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In the Name of God بسم الله

anwarul malakoot

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    Stuck somewhere in dunya.
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    Muhammad's Risalah, Ali's Wilayah.

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  1. I was not aiming at you, Al-Mufeed. My reply was aimed at several other people here on this thread. Sorry for the misunderstanding that I caused. Just a general observation; sometimes I get the impression that Muslims seem to think it is okay (or at least less worse) when Muslims mistreat Muslims and deprave them of rights. However, when non-Muslims mistreat Muslims it is oppression and God-knows-what. I agree that the west's policies are not friendly towards Islam and Muslims. But Iran is no virgin either, even though there are a lot of good aspects about living there. Some things about Iran are very good, some things are very bad. If it is bad, then you criticize it and do not try to make excuses. If it is good, then you support it. This which is posted here is one of the aspects of Iran which is very bad. The Islamic community needs some more introspection at times, and start measuring things with one equal measure. Especially this is one of these points, even though this might be a sensitive issue to some. There is no shame in admitting that certain things that take place in Iran are not in accordance with Islam, although the head of the state is a mujtahid. Iran is not identical to Islam, so there is no need for anyone of the Afghani community to become oversensitive either. It is a state like many others that we find on this globe, so it is natural that we find problems there as well. However, at the same time this is something that should not be allowed to take place and in my opinion the people responsible for this should be ashamed of themselves. The thing that saddens me a lot is that Muslims are forced to migrate to darul Kufr like this, simply in order to get basic human rights like being able to get properly educated, or even earn a basic living. An Islamic state could make very good use of people like this in order to strengthen their position outside of the country by starting to treat them well and giving them at least some basic rights. I find it appalling that in a country that calls for the implementation of Islam a non-religious, Islam-hating Iranian in theory is more entitled to having education and a job than a God-fearing immigrant.
  2. Doesn't the quranic verse say; "Verily in the Prophet lies a good example for you."? I did not read it say "Verily in the countries and governments of the west lies a good example for you"... I can't care less what kuffar do in their countries.
  3. Apparently forcing people to live in poverty and forcing them into criminality is a better moral choice than employing them, even if they are more suitable for the job than other persons. Rest in peace, Islam. We will miss you...
  4. I'd LOVE to see this guy make an attempt at this indeed, since I did not have a good laugh for a long time. He has no logic whatsoever (judging from what I saw posted here) and there is no single dalil that will be able to assist or help him. Even if he would try so, then the only conclusion that he will reach is that he will make himself laughing stock for others. Fortunately enough the only thing that he managed to succeed in was to raise some false assumptions from selective & weak sources (which he must have found in some 'literature' with the scientific credibility of a Donald Duck-comic), in addition to personal guesswork based on qiyas, not ijtehad. No need to mention that practicing qiyas is a sin and haraam, and effectively cancels your suitability and credibility of being a mujtahid. Perhaps tomorrow I should start wearing an 'amamah, start some website for myself and begin handing out fatwa's, too... I have a little bit of info on fiqh and a bit on usool. What do you guys think? Oh, yes... And before I forget; I will accept your khums too, of course... Please donate generously! :)
  5. Flossing is good. Sometimes small parts of food stay stuck after brushing, and then start to rot. This in turn can cause bad smell. Also, perhaps brushing your tongue might help too.
  6. So what if this person met with as-Sayyed ar-Rouhani and Makarem Shirazi? It does not prove his marja'iyya or his ijtehad in any way. Any layman can enter the office of any marja of his choice and meet with them at certain times, and there is nothing special about this. And even if he gained his ijtehad degree it does not mean automatically that following him will relieve you from your religious obligations. In addition to that; any person who says that the validity of temporary marriage can not be proven from shi'a hadith or Qur'an should look again, or at least repeat some of the moqaddamaat of his hawzah studies, especially logic since his argumentation is weak. Or perhaps he should just get his head checked: "I have no opinion, but this is my opinion," when speaking about music. If you do not have an opinion then keep your mouth shut, and do not mislead other persons. If you are not able to derive this ruling from Qur'an and ahadtih, then you are simply not capable of ijtehad as your usool ul fiqh must be rather weak. Furthermore, musicians are not in the position to prove that music in general is haraam or not. This is the duty of the mujtahid. In regards to recognizing whether or not certain types of music are allowed (if you do not entertain the view that it is completely haraam, that is), there is no need to referring to musicians either, since this is the duty of the moqallid himself. This is really a good example of believing in some aspects of the religion and rejecting others, if you ask me. Astaghfirullah, astaghfirullah, astaghfirullah. May Allah curse scholars who do not act upon their knowledge, and prevent us from following such persons, or becoming like them.
  7. Sufism is different in the sense that it relies less on intellectual reasoning and argumentation, but nevertheless it has a lot in common with 'irfan; both try to reach spiritual unveiling, but are different in methodology. However, I am talking in a general sense here and there might be some exceptions from tariqa to tariqa. A lot of practices in sufism are derived from non-Islamic customs and sources and later on became mixed with the Deen. However, in the case of 'irfan this does not apply. Again, this is general and might be different from one sufi-group to another. In 'irfan very often there is no real difference between the non-salik and the salik externally. The only difference is that the latter tries to realize the internal- and underlying reality of the 'ibadaat that he is doing, and try to witness the unity of Allah s.w.t. in all of his af'aal, etc. While sufi's will often occupy themselves with certain practices that make them stand apart from other persons. I do not know if this makes sense, but these are the conclusions that I came to after reading more about this. If I am wrong somewhere, please correct me. Light within me is a book that can be used as a nice introduction to the subject, I personally took a lot of benefit from it. In regards to saying that 'irfan is a waste of time I would like to say that this is kind of like saying that it is a waste of time to try to get to know Allah s.w.t. and establishing a personal relationship with your Rabb. It is not an easy path, but definitely worth the pains as it will give you insights about life and religion that otherwise will never be attained. 'Irfan does need a teacher if one wants to make steady and continuous progress, but everyone can follow the path in various degrees. If someone can not find a teacher, it does not mean that the door of 'irfan will be completely closed to him, but having a teacher definitely makes things easier for you. However, certain things like specific dhikrs should be abstained from without the supervision of a teacher, while other adhkaar can be repeated without limitation. Also, the type of training that one needs in regards to certain preparations that need to be made might differ from person to person, and one can not set an absolute rule for this.
  8. I assume you are speaking about theoretical 'irfan here, not practical 'irfan?
  9. This makes me wonder about the theoretical principles that this rabbi uses for extracting religious rulings. It seems clear to me that the intellect is not a part of his religion (or at least his interpretation of it) like it is supposed to be like with the shi'a , subhan Allah!
  10. That if it were not for Amirul Mu'mineen's (a.s.) creation and existence we would have never been created at all, and that it is through him that we reach Allah.
  11. Irfan means that you witness reality as it is as in knowledge by presence and this has several stations.This is opposed to intellectual processes where words, expressions and other constructs of the 'aql are involved. For example; I might use words and expressions to describe a certain person to you and this will give you a general idea of his being. For example, you might understand through this that he is a person who is 1.80 m tall, has a beard, is of whatever origin, etc. However, you will never be able to witness his being directly like this and fully comprehend in detail what he looks like, because all of what was mentioned before is related to the intellectual faculty. When we actually witness the person that was spoken about earlier, and you see him in front of you it will be the strongest proof there is for his existence, and any explanation and description with words will fall short of what you witness, as it lost its need for argumentation. An example of this is you understanding that you exist; this is self-evident and does not need any argumentation with words and expressions, and neither is there any possibility of making a mistake in perceiving this. This would be called 'irfan in relation to Allah, at least in my understanding that is... Of course, this 'seeing' within 'irfan should not be interpreted as seeing through the 5 senses, as this is non sensual knowledge and experience.
  12. I have done a bit of research into meditation and related subjects, and the conclusion that I came to is that in a lot of cases meditation strenghtens the nafs, which will not bring you closer to Allah at all. Even though I am not a specialists in things like meditation I would say that there are shared themes to be found in meditation and salat, but also themes that make the two radically differ from eachother. Things like meditation can be potentially harmful, especially if done without an experienced teacher. It can cause mental sicknesses, and even bring about numerous physical diseases if done without supervision. And then again, if you do manage an experienced teacher, then the problem is that this person is usually not aware/correctly informed about the stations of the soul, the way the different worlds are organised and how this correllates to your spiritual progress. The main problem is that a lot of people start looking for things outside of their salat is because they do not reach the result that they desire from it. Often salat directly puts an effect in our beings, but we do not always witness it ourselves directly. It is possible that a person passes several stages without him/her being actually concious of undergoing certain stages. We as Muslims living in the west always want quick and tangible results, but sometimes it is not in our benefit to gain results in this manner. Getting tangible results out of your salat sometimes takes many years, but the results that you gain with this are not lost as easily as with some forms of meditation. Meditation can potentially yield quick results, but at the same time with the slightests change you will lose that what you have worked for very hard. The best thing is probably to start paying attention more to adding nawafil prayers, if you are looking for more tangible results in your salat. I think that salat should be treated and considered as divinely revealed meditation rather than a text that should be repeated by us like a parrot. Most often we do not understand a single word of what you say, and neither do we have an understanding of a single thing of the movements that are included within our prayer. And also, most often than not we merely pray because we feel it is our obligation rather than something we feel attracted to spiritually. I personally do not agree with meditation in order to reach some type of spiritual state unless it is something that is rooted in Islam. However, if the type of meditation is more focused on breathing and is mainly focused on strengthening the body, etc. then perhaps this should be considered as some type of upgraded physical excercise like ta'i chi. I personally do not see any real problem with the latter. But perhaps opinions differ here... :)
  13. Please contact me at illumination313@gmail.com and I will try to give you some more info and sources to refer to, insha Allah.
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