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  1. Salam, i have researched a little bit about the mystical believes of sufiya that also perpetuates in the books of many shia scholars. One of it is wahdat al wajood. Many mujtahidin of Iran have publish the books containing this aqida which they got from ibn arabi the famous sunni sufiya.. Scholars like Hasanzadeh Amoli, khominie etc have written the Exegesis of ibn arabi books as if he was, one of the scholars of shia. Why do our scholars perpetuate these deviant believes in shia population?
  2. What is the Shia view of Sufism? Thought on Sufi practices?
  3. http://www.iawwai.com/ The Unification of Religion (iawwai.com) The Unification of World Religion The ultimate destiny of all the Worlds Religions is for them to be finally reconciled with one another and unified into a single whole. The necessary key for the realization of this difficult process is the propogation and wide spread acceptance of the original truth behind all Religion, namely the eternally recurring idea that Everyone is God. This is a world of divisions, and nowhere else are these divisions more marked and conflict ridden than those of religion. Jew against Muslim, Muslim against Hindu, Christian against Jew and Muslim against Christian... this list can go on and on and doesn't even touch upon the sectarian divisions and conflicts that exists within the same religion. There is so much strife and contention generated from the world's religions today that it is something of a collective hope that somehow there may one day be some sort of reconciliation between all the various faiths of the world in all their shapes and forms. But the problem seems so intractable. How can the religions of the world be made to coexist with one another given the long history of mutual hostility and seemingly unresolvable doctrinal differences, which often form the basis for the divisions and conflicts in the first place? The answer to the reconciliation and final unification of all world religion lies in the recognition of the fact that there exists a central truth that is common to all the World's faiths. It is a truth that is not just the well spring of religion but is also the purpose and ultimate destination of the spiritual journey. But it is a truth that is so enigmatic and mysterious that all through the human history it had to remain hidden. It is the truth that inspires religion in the first place and instigates their creation but then because of its elusive nature, this truth becomes a secret within those very same religions that this truth creates in the first place. Hence you find in all world religion a separation of the more accessible aspects of the spiritual life, i.e. the rules, the rituals and the regulations as opposed to those truths of religion which are more unintelligible and opaque, i.e. the mysteries. So for instance in Judaism you have popular Rabbi and Torah centred faith but then you also have the Kabbalah, also known as the hidden teachings of Moses. In Christianity you have the common liturgy or the outer mysteries but then you also have Gnosticism and the inner mysteries. In islam we have the outer meanings of the teachings of Muhammad the so called zahir but then we also find the hidden meanings known as the batin. In Buddhism we have the faith and practices of Mahayana and Theravada Buddhism, known as the Greater Vehicle and Lesser Vehicle respectively but then we have Vajrayana Buddhism, also called the Diamond Vehicle and the hidden teachings of the Buddha. And so on and so forth. So what is this central truth that is to be found in the secret or hidden traditions that are to be found in all the World's religions? It is this.. the mysterious truth which lies at the mystical heart of all world religiosity is the idea that a person's real identity is ultimately God and that our normal view of the world and who we are is illusory. The comprehension of this truth, the seeing through the illusion, informs and inspires all moral and spiritual teaching. Further the realization of this truth is the attainment of the ultimate destination of the spiritual and mystical journey. That is the state of being one with God, the ground of all being and our true nature. This state being called various names in the different faith traditions of the World. It is Nirvana to the Buddhists, Moksha to Hindus, the Kingdom of Heaven of Christianity and the paradise of Muhammad etc. http://www.iawwai.com/CentralTruth.gif This diagram is meant to show that the common truth behind all world religion is the idea that everyone is God. In the outer sections of the circle we have the outer mysteries of religion. That is the rules, the rituals and regulations. In the inner part of the circle is depicted the mystical heart of each religion, the mystical practices and disciplines designed to bring people into union with God. Towards the centre we find God. The ultimate truth and ground of all being. Though God is given different names, the assertion here is that all the different labels are really referring to the same thing. This experience of becoming one with God despite being the central truth of religion, couldn't be spoken openly and had to be hidden because all through history it was impossible for common people to grasp. Also the open expression of this idea would have invited ridicule, persecution and even directly lead to a person's execution. So in the past this truth had to be spoken of only in allegory or alluded to in parables. However through the progression of history and humankind's accumulated understanding of science, philosophy and theology, we have arrived at an unprecedented stage in history. We are living in an age when the ultimate truth that a person's ultimate identity is really God, can finally be explained and communicated in ways that are comprehensible. The ultimate truth may finally be told in a way that can be understood, so that what historically has always been the unbelievable truth has finally become the inescapable truth. And it is the communication and gradual adoption of this truth that everyone is God, which will provide the basis and framework for the final unification of religion. When it is recognized that this truth is at the mystical heart of all world religion then it is easy to see how this truth provides the key for bringing the different faiths of this planet together. But it has to be made clear here that what we are not talking about a new religion. It would be foolish to try to bring together all the different kinds of people of all the World's different religions and sects, by presenting them with a new faith and expecting them to adopt its beliefs. Instead what we are talking about is showing Christians the original truth of Jesus, showing Jews the truth behind their faith, showing Muslims the truth behind Muhammad's mission and so on for Hindus and Buddhists etc. Furthermore we are then showing the people of different faiths, Christians, Muslims, Jews, Hindus etc. that this central truth is one and the same for all their respective religions. It is the belief of the author that not only is the idea that everyone is God the central truth and common denominator behind all the World's spiritual traditions; but also that this assertion provides the key assumption which allows for the definitive resolution of the most fundamental theological problems and questions. This will in turn lead to the final settlement of the doctrinal differences which help to bring about and foster so much conflict between the different religions and also between sects grappling within the same religion. It is beyond the scope of this article to go into any detail regarding all the important questions of theology but it is sufficient to say here that some of the problems which the idea that every is God help to solve include; the nature of eternal life, the question of election or doing rightly in the eyes of God and the meaning of salvation or liberation - the ultimate reward of the spiritual journey. What we may look forward to is a unified metaphysics, a vision of God and the sacred which may revitalize world religion and reconcile the different faiths of this world to one another. It will be a necessary re-interpretation and revision of world religion that will be to the people of this planet, a doctrine of unity and a theology for a better, more harmonious one world order. The final unification of world religion, for many of us on this planet, it is a dream and a hope. During these times when we are faced with so much religious conflict, it is a goal which would do so much to further the cause of peace in this world. Also a unified one World religion, by providing a common bond and a shared vision of the divine, would also much facilitate the integration and the making one of the human race. And this is especially true when the religions of the world today are themselves impediments to world peace and the process of the coming together of humankind. But we ask now, how then might this state of affairs realistically come about? What reasons do we have for entertaining the possibility that we may witness a process of convergence between the religions of this world, sometime in the not too distant future? Firstly the conditions are ripe for just such a unifying revelation to emerge. We are living in such a critical period when the very survival of the world as we know it, depends on finding a way whereby we may tackle the planet threatening problems we are all facing, as a united humanity. And so many people are receptive to a message of integration and unity. It is during times of impending chaos and calamity that people are much more likely to be open to radical ideas. This is true especially in the case of the young. There exists a yearning in the hearts of many people in this Earth for a way that religion may become a facilitator of peace rather than the source of strife, which much of the religion in this World has degenerated into. Also as mentioned earlier there have been developments in the world of science, especially in the area of quantum physics, which has set the stage for the communication of the idea that is the central truth behind religion. It is the ancient but hidden idea that 'everyone is God', which will enable the coming together of world religion, thereby facilitating the coming together of the peoples of this world. And it is not just results from science that are helping to bring about this radical shift in perspective of how we view ourselves, God and our relationship to God. It is also lines of inquiry from philosophy and scriptural statements from religion itself, which combine with the relevant insights from science to form solid foundations for the revelation of the unifying truth that everyone is God. Secondly there is a certain place on this planet of ours which is ideal for beginning the process of communicating a unifying philosophy that may spread the world over. That place is London, a city where all the races and nationalities of the world are represented. Certainly the most cosmopolitan population centre in the world, not only are all the different peoples of the world to be found living and working together here, but also every religion, cult and sect can also be encountered in London. All the various spiritual traditions and innovations can be found in London either through the people who practice these faiths or else through their centres of worship and propagation. London is a place where all the diverse and different types of church, temple or mosque can be found. Also practically every significant new religious movement that can be found on this planet has some sort of base or office in London. But for the purpose of spreading a unifying philosophical and religious message worldwide, what is most significant about London is some of the people to be found there. In London there are sons and daughters of Christians, Jews, Hindus, Muslims, Buddhists, Taoist and so on to include all the religions and cults of this world. And though all these young people are of different races and nationalities, by virtue of the fact that they have all settled in London, as a natural result they all speak English. Furthermore many of these young people have a shared mind set, and it is one which desires peace, harmony, unity and love. Also these people of whom I am speaking are very often interesting in philosophical and spiritual matters. It is these people who will be the first to receive a message centred around the truth that everyone is God, a revelation that will catalyze the process by which all the religions of this world will become one. Therefore it is the spiritually inclined, multi-lingual, multi-cultural youth that will be the vanguard and missionary force; which initially will seed and spread the revelation around the World. It is most probable that the process of spreading the unifying truth that everyone is God worldwide, will create a lot of conflicts. However instead of the conflicts that we already have today between different religions, between different countries and between different racial or ethnic groups; what we are talking about is a worldwide conflict that will be occurring between adherents within the same religion, between citizens of the same country and between people of the same ethnicity. Sibling will contend against sibling, Parent will contend against offspring and cousin will contend against cousin. The ultimate elucidation of the idea that everyone is God will inevitably stimulate not just academic debate but also bring about various social divisions that will sometimes escalate into serious dissension and perhaps even violence. There will be a war of ideas fought between those who champion the idea that everyone is God and those who will inevitably stand in opposition to it. It might at first seem perverse that in a world already riddled with conflict, why anybody would wish to generate more conflict on top of all the strife and contention that we already have. However when it is understood that this is a necessary process that humanity will need to go through in order that lasting foundations may be laid for a unified and harmonious world; then it can be seen that this conflict from within or intra-conflict that we're discussing is really just the concomitant birth pains of the emergence of a unified and harmonious one world order. The task of propagating the idea that everyone is God world wide will not be an easy one and it is a certainty that the truth will be met with opposition and resistance. Historical people have been either executed, severely punished or else made outcast for making the claim that a person's real identity is God. Even though mankind's understanding has advanced to such a state that the truth can finally be spoken so as to be comprehensible, it is still the case that for most people the truth will seem so counter intuitive, as to seem impossible and therefore unbelievable. Useful historical analogies which help us to understand the problems ahead include the time when it was first proposed that the Earth revolved around the Sun. Another example would be the opposition that was encountered by Darwin's theory of evolution when the idea was first introduced and which also exists right up to the present time. I recall the sentiment expressed by the great physicist Max Planck, an idea further reinforced by the philosopher of science Thomas S. Khun, that new ideas don't become accepted by the establishment as a consequence of them being believed due to their correctness or intrinsic merits; but rather that new ideas become widely held as true once the previous generation which couldn't accept the innovation slowly die off to be replaced by a younger generation which became familiar with the new idea early on in their lives. And so it will be with the revelation of the truth that a person's real identity is God. So the emergence of the truth that everyone is God and its eventual widespread acceptance follows a pattern that has been repeated throughout history. When we take a look at what has happened in the past then we may better understand the present and also the future. Human affairs over the ages may be seen as a process of technological evolution and cultural accumulation. A very important part of humankind's cultural progress has to do with the continuous refinement and expansion of our knowledge about ourselves, life, the universe and everything else. This process is characterized by the adoption of new truths and the replacement of previously held beliefs with these new insights. This happens once our level of understanding reaches a point where existing assumptions prove untenable and new explanations are found more satisfactory. Sometimes these changes in our beliefs are minor, perhaps the revision of some fact or a change of perspective in a certain area of human study. Then again sometimes these changes in our beliefs are very major and our whole world view is fundamentally altered. This is called a paradigm shift and examples would be the adoption of the ideas mentioned earlier, i.e. heliocentrism or the idea that the Earth revolves around the Sun, the round Earth idea as opposed to the flat Earth viewpoint and also Charles Darwin's theory of evolution. In a similar way the idea that a person's identity is really God likewise constitutes an as significant and probably even more profound a shift in our view of reality than the examples just cited. And in a manner similar to the way that the ideas of heliocentrism, the round Earth and evolution were accepted because of their power to explain the facts and remedy the inconsistencies and contradictions inherent in the ideas they replaced; so too will it be the case with the dissemination and eventual acceptance of the idea that everyone is God. There is reason to hope than even if the ultimate truth that everyone is God doesn't become the dominant global philosophy and spiritual outlook, then certainly at least within the lifetimes of many people alive today, an inexorable process may be put into motion that will, over successive generations, lead to a World where the idea that everyone is God is the most widely held belief. It is worth remembering that it is not necessary for even most of the people to believe something in order that it may become the dominant philosophy. In reality a philosophy becomes dominant when its adherents hold the key dominant positions within a society, or the global society in relation to present discussion. This will happen through the gradual conversion of some of the various leaders in this world and also through a process whereby people who believe in the truth systematically seek to obtain positions of leadership. When a critical mass of people who believe in the eternal truth are more or less in control of the levers of power in this world, then the truth may be systematically propagated from the top down laying the philosophical groundwork for a truly enlightened World society. So, the unification of world religion, a dream, a hope and the key to the unifying and bringing together of all humanity. At the moment this probably all seems a distant prospect and perhaps even an impossible fantasy. But conditions on this planet are ripe for the revelation that everyone is God to emerge, and it is this message that will bring about the reconciliation of world religion and help make the idea of a just and harmonious one world order a manifest reality. To read more purchase the book 'Quest' by Wai H. Tsang, from Amazon, Barnes Noble or Ingram http://www.iawwai.com/Images/Quest-Resized.jpg http://www.iawwai.com/CentralTruth.gifhttp://www.iawwai.com/CentralTruth.gif Top of Page HomePage http://www.iawwai.com/cooltext.jpg
  4. What happened to all of theSunni and Sufi discussion forums on the net? Ummah.comseans dead, Sunniforum is gone, Ynabi is off line. Did theyall get shut down? They were popular!!
  5. Hi Brothers I am new here. I have read the Tafsir by Al-Kashani part 1 ( 1-18), english translation. I am very interested in the book and tafsir and explanation. However, it is only part 1 (1-18). I have been trying to find whether part 2 available? If anyone knows about the remaining part of the book, please guide me. If not available in english, please let me know where I can get it in other languages. I would really appreciate your kind comment and help. thanks.
  6. Why does the Naqshbandi Golden Chain of transmission trace back to Abu Bakr through Jafar as-Sadiq, a Shi'a Imam? My understanding is that each Shi'a Imam was taught by his predecessor, which was also his father, so it should trace back to Ali instead of Abu Bakr as Sunnis claim.
  7. Sinai mosque massacre: What we know 8 hours ago The attackers reportedly planted explosives and then opened fire on worshippers [Amr Nabil/AP] MORE ON SINAI PENINSULA Egypt vows to avenge Sinai mosque massacretoday Major Attacks in Egypttoday Egypt-Israel relations 'at highest level' in history2 months ago Is Gaza-Sinai state a possibility for Palestinians?4 months ago Armed attackers killed at least 235 people in a mosque in Egypt's Sinai Peninsula, according to state media. The attack, which took place in the town of Bir al-Abed, about 40km west of the provincial capital of North Sinai, El Arish, happened shorty after Friday prayers. Egyptian President Abdel Fattah el-Sisi called the attack "criminal" and "cowardly" in a televised statement on Friday. Hours after the attack, Egyptian warplanes took to the skies, targeting the mountainous areas around Bir al-Abed. Here is what we know so far. What happened? During the Friday prayers at a Sufi mosque in Bir al-Abed, North Sinai, four 4WD vehicles drove up to the mosque. Reports said the attackers planted explosives and then opened fire on worshippers. The attackers next targeted fleeing worshipers with gunfire. WATCH 25:00 Is Egypt's security crackdown working? At least 235 people were killed and 120 wounded, according to Egyptian state media. It was the deadliest attack of this kind in Egypt's history. Images circulating on Twitter and shown on Egyptian TV showed dozens of bodies covered in blood, lying on the floor of the mosque. Most of their faces were covered with white cloths, while other bodies were wrapped in prayer rugs. Some men and women could be seen next to the bodies. http://www.aljazeera.com/news/2017/11/sinai-mosque-massacre-171124200523928.html
  8. I would like to know about Sufi Muslims I hear that they participate in the spiritual side of Islam, and are there sufi converts/reverts
  9. Assalamalaikum Brothers and Sisters, I have seen some of Dr.Zakir Naik videos. Is there any other Guy who is better than Zakir Naik ?... Do Shia like Zakir Naik ? Many non-believers have converted to Islam after interacting with Zakir Naik.... Can you suggest me some other Speaker.... The Speaker should be speaking in English...... Thank you
  10. Another version of the Proof of the Sincere given by Sadr al-Muta’alihin occurs in his commentary on the passage from the Qur’an: “Allah witnesses that there is no god but He” (3:17). Mulla Sadra writes: Know that the greatest of proofs and firmest of ways, the brightest path, the most noble and most secure is reasoning to the essence (dhat) of a thing by its essence (dhat). And that which is the most manifest of things is the nature of absolute existence (al-wujud al-mutlaq) in so far as it is absolute, and it is the Truth (haqiqah) of the Necessary Itself, the Exalted, and there is nothing except the First Truth (al-Haqq al-Awwal) which is the Truth (haqiqah) of existence itself, for whatever is other than It is either a whatness (mahiyyah), or an imperfect existence mixed with imperfection, or impotence and nothingness. There is nothing among them to be an instance of the meaning of existence by its essence (dhat). The Necessary Existent is pure existence than which nothing is more complete [more properly an instance of existence]. It has no limit [or definition] and has no end and it is not mixed with any other thing, whether a universality or specificity, nor [is It mixed with] one attribute in contrast to another besides existence. So we say: If there were not a Truth of Existence in existence, there would not be anything in existence, for whatever is other than the Truth of Existence is either a whatness (mahiyyah), and it is obvious that in respect to its essence (dhat) it would be other than existent, or it is an imperfect and incomplete existence, so there would be no alternative but to require composition and specification at a determined level and specific limit of all existence. Then a cause would be needed to complete its existence, and that which limits by a specific limit and brings it from potentiality to actuality and from contingency to necessity, for everything whose truth is not the truth of existence will not in its essence require existence, and neither will its ipseity require a specific limit of existence. So it will need something to dominate and limit it to benefit it with a determinate level. And that is the preponderant that is prior in existence to all, with a priority in simplicity over the composed, over the imperfect, the rich over the poor, and the gracious over the graced. So the Truth of the First Truth is the proof of its essence (dhat) and is the proof of all things. As is said by God: “Is it not sufficient for your Lord that He is a witness over all things?” (41:53) So this is the way of the Sincere, those who rely upon Him by Himself and who reason from Him to Him and who witness by His existence to other things, not by the existence of things to Him.[1] Here again, we find elements drawn from the Muslim peripatetics and from the ‘urafa. The passage begins with an affirmation of the Sufi claim that the sole reality is God, identified with absolute existence: “there is nothing except the First Truth (al-Haqq al-awwal) which is the Truth (haqiqah) of existence itself”. In order to prove that absolute existence must be God, i.e., the Necessary Existent, it is argued that no other candidate is independent, not whatness, not existence mixed with imperfection, and certainly not impotence and nothingness. So, if there is a God, it must be pure absolute existence, and if it can be shown that this Truth of Existence itself exists, is instantiated, this will amount to a proof of the existence of God. The next move is typical of the ‘urafa. It is claimed that if there were no Necessary Existent, no Truth of Existence, then there would be nothing at all. At this point, however, Sadra ceases to follow the line of the Sufis and takes a more peripatetic form of reasoning, claiming that the Truth of Existence is needed by all other existents as a cause. Whatness by itself cannot be responsible for existence, for if we consider merely the properties exhibited by reality, it will be a contingent fact that they are instantiated. If someone claims that there is no pure existence but only mixed imperfect existences, Sadra replies that they rely upon pure existence in two respects. First, the imperfect existent will require a cause, since no imperfect being in and of itself can be responsible for its own existence; and second, a cause is needed for the imperfect to determine its level of limited actuality, for the imperfect will not be able to determine a specific level or grade of being for itself on its own, but needs to be dominated from above, as it were. As in the statement in the Asfar, we find reference to the Sufi theme of the unity of existence, but this comes to be explicated in terms of the major principles of Sadra’s own transcendental philosophy: the fundamentality of existence and the gradedness of existence. Necessary and contingent are defined in terms of causal dependence, as in Ibn Sina, and the ultimate cause is then shown to be the Truth of existence. There is also a discussion of the Proof of the Sincere in the Epilogue to his Kitab al-masha’ir.[2] Here it is first admitted that there are many paths toward God, but that the strongest and most noble is that in which He alone can be the middle term of the argument, and that this direct route is that of the Prophets and of the Sincere. The discussion is punctuated with passages from the Qur’an, including those mentioned regarding the Proof of the Sincere by Ibn Sina. Those who take the route of the Sincere first consider the reality or Truth of existence, haqiqat al-wujud, and understand that this is the principle or origin (‘asl) of each thing, and that this is the Necessary Existent. Contingency, need and privation do not attach to existence because of its haqiqah, but because of flaws and privations external to this original haqiqah. This realization is said to give rise to an understanding of the unity of the Divine Attributes, and then from the Attributes to the qualities of His states and their effects. Then it is confessed that the sun of haqiqah arises from ‘irfan (gnosis), by which it is known that existence is a simple haqiqah, without genus, difference, definition, description or proof. The differences among the particular instances of reality are attributed to differences in grade of perfection, causal priority and independence. Pure existence is identified with infinite intensity of being, ultimate perfection. All other existences are of various degrees of imperfect existence. It is denied that deficiency in existence is implied by the Truth of Existence itself, because deficiency is a privation lacking positive ontological status. Rather, limitation and imperfection are a by-product of creation, since the effect is necessarily inferior to its cause. In his al-Hikmat al-arshiyah we find yet another statement of the Proof of the Sincere by Sadr al-Muta’alihin.[3] This work opens with the definition of the Truth of Existence as pure being without the admixture of generality or particularity, limits, whatness, imperfection or privation. This pure being is identified with God, the Necessary Existent, and it is argued that if the Truth of existence did not exist, nothing would exist. This is taken to establish the existence of the Truth of existence. In order to show that the Truth of Existence possesses necessary existence, it is argued that everything which exists imperfectly depends on being while pure being itself depends on nothing. The imperfect is that which results from the mixture or composition of being with some whatness or particularity. That which is mixed is posterior to and dependent on its simple elements. The element of whatness is really a privation or limitation of being without any independent reality of its own, so the imperfect is totally dependent on the perfect. Mixed being is dependent on the Truth of existence which itself is without need of anything. This statement is followed by another argument which is similar to that given by such ‘urafa as Ibn Turkah and al-Jami, to the effect that true predication presumes being: For to affirm any concept of something and to predicate it of that thing—whether (the concept be) a whatness or some other attribute, and whether it be affirmed or denied of something—always presupposes the being of that thing. Our discussion always comes back to Being: either there is an infinite regression (of predications and subjects) or one arrives in the end at an Absolute Being, unmixed with anything else.[4] The philosophical theology which finds expression here is far from any sort of pantheistic identification of the world or nature with God, but rather is an attempt to strike a balance between extreme immanence and extreme transcendence while retaining both. The pantheistic tendency sacrifices transcendence for the sake of immanence while more traditional theologies do the reverse. In Sadr al-Muta’alihin, divine immanence is maintained by identifying the deity with existence, while transcendence is maintained by insisting that what is meant here is not the imperfect world, but absolutely pure existence. The synthesis discovered by Mulla Sadra has inspired and continues to inspire numerous commentaries and elaborations on the themes of his philosophy. [1]Sadr al-Din Shirazi, Asrar al-ayat, ed. Muhammad Khajavi (Tehran: Iranian Academy of Philosophy, 1981), pp. 25-26. [2]Translated by Parviz Morewedge as The Metaphysics of Mulla Sadra (New York: The Society for the Study of Islamic Philosophy and Science, 1992). [3]Translated as The Wisdom of the Throne by James Winston Morris (Princeton: Princeton University Press, 1981). [4]Ibid., p. 96. Can someone explain this argument to me in simpler words. It seems really hard to grasp
  11. salam, I have heard from someone that the sufi sheikhs believe that they are in contact with Allah swt, is this true? And if so, what type of contact? Do they say they talk directly to Allah and he answers or is it something else? Because anyone who prays or makes du'aa is in contact with Allah so I would like to understand this concept a bit better (if such a thing exists in sufism).
  12. Salam. Analysis of the debate on Tawassul, between Sheikh Al Asrar Rashid and Ustdah Abdul Rahman al Hassan. Read here: http://www.revisitingthesalaf.org/2016/05/the-big-debate.html
  13. Salaam Alaikum wrwb, I am non Muslim girl from Canada, What Is Shia?, why is there conflict between Sunni and Shia?. How are the Shia Muslim if they curse the prophet?, i respect Muslims and Islam, I am unorthadox Sikh
  14. What an inspiring story my God. Indeed, Allah tests His most beloved. SubhanAllah, gives you shivers, and wakes you up.
  15. Exhibit A Fakhru-u-deen Al Razi (sunni shafi'i scholar, who published al Tafsir al Kabir, who later adobted mystic sufi ideas) : In his book 'Al Matalib al 'Aliyah', Vol8, pg 105-106: 1) In every era there needs to exist the Perfect Human, and that the purpose of creating the world is this perfect being, who is the pole (qutb) of this world, and everything else is a follower of him. 2) A group Imamiyah Shia call him the Infallible Imam, and Sahib al Zamaan, and say that he is in occultation, and they say the truth in those two descriptions (infallible and sahib al zamaan), since he is free of deficiencies compared to all others, and only him deserves the title Owner of time and everybody else follows him. 3) Some Shia scholars say that time is a follower of him, since he is in front of time and space, and everything in this world follows him. 4) Seyyed Kamal then questions why the religious establishment (not Qom), has not established the theory of the Perfect Human in such a way as Fakhr al Razi, since establishing the theory of the Perfect Human/Imam Al Hujjah and the necessity of his existence, in this way would have saved us a lot of headaches in terms of having to refute challenges from others. Exhibit B Mahmoud al Qaysari, in his book 'Muqaddimaht al Fusus' (Introduction to Fusoos al Hikam by Ibn Arabi), who is one of the Sunni greats, and there is no doubt that he is Sunni, in case yoy say there is debate over the sect of Ibn Arabi..: 1) Before Prophethood is cut off, the one at the level of Polarity can be a visible Prophet, like Ibrahim, or a hidden waliy like Khidr during Musa's time. And once the line of Prophets ends, the circle needs to be completed, i.e wilayah does not end and is continous (Seyyed comment: the reason why it is continuous is because one of Allah's Names is 'Al Waliy', and there always needs to be a manifestation of His names at all times). 2) After Prophethood ended, the status of Polarity is transfered to the awliya, since there always needs to be one of them existing at this level. This is based on the verse : 'And for each nation there is a guide', until such time the wilayah ends by the reappearance of the last Waly (emphasis on reappearance, since this is a Shii concept, and some Sunnis like the salafi wahabis reject this claim).
  16. (salam) As I was looking at the other thread about shia sufi orders, I was wondering if any of you has already BEEN to one of them sufi orders gathering, or even been a MEMBER of such orders. I am talking about shia (or at least labelled shia) orders like Oveyssi, Nematollahi/Gonabadi, etc... It seems these orders are mainly Iranian, and to be honest I am quite curious about them, for the irfani aspect. However when I look up, I tend to believe they are quite strange. There are a certain number of their centers across the world, and the organizations seem to be quite well off, judging by the beauty of the buildings. By looking at the pictures posted below, you will see what seems to be their rituals : sitting looking towards an empty place, sometimes standing and covered as for salah, but men separated from women by a row. http://www.mto.org/centers/usa/dallas PS : I am voluntarily not asking about sunni brotherhoods since many of them are quite famous and they tend to respect shari3i principles. Basically do you bris/sis have insight about them tariqas ? Thanks
  17. "The spirit of a sultan has escaped from a prison. why should we tear our clothes and bite our fingers? Since he was the king of religion, his breaking of the bonds was a time of joy, For he sped toward the pavilions of good fortune and threw off his letters and chains." - Rumi PDF Link : http://www.academia.edu/7340877/Rumi_s_View_of_Imam_Husayn
  18. (Bismillah) The true friend of Allah is one who has these three qualities # A friend of God must have affection like the sun. When the sun rises, it is beneficial to all. All persons derive heat and light from it irrespective of whether they are Muslim, Christian, Sikh or a Hindu. # A friend of God must be generous like an ocean or a river. We all get water from the river or sea to quench our thirst. No discrimination is made whether we are good or bad or whether we are a relation or a stranger. # A friend of God is one who has the quality of hospitality like the earth. We are raised and cradled in its lap, and it is always spread below our feet. The noblest of characters is possessed by one who is 1. Bountiful in poverty. 2. Content in hunger. 3. Cheerful in grief. 4. Friendly in hostility. To ward off the eternal punishment of hell is to feed the hungry, redress the aggrieved & help the distressed. Source: [The above are the teachings of a Sufi saint, Khwaja Moinuddin Chisti]
  19. Does Mysticism(Irfan), deviant elements in Philosophy and Sufism have a place in Islam? Now one might ask and especially a Sunni would say what is the difference between the stuff being performed in this video and the Shia stuff done in Aushra? The answer is, they are completely different and are no were relevant to one another. The rituals performed in Ashura is generally grieving for Imam Hussien and reviving his message in order to please Allahسُبْحَانَهُ وَ تَعَالَى. After all, as Allahسُبْحَانَهُ وَ تَعَالَى mentioned in the Quran , crying and grieving to whom Allahسُبْحَانَهُ وَ تَعَالَى adores is a type of worship and he set an example for that by showing how he was pleased with prophet Yaqoob(AS) when he used to weep and cry for Yusef(AS) for years until he eventually became blind. However, in regards regards to Suffism and specifically the types in this video, What they believe is basically that there are ways in which you can reach Allahسُبْحَانَهُ وَ تَعَالَى other than through fasting, ziyarat, haj, praying and making dhikr but by other physical means or actions such as those performed in this video. Moreover, Allahسُبْحَانَهُ وَ تَعَالَى did not set an example in the Quran that would reflect on these rituals they are performing as he did for Ashura nor any hadith said by the prophet or the infallibles would reflect on them as well. Does that not make these people specifically deviant? Now since I only have a general knowledge on Irfan and Sufism , I cannot immediately label them as deviant or declare takfeer on them. Moreover, I know for a fact that Sufism is broad and that there are other Sufis that reject these types of rituals and even declare takfeer on those that perform them. However, some of our major scholars have openly declared Sufism as a corrupt ideology and out of the fold of Islam. Scholars such as Ayatollah Sayed Sadiq al shirazi and those that reflect on his views. It is also worth mentioning and quote what our imams have said about Sufism in general. Here are a few hadiths below. “Our master Imam al-Askari (peace be upon him) has also been reported to have said to Abu Hashim al-Ja’fari: “O Abu Hashim! There will come a time where people’s faces are laughing and joyous [while] their hearts are dark and indeterminate. The Sunnah amongst them is innovation and the innovation is Sunnah. The believer amongst them is demeaned and the evil one venerated. Their rulers are oppressive and their scholars through the doors of darkness proceed.Their wealthy pillage the provision of their poor. Their young precede their old, and every ignorant to them is an authority, and every assignee to them is poor. They do not differentiate between the sincere and the doubtful, nor do they know the sheep from wolves. Their scholars are the most evil of God’s creation on the face of earth, because they incline towards Philosophy and Sufism. By Allah! They are of the enemies and people of distortion. They exaggerate in their love for our opponents and they misguide our Shi’a and Followers.” (Safinatul Bihar, By al-Muhadith al-Qummi, vol. 2, p. 58) "It has also been reported that Al-Hussain bin Abul Khattab said: “One day, I was with Abul Hassan al-Hadi (peace be upon him) in the mosque of the Prophet (peace be upon him and his pure family) when some of his companions, among whom was Abu Hashim al-Ja’fari, came to him. Abu Hashim was an eloquent man and had a high position near Imam al-Hadi (peace be upon him).While we were standing, a group of Sufis came into the mosque. They sat in a corner of the mosque and began saying ‘La Ilaha Illallah’ (i.e. there is no God but Allah). Imam al-Hadi (peace be upon him) turned towards his companions and said to them: ‘Do not pay attention to these deceivers for they are allies of the Devils and destroyers of the bases of religion." "It has been reported that our pure Infallibles (peace be upon them) condemned the one who adopts the philosophers and Sufi’s path. When Imam al-Sadiq (peace be upon him) was asked about Sufis, he answered: “they are our enemies, whoever is inclined towards them then he's one of them and will be resurrected with them. There will be people who claim they love us but they are inclined towards them and they try to be like them, call themselves with their name, and say what they say, whoever is inclined towards them he's not from us and we are innocent from him and whoever rejects them and refutes them he's like someone who performed Jihad against the disbelievers with the messenger of Allah (peace be upon him and his pure family)” (Safinatul Bihar, by al-Muhadith al-Qummi, vol. 2, p. 57)" By the way, the people seen in this video adhere themselves to Sunnism rather than Shiaism. It can be seen by the way they pray at the end of the video. That being all said, what are everyone's thoughts and opinions on this?
  20. Ja`far as-Sadiq May Allah Bless Him and Give Him Peace "I have discovered -- and exaggeration is not in my nature -- that he who is my sustenance will come to me. I run to him, and my quest for him is agony for me. Were I to sit still, he would come to me without distress." `Urwa ibn Adhana. The son of Imam Muhammad al-Baqir, son of al-Imam Zain al-`Abidin, son of al-Husayn, son of `Ali bin Abi Talib , Ja`far was born on the eighth of Ramadan in the year 83 H. His mother was the daughter of al-Qassim , whose great grandfather was Abu Bakr as-Siddiq . He spent his life in worship and acts of piety for the sake of Allah. He rejected all positions of fame in favor of `uzla or isolation from the lower world. One of his contemporaries, `Umar ibn Abi-l-Muqdam, said, "When I look at Ja`far bin Muhammad I see the lineage and the secret of the Prophet Muhammad united in him." He received from the Prophet two lines of inheritance: the secret of the Prophet through 'Ali and the secret of the Prophet through Abu Bakr . In him the two lineages met and for that reason he was called "The Inheritor of the Prophetic Station (Maqam an-Nubuwwa) and the Inheritor of the Truthful Station (Maqam as-siddiqiyya)." In him was reflected the light of the knowledge of Truth and Reality. That light shone forth and that knowledge was spread widely through him during his lifetime. Ja`far narrated from his father, Muhammad al-Baqir, that a man came to his grandfather, Zain al-`Abidin, and said, "Tell me about Abu Bakr!" He said, "You mean as-Siddiq?" The man said, "How do you call him as-Siddiq when he is against you, the Family of the Prophet ?" He replied, "Woe to you. The Prophet called him as-Siddiq, and Allah accepted his title of as-Siddiq. If you want to come to me, keep the love of Abu Bakr and `Umar in your heart." Ja`far said, "The best intercession that I hope for is the intercession of Abu Bakr as-Siddiq ." From him is reported also the following invocation: "O Allah, You are my Witness that I love Abu Bakr and I love `Umar and if what I am saying is not true may Allah cut me off from the intercession of Muhammad ." He took the knowledge of hadith from two sources: from his father through `Ali and from his maternal grandfather al-Qassim. Then he increased his knowledge of hadith by sitting with `Urwa, `Aata, Nafi` and Zuhri. The two Sufyans, Sufyan ath-Thawri and Sufyan ibn `Uyayna, Imam Malik, Imam Abu Hanifa, and al-Qattan all narrated hadith through him, as did many others from later hadith scholars. He was a mufassir al-Qur'an or master in exegesis, a scholar of jurisprudence, and one of the greatest mujtahids (qualified to give legal decisions) in Madinah. Ja`far acquired both the external religious knowledge as well as the internal confirmation of its reality in the heart. The latter was reflected in his many visions and miraculous powers, too numerous to tell. One time someone complained to al-Mansur, the governor of Madinah, about Ja`far . They brought him before Mansur and asked the man who had complained, "Do you swear that Ja`far did as you say?" He said, "I swear that he did that." Ja`far said, "Let him swear that I did what he accused me of and let him swear that Allah punish him if he is lying." The man insisted on his complaint and Ja`far insisted that he take the oath. Finally the man accepted to take the oath. No sooner were the words of the oath out of his mouth than he fell down dead. Once he heard that al-Hakm bin al-'Abbas al-Kalbi crucified his own uncle Zaid on a date palm. He was so unhappy about this that he raised his hands and said, "O Allah send him one of your dogs to teach him a lesson." Only a brief time passed before al-Hakm was eaten by a lion in the desert. Imam at-Tabari narrates that Wahb said, "I heard Layth ibn Sa`d say, I went on pilgrimage in the year 113 H., and after I prayed the afternoon obligatory prayer (salat al-`Asr) I was reading some verses of the Holy Qur'an and I saw someone sitting beside me invoking Allah saying 'Ya Allah, Ya Allah...' repeatedly until he lost his breath. He then continued by saying 'Ya Hayy, Ya Hayy...' until his breath was again lost. He then raised his hands and said, 'O Allah, I have the desire to eat grapes, O Allah give me some. And my robe (jubba) is becoming so old and tattered, please O Allah grant me a new one.' Laith bin Sa`d said that 'He had hardly finished his words before a basket of grapes appeared in front of him, and at that time there were no grapes in season. Beside the basket of grapes there appeared two cloaks more beautiful than I had ever seen before.' I said, 'O my partner let me share with you.' He said, 'How are you a partner?' I replied, 'You were praying and I was saying Amin.' Then Imam Ja`far said, 'Then come and eat with me,' and he gave me one of the two cloaks. Then he walked off until he met a man who said, 'O son of the Prophet , cover me because I have nothing but these tattered garments to cover me.' He immediately gave him the cloak that he had just received. I asked that man, 'Who is that?' He replied, 'That is the great Imam, Ja`far as-Sadiq.' I ran after him to find him but he had disappeared." This is only a sample of the many anecdotes and stories of the miraculous powers (karamat) of Ja`far as-Sadiq . From his knowledge he used to say to Sufyan ath-Thawri, "If Allah bestows on you a favor, and you wish to keep that favor, then you must praise and thank Him excessively, because He said, "If you are thankful Allah will increase for you" [14:7]. He also said, "If the door of provision is closed for you, then make a great deal of istighfar (begging forgiveness), because Allah said, "Seek forgiveness of your Lord, certainly Your Lord is oft-Forgiving" [11:52]. And he said to Sufyan, "If you are upset by the tyranny of a Sultan or other oppression that you witness, say "There is no change and no power except with Allah," (la hawla wa la quwwata illa-billah) because it is the key to Relief and one of the Treasures of Paradise." From His Sayings "The Nun [letter "n"] at the beginning of Surat 68 represents the light of Pre-eternity, out of which Allah created all creations, and which is Muhammad . That is why He said in the same surat [verse 4]: 'Truly Thou art of a sublime nature' -- that is: you were privileged with that light from pre-eternity." "Allah Almighty and Exalted told the lower world, "Serve the one who serves Me and tire the one who serves you." "Prayer is the pillar of every pious person; Pilgrimage is the Jihad of every weak one; the Zakat of the body is fasting; and the one who asks for Allah's grants without performing good deeds is like one trying to shoot an arrow without a bow." "Open the door of provision by giving donation; fence in your money with the payment of zakat; the best is he who wastes not; planning is the foundation of your life, and to act prudently is the basis of intellect." "Whoever makes his parents sad has denied their rights on him." "The jurists are the trustees of the Prophet ... If you find the jurists sticking to the company of the Sultans, say to them, 'This is forbidden,' as the jurist cannot express his honest opinion under the pressure of the Sultan's proximity." "No food is better than God-fear and there is nothing better than silence; no enemy is more powerful than ignorance; no illness is greater than lying." "If you see something you don't like in your brother try to find from one to seventy excuses for him. If you can't find an excuse, say, 'There might be an excuse but I don't know it.'" "If you hear a word from a Muslim which is offensive, try to find a good meaning for it. If you don't find a good meaning for it, say to yourself, 'I do not understand what he said,' in order to keep harmony between Muslims." His Passing Ja`far passed away in 148 H. and was buried in Jannat al-Baqi` in the same grave as that of his father, Muhammad al-Baqir, his grandfather, Zain al-`Abidin, and the uncle of his grandfather, al-Hasan ibn `Ali . He passed on the Secret of the Golden Chain to his successor, Tayfur Abu Yazid al-Bistami, more commonly known as Bayazid al-Bistami. :) from naqshbandi.org
  21. Asalaaamulikum ArRahmatullahi Wabarakatuhu Created a website for debate & general discussion. http://open4discussion.the-talk.net/ This is not a spam or troll related thing. I wanted to create a dialouge website for quite sometime.. and I see many websites and forums... But most turns ugly and users start attacking each other... which I can not stand for.. Relgion is a beautiful.. and it is part of the human society.. I would like to have the Shia Brothers and Sisters to join also.. I am a muslim, sunni by label I guess, but I do know pletty and have high respect for Ahlul-Byht... i DO highly, respect the Exoteric & Esoteric view too, though not everyting is fully except either in my mind and or heart.. Would like to hear the brothers respond.. Saalaamulikum..
  22. Salamon Alaykum ! Peace be upon you all I met some memebrs here who hold beliefs that I thought are mentioned in Shia books but the way they understand these beliefs was diffrent than my way particularly memebers from south Asia One of the latest encounters is the nour/bashar (light/flesh) nature of our prophet and all the infallables which upon it they based their other belief that prophet had no shadow These beliefs are held by the Barelvis as well, so I am not sure which was the root of this belief for some of the shia bretherns here There were some topics about Barelvis discussing them in general, i find some of the posts there to be helpful but i am interested more about this specific belief of the nature of the prophet and its origin According to wiki , the vast majority of muslims in India and Pakistan adhere to Barelvis along with about 35 % of mosques in UK. Thats some huge number of Muslims that believe in things that shia believe in but in diffirent way . Where did it all start? Is there some ancient agreement between scholars of muslims back in time about the nour belief? is it in Sunni books? is it in Sufi teachings ?Is it solid Shia beleif? Which of these schools influenced the others ?
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