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SoRoUsH

Sufism Rejected By Shiism?

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(salam)

I searched through a few threads, and it seems many people claim that shias reject sufism.

However, interestingly I was introduced to sufism (Irfan) THROUGH reading Shia books such as Light Within ME.

If you check:

http://www.al-islam.org

You'd find a complete section dedicated to sufism, spirituality and irfan.

http://al-islam.org/alpha.php?sid=36391297...145&t=alpha

So, I wonder, How could shias claim that sufism is deviation, specially when the practice of sufism is traced back to Imam Ali (as)? :dry:

Wassalam

Edited by SoRoUsH

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(salam)

It is the sayings of different Imams(as) that reject some practices and beliefs of suffism. One practice was that they would wear woolen robes and go to forests and would worship in solitude. Their rejection of society was what Imams(as) criticized them for. They would behave like monks and sever their relationship with material world altogether. But when we look at Imam Ali(as) we see that he was a warrior, a ruler, a scholar and a sage at the same time.

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Salam

Gnosticism (Irfan) is related to Shia Islam, not Sufism. The Sufis that Ahlulbayt (as) rejected were those which held beliefs that were misguided and far from the religion of Islam. These included people who lived in solitude and complete celibacy, refusing to marry or enjoy certain things which Allah (swt) had made lawful for them. Some of them also engaged in acts which were explicitly forbidden (dancing to music and drinking wine) but this is only in a minority of cases. Otherwise, there are people who call themselves "sufi" and who generally follow the basic tenets of Islam as specified in Shariah, Qur'an and Hadith. The point is that while Sufis differ amongst eachother in philosophy and practice, the Shia have never really been linked directly to Sufism. One thing to note however, is that the Sufis profess a great amount of love and reverence towards Ahlul-Bayt (as). This is based on a view of the Imams as being profound spiritual leaders with great knowledge, and close biological relation to Rasulullah (s). However, they do not share our belief of the Imams (as) as being the divinely-appointed leaders of Islam, who have been chosen and endowed with the knowledge to uphold, protect and implement the religion of Islam after Rasulullah (sa). This entails complete obedience and allegiance (wilayah) to them in both the spiritual and political spheres of life. The Sufis only acknowledge the unique spiritual position of the Imams (as).

On this note, I thought I would post a couple of interesting videos of some Sufis celebrating Milad of the Prophet (s), which I find to be highly questionable. The titles to the videos are pretty harsh, because they were posted by a fantical wahhabi. The people in these videos are followers of the Naqshbandi Sufi tariqa, which is arguably the largest Sufi order in the world, and a bit more mainstream than some of the other orders:

Sufis Dancing #1

Sufis Dancing #2

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There is a view that Sunnis, jealous of the Shia's Imams, wanted to develop a creed that stressed spirituality etc. in order to mitigate the uniqueness of Shia Imams.

The holiness of the Sufi saints would then attract worshippers' attentions rather than Shia Imams.

Certainly having visited the Nakshbandi shrine (near Bukhara) last week I can say that it tries to have the hallmarks of a Shia Imam shrine. Though obviously is not as successful.

In my opinion Sufism is just one tool that Sunnis have tried to use to reduce the attractions of Shiasm. At the other extreme is Wahabism - perhaps the latter was promulgated because the former had failed?

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(salam)

Alot of so called "sunni" sufis spent a large amount of time talking about the Imams (as) and Imam Mahdi (as) in particual, and they refer to him as Imam Al-Zaman, the Pole of the Awliya, and say he is the son of Hasan Al-Askari (as) who was the Pole of his time, and Imam of his time.

The whole concept of pole of time was meant to give marifa of the guidance of Imam Mahdi (as) with the awliya, and later some fake people trying to get position claimed such positions for themselves or attributed to teachers. It's like Fuqaha back in the day of Imam Jaffar (as), after fiqh became big due to Imam Baqir (as) and Imam Jaffar (as), and they were getting more influence then even rulers, Satan called his helpers and they went and called people to themselves rather then where the message of Mohammad (pbuh) can truly be found.

The master of all mystics Ibn Arabi emphasized on Imam Mahdi (as), 12th Imam, him being the Qutb and means of guidance, and that he (as) has helpers, and that he is God's proof and representitive. He emphasizes on the role of sone of Hasan Al-Askari (as), the Pole of time and will be pole all the way till he establishes justice on earth. So what does Saytan do, he get's fake people who then make spirituality a joke, like dancing etc, and called people to themsleves. The orignial huge movements of spirituality, it was revived by a man who believe in the Imamate of the 12 Imams (as) and Wiliyah of the last of them to apply then and now - he was staunch supported of Imam Mahdi (as) being the guide of time, and pole of age, and guide in both wordly and spiritual, in physical realm and spiritual realm, and of man and jinns.

Please check out my ibn Arabi and Imam Mahdi (as) thread. He emphasizes on the role of Imam MAhdi (as) and his unique role. See what he says if you don't believe me.

ws

Edited by Gangster

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(salam)

I am very confused on this issue. Now I have no idea whether 'Irfan is permissable or not. I mean, we have examples of known scholars who made 'Irfan. Among them are Ayatollah Khomeini (ra) and 'Allaama Tabatabaaei (ra). Then we have the articles by Ayatollah Al Najafi and Ayatollah Al Shirazi (which Casper linked) - I'm not sure whether it was actually written by him, or have I seen any sources for the hadiths quoted. How can someone say it's haraam when such great and knowledgeable men like Khomeini and Tabatabaaei did it?

Wassalam.

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(salam)

Those hadths were refering to Ahlal-Marifa or fake claimers of marifa?

Those hadiths by Imams (as) must be seen in their context, in that historical time, to cetrain historical people.

Hadiths of Alulbayt (as) point towards learning gnostic knowledge and teaching it. There are so many hadiths supporting Irfan and Irfan teachings.

ws

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(salam)

Those hadths were refering to Ahlal-Marifa or fake claimers of marifa?

Those hadiths by Imams (as) must be seen in their context, in that historical time, to cetrain historical people.

Hadiths of Alulbayt (as) point towards learning gnostic knowledge and teaching it. There are so many hadiths supporting Irfan and Irfan teachings.

ws

(salam)

I'm no longer confused :P Thanks for clearing it up. I have downloaded all the available books about 'Irfan from al-islam.org, and I'm planning to begin learning the basics of it tomorrow in shaa Allah :)

Wassalam.

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Those hadiths by Imams (as) must be seen in their context, in that historical time, to cetrain historical people.

"Don't you know that these peoples are the most wicked Sufi sects ? And the entire sufis are in contradiction with us ." Hadith #4 in Ayatullah Mujtaba's link .

The hadith includes all the sufis and the designation needs a specification which isn't present .

Hadiths of Alulbayt (as) point towards learning gnostic knowledge and teaching it. There are so many hadiths supporting Irfan and Irfan teachings.

Irfan of AhlulBayt (pbuh) is what you take its from AhlulBayt's (pbuh) hadiths and not from hellenestic mythologies .

Edited by Casper

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How can someone say it's haraam when such great and knowledgeable men like Khomeini and Tabatabaaei did it?

"Haq isn't known by men , Know Haq you'll know its peoples and Know Batel you'll know its peoples" - Imam Ali (pbuh) .

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Obviously there must be some awliya guided. You point me to who you think are those people.

"the guided are only guided by the light of your face" Imam Sajad (as) - Saheefa Sajadiya

Hence anyone claiming to be guided without that is not guided at all.

May Allah (swt) enter us under the Wiliyah and Guidance of Imam Al-Zaman (as).

Since I take it you think you know who passes on the irfanic teachings of Ahlulbayt (as), I am interested to see if they are knowledgable and seeing or blind and deaf by what I have gained of knowledge of. People can that study their works and teachings aswell as Khomeini (qas) teaching for example, and see for themselves who are the people of truth. And to know the truth, remember the line of Imam Sajad (as) "the guided are only guided by the light of your face".

And whenever understanding a truth from other then hadith, then usually it seen afterwards in Quran and hadiths because they originally stem from revelation. This is how my experience has been. Imams (as) said to seek knowledge, that is marifatal nafs knowledge, even if you had to go China. Wahabis hate this tradition cause they are cultist people who just want people to be blind and by denying all these hadiths try to teach to "only follow hadiths"(rather it should be only what we believe is true and only our limited blind perception of Islam and view of Quran and hadiths). I hope you on the other hand love that hadith and are seeking knowledge. And Quran contains all knowledge yes, but never the less, Imams (as) said this.

ws

Edited by Gangster

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(salam)

"Sufism is a mystic tradition that found a home in Islam and encompasses a diverse range of beliefs and practices dedicated to Allah, divine love and the cultivation of the heart." -opening sentence on Wikipedia's Sufism section

my point is, to ask if Shi'ism accepts Sufism is like asking "does a Christian accept Divine Scripture?" Shi'ism accepts aspects of Sufi theology and mysticism, yes. as far as practices, if it is not in the practices of Ahlul-Bayt (as) , or if it violates the halal, then of course it is outright rejected. but practices such as meditation, contemplation etc. are completely acceptable. have a look at the life of Mulla Sadra (ra). some say he went in seclusion for 10+ years for meditation, however he returned to society and left us with what distinguishes him as the greatest philosopher to EVER walk the face of this earth. the basic premises of Sufism, i.e. knowing God, loving God, seeing "His Face" with the heart, etc. are all obviously concepts we accept, as the duaas of the Imams (as), especially the Whispered Prayers of Imam Zain al-Abidin (as) are filled with such concepts.

Sufism is filled with deviations of course, but there are also wonderful jewels to be found within. it is like reading Plato or St Thomas Aquinas. obviously not every word should be taken as being truth, but there is much one can learn from exploring such thinkers and ideas. as Imam Ali (as) said, accept the truth even if it comes from a kaffir

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Not sure if anyone brought up this point but we Shias also differ when it comes to "connecting with the heart" of a sufi shiekh in order to get closer to Allah(swt), in Shia fiqh we do not believe that this is true. Also the only ones with knowledge of the unseen are our Imams (as) and of course the best creation ever Muhammad (saaw)

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I absolutely love many aspects of Sufi'ism... I think it's mainly the unorthodox practices we need to be wary of. If you're interested in Sufi writings, Shaikh Fadhlallah Haeri's works are simply amazing...

http://www.nuradeen.com/Reflections.htm#ShaykhFadhlalla

Does anyone have more concrete information regarding to what extent and in what manners Sufi and Shia differ on the matter of tawheed and conceptualizations of Allah (SWT) in general? What differs between us in terms of how we are able to perceive and connect with Allah (SWT); to what degree is the Sufi emphasis on absolute oneness in contradiction to our understanding of tawheed? How do Sufis defend this? Do they believe in tawheed?

That's the ONE area that endlessly confuses me and makes me apprehensive about drawing comparisons... Clarifications would be much appreciated; I'd long been wanting to create a thread asking about exactly that.

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(salam)

www.al-islam.org/lwm

read the last chapter of Khomeini (qas) explanation. He explains why some things are said like that, although are not meant to be taken they way they are taken often.

And the reason why such type of language is used aswell is explained.

ws

Edited by Gangster

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Not sure if anyone brought up this point but we Shias also differ when it comes to "connecting with the heart" of a sufi shiekh in order to get closer to Allah(swt), in Shia fiqh we do not believe that this is true. Also the only ones with knowledge of the unseen are our Imams (as) and of course the best creation ever Muhammad (saaw)

(salam)

Only our Ahlulbayt (as) know the about the unseens (by Allah swt permission). By connecting our heart to Ahlulbayt through spiritual means, the knowledge about Allah swt secrets will be revealed based on our sincerity.

"I am the City of Knowledge and Ali is the gate"....well known hadith. Majority of the knowledge is about Unseens.

Even during solat, we need the help of Ahlulbayt to make us has the concentration....they lead, and we follow. Ahlulbayt are the leaders and we are the followers.

We as followers, we don't know about the unseens and we are not the City of Knowledge.

Layman

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Does anyone have more concrete information regarding to what extent and in what manners Sufi and Shia differ on the matter of tawheed and conceptualizations of Allah (SWT) in general? What differs between us in terms of how we are able to perceive and connect with Allah (SWT); to what degree is the Sufi emphasis on absolute oneness in contradiction to our understanding of tawheed? How do Sufis defend this? Do they believe in tawheed?

That's the ONE area that endlessly confuses me and makes me apprehensive about drawing comparisons... Clarifications would be much appreciated; I'd long been wanting to create a thread asking about exactly that.

(salam)

In Shiite version of spiritual connection to Allah swt and Tawheed...everything must go through Ahlulbayt. And Ali is the gate while Rasul is the City of knowledge (physical and unseens).

"I am the City of Knowledge and Ali is the gate"....

Any actions in spiritual journey must go through the gates (Imams) and the City.... and NO one else can reach the real tawheed unless he/she enters through the gates and be in the City.

Dependent on Ahlulbayt (all the way) in reaching Allah swt is the shiite version of spirituality. Where as sufism may by pass ahlulbayt. In many cases, they just take partial part of Ahlulbayt (as), this is where they get lost at the highest level. Sometimes they reach at high stage but are denied to enter the City by the gates...permission not granted. So they created their own city....styles and decorations.

In shiite, no one can be higher than Ahlulbayt in spirituality.... Ahlulbayt lead and we follow.

Layman

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(salam)

Ibn Arabi believed you can't by pass guidance of Imam of time (as) which he believed was the son of Imam Hassan Al-Askari (as).

Alot of the sufis now take the idea of pole of age and apply to other then Ma'asoom (as) chosen by Allah (swt). But if you look at Ibn ARabi and his students, that is not the teaching they taught. Infact Awliya were just seen as minor poles while they rely on the Imam (as) of time.

Just to go on with o yeah this guy is sunni and this guy is shia attitude when going into this study - is very misfortunate - you find their teachings yourself and draw your conclusions. Our earlier famous scholars said Imams (as) had knowledge of the unseen but never deemed it neccessary qualification of Imam of time (as) but rather an extra karamat. While Ibn Arabi for example did see it neccessary to fullfill the function of Imam of time.

The ones condemned by Imams (as), these people were just show offs. wearing wool, talking non-sense mixed with some of what they heard from Imams (as), and they were trying to be robbers of God's high way, talking as if they know spirituality while they are totally deviod of it and opposing Ahlulbayt (as). The phrase "houses are only entered by their doors, who enters it by other then that is called a thief" Imam Ali (as) applies to them aswell.

But Ibn Arabi and some others like him, they said the guide of time, the pole of age, was Imam Mahdi (as) the son of Hasan Al-Askari (as) and they believe the guidance all of it, Imam (as) is the source of it. So don't get everyone mixed on the same boat.

ws

Edited by Gangster

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We should distinguish between Sufism as a cult and what our Imams did

They believe in many strange ideas, like:

-Pantheism: that is Allah is the spirit of all creations and the creations is a body to the spirit, and all of these bodies refer to Allah and he is everything.

-If Sufi man reaches a high level of spirituality, he would turn out to be above the humankind then the spirit of Jesus will inter hem and all his actions is Allah's.

This is what I read in a book about Sufism and other cults.

So it is impossible that our Imams believed on these things. However if Imam Ali (as) dressed in woolen clothes, it would show his modesty and simplicity.

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We should distinguish between Sufism as a cult and what our Imams did

They believe in many strange ideas, like:

-Pantheism: that is Allah is the spirit of all creations and the creations is a body to the spirit, and all of these bodies refer to Allah and he is everything.

-If Sufi man reaches a high level of spirituality, he would turn out to be above the humankind then the spirit of Jesus will inter hem and all his actions is Allah's.

This is what I read in a book about Sufism and other cults.

So it is impossible that our Imams believed on these things. However if Imam Ali (as) dressed in woolen clothes, it would show his modesty and simplicity.

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From a speech given by Dr. Javad Nurbakhsh, Master of the Nimatullahi Order, at the Sorbonne, Paris, in 1963:

What is Sufism?

The substance and definition of Sufism: the substance of Sufism is the Truth and the definition of Sufism is the selfless experiencing and actualization of the Truth.

The practice of Sufism: the practice of Sufism is the intention to go towards the Truth, by means of love and devotion. This is called the Tariqat, the Spiritual Path or way towards God.

The definition of the sufi: the sufi is one who is a lover of Truth, who by means of love and devotion moves towards the Truth, towards the Perfection which all are truly seeking. As necessitated by Love's jealousy, the sufi is taken away from all except the Truth-Reality. For this reason, in Sufism it is said that, "Those who are inclined towards the hereafter can not pay attention to the material world. Likewise, those who are involved in the material world can not concern themselves with the hereafter. But the sufi (because of Love' s jealousy) is unable to attend to either of these worlds."

. . .

Sainthood

Earlier, we have said that the aim of Sufism is the cultivation of Perfect Beings who are mirrors reflecting the Divine Names and Attributes. In Sufism, a perfect being is also called a wali (saint), a word which literally means 'sincere friend'. All who have been prophets have also been saints. The spiritual degree of sainthood is a station indicating the condition of one's inner being, while the rank of prophethood reflects one's mission as a divine messenger.

The prophetic mission of Mohammed was both Absolute Sainthood and Prophecy. 'Ali, while not among the prophets, attained to this same Absolute Sainthood. Mohammed said, " 'Ali and I are of the same light," and 'Ali said, "Spiritually, I have been with all the Prophets."

In the eyes of the great sufis, the saints have included the successors of 'Ali in his spiritual-political role as first of the Shi'ite Imams. Also among the saints are the Sufi Masters who have followed the esoteric path of 'Ali.

These enlightened beings, each according to his or her own capacity, have drunk from the fountain of Truth. Because they are known only by God, only God can truly know the differences between their spiritual stations. In a prophetic tradition (hadith), God says, "My friends (saints) are under my banner, no one knows them but I."

Most people do not have the patience necessary to know the saints. One who is encompassed can not truly know what encompasses him. True knowledge of the saints comes from knowing their reality through one's inner being.

A true believer, a sufi, must live in, serve and guide society, and be a vehicle by which society receives Grace. It is for this reason that conforming to and being in harmony with society, being at peace with all, is a quality of a perfect being.

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(salam)

"Sufism is a mystic tradition that found a home in Islam and encompasses a diverse range of beliefs and practices dedicated to Allah, divine love and the cultivation of the heart." -opening sentence on Wikipedia's Sufism section

my point is, to ask if Shi'ism accepts Sufism is like asking "does a Christian accept Divine Scripture?" Shi'ism accepts aspects of Sufi theology and mysticism, yes. as far as practices, if it is not in the practices of Ahlul-Bayt (as) , or if it violates the halal, then of course it is outright rejected. but practices such as meditation, contemplation etc. are completely acceptable. have a look at the life of Mulla Sadra (ra). some say he went in seclusion for 10+ years for meditation, however he returned to society and left us with what distinguishes him as the greatest philosopher to EVER walk the face of this earth. the basic premises of Sufism, i.e. knowing God, loving God, seeing "His Face" with the heart, etc. are all obviously concepts we accept, as the duaas of the Imams (as), especially the Whispered Prayers of Imam Zain al-Abidin (as) are filled with such concepts.

Sufism is filled with deviations of course, but there are also wonderful jewels to be found within. it is like reading Plato or St Thomas Aquinas. obviously not every word should be taken as being truth, but there is much one can learn from exploring such thinkers and ideas. as Imam Ali (as) said, accept the truth even if it comes from a kaffir

Could somebody, puleez, tell me what exxageration means . . .

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This knowledge only belongs to the Seal of the Messengers and the Seal of the Awliyâ'. The Messengers and Prophets only see it from the niche of the Messenger who is the Seal. The awliyâ' only see it from the niche of the walî who is the Seal. Even the Messengers only see it to the extent that they see it from the niche of the Seal of the Awliya', for Message and Prophethood - by which I mean the Prophethood of bringing the Sharî'a and its message - ceases, but wilâya never ceases. Thus the Messengers, inasmuch as they are awliya', see what we have mentioned only from the niche of the Seal of the Awliya'. How could it be different for other awliyâ'? Although the Seal of the Awliyâ' is subject to the judgment which the Seal of the Messengers brought through the Sharî;a, that does not diminish his station nor does it detract from what we have said, for something which is lower from one point of view can be higher from another.

Confirmation of this occurred in the history of our Sharî'a in the excellence of the judgement of 'Umar regarding the prisoners of Badr 10 and their treatment, and in the story of fertilization of the date-palms.11 It is not necessary that the perfect have precedence in everything and in every rank. The Rijâl 12 regard precedence as being in the degrees of knowledge of Allah. Here is their goal. As for the things which are in-time, they do not attach their thoughts to them, so realise what we have mentioned!

An excerpt from Fusus al Hikam Vh: 2, touted to be Ibne Arabi's life work.

He is trying to tell us that that the imperfect can have more knowlege of Allah than the perfect.

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Sufism is filled with deviations of course, but there are also wonderful jewels to be found within. it is like reading Plato or St Thomas Aquinas. obviously not every word should be taken as being truth, but there is much one can learn from exploring such thinkers and ideas. as Imam Ali (as) said, accept the truth even if it comes from a kaffir

Yeah, people justify taking knowledge from non Shi'i sources by saying that we should take knowledge for every source, searching for the "truth" and all that. Even if we agree to this, doesn't it make the most sense to seek out the expert in a particular field to gain knowledge from? Like if I want to learn a computer language, I will seek out someone who is an expert in this field and has understood the language perfectly. So when it comes to marifatAllah how can we turn to anybody except the Ahlul Bayt (as)? Anybody who claims to have reached Allah (swt) without going through the Ahlul Bayt (as), how can we accept the claim of such people?

Imam Ridha (as) explaining this hadith-e-Qudsi talked about how La ilaha Illallah is a fort and one who enters it saved and to this he added that there are conditions and he said wa ana min shuruteha-And I am one of the conditions. So accepting his Imamat completely and not just his "spiritual" position is a must.

So the Ahlul Bayt (as) are a condition to reach Allah (swt) and no one can reach him without going through them.

And these people "recognized" Allah (swt) but didn't recognize the position of the Imams (as)?!?

Prophet Thul Qarnain (as) advises in his will: Never take knowledge from one whose knowledge does not benefit him. For one whose knowledge does not benefit him, how will it benefit you? [bihar, V-2, p 99]

In matters relating to God, we cannot distinguish between the "truth" and falsehood with our intellects and without support of the Imams (as).

I will take what the Imams (as) give and leave anything that they don't mention.

Edited by Whizbee

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So the Ahlul Bayt are a condition to reach Allah (swt) and no one can reach him without going through them.

Love for Ahl al-bayt (a) is an essential part of Islamic faith but your statement^ is exaggeration and contradictory to what Imam Ali (a) said.

"the Lord who owns and holds the treasures of Paradise and the earth has given you permission to ask and beg for them and He has promised to grant your prayers. He has told you to pray for His Favours that they may be granted to you and to ask for His Blessings that they may be bestowed upon you. He has not appointed guards to prevent your prayers reaching Him. Nor is there any need for anybody to intercede before Him on your behalf."

ws

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He wasn't? :unsure: Then what was he? :huh:

Are we talking abt Thul Qarnain from the time of Khizr? :unsure: if so then from what I have read and heard in Majliases he wasnt a Prophet. . .

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Love for Ahl al-bayt (a) is an essential part of Islamic faith but your statement^ is exaggeration and contradictory to what Imam Ali (a) said.

Did you read the hadith of Imam Ridha (A) which she posted? Or do you always have to misinterpret each response?

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Love for Ahl al-bayt (a) is an essential part of Islamic faith but your statement^ is exaggeration and contradictory to what Imam Ali (a) said.

"the Lord who owns and holds the treasures of Paradise and the earth has given you permission to ask and beg for them and He has promised to grant your prayers. He has told you to pray for His Favours that they may be granted to you and to ask for His Blessings that they may be bestowed upon you. He has not appointed guards to prevent your prayers reaching Him. Nor is there any need for anybody to intercede before Him on your behalf."

ws

This statement of Imam Ali (a) was specifically an advice for his son, Imam Hassan (a). It is not for you and me. Imam Hassan does need guards or intercession from anyone because there is no barrier between him and his Creator. He is among ahlulbayt (as).

"Rasul is the City of Knowledge and Ali is the gate."... No one can reach Allah swt by his own knowledge...we always need Ahlulbayt, we constantly need the knowledge.

Perhap your own statment is an EXAGGERATION...because you failed to read what others has written.

Layman

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^ Nice excuse, but this letter was for Muhammad Bin Hanafiyah and it is perfect example for all muslims. I will quote the annotations on this letter, in Nahjul Balaga :

"...this manifesto of Imam Ali (as) is a lesson of guidance by acting on which the ways of success and achievements can be opened and straying caravans of mankind can tread on the path of guidance.

It contains those principles of correcting the matters of this world and the next, creating the sense of morality and improving economic and social matters whose like cannot be produced by epitomes of scholars and philosophers. Its truthful preachings are a strong incentive for recalling humanity to its forgotten lesson, reviving the dead lines of social dealings and raising the standards of morality."

Edited by Murabit

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