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Found 3 results

  1. Salam, I am aware that many Muslims do not consider Sufism a part of true Islam, but isn't Shia Islam very closely related to erfan philosophy which is the same that Sufis follow and highly appreciate? From where is the disagreement between Sufis and Shia Muslims originated? Why is it that Sufis are not considered "true" Muslims? Another question, as far as I have understood, not any practicing Sufi is a dervish. Is there anyone here who considers oneself a dervish and could explain what makes one a dervish? Could you be a dervish by yourself or do you need to be recognized by others as one?
  2. Salamun A'laykum One of the scholars who is deeply into Erfan told me the following in a conversation. It didn't make sense to me at all after I thought about it and I produced a few questions which could potentially dismantle the arguments brought by the scholar. Even though he is somewhat famous in the English speaking population, I will refrain from mentioning his name to be safe from any fitnah. Here it is: (note: I am paraphrasing what he said; it could be the case that I misunderstood something or forgot to add a few things to clarify his arguments): {Allah's attributes are not limited to this world, meaning that His attributes are universal and everlasting. However, in order to have a title of something, one must prove to deserve it. Otherwise, that person does not truly deserve the title, or is not literally elligible to hold that title. For example, if someone is considered a teacher, they must literally be teaching. As long as that person teaches, he/she remains a teacher. But, if they do not teach, they are no longer teacher (literally). That means that even if you consider someome to be your teacher, they are not (by essence) teachers because it is impossible for them to be teaching 24 hours 7 days a week. Hence, there is no such a thing as a true teacher since no one can teach 24/7. When dealing with Allah's attributes, it is imposible that His titles or attributes be sometimes true to him; meaning that He truly deserves to have the attributes. He is ALWAYS merciful; he is ALWAYS the judge; he is ALWAYS the wise... Likewise, he is ALWAYS a creator. Otherwise, those attributes are not true to Him. Having said this, it is logical to say that because His attributes are ALWAYS in Him, and that He is ALWAYS the creator, he needs to ALWAYS have a creation. If he doesn't, he is no longer a true creator. To make it simple, Allah always needs to have a creation since he is a true creator. With that said, we can conclude that God's creation is everlasting (since he always has a creation). [I was confused about the following... It may not make any sense since I can't remember exactly his point] If you take a step forward, you can say that His creation is the manifestation of His attributes. Why? Because the creation of Allah (swt) is mumkinal wujud, not wajibul wujud. If a creation is everlasting, how can that be munkinul wujud? Therefore, we must believe in wahdatul wujud.} Here are the 5 questions I had. If you support partial or all of the arguments above which leads to the conclusion that the creation of Allah is everlasting, please answer my questions. If not, please state why you don't support it. 1. Do Allah's attributes HAVE to be 'universal' or everlasting? This premise needs proof (backed up with reliable ahadith). If it cannot, then the rest of the premises and conclusions are invalid. Assuming this premise IS true, we can move on to the next question... Otherwise there is no need to waste time on this matter. 2. Why is it that in order for someone to have attributes or title, they must ALWAYS posses it? A teacher can be a teacher even if they don't always teach... and a kind person can be mean at times. This is a little confusing to me. 3. Allah is not bound by time. I think the scholar doesnt make any sense because he is assuming there is nothing if there is no creation. We cannot think outside of time and therefore our limited minds trick us to believe that there is such a thing as nothing... Can there be nothing if we think outside of time? 4. A friend of mine came up with this question during the discussion: If something is everlasting, can it be created? The answer is obviously No. Therefore does it make any sense to say that we are Allah's creation and believe that His creation is everlasting at a same time? The words 'everlasting creation' itself is an oxymoron. 5. I don't see how the last paragrph proves wahdatul wujud... Using that logic, one has to either accept wahdatul wujud or mumkinal wujud. I am not even sure what he was trying to say. Can you figure it out? Sorry for any writing mistakes. I am too lazy to proofread :wacko:
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