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naqvi_haider

Imam Khomeini's Letter

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Dear Brothers/Sisters

(salam)

I am looking for the Wasiyat of Imam Khomeini and the letter he wrote to the former USSR president Michael Gorbachauf (sorry for spelling). Are these two letters available online ?

Thanks,

Haider

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In His Name, the Most High

Salaams

Imam Khumayni(A): A Call To Divine Unity

The islamicdigest.net has managed to obtain a verified translation of the complete text (with explanatory footnotes) of Imam Khumayni(A)'s historic letter to Mr Mikhail Gorbachev. Insha Allah, we hope and pray that people find it useful, and realise the truth of the great personality of Imam Khumayni(A).

Imam Khumayni(A)'s Historic Letter to Mr Mikhail Gorbachev

Forward

A survey of the events of Imām Khomeinī’s life will reveal the undeniable fact that the Imām had a prophet-like character surpassing that of any celebrated figure of the contemporary history. His character, however, can only be known through a thorough study of the Islamic Revolution which he founded and led to victory.

Among his prophetic acts was the letter the Imām wrote toward the end of his blessed life to President Mikhail Gorbachev, the then and the last Chairman of the Presidium of the Union of Soviet Socialist Republics. The letter was written at a time when the eight-year war imposed on Iran had just ended and the Western media and political analysts interpreted Iran’s acceptance of the UN Resolution 598 as a consequence of a shake in Iran’s convictions. The enemies of Islam cherished the hope that the Islamic Revolution would be restricted to Iran and cease to have an impact beyond the borders of the country. Under these circumstances the news of a message sent by Imām Khomeinī to the leader of the Soviet Union aroused the attention of all nations, particularly political leaders and analysts. The delegation, led by a high-ranking clergyman, Āyatullāh Jawād Āmulī, one of the Imām’s disciples, accompanied by the Deputy Foreign Minister and a lady representative of the parliament, arrived in Moscow on January7 ,1989 and met with Mr. Gorbachev in the Kremlin Palace at 11 a.m. the following day. The meeting lasted for about 2 hours.

The composition of the delegation and the nature of the message once more attracted the attention of the world toward the Islamic Revolution and its great leader. The Soviet authorities in general and Mr. Gorbachev in particular had expected the message to be anything but a call to divine unity and pure Muhammadan Islam. Following the tradition of the great prophets, the Imām started his invitation at a center of power with the conviction that his call would extend throughout the world. The Soviet authorities’ response to the call was political but the message, having been widely broadcast by the mass media and interpreted by news agencies, produced the desired effect. Inside the Soviet Union, the letter was kept hidden from the people, and even banned in Muslim republics, but it was met a hearty welcome by the Soviet youth and gave a boost to the already burning zest of Soviet Muslims for Islam. The letter was copied in thousands and distributed secretly throughout the country.

Today, a few years after this divine message was issued, the Imām’s prophecy of the collapse of communism and the inevitable changes inside the Soviet Union has been fulfilled. The path which the Imām showed to Mr. Gorbachev involved a solution of problems resulting from Marxist ideology as well as an integration of political power and the preservation of the dignity of the Soviet peoples. The Imām warned the Soviet authorities not to be lured by the illusory haven of the Western world and not to fall into the trap set by the Arch-Satan. Are we not witnessing today the materialization of these two warnings?

The Imām’s historic letter was an attempt at exporting the Islamic Revolution, not intended to interfere in the affairs of other nations but merely to provide an answer to the question of the souls athirst for divine teachings—souls forced to live for seventy years under teachings incompatible with their nature. Let us hope for a day when the propaganda spell of the Western world will shatter and the Westerners, too, will find a chance to grasp the spirit of the Imām’s divine message.

International Affairs Department

The Institute for Compilation and Publication

of Imām Khomeinī’s Works

First Printing, Winter1993

In the Name of Allah, the Compassionate, the Merciful

Your Excellency Mr. Gorbachev,(1) Chairman of the Presidium of the Union of Soviet Socialist Republics

With due wishes for the happiness and prosperity of Your Excellency and the people of the Soviet Union.

Since your assumption of office there has been the impression that Your Excellency, in analyzing world political events, particularly those pertaining to the Soviet Union, have found yourself in a new era of reassessment, change and confrontation; and your boldness and initiative in dealing with the realities of the world is quite likely to bring about changes that would result in upsetting the equations of power dominating the world. I have therefore found it necessary to bring certain matters to your attention.

Even if your new approach and decisions are merely used as a means to overcome the party crisis, and to solve some of the problems confronting your people, your courage in reappraising a school of thought that has for decades enchained the revolutionary youth of the world behind its iron curtain is indeed worthy of praise. If, however, you are considering taking a further step forward, the first thing that will ensure your success is that you reevaluate your predecessors’ policy of obliterating God and religion from society(2), a policy that has no doubt given the heaviest blow to the Soviet people. Rest assured that this is the only way whereby world problems can be dealt with realistically.

Of course it is possible that as a result of wrong economic policies of former communist authorities, the Western world, an illusory heaven, will appear to be fascinating; but the truth lies elsewhere. If you hope, at this juncture, to cut the economic Gordian knots of socialism and communism by appealing to the center of Western capitalism, you will, far from remedying any ill of your society, commit a mistake which those to come will have to erase. For, if Marxism has come to a deadlock in its social and economic policies, capitalism has also bogged down, in this as well as in other respects though in a different form.

Mr. Gorbachev,

Reality must be faced. The main problem confronting your country is not one of private ownership, freedom and economy; your problem is the absence of true faith in God, the very problem that has dragged, or will drag, the West to vulgarism and an impasse. Your main problem is the prolonged and futile war you have waged against God, the source of existence and creation.

Mr. Gorbachev,

It is clear to everybody that from now on communism will only have to be found in the museums of world political history, for Marxism cannot meet any of the real needs of mankind. Marxism is a materialistic ideology and materialism cannot bring humanity out of the crisis caused by a lack of belief in spirituality—the prime affliction of the human society in the East and the West alike.

Mr. Gorbachev,

You may have not in theory turned your back on certain aspects of Marxism—and may continue to profess your heartfelt loyalty to it in interviews—but you know that, in practice, the reality is not so. The leader of China(3) struck the first blow to communism and you have struck the second and, apparently, final blow. Today we have no such thing as communism in the world. I earnestly call on you, however, not to get trapped, while tearing down the walls of Marxist illusions, in the prison of the West and the Great Satan. 1I hope you will attain the honor of removing the decayed layers of70 -year communist aberration from the face of history and of your country. Today those allies of yours that are genuinely concerned about their homelands and people are no longer willing to sacrifice their subterranean and surface resources to keep alive the myth of the success of communism—an ideology whose din of collapse has already reached the ears of their children.

Mr. Gorbachev,

When after 70 years the call, “Allah is Great” and the testimony to the prophethood of the Seal of the Prophets, Muhammad (peace be upon him and his posterity) were heard from the minarets of the mosques in some of your Republics, all the followers of the pure Muhammadan Islam were moved to tears out of ecstasy. Therefore, I have found it necessary to remind you to reflect once again on the materialistic and theistic worldviews. Materialists consider sense to be the sole criterion of knowledge and are of the opinion that whatever cannot be known through the senses falls outside the realm of knowledge. They identify existence with matter and consider as nonexistent anything that has no material body. Inevitably, they regard the world of the unseen—God Almighty, Divine Revelation, Prophethood, and the Resurrection—as mere fiction. On the other hand, theists consider both sense and reason to be the criteria of knowledge, and maintain that whatever can be known through reason lies within the realm of knowledge, although it is not perceptible. To theists, therefore, existence is inclusive of both the unseen and the manifest. For a thing to exist it is not necessary to have a material body. In the same way that a material thing depends on an incorporeal thing(5), sensory perception is dependent on rational perception(6).

The Holy Qur’an reprobates the fundamentals of materialistic thought and, addressing those who say: “We shall never believe in thee until we see God manifestly,”(7) proclaims: “Vision comprehends Him not, and He comprehends all vision; and He is the Knower of subtleties, the Aware.”(8) I should not like to present here Qur’anic arguments concerning Divine Revelation, Prophethood and the Resurrection which from your point of view are debatable. In fact, I do not wish to entangle you in the twists and turns of philosophical arguments, particularly those of Islamic philosophy. I will content myself by presenting one or two simple, intuitive examples of which even politicians can avail themselves.

It is self-evident that matter, whatever its nature, has no awareness of self. Consider a stone statue: each side is ignorant of the other side, whereas human beings and animals, we clearly observe, are aware of their surroundings. They know where they are and are aware of what goes on around them. There must be, then, an element in men and animals that transcends matter and is separate from it, living beyond the life of matter. Intrinsically, man seeks to attain absolute perfection. He strives, as you well know, for absolute power over the world; he is not attached to any power that is defective. If he has the entire world at his command, he naturally feels inclined to have command of another world once he is informed of its existence. No matter how learned a person may be if he learns of some other branch of knowledge, he naturally feels inclined to attain mastery of that branch of knowledge as well. Therefore, there must be some Absolute Power and Absolute Knowledge to which man is attached. It is God we all seek although we may not be aware of it. Man strives to attain Absolute Truth, so that he may be annihilated in God. Basically, the desire for eternal life that is inherent in every individual is proof of the existence of an Eternal World to which destruction cannot find its way.

Should Your Excellency desire further information on these matters, you may command those scholars of yours who are well-versed in this field to study, in addition to the works of Western philosophers, the writings of Peripatetic(9) philosophers, al-Fārābī(10) and Avicenna(11), peace be upon them. It will then become clear that the law of causation on which all knowledge depends is a rational, not sensible law. Likewise, perception of general laws and concepts on which all reasoning rests is reached not by means of sensory experience but through rational argument(12). Your scholars may further refer to the Ishrāqī(13) theosophy of Suhrawardī(14), and explain to you that the flesh, as well as any other material thing, is in need of Pure Light which has no material entity, that man’s witnessing of his own truth does not take place by means of any sense organ(15). You may also have the scholars familiarize themselves with Transcendental philosophy(16) of Mullā Sadrā(17) (may Allah be pleased with him and resurrect him with the prophets and the pious), so that it may become clear that the nature of knowledge is different from the nature of matter and that intellect, far removed from matter, cannot be restricted by the laws governing matter.

I won’t tire you further by mentioning the works of mystics, in particular Muhyī’d-Dīn ibn al-‘Arabī(18). If you wish to make yourself acquainted with the doctrines of this celebrated mystic, send a number of your brilliant scholars, who are well-versed in this field, to Qum(19) so that, by reliance on God, they may, after a couple of years, glimpse the depth of the delicate stages of gnosis(20), which will be impossible for them to acquire without making such a journey.

Mr. Gorbachev,

After mentioning these problems and preliminary points, let me call on you to study Islam earnestly, not because Islam and the Muslims may need you but because Islam has exalted universal values which can bring comfort and salvation to all nations and remove the basic problems of mankind. A true understanding of Islam may forever release you from the problem of Afghanistan(21) and other similar involvements. We treat Muslims of the world as Muslims of our own country and will ever share in their destiny.

By granting certain liberties to some of your Republics in matters pertaining to religious practices, you have shown that you no longer consider religion as the “opium of the people.”(22) Indeed, how can Islam be the opium of the people—the religion that has made Iranians as firm as a mountain against superpowers? Is the religion that seeks the administration of justice in the world and man’s freedom from material and spiritual shackles, the opium of the people? Only that religion is the opium of the people that causes the material and spiritual resources of Islamic and non-Islamic countries to pass into the clutches of super- and lesser powers and that preaches that religion is separate from politics. This, however, cannot be called a true religion; it is what our people call “an American religion.”

In conclusion, I declare outright that the Islamic Republic of Iran as the greatest and most powerful base of the Islamic world can easily fill the vacuum of religious faith in your society. In any case, our country, as in the past, honors good neighborhood and bilateral relations.

Peace be upon those who follow the guidance(23).

Rūhullāh al-Mūsawī al-Khomeinī

67/10/ 11AHS

[January1 ,1989 ]

-----------------

Notes

(1) Born on March21 ,1931 , in Stavropol territory in the Southwestern Russian SFSR, Mikhail Sergeyevich Gorbachev joined the Komsomol (Young Communist League) in 1946 and proved a promising komsomol member. He became a member of the Communist Party in 1952 and was named a member of the Central Committee of the Communist Party of the Soviet Union (CPSLL) in1971 . He became a candidate member of the Politburo in 1979 and a full member in1980 . He owed much of his steady rise in the party to the patronage of Mikhail Suslov, the leading party ideologue. During Yuri Andropov’s tenure (1982-84) as the Secretary-General of the Communist Party, Gorbachev became one of the Politburo’s most highly active and prominent members. After Andropov died and Konstantin Chernenko became Secretary-General in1984 , Gorbachev became a likely successor to the latter. Chernenko died on March10 ,1985 , and on the next day the Politburo elected Gorbachev, the youngest member of the Politburo, as Secretary-General of the CPSU.

Upon his succession, Gorbachev quickly set about implementing policies heralded by Andropov, and having retired an older generation of dogmatist or incompetent high officials, he liberalized and democratized the party and the USSR. He sharply criticized Brezhnev’s policies that had brought the Soviet economy to stagnation and revealed Stalin’s tyrannical excesses in an unprecedented manner. Gorbachev’s tenure as chief political leader of the Soviet Union, characterized by glasnost and perestroika, marks a new era in the history of Marxism, and the changes Gorbachev brought about is the most significant event in the Western world in the latter half of the20 th century.

In a speech he delivered on March25 ,1991 , Gorbachev summed up the wrong policies of former communist authorities in one sentence, “In the past we were negligent of one thing—the intrinsic tendency of people toward religion.”

(2) Ever since the emergence of communist governments, the struggle to uproot religious faith has been at the top of the agenda of communist leaders. This endless struggle has taken different forms depending on the circumstances of religious societies. After the victory of the Russian Revolution, the struggle found an ideological basis. Marxism, in Lenin’s words, “considered all religions and religious institutions as instruments in the hands of the bourgeoisie to exploit the non-propertied proletariat.” As early as1919 , the Russian authorities set up a complex machinery for anti-religious education and set about implementing administrative policies such as closing the mosques and churches.

Viewing Islam as a remnant of the pre-socialist stage, Marxists took two major approaches to confront it: to wipe out Islam as an alien element from the scene of public life by openly challenging it, and to assimilate Islam into Russian society by Russianizing Muslims. Stalin, the most notorious of all communist leaders, persecuted Muslims on a large scale by banishing certain Muslim peoples collectively to Siberia and Asia Minor. The astonishing number of Russian anti-religious publications distributed in Islamic countries is part of the Soviet government’s universal struggle against Islam. The occupation of Afghanistan was the Soviet Union’s last attempt to penetrate the Islamic world.

(3) Mao Zedong’s policies in early years were based in many respects on, as Mao later said, “copying from the Soviets.” But soon Mao took steps that were to lead to the breakdown of the political and ideological alliance with Moscow. The source of difference was what Mao called Sinification of Marxism—its adaptation not only to Chinese conditions but to the mentality and cultural traditions of the Chinese people. This manifested itself in the Rectification Campaign of 1952-53. This program aimed to giving a basic grounding in Marxist theory and Leninist principles of party organization to new members. But a second and equally important aspect of the movement was the elimination of what Mao called “foreign dogmatism”—in other words, blind imitation of Soviet experience and obedience to Soviet directives. After Stalin’s death in1953 , the ideological split with the Soviet Union became public and irreparable. In the ideological dispute that followed, Mao accused the Soviets of revisionism; the Soviets, in turned, called Mao a revisionist, a chauvinist.

Mao’s inflexible approach of his version of Marxism, on the one hand, and his obstinate stance against imperialism, on the other hand, isolated him from his Soviet alliances as well as the Western world. It was against this background that he proclaimed the policy of “letting a hundred flowers bloom”—that is, the freedom to express many diverse ideas—designed to prevent the development in China of a regressive political climate analogous to that in the Soviet Union under Stalin and to foster an enthusiasm for economic development in the country. Other movements such as the Great Leap Forward, and the Great Proletariat Cultural Revolution that represented attempts by Mao to achieve these goals resulted in deep changes and revisions in Marxist ideology.

(4) A term applied by Imām Khomeinī to the American Government to show its arrogant and diabolical character. The term was first used by the Imām during a lecture he delivered a day after the storming of the American Embassy in Tehran.

(5) Human knowledge is dependent on both experience and reason. Experience provides the “manifold” or material of knowledge; reason provides the necessary, infallible principles by which to abstract the general and to order the manifold of experience. In other words, human knowledge begins with sensory experience, which is an awareness of the concrete particular. Sense experience, however, gives the particular and never the general. Knowledge of the general is possible only on the possession of rational powers. Sense and reason, then, are two faculties which, while quite different, can supply objectively valid judgments of things only in conjunction with each other.

(6) To have sense and sense organs is prerequisite for perception and the acquisition of knowledge about the external world. Sense organs receive impressions of perceptible objects and transmit them as raw materials to the mind. In addition, sense organs can report to the mind the precedence of the impressions, but it is not in the capacity of sense to comprehend the relations or establish connections among the sensory impressions. For instance, through the action of sense organs we do feel the curative effect of medicine after we take it, and, this experience repeated, we deduced that “medicine is the cause of cure.” The implicit syllogism underlying this conclusion consists of the premise that “medicine precedes cure cannot be accidental.” In other words, in argumentative syllogisms, if, for instance, the minor premise is reached through sense organs, the major premise must be general, rational law so that a conclusion may be drawn. Thus, to deduce a conclusion from sense impressions depends on the reasoning power of the intellect, without which man’s knowledge must be a pile of unrelated sense impressions.

(7) A reference to the Qur’an2 :55: “And when you said: O Moses, we will not believe in thee till we see Allah manifestly, so the punishment overtook you while you looked on.”

(8) A reference to the Qur’an,6 :103. The physical vision of man, working as it does only within narrow limits and being able only to see bodies, cannot comprehend the Infinite One. He sees everyone and everything but cannot be seen.

(9) A school of philosophy founded by Aristotle and expanded by his disciples. It is so called because Aristotle taught philosophy while moving about. According to the Peripatetic philosophy man can reach the truth through meditation and reasoning provided he directs his thoughts correctly. Most Muslim philosophers including Fārābī and Avicenna were followers of this school.

(10) One of Islam’s leading philosophers, al-Fārābī was born at Fārāb, situated on the Jaxartes (Syr Darya), the modern Otrar. Coming to Baghdad, he studied under the Christian doctor Johanna, son of Hilan. Another of his teachers was Abū Bishr Matta, known as a translator of Greek works. He next proceeded to Aleppo, to the court of Sayf ad-Dawlah, son of Hamdān, and led a somewhat retired life under his protection, assuming the garb of a Sufi. When this prince captured Damascus, he took the philosopher with him, and there Fārābī died in 339AH/950.

Fārābī’s literary production was considerable, but a great number of his works was lost very early. They were chiefly commentaries or explanations of the Greek philosophers, especially Aristotle. He wrote An Introduction to Logic, A Concise Logic, a series of commentaries on the Isagoge of Porphyry, the Categories, the Hermenia, the First and Second Analytics, the Topics, Sophistic, Rhetoric, and Poetics. The whole formed an Organon divided into nine parts. In the sphere of Moral Philosophy he wrote a commentary on the Nicomachean Ethics; in that of political philosophy, he made a summary of Plato’s Laws, and composed a short treatise on the Ideal City. To psychology and metaphysics he contributed numerous works, with such titles as Intelligence and the Intelligible, The Soul, The Faculties of the Soul, The One and Unity, Substance, Time, The Void, and Space and Measure. He also commented on Alexander of Aphrodisias’ book, de Anima. Believing that Greek philosophy was a unity, he labored to reconcile Plato and Aristotle, and with this idea wrote treatises on The Aims of Plato and Aristotle and The Agreement between Plato and Aristotle. He also discussed certain interpretations of Aristotle proposed by Galen and John Philoponus, and composed An Intervention between Aristotle and Galen.

In the sphere of science, Fārābī wrote commentaries on Aristotle’s Physics, Meteorology, The Heavens, and The Universe, besides commenting on the Almagest of Ptolemy. To him also is due an essay explaining some difficult propositions from the Elements of Euclid. The occult sciences interested him, and he left writings on alchemy, geomancy, genii, and dreams.

This great philosopher was also a talented musician, a somewhat exceptional combination. In this sphere he was at the same time composer, virtuoso, and theorist.

(11) Abū ‘Alī al-Husayn ibn ‘Abdullāh ibn Sīnā, or Avicenna, entitled al-Shaykh al-Ra’īs, or Hujjat al-Haqq by his compatriots, simply Shaykh by his disciples, and the Prince of Physicians in the occidental world, was born near Bukhārā in the year 370AH/980. When Ibn Sīnā was five years old he and his family moved to the city of Bukhārā, where the young boy had a greater opportunity to study. At the age of ten he already knew grammar, literature, and theology as well as the whole of the Qur’an. When the famous mathematician, Abū ‘Abdullāh al-Natīlī, came to Bukhārā, he was invited to stay at the house of Ibn Sīnā in order to teach him mathematics. Under his tutelage Ibn Sīnā mastered the Almagest, the Elements of Euclid and some logic, all of which he soon knew better than his teacher. Having mastered mathematics, he then turned his attention to physics, metaphysics, and medicine. By the time he was sixteen Ibn Sīnā had mastered all the sciences of his day and was well known as a physician. In another two years, thanks to the commentary of al-Fārābī, he was also to complete his understanding of Aristotle’s metaphysics which at first had presented considerable difficulty for him.

Despite the loss in part or in toto of several of his major works, such as the twenty-volume Kitāb al-Insāf on the arbitration of Eastern and Western philosophy and the Lisān al-‘Arab in ten volumes, over two-hundred and fifty books, treatises, and letters of Ibn Sīnā have survived. They range from the voluminous Kitāb ash-Shifā and Al-Qānūn fi’t- Tibb to treatises of only a few pages like Risālat al-Fi‘l wal-Infi‘āl and Risālah fi’s-Sirr al-Qadar.

His books can be roughly divided into four separate groups: the philosophical, religious, cosmological and physical, and finally the symbolical and metaphysical narratives.

Kitāb ash-Shifā, a vast philosophical and scientific encyclopedia, is probably the largest work of its kind ever written by one man. Al-Qānūn fi’t- Tibb is the most famous single book in the history of medicine in both the East and West. In the West, this book became the only medical authority for several centuries and Ibn Sīnā enjoyed an undisputed place of honor. In the East his dominating influence in medicine, philosophy and theology has lasted over the ages and is still alive within the circles of Islamic thought.

(12) See footnote5 .

(13) One of the most valuable schools of Islamic philosophy, the philosophy of Illumination combines Neoplatonic and Islamic ideas. According to this philosophy, the source of all things is Absolute Light. That which is visible requires no definition, and nothing is more visible than light, whose every nature consists in manifestation. We may distinguish two illuminations, i.e. modes of being of the Primal Light:

1/ pure, abstract, formless;

2/ accidental derivative, possessing form.

Pure light is self-conscious substance (spirit of soul), knowing itself through itself ‘for whatever knows itself must be pure light’. Accidental light is related to pure light as effect to cause and only exists as attribute in association with the illuminated object.

Accidental light is of two kinds:

a) dark substance;

B) dark forms, i.e. quantities,

and the combination of these two make up a material body. Since darkness is nothing but the absence of light, and light is identical with reality, the substance and forms of the universe consist of illumination diffused from Primal Light in infinite gradation of intensity. It follows that everything partakes of reality in proportion to the radiance which it receives and toward which it ever moves ‘with lover’s passion, in order to drink more and more of the original fountain of Light.’ This perpetual flow and ebb of desire produces the revolutions of the heavenly spheres, the processes of nature, and all human activities. While the entire universe is eternal as emanating from Eternal Light, but contingent if regarded as the object of irradiation, some illuminations are simple, others compound and therefore inferior. The intelligences, the celestial spheres, the souls of the heavens, time, motion, and the archetypes of the elements belong to a higher world, which may be called eternal in contrast with all below it, though in the relation existing between them not posteriority but parallelism is implied.

(14) A figure of the Illuminationist School of Islamic Philosophy, Sihāb ad-Dīn Yahyā Suhrawardī, was born in Suhraward, near Zanjan, Iran in1155 . After studying in Isfahan, a leading center of Islamic scholarship, Suhrawardī traveled through Iran, Anatolia and Syria. Influence by mystical teachings, he spent much time in meditation and seclusion, and in Halab (modern Aleppo) he favorably impressed its ruler, Malik az-Zāhir. His teachings, however, aroused the opposition of established and learned religious men [‘ulamā], who persuaded Malik to have him put to death. The appellation al-Maqtūl [the killed one] meant that he was not to be considered a shahīd [martyr].

Suhrawardī wrote voluminously. The more than 50 works that were attributed to him were classified into two categories: doctrinal and philosophical accounts containing commentaries on the works of Aristotle and Plato, as well as his contribution to the Illuminationist School; and shorter treatises, generally written in Persian and of an esoteric nature, meant to illustrate the paths and journeys of a mystic before he could achieve ma‘rifah (gnosis of knowledge). For a brief account of his doctrines see footnote13 .

(15) Man’s knowledge is of two kinds: acquired and intuitive. As for the former, this kind of knowledge is “acquired” through an intermediary, a conception of the thing, concrete or abstract, that is formed in the mind and is gained either through rational argument or sensory impressions.

Intuitive knowledge is the immediate apprehension or cognition of things without the help of an intermediary. It is evident that man’s knowledge of his self, of his attributes and moods, is of the second kind and that man’s apprehension of concrete particulars is dependent on the knowledge of his self.

(16) A school of philosophy founded by Mullā Sadrā (see footnote17 ). After centuries of philosophical development in Islam, Mullā Sadrā brought complete order and harmony to philosophical problems for the first time. He organized and systematized them like mathematical problems and at the same time wed philosophy and gnosis, thereby bringing about several important developments. He gave to philosophy new ways to discussing and solving hundreds of problems that could not be solved through Peripatetic philosophy. He made possible the analysis and solution of a series of mystical questions which, to that day, had been considered as belonging to a domain above that of reason and beyond comprehension through rational thought.

By following the methods he had developed, Mullā Sadrā succeeded in proving “transubstantial motion.” Earlier Muslim philosophers, following Aristotle, believe that motion is possible only in accidents of things, not in their substance. Mullā Sadrā asserted on the contrary, that whenever something partakes of motion, its substance undergoes motion and not just its accidents. Mullā Sadrā also discovered the intimate relation of time to the three spatial dimensions in a manner that is similar to the meaning given in modern physics to the “fourth dimension” and which resemble the general principles of the theory of relativity. It should be noted here that Mullā Sadrā based his philosophical arguments on pure reasoning, without appealing to intuition and illumination, but he found reason in need of illumination and intuition.

(17) Mullā Sadrā (d. 1050 AH/1640), also called Sadr ad-Dīn Shīrāzī and Sadr al-Muta’ālihīn, was a philosopher who led the Iranian cultural renaissance in the17 th century. The foremost representative of Ishrāqī [illuminationist] School of philosopher-mystics, he is commonly regarded by Iranians as the greatest philosopher of Iran. A scion of a notable Shīrāzī family, Mullā Sadrā completed his education in Isfahan, then the leading cultural and intellectual center of Iran. After his studies with scholars there, he produced several works, the most famous of which was his Asfār (Journeys). Asfār contains the bulk of his philosophy, which was influenced by a personal mysticism bordering on asceticism that he experienced during a15 -year retreat at Kahak, a village near Qum in Iran.

Toward the end of his life, Mullā Sadrā returned to Shiraz to teach. His teachings, however, were considered heretical by the orthodox Shī‘ite theologians, who persecuted him, though his powerful family connections permitted him to continue to write. He died on a pilgrimage to Mecca.

(18) Muhyī’d-Dīn ibn al-‘Arabī, the celebrated Muslim mystic whose influence came to permeate the intellectual and spiritual life of virtually the entire Muslim world, was born at Murcia in Southern Spain in1165 . Much of his youth was spent in Seville, where he devoted himself to literary, theological and mystical studies. After visiting Granada and other Spanish towns, as well as Tunis, Fez, and Morocco, he set out in 1202 for the East by way of Egypt, whence he made the pilgrimage to Mecca. He did not return to Spain. Many of the remaining years of his life were passed in the neighborhood of Mecca, but he also traveled extensively to Babylonia, Asia Minor, and Syria, everywhere gaining disciples and spreading his doctrines through dialogues with scientists and scholars.

Whether we regard the extent of his theological writings or their influence on the subsequent development of Islamic mysticism, Ibn al-‘Arabī can justly claim the supreme position among Sufi authors which posterity has accorded him, and which is attested by the title, Ash-Shaykh al-Akbar, conferred on him by the almost unanimous voice of those who are best qualified to judge. The list of his works drawn up by himself contains 289 titles, and some of them are of enormous length. The most famous and important is the Futuhāt al-Makkiyah. In this, as in many of his works, Ibn al-‘Arabī professes to communicate mysteries revealed to him in ecstatic vision by prophets, angels, and even God Himself.

(19) Since the third century AH, Qum—the burial place of Fātimah Ma‘sūmah (peace be upon her), the sister of Imām Ridā, the eight Imām from the Prophet’s Progeny—has been a center of learning and pilgrimage. In the mid-14th century, the great scholar and faqīh, Āyatullāh Hā’irī settled in Qum and reorganized the religious teaching institution. Following Āyatullāh Hā’irī, scholars from other cities came to Qum and it was not long before Qum was elevated to the status of the center of religious learning in Iran. At present thousands of students from Islamic and non-Islamic countries are studying in Qum. The students, having completed introductory courses, embark, depending on their interests, on a wide range of Islamic sciences, including jurisprudence, exegesis, usūl [the principles of religion], philosophy, mysticism, history, and hadīth.

(20) A stage of gnosis, or maqām is a spiritual stage that periodically marks the long path followed by Muslim mystics (Sufis) leading to the vision of, and union with, God. The Sufi progresses by means of his own mujāhadah (strife or self-abnegation) and through the help and guidance of the masters (shaykhs). In each maqām the Sufi strives to purify himself from all worldly inclination and to prepare himself to attain an ever-higher spiritual level.

The order and number of the maqāms are not uniform among all Sufis. The majority, however, agree on seven major maqāms:

1 / the maqām of tawba (repentance), which does not mean remembrance of sins and atonement for them but rather forgetting them along with everything that distracts from the love of God;

2) the maqām of warā (fear of the Lord), which is not fear of hellfire but rather the dread of being separated eternally from God;

3) the maqām of zuhd (renunciation, or detachment), which means that the person is devoid of possessions and his heart is without acquisitiveness;

4) the maqām of faqr (poverty), in which he asserts his independence of worldly possessions;

5) the maqām of sabr (patience), the art of steadfastness;

6) the maqām of tawakkul (trust or surrender), in which the Sufi knows that he cannot be discouraged by hardships and pain, for he is in total submission to God’s will and finds joy even in his sorrow;

7) the maqām of ridā (satisfaction), a state of quiet contentment and joy that comes from the anticipation of the long-sought union.

(21) Following a bloody Marxist coup in Afghanistan in1978 , the Soviet Union invaded Afghanistan on December27 , 1979 to prop up a friendly regime. Within months,100 , 000Soviet troops had dug in for a long war of attrition against Muslim fighters in the mountains. Opposition to the Soviet spread rapidly. Men were drafted only to desert at the earliest opportunity, and the Afghan military dropped from its 1978 strength of105 , 000to about20 ,000-30, 000by1987 . As the result of this bitter war, a great number of cities and towns were devastated and the Soviet and Muslim fighters suffered considerable casualties. The continuation of resistance resulted in a series of short-lived, Soviet-backed government, bringing more and more discredit upon the Soviet Union.

(22) A reference to Lenin’s notorious statement: “Religion is the opium of the people.”

(23) A reference to the Qur’an20 :47. The verse contains a clear warning to Pharaoh of his end in case of rejection. Moses and Aaron were directed to convey this message. The full verse is this: “So you go to him and say: Surely we are two messengers of thy Lord: So send forth the Children of Israel with us: and torment them not. Indeed we have brought to thee a message from thy Lord, and peace be upon those who follow the guidance.”

Source: islamicdigest.net >> Islamic Lectures >> Imam Khumayni(A): A Call To Divine Unity

Insha Allah that helps your my respected and beloved brother.

With Salaams and Dua's

Shabbir

Edited by shabbirh

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Should Your Excellency desire further information on these matters, you may command those scholars of yours who are well-versed in this field to study, in addition to the works of Western philosophers, the writings of Peripatetic(9) philosophers, al-Fârâbî(10) and Avicenna(11), peace be upon them. It will then become clear that the law of causation on which all knowledge depends is a rational, not sensible law. Likewise, perception of general laws and concepts on which all reasoning rests is reached not by means of sensory experience but through rational argument(12). Your scholars may further refer to the Ishrâqî(13) theosophy of Suhrawardî(14), and explain to you that the flesh, as well as any other material thing, is in need of Pure Light which has no material entity, that man’s witnessing of his own truth does not take place by means of any sense organ(15). You may also have the scholars familiarize themselves with Transcendental philosophy(16) of Mullâ Sadrâ(17) (may Allah be pleased with him and resurrect him with the prophets and the pious), so that it may become clear that the nature of knowledge is different from the nature of matter and that intellect, far removed from matter, cannot be restricted by the laws governing matter.

I won't tire you further by mentioning the works of mystics, in particular Muhyî’d-Dîn ibn al-‘Arabî(18). If you wish to make yourself acquainted with the doctrines of this celebrated mystic, send a number of your brilliant scholars, who are well-versed in this field, to Qum(19) so that, by reliance on God, they may, after a couple of years, glimpse the depth of the delicate stages of gnosis(20), which will be impossible for them to acquire without making such a journey.

Salam Alaikom

I am certain that Mr. Shabbir will take offense to what I have to say, but I will say it nonetheless for the duty that I see resting on my shoulders.

Imam Khomeini was a man who made his mark in modern history to say the least. That is not being disputed here.. What is being discussed is a mistake on the part of Imam Khomeini as a religious scholar who is supposed to "call to the path" of Allah when addressing a man who leads the biggest communist state in the world.

As you can see in the above letter and the exerpt in particular, Imam Khomeini is calling upon Mr Mikhail Gorbachev to aquire more knowledge about Allah and Islam. To that end, he directs Mr Mikhail Gorbachev to a few sources which could aide in him gaining a better understanding of the Divine being and show the flaws of Communism.

Let's take alook at those sources very briefly:

1. Al-Fârâbî

2. Avicenna (Ibn Sina)

3. Suhrawardî

4. Mullâ Sadrâ

5. Muhyî’d-Dîn ibn al-‘Arabî

Now, there is probably no need to mention the fact that all of thses individuals were Sunni in faith except for Mulla Sadra. Al-Farabi is said to have "assumed the garb of a Sufi" in Shabbir's own footnotes which shows what kind of person he was!!

As for Ibn Sina, his faith a tendencies have been discussed in this thread (http://www.shiachat.com/forum/index.php?act=ST&f=1&t=8846).

So don't you feel something is missing??

Where is the place of Ahlul-Beit in this letter??

Not a single mention of Imam Ali (as) or Imam Sadeq (as)!!

Did our Imams not have anything useful for Mr. Gorbachev??

Do you think it is appropriate for a shia scholar preaching for ahlulbait and holding the post of their representive, to direct Gorbachev to a few who are either Sunni or Sufi or both?

And to show them as if they are role models for Muslims and leaders in Islamic thought? how usefull are 1 million Ibn Sina brains if he goes astray.

Probably Imam Khomainy's saying would be justified, if he was talking as a king, not a Muslim scholar.

Bottom line is: Where are Ahl-ul-beit in this letter??

Wassalam

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here we go again ...

brother Islamic, as someone who has been following these threads but keeping out of them, I want to point out that while the conduct of both sides has been shameful at times, it seems that you like to deliberately find fault with the ayatollah Khomeini (ra). As such, your method is to instigate, so you should not be surprised by the responses you receive (this does not excuse anyone's lapses in akhlaq and proper adab, of course).

my question is, why do you approach your shi'a brothers and sisters in this manner? It's like you have an axe to grind. What is this so-called duty that is resting on your shoulders exactly and who put it there?

salaam alaykum

Edited by roya_a

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I read the Prophet Muhammad's letters to the empires around him, and did not see a word about Ahlul Bayt.

Bottom line is: Where are Ahlul Bayt in these letters?

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I read the Prophet Muhammad's letters to the empires around him, and did not see a word about Ahlul Bayt.

Bottom line is: Where are Ahlul Bayt in these letters?

This, with all due respect, was the last such response I was expecting!!

The Propets letters contained HIS own words and those of Allah. He was not calling upon them to learn more about Islam and thus to people like Omar, Abu Bakr, and Kaab El Ahbar. That would the equivilent of Imam Khomeini's letter.

Perhaps instead of getting upset at me criticizing, you should try to respond in a good manner like I have. I think that would be the best defense you could provide on Imam Khomeinis behalf.

Also, Sis roya_a. when did I "like to deliberately find fault with the ayatollah Khomeini"?? Please provide exact quotes. Beside's is this the best defense you could provide for him??

Wassalam

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Guest DjibrilCisse

Brother Islamic has a point.

We have books written by MASOOMS, INFALLIBLES- and the "ayatullah" is reccommending mislead sunnis instead!

Does anyone have Gorbachevs reply?

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He was not calling upon them to learn more about Islam

That shows your ignorance. Actually he did. And he used very different tactics with each person.

I have read them, and can get them if you absolutely want them. I dont have them in reach at the moment though. But I'll quote from an english translation:

After the conclusion of Hudaibiya Treaty with the pagan Makkan Leadership, in 6th 'Hijra' (Hijra is the event of the Migration of Prophet Muhammad -peace be upon him- from Makkah to Madina) God revealed to Prophet to give universal invitation unto Islam. /.../

For doing this, he dispatched several envoys to neighboring sovereigns. On the eastern part of Arabia, Persia (Iran of today) was a superpower of those times. On the western part was the Byzantine or Roman empire, the opponent of Iran. Khosro Parvez was the Emperor of Persia and when Prophet's envoy presented him the letter of invitation to Islam from the Prophet, out of fury he tore it into pieces. Because he considered the Prophet of God as an ordinary person and how could a subject address an Emperor? He treated the envoy with great contempt. When the Prophet was informed about this treatment, he observed : "Thus will the Empire of Khosros be torn to pieces".

To Heraclius the roman emperor:

Unlike Khosro of Persia, Heraclius, the Emperor of Romans received the embassy of Prophet Muhammad with respect and politeness. He treated the Ambassador with great respect and sent the Prophet a gracious reply to his message.

Heraclius then read the letter addressed to him by Allah's Messenger, Prophet Muhammad (peace be upon him). It read as follows : "In the Name of Allah, The Beneficent, The Merciful. (This letter is) from Muhammad the slave of Allah and His Messenger to Heraclius the Ruler of Byzantine. Peace be upon him who follows the right path. Furthermore I invite you to Islam and if you become a Muslim you will be safe and Allah will double your reward and if you reject this invitation of Islam, you will be committing a sin by misguiding your subjects. (And I recite to you Allah's Statement:)

http://www.sevenverses.com/Prophet%20Muham...20Heraclius.htm

Just two examples - there are other letters he sent to the emperors of Yemen, Bahrain, Oman etc.

All of them have different tactics and contents based on the recipients background. [Which is one of key issues they teach you in modern marketing and in psychology.]

For someone who is Christian such as the roman emperor, you can talk about God and having a common prophet etc., for a polytheist from Bahrain, you need to speak with another tongue. Simple as that.

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Perhaps instead of getting upset at me criticizing, you should try to respond in a good manner like I have.

Don't know if that was directed to me - I spoke with the same phrasing as you, so if my manner was bad, then it was because I spoke to you the way you speak to others.

A second point too, I do not intend to defend Khomeini. I was replying to something I considered wrong being sent. If it was Khomeini or someone else, doesn't matter in this case.

The content was: If Ahlul Bayt are not mentioned, then you cannot call it invitation to Islam. If a reference to a non-shia muslim is mentioned, then it cannot be an islamic call. etc. Which I considered wrong.

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In His Name, the Most High

Salaams

Mr "Islamic", you said:

I am certain that Mr. Shabbir will take offense to what I have to say, but I will say it nonetheless for the duty that I see resting on my shoulders.

I don't take offense my brother, I pity your lack of understanding. I would suggest that you take the more important responsibility of learning more about Islam, since it is clear that your knowledge of Islam and Islamic concepts is sorely lacking. I appologise for the observation, and maybe you are far more learned than you let out, however, if that is the case then you are nothing more than a mere instigator.

Imam Khomeini was a man who made his mark in modern history to say the least. That is not being disputed here.. What is being discussed is a mistake on the part of Imam Khomeini as a religious scholar who is supposed to "call to the path" of Allah when addressing a man who leads the biggest communist state in the world.

And that is exactly what he did, he called to the way of Allah, with wisdom and good words, as per the instruction of Allah, in Quran:

Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.

(Quran, Surah an-Nahl, Verse 125)

Moving on:

As you can see in the above letter and the exerpt in particular, Imam Khomeini is calling upon Mr Mikhail Gorbachev to aquire more knowledge about Allah and Islam. To that end, he directs Mr Mikhail Gorbachev to a few sources which could aide in him gaining a better understanding of the Divine being and show the flaws of Communism.

Let's take alook at those sources very briefly:

1. Al-Fârâbî

2. Avicenna (Ibn Sina)

3. Suhrawardî

4. Mullâ Sadrâ

5. Muhyî’d-Dîn ibn al-‘Arabî

Now, there is probably no need to mention the fact that all of thses individuals were Sunni in faith except for Mulla Sadra. Al-Farabi is said to have "assumed the garb of a Sufi" in Shabbir's own footnotes which shows what kind of person he was!!

Indeed, he invites Gorbachev, to ask Gorbachev to tell his own philosophers, who already study and examine Western and Eastern philosophy, to go and study as follows:

Should Your Excellency desire further information on these matters, you may command those scholars of yours who are well-versed in this field to study, in addition to the works of Western philosophers, the writings of Peripatetic(9) philosophers, al-Fārābī(10) and Avicenna(11), peace be upon them. It will then become clear that the law of causation on which all knowledge depends is a rational, not sensible law. Likewise, perception of general laws and concepts on which all reasoning rests is reached not by means of sensory experience but through rational argument(12). Your scholars may further refer to the Ishrāqī(13) theosophy of Suhrawardī(14), and explain to you that the flesh, as well as any other material thing, is in need of Pure Light which has no material entity, that man’s witnessing of his own truth does not take place by means of any sense organ(15). You may also have the scholars familiarize themselves with Transcendental philosophy(16) of Mullā Sadrā(17) (may Allah be pleased with him and resurrect him with the prophets and the pious), so that it may become clear that the nature of knowledge is different from the nature of matter and that intellect, far removed from matter, cannot be restricted by the laws governing matter.

I won’t tire you further by mentioning the works of mystics, in particular Muhyī’d-Dīn ibn al-‘Arabī(18). If you wish to make yourself acquainted with the doctrines of this celebrated mystic, send a number of your brilliant scholars, who are well-versed in this field, to Qum(19) so that, by reliance on God, they may, after a couple of years, glimpse the depth of the delicate stages of gnosis(20), which will be impossible for them to acquire without making such a journey.

You can see, he is inviting Mr Gorbachev to study the works of philosophers even respected in the Aethiestic community, since that is a group of philosophers who would not be immediately disregarded by Gorbachev.

When someone studies the books of Ibn Arabi, Mulla Sadra, ibn Sina, et al, ultimately he/she is studying the Quran, studying the Quran is not possible without help from Ahl al-Bayt(A).

However, had Imam Khumayni(A), directly gone to Mr Gorbachev and said:

"I invite you to study about Islamic thought from Imam Husayn(A) Imam ar-Ridha(A), Imam as-Sadiq(A) ..."

While, this may have had some effect, it may have confused Mr Gorbachev. What is more important? That Mr Gorbachev gets the message or the the names of Ahl al-Bayt(A) are mentioned?

It is more pertinent, to use the names of people that Mr Gorbachev will heard, that you establish a baseline common ground with him for dialogue.

Read the letters of the Prophet(S) to the non-Muslim Leaders, why did none of the make mention of the position of Imam Ali(A) and his Wilayah? Why did the Prophet(S) take such a long time mentioning the Wilayah? Because the primary concept that must be accepted by someone to understand Islam is not the Wilayah of Imam Ali(A), or the position of Ahl al-Bayt(A), but the concept of Tawheed, of Allah and the seconary concept is that of Nubuwwah, the Prophethood of Muhammad(S).

Letter of Prophet Muhammad(S) to Caeser

In the name of the Most Compassionate, Merciful

From Muhammad servant of Allah and his Messenger, to Heracleas , Emperor of Byzantine, peace be on him who follows the guidance.  As for next, I invite you with the invitation of Islam.  Accept Islam, you will be in peace; and accept Islam,  Allah will surely give you your reward redoubled. If you turn away, then upon you there will be the sins of your subjects.

Oh People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah.  If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)."

(Quran, Surah Aal-i-Imraan, Verse 64)

(Source: al-Wasa'iqus Siyasah, Tarikh  at-Tabari, Makatibur Rasul)

Letter of the Prophet Muhammad(S), to Muqawqas, the head of the Copts

In the name of the Most Compassionate, Merciful

This is a letter from Muhammad bin Abdullah to the Muqawqas, the head of the Copts. Peace be upon the followers of truth. I invite you to the religion of Islam. Embrace Islam so that you may remain safe (from the wrath of Allah). Embrace Islam so that the AImighty may grant you two rewards. And if you turn away your face from Islam you will be responsible for the sins of the Copts as well.

Oh People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah.  If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)."

(Quran, Surah Aal-i-Imraan, Verse 64)

(Source: al-Wasa'iqus Siyasah, Tarikh  at-Tabari, Makatibur Rasul, Seerah al-Halabi, Durr al-Manthur, A'ayan al-Shi'ah)

Letter of Prophet Muhammad(S), to Negus of Abysinnia (Ethopia)

In the name of the Most Compassionate, Merciful

This is a letter from Muhammad, the Prophet of Allah to the Negus, the King of Ethiopia. Peace be upon you! I praise Allah except Whom there is no god. He is Allah who is free from all defects and faults; and His obedient servants are safe from His wrath. He sees and witnesses the conditions of His servants.

I testify that Prophet 'Isa bin Maryam is a spirit of Allah and a 'word' (of Allah) which settled in the womb of pious Maryam. Allah created him in the womb of his mother without a father with the same Power with which He created Adam without parents.

I invite you to the One Allah Who has no partner, and require you to obey Him and to follow my religion. Profess faith in Allah Who has appointed me to the prophetic mission.

The King of Ethiopia should know that I am the Prophet of Allah. I invite you and all your soldiers to the Almighty Allah and I have, by sending this letter and my envoy, discharged the onerous responsibility which devolved upon me and have given you advice. Peace be upon those who follow guidance"

(Source: Seerah al-Halabi, Tabaqat)

As you can see in all the letters, I have enclosed on three examples to convey my point, the Prophet(S) used something to create a baseline understanding.

Once a person accepts Islam, i.e. accepts Allah's Divinity and Uniqueness, and the Prophethood of Muhammad(S), then other details can be discussed, however as we all know, the criteria for Islam, is Tawheed and Nubuwwah, everything else comes after.

Please try to understand this. (Or will you now say that the Prophet(S) was mistaken, and that he should have mentioned the Ahl al-Bayt(A) directly and made mention of the Wilayah of Imam Ali(A) in his letters to the various emperors, kinds and leaders - astaghfirullah).

Please try to be objective and use some intellect and sanity, I beseech you in the name of al-Husayn(A), who on the barren plain of Kerbala, gave everything so that we may have the true Islam of Muhammad(S), please don't go randomly making accusations that have no basis in reality, and come from nowhere except a highly confused and hate-filled mind.

Your hatred and animosity towards Imam Khumayni(A) is clear. Instead of simply hating him, please do your best to better him if you can, do more Islamic work than Imam Khumayni(A) did, bring more people towards Allah, do not just practice the Sunnah of Abu Jahl by mindlessly slandering and finding fault.

You seem to have a lot to say, but in reality all you say is based on emotion and is purely rhetorical, you say that I speak emotionally, maybe I do, and insha Allah, I will attempt to be more rational than I already try to be, but I can see that in my posts, at least I research the subject and come at it from an Islamic angle, I use the Quran as my boundary, and always admit my mistakes if and when they are made clear to me, or if and when I realise I have made mistakes. May Allah assist me in being more honest than I currently try to be when discussing Islamic subjects with my respected and beloved brothers and sisters, and May Allah accept this small insignificant wretch into His infinite Love and Mercy.

Moving on:

As for Ibn Sina, his faith a tendencies have been discussed in this thread

Please refrain from quoting thread where things have been made clear to you and in which you have been proven as a liar and a person who attempts to twist the truth. I appologise for my harsh words, however, at-Takabur ma'al Mutakabireen.

So don't you feel something is missing??

Where is the place of Ahlul-Beit in this letter??

Not a single mention of Imam Ali or Imam Sadeq !!

Did our Imams not have anything useful for Mr. Gorbachev??

Do you think it is appropriate for a shia scholar preaching for ahlulbait and holding the post of their representive, to direct Gorbachev to a few who are either Sunni or Sufi or both?

And to show them as if they are role models for Muslims and leaders in Islamic thought? how usefull are 1 million Ibn Sina brains if he goes astray.

I have answered this previously. I have explained the logic Imam Khumayni(A) used, and have testified that it is the same logic that was used by the Prophet of Islam, Muhammad ibn Abdullah(S), if you have an issue, I suggest you take it up with the Prophet of Allah(S), upon who's line Imam Khumayni(A) was working.

Probably Imam Khomainy's saying would be justified, if he was talking as a king, not a Muslim scholar.

Bottom line is: Where are Ahl-ul-beit in this letter??

Where were Ahl al-Bayt(A) in the letters the Prophet(S) sent? One must invite someone towards Tawheed, prior to Wilayah, which is why the fundamental requirement for someone being a Muslim is:

1/ Tawheed (Uniqueness of God - There is no God, except Allah)

2/ Nubuwwah (Prophethood - Muhammad is the Messenger of Allah)

The concept of Wilayah is tertiary to the acceptance of Islam, primary is Tawheed, secondary is Nubuwwah,. One must teach someone to walk, prior to showing them how to run.

This is basic common sense., and has been confirmed in Quran and by the Sunnah of Ahl al-Bayt(A).

The Propets letters contained HIS own words and those of Allah. He was not calling upon them to learn more about Islam and thus to people like Omar, Abu Bakr, and Kaab El Ahbar. That would the equivilent of Imam Khomeini's letter.

Correction, the Prophet(S)'s letters were sent to those who had not accepted Islam - the same as Imam Khumayni(A)'s letter to Gorbachev. The Prophet(S), while the recipient of divine revelation and inspiration, was a head of state, and Leader of the Muslim Ummah (even though some people refused to accept the Prophet). Imam Khumayni(A) was at the same sort of position, without the divine revelation and inspiration that the Prophet(S) had, and he was the Leader of the Muslim Ummah. His letter was to a person who had rejected God, not to someone who knew something about God, and was a little confused. Please admit it when you are wrong, believe me there is no shame in admitting you have erred - unless of course you believe you are infallible.

Perhaps instead of getting upset at me criticizing, you should try to respond in a good manner like I have. I think that would be the best defense you could provide on Imam Khomeinis behalf.

No one is getting upset at you, however, your constant "fault-finding" exercises are so flawed, and so confused, that it is clear that you are doing it out of malice, and an inbuilt hatred of Imam Khumayni(A) and the Islamic Revolution.

There are many people who I know who came to Islam because of that letter, including myself. This letter has had immense power, and has brought closer the Muslims, and the non-Muslims, it has also helped to forge the Islamic Untiy that is so desperately required by the Muslim Ummah - and that people like you seem to be against. It was also a primary factor in the demise of the "Soviet Union", which has been testified by even Gorbachev.

Realise that your political acuman and that of Imam Khumayni(A) are as far apart as the Earth and the Sky, and that you are nothing in comparrison to him.

He was a true follower of Muhammad(S), and Ali(A), and a Lover of Allah. He was among the very few true "Shia".

On the other hand, you, Mr "Islamic/AbbasHamilSharia/Muwali/AbdulHujjah/et al, however, exhude the persona of someone bitter and twisted and filled with hatred against that which you do not understand or that which you find alien. I suggest you go and read the Munajaat Khamsta Ashar of Imam Ali ibn al-Husayn Zayn al-Abedeen(A), learn something, and develop a close relationship to Allah.

Stop finding faults, instead fix your own flaws.

Do not try to discuss subjects regarding which you have no knowledge or understanding. Instead learn about such subjects, and discuss with an open mind - be ready to learn and gain knowledge.

This is better for you if only you would understand.

Moving on:

Also, Sis roya_a. when did I "like to deliberately find fault with the ayatollah Khomeini"?? Please provide exact quotes. Beside's is this the best defense you could provide for him??

This is a fact and my respected sister roya_a has seen through your fascade. Please be careful, as your Nafs al-Ammarah is controling your actions, and will lead you towards evil.

I caution you once again, against creating discord amongst the believers. If you must create discord, then it is better that Allah remove your tongue, your eyes, your ears, and your ability to type - that way you will be saved from yourself.

I pray that Allah gives you the strength to admit your own mistakes, and to maintain a love and respect for all Muslims and to call to the way of Allah with Wisdom and Good Words, and with the best of Ethics, as commanded by Allah in the Holy Quran.

With Salaams and Dua's

Shabbir

Edited by shabbirh

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In His Name, the Most High

Salaams

Br DjibrilCisse said:

We have books written by MASOOMS, INFALLIBLES- and the "ayatullah" is reccommending mislead sunnis instead!

I would suggest that my respected brother read my reply, and steer clear of the slander promoted and comitted by those who are clearly against Islam, and in particular Islamic Unity.

Also, there is no proof to say that the Ulema mentioned in Imam Khumayni(A)'s letter are misguided, and many of them were above the petty Sunni-Shia divisions that we prefer to lock ourselves into.

All the so-called proof has been refuted and has been provided by those who have a clear agenda against Imam Khumayni(A).

Please do not allow yourself to become confused by such people, instead as the question, since a question must be asked, but with respect, and giving the people mentioned the dignity that they deserve.

You could have asked your question thus:

Br DjibrilCisse should have phrased his point thus:

Why is it, that Ayatullah Khumayni chose to mention some Ulema, possibly from the Ahl as-Sunnah, when he could have mentioned the works and teachings of Ahl al-Bayt(A), who are infallible, directly?

Can someone please clarify this as it is confusing me.

This would have asked the same quesiton, however it would not have shown a bias and would not have slandered anyone. I hope you understand my young, respected and beloved brother.

The core of the question is the same, however it doesn't give any sort of bias, and shows no tendancy towards slander. I hope and pray that you understand.

May Allah grant us true eloquance in our speech and writing that we never offend the innocent in our discussions and our talk and writings. Amen, O Lord Sustainer of the Universes.

With Salaams and Dua's

Shabbir

Edited by shabbirh

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Guest DjibrilCisse

To Shabbir

I would suggest that my respected brother read my reply, and steer clear of the slander promoted and comitted by those who are clearly against Islam, and in particular Islamic Unity.

Who are you to accuse people of being against Islam? And as for Islamic Unity- what do you consider Islamic Unity? Do you expect us to change our beliefs to please SUNNIS?

Also, there is no proof to say that the Ulema mentioned in Imam Khumayni(A)'s letter are misguided, and many of them were above the petty Sunni-Shia divisions that we prefer to lock ourselves into.

If they are so smart then can they not read SIMPLE history and figure out who the rightful Calipha was?

All the so-called proof has been refuted and has been provided by those who have a clear agenda against Imam Khumayni(A).

1. Have they ever said that they have an agenda against him?

2. Even if they did- so what!

You could have asked your question thus:

I wasnt asking a question. Show me which question you are referring to. Quote please.

This would have asked the same quesiton, however it would not have shown a bias and would not have slandered anyone.

I didnt slander anyone- and i wasnt asking a a question.

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In His Name, the Most High

Salaams

Br DjibrilCisse said:

Who are you to accuse people of being against Islam? And as for Islamic Unity- what do you consider Islamic Unity? Do you expect us to change our beliefs to please SUNNIS?

When have I ever said that? I have always maintained that we follow the true Islam of Muhammad(S) and rise above sectarian divisions that keep us down and oppressed and foolish.

Br DjibrilCisse said:

If they are so smart then can they not read SIMPLE history and figure out who the rightful Calipha was?

Do you have proof they didn't? Did you know what was in their hearts? If you do, please tell us how you know and what evidence do you have for insulting said Ulema. Otherwise maintain your silence - this is better for you and will avoid you slandering and disrespecting those who you know little (if anything at all) about.

Br DjibrilCisse said:

1. Have they ever said that they have an agenda against him?

2. Even if they did- so what!

With respect, read their previous posts, for your second question - yes it indicates a clear bias, and a clear lack of objectivity, hence debating with such people and taking advise from such people is null and void.

Br DjibrilCisse said:

I wasnt asking a question. Show me which question you are referring to. Quote please.

Fair enough, you were making a "statement", based on inaccurate thought. I rephrased it as a question to cover your arrogance, however, you yourself wish to appear arrogant, who am I to protect you from yourself.

Br DjibrilCisse said:

I didnt slander anyone- and i wasnt asking a a question.

While you may not have "asked a question", without doubt you were judging Imam Khumayni(A) as wrong, without any thought or reflection.

Effectively you were slandering.

You had said:

We have books written by MASOOMS, INFALLIBLES- and the "ayatullah" is reccommending mislead sunnis instead!

You also put Ayatullah in quote marks indicating that you feel his is not at that level, please do not try to wiggle out of a situation I had helped you to overcome - but through your own ignorance you decided to bury yourself in.

As they say, you can take a horse to water, but you cannot make him drink.

I bid you good day, I thought you were serious about Islamic Unity, seems I was mistaken. May Allah guide you.

With Salaams and Dua's

Shabbir

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Guest Islamic
Once a person accepts Islam, i.e. accepts Allah's Divinity and Uniqueness, and the Prophethood of Muhammad(S), then other details can be discussed, however as we all know, the criteria for Islam, is Tawheed and Nubuwwah, everything else comes after.

Bro. Shabbir..

You entire response is worth not a single dime since you have missed my point completely..

My objection to Imam Khomeini's letter was not about the fact that he did not invite people to the Welayah of Ahlulbayt (as). If that's what you thought, then you are more ignorant that you seem!!

I was saying why hasn't he directed Gorbachev by to the words of Ahlulbayt which are the guides to Allah and whose words are illuminating lanterns of truth and leave absolutely no room for doubt in the journy to accepting Allah as the only true God instead of the works of Mr. "Omar is wiser than Ali" and Mr. "Abu Bakr is better than Ali" and the rest of the ignorant gang that were mentioned.

Do you understand now Mr. Londoni al Britani?? If not, tell me so I can clarify in the same way as you (i.e. in a 300 page-long post).

That been said, I hope you get grasp the reason behind the objection. This is why I said

The Propets letters contained HIS own words and those of Allah. He was not calling upon them to learn more about Islam and thus to people like Omar, Abu Bakr, and Kaab El Ahbar. That would the equivilent of Imam Khomeini's letter.
and
Did our Imams not have anything useful for Mr. Gorbachev??

Why can't our Imams (through their tens of thousands of traditions and words of infinite wisdom directly taken form Allah) lead Gorbachev to believing in Allah, only to have Mr. "Omar is wiser than Ali" (i.e. Ibn Sina) and Mr. "Shias are pigs" (i.e. Ibn Arabi) and Mr. "God is everything" (i.e. Mulla Sadra).. guide Gorbachev to a firm belief in Allah and His existence.

You have missed the point completely, but that's expected of you.. Try again brother..

Wassalam

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In His Name, the Most High

Salaams to those who accept righteous guidance;

Mr "Islamic" said:

Mr. "Omar is wiser than Ali" (i.e. Ibn Sina) and Mr. "Shias are pigs" (i.e. Ibn Arabi) and Mr. "God is everything" (i.e. Mulla Sadra).. guide Gorbachev to a firm belief in Allah and His existence.

I had not misunderstood you, I knew what you were saying. If you read my posts, you will see that you have been fully answered - but naturally - in your arrogance, you will reject - indeed it is valid that you are called amongst the rawafid. Ibn Arabi(A) never saw the "Shia" as pigs, he saw the rawafid as such. Because without a doubt, that is their barzakhi form.

I refuse to discuss with someone who even though he has been proven wrong, and banned, comes back in the guise of another, and proceed to continue with his balderdash.

May Allah guide you or curse you, I wash my hands of people such as you.

With Salaams to those who accept righteous guidance;

Shabbir

Edited by shabbirh

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In His Name, the One

Salam

If we use the little piece of fat entwinned in millions of nerves laying inside the hardest bone of our body and send some electricity through that biggest miracle of Allah (the Mind is the biggest miracle of Allah for there various thoughts and ideas are created - Imam Ali Reza (A)) we will see that what Imam Khomeini ® did was indeed in accordance with how the Prophet (S) and the Holy Aimmah (A) did.

When you debate with some one, and do D'awah you must use what the person relies upon against him. If you debate with a Jew, you use the Torah, if you debate with a Sunni the "Sahih" Bukhari and Muslim will come in handy. When you debate with a Communist leader who belives in such great personallities and scholars like;

1. Al-Fârâbî

2. Avicenna (Ibn Sina)

3. Suhrawardî

4. Mullâ Sadrâ

5. Muhyî’d-Dîn ibn al-‘Arabî

Then naturally you use the same sources against him. Let me quote Imam Ali (A):

[Abu al-Hasan Muhammad b. al-Muzaffar al-Bazzåz informed

me: Abu Målik Kuthayyir b. Yahyå told us: Abu Ja'far Muhammad

b. Abi al-Sirri told us: Ahmad b. `Abd Allåh b. Yunis told us on the

authority of Sa'd al-Kindni, on the authority of al-Asbagh b. Nubåta

who said:]'

....I could give judgements to the people of the Torah by

their Torah, to the people of the Gospels by their Gospels, to the

people of their Psalms by their Psalms and to the people of the

Furqån (i.e. Qur'ån) by their Furqån, so that each one of these books

will be fulfilled and will declare, `O Lord, indeed `Ali has given

judgement according to Your decree.'....

/ Kitab al-Irshad, Sheikh Mufid

And the same goes for Imam Mahdi (A) (look up al-Mahdi(A) by Ayatollah Seyyed Sadruddin) who will drag the christians to Islam through their Bible and judge their religious laws through it as well as the followers of the other religions.

My sweet brother, this is the tacticts of the Prophet (S) and Ahl al-Bayt (A), to use the other's source and belief against him.

Belief in the Wilayah of Ali (A) or even the Prophethood of Muhammad (S) is not of much use when you don't belive in the Tawheed of Allah (SWT), don't you agree ?

Even though that in itself isn't entirely possible, you understand what I mean.

And to make a great philosopher change his views, simply hadiths won't have a big effect if he belives otherwise, rather books from their own sources who take from Ahl al-Bayt (A) and goes deep into the Sunnah and the Quran and through that attracts people to Islam, that is the way of the Highest of Messengers (S).

And All praise is due to Allah whose Light embraces all things and in front of His mercy there is no difference who you are or what you are, we are all the same and He is the one.

Salam

Edited by Ehsan

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Selam alaycom,

Calm down brothers, Allah homma sulli ala Mohammed, wa ahli Mohammed.

Br. Islamic, although your question is a valid one if based on pure intentions, to seek knowledge, it may be difficult to find the answer, since Imam Khomeini (ra) has passed away and cannot answer for himself.

When questioning our muslim brothers and sisters (including scholars), we should always give them the benefit of the doubt: ahmil akha 70 mahla. As well, we should use sincerity and not result to such attacks. May Allah give us patience and control over our anger.

Sorry, but I do agree with br. Shabbir to some extent on this one. (some extent mind you, minus the biting sarcasm that riddles his post.) Imam Khomeini (qas) was inviting Gorbechev to Islam by a means which he would understand. Someone who isn't muslim or doesn't know the history of Islam is ignorant or oblivious to the position of ahlul bayt (as). Once they are invited and accept the oneness of Allah and accept his messenger, then they can embark upon the knowledge we are blessed to be given by the ahlul bayt (as). I can relate to this personally, since I converted in a similar way. I only later found out the profound worth of the ahlul bayt, who along with the Holy Quran are the guide for mankind.

Peace,

Um Ali

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Guest DjibrilCisse

I will deal with Shabbir first, then Ehsan. So this post is indicated towards both of you but one at a time.

Shabbir

I have always maintained that we follow the true Islam of Muhammad(S) and rise above sectarian divisions that keep us down and oppressed and foolish.

Name me some of these secretarian divisions.

If you do, please tell us how you know and what evidence do you have for insulting said Ulema.

1. Who did I insult? QUOTE

2. If they are sunnis they obviously dont accept Imam Ali (as) as the first caliph. Thats where I got it from- MR SHABBIR LONDONI!

yes it indicates a clear bias, and a clear lack of objectivity, hence debating with such people and taking advise from such people is null and void.

1. Name me some of these "people".

2. If debating with them is null and void- why do you do it MR SHABBIR LONDONI?

I rephrased it as a question to cover your arrogance, however, you yourself wish to appear arrogant, who am I to protect you from yourself.

I cant believe you call yourself an alim!

1. You called me arrogant and accused me of arrogance. Show me WHERE I was arrogant.

2. If we all went around rephrasing statements as questions then we would have ONLY questions and no answers in life- MR SHABBIR LONDONI!

without doubt you were judging Imam Khumayni(A) as wrong, without any thought or reflection.

1. Did I call him wrong?

2. How do you know that I didnt think or reflect on what I said? Only Allah can read minds- MR SHABBIR LONDONI!

You also put Ayatullah in quote marks indicating that you feel his is not at that level

You made that assumption. I never said he was NOT OF THE LEVEL! You cant read feelings- Allah can!

I thought you were serious about Islamic Unity, seems I was mistaken.

1. Define Islamic Unity.

2. What have I done that disunites Muslims- MR SHABBIR LONDONI!

On a final note to you brother- I hold no grudge against you. I am not offended by what you say- even though you accuse me of ignorance slander etc...

I am sorry if you feel offended- it isnt my intention to offend you- simply to help a fellow Brother who seems confused at times.

Thankyou for reading this and I look forward to your reply- MR SHABBIR LONDONI!

Ehsan

When you debate with a Communist leader who belives in such great personallities and scholars like;

1. Al-Fârâbî

2. Avicenna (Ibn Sina)

3. Suhrawardî

4. Mullâ Sadrâ

5. Muhyî’d-Dîn ibn al-‘Arabî

Who says he believes in them? Where did you get that from? MR EHSAN!

And on top of that- these arent books of god- like the Bible, Torah etc...

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Guest Islamic
Ibn Arabi(A) never saw the "Shia" as pigs, he saw the rawafid as such. Because without a doubt, that is their barzakhi form.

That is what gives clear proof of Ibn Arabi (LA) being an anti-Shia and thus is the PIG himself, for indeed that is his current state in Barzakh.

When you debate with some one, and do D'awah you must use what the person relies upon against him

Is this why Imam Khomeini used such communist personalities as Ibn Sina and Ibn Arabi?? It all makes sense now since these personalities are considered Kafir, Mushrik, Zindeeq, and so they are exactly like Gerbachov.. I See, thank for the clairification bro Ehsan! So Gerbachov was fond of Mulla Sadra.. The picture is complete now.. Come to think of it, they did have quite alot in common!!

Shabbir said: "May Allah guide you or curse you, I wash my hands of people such as you."

Same to you.. May Allah raise you with Ibn Sina (who says "Omar is wiser than Ali") and Ibn Arabi (who says "Rawafidh were seen as pigs"). But I pray to Allah that He may guide you rather than curse you.

Ameen..

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"Oh, Mr. Admin, allow us freedom of speech and let us discuss without locking the thread".

This is what it leads to?

Topic closed.

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