognition of Allah in terms of His Noor is the pure deen (religion).” Then Moula (asws) said: “He who has only outward belief in My Wilayat while inwardly having animosity will obtain no benefit from any of His deeds.” “O’Salman (as)! Only when one recognizes Me with My Noor only then will he be able to attain iman (faith). Only those who recognize Me with My Noor are the true believers. He is the one whose heart has been tested by Allah with true iman (faith). He is the one in whose heart the true Islam is amplified. Thus he shall become an “Arif” (gnostic) and “Mastabser” (clairvoyant). The one who does not recognize Me with My Noor falls into ambiguity and becomes of those who are followers of shaitan (la). O’Salman (as)! O’Jondab (ra)! Verily Recognizing Me as Noor is the recognition of Allah. My Recognition is Allah’s Recognition. Recognition of Allah is Recognition of Me. This is the true religion. Allah did not place upon mankind any order other than to accept Tauheed e Allah (98:5) (Oneness of Allah). Testifying to the prophet hood of RasoolAllah (saw) is the true religion. Whenever Allah orders to “establish prayer” it refers to the belief in My Wilayat. One who pledges his allegiance and submits himself completely unto Me has truly established “salat” (prayer). Yet this matter is difficult, exceedingly difficult! Zakat (poor rate) is the acknowledgment of the greatness of the attributes of Aimmah (as). All of this is the true religion.
  5. This is for the real and true Shias of IRFAN, and not for those who are Usoolis: 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. 3. 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. After reading the above essay, and one still has doubts, then 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 (Shia, Momin) 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 (batin) 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 (zahir) aspect—to questions of law and of ritual—mutilate the essence of Shiism. Ya Ali Madad!
  6. This is for the real and true Shias, and not for those who are Usoolis: 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. 3. 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. After reading the above essay, and one still has doubts, then 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 (Shia, Momin) 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 (batin) 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 (zahir) aspect—to questions of law and of ritual—mutilate the essence of Shiism. Ya Ali Madad!
  7. you can not tell someone how to grieve or mourn, espesialy fot our third Imam
  8. my email babahni424@gmail.com , salam

  9. so if you are with khomeini in 1964 , taht mean you are very old already , please contact me , i want to discuss something with you about imam of this age

  10. Publicly they Tabatabai and Khomeini seemed to be from a different line of thought in comparison to Khoui and his pupil Sistani; however, behind the scenes in private it is all a different story. Like the saying goes how sometimes things are not what they appear to be. I will give one example of where I was and what I saw. It was in the year of 1964 in Turkey whem I was one of the members in Agha Khomeinis entourage (durring his exile there). Agha Khomeini was informed of an Arif from the Bektashi order who is well known for his high station in Irfan; consequently, Agha Khomeini requested to be in this Arifs presence. He was perrmited and once he arrived there he was told to knock on the door three times and then wait to enter. Next, he was invited to come in and sit down. The Pir (Elder) ordered Agha Khomeini to put the Pirs shoe on his head for a symbol of humbleness, in which Khomeini did as comanded. The Pir then explains to Khomeini that he will make a huge impact in the world; however, it will not all be so positive. For example, the Pir said that Khomeinis followers will worship him as if he was an idol and the people won't remember anything about the true attributes of the Holy Ahle-Bait; instead, the people who will follow Khomeini will only be concerned with the outer (Zahir) portion of religion which is the Shariat and they will have no interest in Marifat or Irfan which is the Batin (inner) of the Deen. After Khomeini heard this he became pale and asked the Pir how he is able to see so much in the future; in which, the Pir replied back," The person who lacks perception, even one thousand explanations will not be enough for him (or her)." I am not in the position to speak any futher about this encounter between Agha Khomeini and the Bektashi Pir; and, none of you in this forum have the clearance to know the rest of what took place that night. It is sufficiant for everyone to just know that there are a lot of things going on behind the curtains that you do not know about. http://www.superluminal.com/cookbook/images/lion_large.gif Ya Ali Madad
  11. As you must know Mr. Tabatabai and Agha Khomeini were contemporaries of one another. That also holds true of Khoui. I was in Qum and Najaf in the same time so I saw what you did not.
  12. Mujtaheds are not Arifs and I will prove this to you: First lets start with the reccently passed Mr. Bhaijat. Why do you consider him an Arif? Because he cried during Salats? Any actor in Hollywood can do the same. Or because he claimed to meet the 12th Imam (atf) numerous times in the physical form? The 12th Imam (atf) only manifests into the heart of the momin in the form of LIGHT (NUR) not in a human form. I wounder who it really was that he kept meeting, maybe Shayton? I am reminded of a Mullah in Mashad who makes it a point to drive to Qum from Mashad every Monday to pick up organic fruits and drive it back to Mashad to disperse it to the people. The people feel as if he is such an Arif in doing such a self-less act. Is this your definitions of an Arif: someone who cries non-stop durring namaz, someone who thinks the human in their dream is the 12th imam (atf) when in reality it's Shaytons jinns, or someone driving 1000's of miles to and back to deliver special fruits? Why does not the same Mullah nurture and nourish the people with marifat of the attributes of our Holy Masums? Maybe he doesn't have any himself nor are there anyone in Qum to give such true nourishments. Irfan through the marifat of our Beloved Ahl-e Bait tastes a lot better than any types of fruit from Qum or anywhere else. Next, lets talk about Tabatabai and Khomeini: The Book Khomeini wrote called "The Light Within Me" was all copy and paste from the real Arifs of the past like Suhrawardi, Haydar Amuli, and Al-Tusi. Moreover, Khomeini in his book "Light within Me" does talk about how Imam Ali (as) is the Hand of Allah (Yadullah), Eye of Allah (Ainullah), and the Dot under the Ba in Bismiilah; however, this is all copy and paste of what Imam Ali (as) said about himself in Khutbatul Bayan. Khomeini was just hoping to get the respect of the Arifs but this did not and will not happen. In other words, Khomeini tried to talk the talk (of previous Arifs and our Imams (as)) but he never was able to walk the walk. If Khomeini was an Arif, the first think he would of said to the simpleton shias would of been to stop calling him Imam. Only the cursed sunnis call their leaders Imams. In reality, the term Imam is only reserved for our Masumeen. Sorry Khomeini, but you are not Masum! Now, what about Komeinis sufi poetry? That was all copy and paste from Mansur Al-Hallaj, the martyr who proclaimed, "Ana Al Haqq" and was executed for it. Next, we have Tabatabai. He was Khomeini's teacher and mentor. But where did Tabatabai get his information? I'll tell you where: He got it from the same person Sistani got it from which was Mr. Khoui who I explained earlier, he couldn't control his own nafs. here is a youtube video for those of you who need to see it to believe it: Smoking is a deadly sin to the Ruh. Smoking only benefits our corrupt nafs. This is the Greater Jihad (Jihad Al-Akbar) that the Seal of Prophets (Peace be upon Him) warned us about. There is no greater Shayton than the Shayton of our own Nafs. The outward (zahir) action of smoking reveals ones inner (batin) state of dis-harmony, contamination, impurity, and corruption. Also, A Mujtahed might be considered a scholar in your mind and eyes. But never to me because they (mujtaheds) have absolutley no marifat about the true atrrtributes of our Ahl-eBait and they certainly are not Arifs. Didn't Khoui smoke nicotine cigeretts and doesn't your Khamenai of Iran smoke too. You see, they can not even control their own nafs and you want them to control you by teliing you to do taqleed to them. The mujtaheds are still battleing their Nafs-e Amerat (the uncontoling animal-body) while our hidden Arifs have reached Nafs-e Mutmayenat (Nafs at certainty). Alam-e Zaher -----------------------------> Outer World ! ! ! Alam-e Baten-----------------------------> Inner World ! ! ! Haqq (Zat, Essence, Lahut)----> Source, Origin (The Return, Nur-e-Wilayat) The true Shia, meaning our hidden cherished Arifs are Ahl-e Batin and Shia-e Kamil. Because they have perfected their nafs through Marifat, they have the right to guide others to the reality of our 12th Imam (atf). Your so called shias the mujtaheds are Ahl-e Zaher. I hope to help you understand this more clearly so that you may stop misguiding the simpleton shias in this forum just as how the mujtaheds have misguided the simplton shias with taqleed to them. Taqleed to a mujtahed will never save one single soul from the hell fire. Only Marifat will. Our hidden Arifs are at the station of Truth (Haqq, Lahut) while your mujtaheds are still stuck in the Zaher (having no idea let alone experience of the deeper aspects of Reality). I really don't care how much the shariat-minded mullas know about exoteric (zaher) matters because they do not have the Noor (Light) in their hearts to be able to see what is behind the Zaher. The Urafa (Esoericist) are perfect in the deen (Shia-e Kamil) while the Ulama (exotecists) are still trying to control their un-ruling nafs while hiding under the guise of being soo knowledgable in zaher (exoteric) matters. The heart has two faces, its appearent face (zahir) represents life, guarenteeing the life of organic forces and that of the body, this face is the Seat of Light. Its hidden Face (batin) whose place of manifestation is found in the chest, is the place of reuinion, and of epiphany of the Divine Attributes and Names, which is why this Face is called the Throne. This is why Imam Ali (asws) is the Throne, for through His esoteric (batin) He is Al-Haqq, He is the confluence of the Secrets. "Del ra do ru st ru-ye zahir-e an ke hayat ast jan bakhsh-e quwa wa tan ast wa in wajhe qa'ida-ye nur ast wa ruye batin-e an ke batin e qalb ast wa zuhur-e u be sadr ast majma' wa mahall-e zuhur-e asma wa sifat-e illahe st lihadha 'arsh guyand...lihadha 'Ali (asws) arsh ast ke be ruy-e batin Allah ast ke majma'-e asrar ast" Imam Jafar Al-Sadiq (as) said, "Our cause is a secret within a secret, a secret that only another secret can explain; it is a secret about a secret veiled by a secret" - Imam Jafa'r as-Sadiq (as), hadith cited by Saffar al-Qummi in Basa'ir al-Darajat (The Grades of Insights) "We are the Face of the Allah (nahnu wajh Allah)" - Imam Muhammad al-Baqir (as), hadith cited by al-Qummi in the above work as well as by Kulayni in his Usul min al-Kafi (Foundations of Sufficiency). "I am the One standing between the Twin Gulfs (ana waqif 'ala tatanjayn) and the Observer over the twin Easts and the twin Wests (wa nazir 'ali-l-mashriqayn wa al-maghribayn)" - Opening statement by 'Ali (as) in the Sermon Between the Two Gulfs (Khutba Tantanjiyya). Hundred dozen more statements such as this can be provided from the corpus of the collections of Imamite sayings attributed to the Imams. On flimsy basis some of the later Shi'ite traditionists, beginning with the Shaykh al-Sadduq, have either dismissed such sayings as ghuluww (extremism) or pious interpolations and outright frauds. Yet when the chain of narrators have actually been interrogated it appears that such theopathic sayings by the Imams actually are quite strong (and in fact stronger than many other things attributed to the Imams which the establishment considers authentic), regardless of what the 'ulama (Ahl-e zaher) and jurisconsult traditionists of later years have held. One of the reasons why such things have been dismissed by them has been for purely political motives because they have attempted to ask for forgiveness from Sunni establishments from charges that Shi'ism as a whole is extremism. Yet it does not occur to these people anymore why taqiyya or kitman (i.e. the discipline of the arcane) was even instituted by the Imams in the first place. It was instituted precisely to protect such esoteric secrets from the profane and for the same reason Hazrat Jesus (peace be upon him) says "cast ye not pearls before swine lest they trample them underfoot." But that taqiyya/kitman exists does not mean such statements or perspectives are false. It means that such secrets are only there for the contemplation and ultimate realization of the true initiates of the Ahl al-Bayt to ponder. The following is also from HH Ja'far (as): "All the people will perish except the knowers (kullu-l-nass halikun illa-l-'alimun). And all the knowers will perish except the doers (wa kullu'l-'alimin halikun illa-l-'amilun). And all the doers will perish except the sincere (wa kullu'l-'amilin halikun illa-l-mukhlisun). And the sincere are in the greatest danger (wa'l-mukhlisun fi khatari 'azim)." The narrator (Abu Ummero) says, I heard it from Imam Abuabdullah that Imam said: ‘I heard it from my father that there is nothing so dear to him on earth which he had liked more than the Taqqiya. Whoever will observe Taqqiya, Allah will raise his virtues and whoever would abandon it, Allah will humiliate him. O Habib! (Our) adversaries, at present, are relaxed and are living comfortably. However, Taqqiya will be discontinued when our ‘Hujjat will appear, again, to take the control (of the whole world). Imam AbuAbdullah (as) asked from Abu Ummero: "‘O Abu Ummero! If I narrate one Hadith to you and then narrate another, on contrary to the previous one then which Hadith will you follow? I replied: ‘I will adhere to the later one and leave the previous hadith. Imam (a)replied: ‘This is correct, since Allah Wants to be worshiped discreetly, By Allah! It will be better for both you and me if you would act like this; since in ‘Deen’, Allah had Prescribed Taqqiya for yourselves and ourselves." In Tafseer Furat page no. 251, Imam Jafar Sadiq (as) said, “We narrate different kinds of hadiths to the people. Some hadiths are those that can be narrated without any fear from the mimbar (pulpit). They are those hadiths that are regarding Our glory and the destruction of Our enemies. Some hadiths are only told to Our Shia. They agree with them. Some hadiths are told only to one or two people. If such a hadith is told to three people, it becomes worthless. There is one such hadith that We only tell to those whose heart is a trustee, who has marifat (recognition), and has intellect gifted to them by Allah. Such people become guardians, protectors, inviters, and witness of Our hadiths.” Ya Ali Madad!
  13. These hadiths are beautiful. I would like to see a mujtahed try to replicate something like this. They can not. I hope more Shias act like Shias by sticking to the beautiful, illuminating,wounderous, and enlightening Hadiths of our Masumeen (as) instead of someone fallible. Ya Ali Madad!
  14. If anyone has any questions for me as well and our Akhbari school of thought, go ahead and privately message me as well because there are certain individuals here who are trying to silence us with intimidations. I have already gotten death threats by certain hackers and I reported it to the moderators. Any sincere seeker of our Ahl-e Bait (as) may message me privately on any subject, and I will be more than happy to give any insight on that topic. Especially if it is dealing with IRFAN (Marifat of our Ahl-e Bait). Ya Ali Madad!
  15. Dear Admin Nocturne, I am a Twelver following the Akhbari school of thought. As you must know already, us Akhbaris have always been persecuted against in Shia Chat by those who follow the Usooli school of thought. In truth, the followers of Usool even give more respect to the sunni schools of thought than us. It is our wish that you can make sure that our (Akhbari) rights are also protected in ShiaChat. Ya Ali Madad!
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