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In the Name of God بسم الله

Hagop

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Everything posted by Hagop

  1. Salaams, Unable to edit my previous post so just wanted to (re)emphasise the following: the temporal side of Imamate, particularly in relation to political dominion, is by far the lesser aspect of the whole concept. Wasalaam.
  2. Salaams ambrosechappel, If I've understood you correctly, your argument is essentially based around the temporal (i.e. political leadership) aspect of Imamate. That being the case, would it not be fair to respond by saying that Imamate is primarily about the spiritual? The Imam is more than a political leader. The very being of an Imam, whether or not one has direct access to him, is THE channel for God's grace and mercy towards His sinful creation and a shield from His absolute justice, the application of which would bring destructive punishment upon us. The Imam is by another name a saint, or rather the saint-of-saints. Would you not agree that sainthood is conferred by God alone? And Allah knows best. Peace
  3. Salaams, For those who are interested: Dr Hajj Nur'Ali Tabandeh, Master of the Erfan Gonabadi Order (an orthodox Twelver, as in they adhere to Shariah, branch of the Nimatullahis) on Shiism, Sufism and Gnosticism http://www.sufi.ws/books/download/english/Shiism-Sufism-and-Gnosticism.pdf Another article by the Shaykh wherein he affirms orthodox Twelver doctrine: http://erfan-gonabadi.com/Selected_Articles/Arjang1/Opening_Stat_____/opening_stat_____.html I see that Ibn Arabi and Wahdat al Wujud are again misunderstood and tarred with the brush of kufr. I'll just repeat a basic summary of the doctrine that I posted to another thread on this very topic: Pantheism holds that All is God, that the universe (a created thing) and the divine (the Creator) are identical. Wahdat al Wujud IS NOT this. On the highest level, Wujud (being) is the absolute and non delimited reality of God, the "Necessary Being" (Wajib al Wujud) that cannot not exist. In this sense, wujud designates the Essence (Dhat) of God or of the Real (Al Haqq), the only reality that is real in every respect. For creatures (makhluq), Being is not part of their essence because a creature does not own its being, it can never be independent in and of itself. In this sense, the created does not deserve the attribution of Being. Only God is Being, and all the rest is in reality a possibility, a relative, possible non-existence. Ultimately, what Ibn Arabi is saying is the following: Only He who possesses Being in Himself and whose Being is His very essence, merits the name of Being. Only God can be like that. Wahdat al Wujud is Tawheed (or the understanding of) at its purest. Peace.
  4. Salaams silencewithin, Firstly, I think you should understand that Muslim scholars and laymen disagree on many issues, both those pertaining to within Islam and without. I think it's fair to say, as evidenced by this thread, that there is some disagreement as to whether or not Buddha was a prophet. Personally speaking, I share titumir's view that: "Buddha's life indicates a great probability of him being a Prophet. Because, he was a prince who left his comfortable lifestyle to live among the common people and preach to them." Perhaps the following book may go some way towards answering your question: Common ground between Islam & Buddhism by Reza Shah-Kazemi, Hamza Yusuf and the Dalai Lama Whilst this is not the definitive Islamic answer, it does present the views of a well regarded (in academic circles certainly) Twelver Shia academic, Dr Reza Shah-Kazemi, a renowned traditional Sunni scholar, Shaykh Hamza Yusuf, and the Dalai Lama (who argues that Islam is indeed a salvific path). In addition, the book contains an argument by Professor Muhammed Hashim Kamali, a Sunni scholar of religious law, that Buddhism is an authentic religion. However, for the sake of balance, I must say that leading Twelver Shia scholars such as Grand Ayatollah Sayyid Ali al Husayni al Sistani and traditional Sunni scholars such as Shaykh Nuh Keller would disagree with the arguments presented in this work. I hope this helps. Peace
  5. Salaams again Blackwave, I understand where you're coming from. Sometimes the exuberant love and devotion that murids have for their murshid may result in their making claims on behalf of the master without his authorisation or knowledge. Peace.
  6. Salaams, If you want a good over-view of Safavid history and culture from an academic perspective, then I highly recommend Iran Under the Safavids by Roger Savory, an Iranologist and specialist on the Safavids (currently Professor Emeritus at the University of Toronto). Here's an Amazon link to it: http://www.amazon.com/Iran-Under-Safavids-Roger-Savory/dp/0521042518 It's a period of history that's relatively neglected by academia, certainly when compared to the Ottoman Empire. Peace.
  7. Salaams Blackwave, Yes this is the Grand-Shaykh of the Naqshabandi Way, Maulana Muhammad Nazim Adil Al Haqqani (qaddas Allahu sirrah). Peace.
  8. Salaam, Thank you for the recommendation. Do you mean Adab al Suluk by Shaykh Najm al Din Kubra? You're right, it is very nice. The 15 whispered prayers of Imam al Sajjad (Alayhi salaam) are masha'Allah sublime, as indeed is the whole of the Sahifa al Kamilah. As for my purpose? To try to understand and apply that understanding. That's all :) Peace.
  9. Yes and Salaams to you as well. Actually there are Shia tariqas, like the ones I mentioned in my original post. If you don't know about them or disapprove of the concept, then please don't involve yourself in this thread. Thanks in advance.
  10. Salaams I apologise in advance for any repetition of what others have said in defence of the (oft-misunderstood) concept of Wahdat al Wujud. Pantheism holds that All is God, that the universe (a created thing) and the divine (the Creator) are identical. Wahdat al Wujud IS NOT this. On the highest level, Wujud (being) is the absolute and non delimited reality of God, the "Necessary Being" (Wajib al Wujud) that cannot not exist. In this sense, wujud designates the Essence (Dhat) of God or of the Real (Al Haqq), the only reality that is real in every respect. For creatures (makhluq), Being is not part of their essence because a creature does not own its being, it can never be independent in and of itself. In this sense, the created does not deserve the attribution of Being. Only God is Being, and all the rest is in reality a possibility, a relative, possible non-existence. Ultimately, what Ibn Arabi is saying is the following: Only He who possesses Being in Himself and whose Being is His very essence, merits the name of Being. Only God can be like that. Wahdat al Wujud is Tawheed (or the understanding of) at its purest. Peace.
  11. Salam, I was wondering if anyone here is personally involved in (or a murid of) any Shi'i tariqa? I'm particularly interested in the Erfan Gonabadis under the guidance of Hajj Dr Nour Ali Tabandeh Majzoub Ali Shah, as well as the MTO Shahmaghsoudis of Hazrat Salaheddin Ali Nader Angha. I'm rather wary of the Nurbakhsh and Safialishahi Nimatullahis as they seem (from my research) rather antinomian with respect to Shariah. A little about myself: I'm technically, at least in terms of fiqh, a Sunni who is a novice with the Naqshabandi Haqqanis. However, I've had Shi'i leanings for quite a while and would like to pursue my tasawwuf/irfan within a Shi'i setting. Having said this, I will always benefit from (and love) Sunni arifs such as Shaykh Al Akbar (ibn Arabi), indeed in the same way that Mulla Sadra does.
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