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Basics of Islam
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abosait
 
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Quote abosait Replybullet Posted: 18 April 2009 at 10:19am
Originally posted by Nur_Ilahi

.......... Remember Allah is Az-Zahir and Al-Bathin. ...........
Adh-Dhaahir = The Uppermost one
 
Al-Baatin = The Innermost one
The Names of Allaah and His Attributes are the basis of our worship of Allaah. We come to know Him by His Names and Attributes, the more we know, the better our worship.
 
Allah says,

"And to Allaah belong the most-beautiful of Names,

therefore call upon Him by them,
 
and leave alone those who deviate in Allaah's Names.
 
They will soon be recompensed for what they used to do." [7:180]

Deviating can take place in a number of different ways:

1. To reject anything that the Names of Allaah indicate or give evidence to, such as the Attributes or Qualities behind them,

 
2. To claim that the Names of Allaah give evidence to attributes which are similar to the creation. (This is Tashbeeh)

3. To call Allaah by a name that He did not call Himself such as 'Father' as the Christians do or 'The First Cause' as the philosophers and the People of Kalaam do.

4. To derive other names from the Names of Allaah and then to name idols with them. For example al-Uzzaa, one of the gods of the pagans in the time of the Messenger (sallallaahu alayhi wasallam) was derived from Allaah's Name, al-Azeez. Likewise, al-Laat was taken from Allaah. However, these names are unique for Allaah and no one else deserves them, just as He is unique in deserving the worship of the whole of creation.

Originally posted by Nur_Ilahi

........There are the shariah, haqiqah and makrifah. Most of us are only conversant on the shariah. .......have you ever touched a book on the two pillars of Ihsaan?...........
 
Again you are talking of invented matters that have no basis in the Qur'an or Sunnah. Are you saying that the Prophet has not done his duty properly because he has not told you of all these matters which your Sufi Shaikhs are telling you to believe in?

Originally posted by Nur_Ilahi

..............But have anyone teach you how to have absolute attention during prayers?.............
 
The Prophet Sallallahu 'alaihi wasallam has not omitted to teach us anything that is required of us in deen. His Sahaba and the True followers have faithfully transmitted all that to us and is available in the authentic Sahih.
 


Edited by abosait - 18 April 2009 at 10:20am
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Quote Nur_Ilahi Replybullet Posted: 19 April 2009 at 6:55am
Assalamualaikum Abosait.
 
I quoted a few Quranic verses, yet you still could not understand or perhaps refuse to  understand or even maybe you do not understand.
 
Here is a deeper meaning according to Tasawwuf scholars on the meaning of Az-Zahir and Al-Bathin from http://www.sherifbaba.com/batin.htm 
 
Allah Batin Allah Hu. 

The esma of Batin is one of the 99 attributes of Allah. It is the inner face of Allah. It is an attribute which shows the inner face of everything He has created. Last week we spoke of Zahir, the outer face, and this week we are going to speak, insha’Allah, of the inner face. I am going to try to explain this by joining the two together.
The attribute of Batin lets us know the hiddenness that Allah the Creator has put into everything that He has created. In the inner face of everything, the being of Allah is hidden. The esma of Zahir is the visible, reflecting outer face. It is the form of everything that Allah has created. It has a name, it has a body and it has a form. But the esma of Batin lets us know His hiddenness completely, and can only be felt with His being.

I am going to give an example. It is like this body and the ruh, the spirit. The Zahir is the body. It is seen, visible. It is known. It moves. But Batin is the inner side of this. This is not seen through the eyes. Existence is felt. And how is it felt? With the actions that it performs. With the art that is brought forth.
Now let’s think of a painting. You look at this painting; it’s quite beautiful. There is a beauty in its Zahir, its outer side. But this doesn’t happen by itself. When you look, you think, “There is someone who created this.” The person who painted it is not visible, but he has hidden himself inside of the art that he has created. That is the Batin.


I will give another example: a block of ice. Its name is “ice.” Its form is this block. This is Zahir. Its Batin is water. How are you going to understand that it’s water? When it melts, it softens and lets its water flow. Then we understand that its Batin is water, but its outside, set in a form, is ice. Zahir and Batin are like this.

Everything that Allah has created has two sides. If we are human beings, if we are living well and beautifully, then we have to see these two sides of Allah. For example, there are the events that we encounter every day. They are Zahir events, but there is also a Batin face to these, and we are not able to see it. How are we going to see this, then? In order to understand the hikmet, the wisdom, in it, we need sabur, patience, and we must not make an instant decision. Think well and beautifully. If we use these keys, we will open the door of Batin, and we will see inside of the mysteries.

The human being is like this. What you see is Zahir. Its inner face, its Batin existence, is the essential characteristic of Allah. We call this the latif vujud, the subtle body. This is hidden inside of people, and this is the Batin face. In order to bring this into being we have to work well with our Zahir. With this body we are going to serve everybody well, and make our thoughts beautiful and good. The more beautiful our Zahir gets, the more beauty Allah will manifest in the Batin. Do not forget these attributes of Zahir and Batin. See everything in these two ways.

For example, a letter comes. What is its Zahir? It’s the writing that is written on it. What is its Batin? When you read it, it’s the meaning, what you have understood. This means that in every outer form, every Zahir, what’s working inside and giving meaning is the Batin.


The Divine books have to be seen in this way. There is the Zahir writing, the outer writing. This is the Zahir judgment. But there’s also a Batin meaning, and to find this, we have to work towards good ahlak, behavior and conduct. Otherwise we can read and read the Zahir, and understand nothing.

Let me give an example. You have a child in another land, very far away, who has missed you very much. You wrote a letter from here: “I am well. This happened. That happened. We had some difficulties. We got better. Everything is beautiful.” You wrote your life as it passed, and you sent that to your child. He got it and read it. “Oh, it came from my mother and father,” he said. Even while he looked at its Zahir, he saw its Batin. What is that Batin that he saw? He saw the being of his mother and father there. He read the Zahir, and understood the meaning there, and his sense of longing became more intense, and he started to cry. He cried the tears of longing. A friend of his was sitting next to him. He took the letter and read it. He said, “Why are you crying? It’s a normal letter. Your mother’s well; your father’s well. This happened, that happened. Look, everything’s fine. Why are you crying?” And the child says, “The Batin that I have seen is here. If you had seen it as well, and felt this meaning, then you would cry too.”

All of the Divine books are like this. When we read these books, without reading like the child’s friend read the letter, in the Zahir, let us read in the way that the child saw his mother and father in the Zahir and understood the Batin face. When we read these Divine books, let us not be stuck in their Zahir. What is their Batin, their meaning, trying to tell us? This is what we have to understand.

Everything in life is like this. Everything has a Zahir face and a Batin face. Money has a Zahir face and a Batin face. What is its Zahir face? It’s the transactions that we perform to live our daily lives, and the services that we perform with money. This shows the Zahir side of the money that we use. So what’s the Batin face of money? If you are using this money on the road of Allah, if you are using it to serve humanity well, and if you are creating happiness among the people that you are using this money for, then this is the Batin face of money.

If we understand the Zahir and Batin like this, then we won’t make any hasty decisions. We will wait with time. If we have not been able to understand anything from the Zahir, we will try to see the hikmet in the Batin face. As we are always saying, to become aware of this meaning, as we live with good ahlak, gathering with beautiful people, and performing good service, we will clean the Zahir of this vessel and the Creator Allah will make its Batin beautiful.

Allah sent us to the world with this Batin. Even before our Zahir was seen, when our Batin was known, happiness and joy began. We came to this world with beauty and goodness; now we are looking for it. And when we return to Allah, we will return by bringing out this Batin, this goodness and beauty. Let us not forget the Zahir and Batin. These are twins. One face is Zahir; the other face is Batin. Let us see everything in this way. 

Allah Batin, Allah Hu.

Ya Rabb, we are trying to beautify our Zahir, our outer side. Please help us, and let us try to make our Batin, our inner face, beautiful and good. If You do not send us Your rahmet, Your compassion, if You do not help us, then no one will help us. There is no Allah other than You. All goodness and beauty is inside You. You are both Zahir and Batin. Make us beautiful human beings.

Amin.

Ilahi Anta Maksudi, Wa Redhaka Mathlubi - Oh Allah, You are my destination, Your Pleasure is my Intention.
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Quote abosait Replybullet Posted: 19 April 2009 at 10:58am
Originally posted by Nur_Ilahi

Assalamualaikum Abosait.
 
Wa Alaykum Assalam wa Rahmatullah.
 
Originally posted by Nur_Ilahi

............ You look at this painting; ..........The person who painted it is not visible, but he has hidden himself inside of the art that he has created. That is the Batin.
 
Noor, have you read what you have copy-pasted?
 
The painter is not inside the painting but is outside of it.
 
Allah Subhanahu wa ta'alaa is also not inside of his created things but outside of it.
 
He is Independent of the Throne and whatever is beneath it.

Because He is its Rabb and Owner, as He says:

"On Him only do I rely and He is the Rabb of the glorious Throne"

{Surah Taubah, verse 129}.
The Rabb of anything is not dependant on it, in fact He is independent of it.
He has created it so that He may, thereby, make known His Quality of Ownership over it. The Arsh is a place wherefrom His Orders and Plans are sent forth.

He encompasses everything above it.

As Allaah Ta`ala says:

"Behold! He Encompasses everything"

{Surah HaaMeem Sajdah, verse 54}.


The object of encompassment is not like that of a ship and the creation is within it. Allaah Ta`ala is much more superior than that.

He is Most High and Magnanimous. Indeed the object of encompassment is a great and limitless encompassment.

His knowledge, His Power, His protection, His Planning and Arrangement encompasses all.

All the people and particles of all the universes and worlds are subservient to
His Magnanimous Attributes, which expound His Perfection. All this is attributed to His Greatness.

An atom cannot be compared to the entire universe.
[وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ]

(And to Allah belongs all that is in the heavens and all that is in the earth.)
means, everything and everyone are His property, servants and creation, and He has full authority over all of this. There is no one who can avert Allah's decision or question His judgment. He is never asked about what He does due to His might, ability, fairness, wisdom, compassion and mercy.

Allah's statement,

[وَكَانَ اللَّهُ بِكُلِّ شَىْءٍ مُّحِيطاً]

(And Allah is Ever Encompassing all things.)
means, His knowledge encompasses everything and nothing concerning His servants is ever hidden from Him. Nothing, even the weight of an atom, ever escapes His observation in the heavens and earth, nor anything smaller or bigger than that.
Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said:
"Our Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during the last third of the night, and says: 'Anyone calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone seeking My forgiveness, I will forgive him?' " (Imaam Maalik, Imaam al-Bukhaaree, Imaam Muslim, and others)
The words of the Prophet sallallaahu 'alayhi wa sallam:
'Our Rubb, the Blessed, the Exalted, descends to the lowest heaven'
, clearly indicate the essential Highness or Loftiness of Allaah, the Exalted. Were Allaah to exist everywhere, there would be no need for the Prophet sallallaahu 'alayhi wa sallam who knew Allaah best, to say,
'Allaah descends'
, nor would there be a reason to distinguish one portion of the night from another. There is only one answer to this:
Allaah, the Blessed, the Exalted, is above the seven heavens, and above the great 'Arsh.
Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said:
"Allaah will descend to His slaves on the Day of Resurrection." [At-Tirmidthi and others.]
It is the Day when Allaah will come down to pass His judgment.

In another tradition, the Prophet sallallaahu 'alayhi wa sallam said:
"Allaah will gather the first and the last of His slaves for an appointed certain Day, when they will remain for forty years with their eyes uplifted towards heaven waiting for the decisive judgment. Allaah will then descend in coverings of clouds from His 'Arsh to the Kursi."


In his speech subsequent to the death of the Prophet sallallaahu 'alayhi wa sallam, Abu Bakr as-Saddiq said:
"He who was worshipping Muhammed sallallaahu 'alayhi wa sallam, (let him know that) Muhammed is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven Ever-Living, never dies'." [Imaam al-Bukhaaree and others]

Originally posted by Nur_Ilahi

.............
The Divine books have to be seen in this way. There is the Zahir writing, the outer writing. ........... But there’s also a Batin meaning,............... we can read and read the Zahir, and understand nothing..............
 
The Qur'an and the Sunnah are the primary sources of Islamic Shai'ah and both these should be understood as understood by the Sahaba and not as per our own whims ansd fancies.
 
The explanation of the text as explained and taught by the Prophet Sallallahu 'alaihi waasallam have been transmitted to us through reliable chain oaf narration called Isnaad and preserved in the form of 'tafsir' and 'hadith'. These have to be understood and followed.
 


Edited by abosait - 19 April 2009 at 11:00am
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Quote abosait Replybullet Posted: 19 April 2009 at 8:12pm

shari’ah:


The literal meaning of the term shari’ah is
"the way to a watering-place"
, and since water is indispensable for all organic life, this term has in time come to denote a

"system of laws", both moral and practical, which shows man the way towards spiritual fulfillment and social welfare:hence, "religious law"Shari`ah includes the Qur'an and the sunnah of the Prophet

The Holy Qur’an Surah Al-Jathiya (The Kneeling) 45:18



ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِينَ لَا يَعْلَمُونَ

And, finally, [O Muhammad,]

We have set thee on a way by which the purpose
[of faith] may be fulfilled:

so follow thou this
[way],

and follow not the likes and dislikes of those who do not know [the truth]. (i.e., who are not - or not primarily - motivated by God-consciousness and, hence, are swayed only by what they themselves regard as "right")

Fiqh:

The Arabic word fiqh means knowledge, understanding and comprehension.

It refers to the legal rulings of the Muslim scholars, based on their knowledge of the shari`ah;

The science of fiqh started in the second century after Hijrah,

Note:

Most encyclopedias define sharia as law based upon
1. the Qur'an,

2. the Sunna,

3. and classical fiqh derived from consensus (ijma) and analogy (qiyas).
This definition of sharia inappropriately lumps together the revealed with the unrevealed.

This blending of sources has created a muddled assumption that scholarly interpretations are as sacred and beyond revision as are the Qur'an and the Sunnah.

The Qur'an and the Sunnah constitute the immutable Basic Code, which should be kept separate from ever-evolving interpretive law (fiqh).

This analytical separation between the Basic Code and fiqh is necessary to" dissipate confusion around the term Shariah.
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Quote Nur_Ilahi Replybullet Posted: 19 April 2009 at 8:47pm
 
Originally posted by Abosait


Originally posted by Nur_Ilahi

............ You look at this painting; ..........The person who painted it is not visible, but he has hidden himself inside of the art that he has created. That is the Batin.

 Noor, have you read what you have copy-pasted?   The painter is not inside the painting but is outside of it.   Allah Subhanahu wa ta'alaa is also not inside of his created things but outside of it.   He is Independent of the Throne and whatever is beneath it.

There are many art lovers who loves to look at beautiful great arts by great artists because they understand what the artist was trying to convey in his art. It is as if the observer could read the mind of the artist so clearly. Not many of us are gifted with this ability. Only those who are very sensitive or have acutely perceptive mind could detect the ‘soul’ of the painting.

Allah Subhanahu wa ta'alaa is also not inside of his created things but outside of it.  

If He is outside it, what is the Ruh doing inside us? Who owned the Ruh that is like the electricity to a CPU? What is a CPU without electricity? What is our physical body without our Ruh? Exactly like you quoted - A
s Allaah Ta`ala says: "Behold! He Encompasses everything"  {Surah HaaMeem Sajdah, verse 54}.

This is the reason why we need to look at the Bathin side of us, not just the physical side. Our physical body will deteriorate once we are inside the grave eaten by maggots, but where is our Ruh?

Not many of us have this inclination towards the bathin meaning of the Quranic verses. If we are not trained by a Sufi Master, we would be no where. The first of the basic teachings that we have to do is to clear ourselves of the impurities of the Soul. Like Anger, pride, deceit, selfishness, ujub, riya, kufr, lazy and so forth that could be found here - http://www.crescentlife.com/spirituality/blemishes_of_nafs.htm

If you really want to know the meaning of Bathin, click the link above and check yourself, whether you have all these blemishes in you. To understand tasawwuf, first and foremost we have to be honest with ourselves. Remember inside us there is the Nafs and Shaitan. How do we differentiate between this?

The verses that you quoted Abosait are full of ’bathin’ meaning that if a Sufi were to read it, will weep humbly.
 


Edited by Nur_Ilahi - 19 April 2009 at 8:48pm
Ilahi Anta Maksudi, Wa Redhaka Mathlubi - Oh Allah, You are my destination, Your Pleasure is my Intention.
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Quote Nur_Ilahi Replybullet Posted: 19 April 2009 at 8:50pm
Quote Abosait -  The Qur'an and the Sunnah are the primary sources of Islamic Shai'ah and both these should be understood as understood by the Sahaba and not as per our own whims ansd fancies.   The explanation of the text as explained and taught by the Prophet Sallallahu 'alaihi waasallam have been transmitted to us through reliable chain oaf narration called Isnaad and preserved in the form of 'tafsir' and 'hadith'. These have to be understood and followed.

Dear Abosait - Please find a few names in this silsilah Thariqah the names of the Sahabah of Rasulullah.

The Chain of the Honorable Mashaikh Naqshband
(may the mercy of Allah be upon them)
Excerpted from the "Shajarah Tayyibah"

Below is the silsilah of the tariqah Naqshbandi Mujaddidi for Shaykh Zulfiqar Ahmad (db)

1. The mercy for the worlds Rasulullah [Holy City of Madinah Munawwarah].

2. Sayyedina Hadrat Abu Bakr Siddiq (radiallahu anhu) [Holy City of Madinah Munawwarah].

3. Hadrat Salman Farsi (radiallahu anhu) [Madain].

4. Hadrat Qasim bin Muhammad bin Abi Bakr (rahmatullahi alaihi) [Holy City of Madinah Munawwarah].

5. Hadrat Imam Jafar Sadiq (rahmatullahi alaihi) [Holy City of Madinah Munawwarah].

6. Hadrat Khuwaja Bayazeed Bustami (rahmatullahi alaihi) [Bastam].

7. Hadrat Khuwaja Abul Hasan Kharkani (rahmatullahi alaihi) [Kharkhan].

8. Hadrat Khuwaja Abul Qasim Gorgani (rahmatullahi alaihi) [Jarjan].

9. Hadrat Khuwaja Abu Ali Farmadi (rahmatullahi alaihi) [Mashad].

10. Hadrat Khuwaja Yusuf Hamdani (rahmatullahi alaihi) [Turkistan].

11. Hadrat Khuwaja Abdul Khaliq Gajadwani (rahmatullahi alaihi) [Bukhara].

12. Hadrat Khuwaja Muhammad Arif Riogri (rahmatullahi alaihi) [Tajikistan].

13. Hadrat Khuwaja Mehmood Injir Faghnavi (rahmatullahi alaihi) [Bukhara].

14. Hadrat Khuwaja Azizane Ali Raamitni (rahmatullahi alaihi) [Bukhara].

15. Hadrat Khuwaja Muhammad Baba Samasi (rahmatullahi alaihi) [Bukhara].

16. Hadrat Khuwaja Sayyed Amir Kalal (rahmatullahi alaihi) [Bukhara].

17. Hadrat Khuwaja Bahauddin Naqshband Bukhari (rahmatullahi alaihi) [Bukhara].

18. Hadrat Khuwaja Ala'uddin Attar (rahmatullahi alaihi) [Hassar].

19. Hadrat Khuwaja Yaqoob Charkhi (rahmatullahi alaihi) [Dushanbe].

20. Hadrat Khuwaja Ubaidullah Ahrar (rahmatullahi alaihi) [Samarqand].

21. Hadrat Khuwaja Maulana Muhammad Zahid (rahmatullahi alaihi) [Hassar].

22. Hadrat Khuwaja Darvish Muhammad (rahmatullahi alaihi) [Sher Sabz].

23. Hadrat Khuwaja Muhammad Amkangi (rahmatullahi alaihi) [Bukhara].

24. Hadrat Khuwaja Muhammad Baqibillah (rahmatullahi alaihi) [Delhi]

25. Hadrat Khuwaja Mujaddid Alf-Thani (rahmatullahi alaihi) [Sirhind Sharif].

26. Hadrat Khuwaja Muhammad Masoom (rahmatullahi alaihi) [Sirhind Sharif].

27. Hadrat Khuwaja Saifuddin (rahmatullahi alaihi) [Sirhind Sharif].

28. Hadrat Khuwaja Hafiz Muhammad Muhsin (rahmatullahi alaihi) [Delhi].

29. Hadrat Khuwaja Sayed Nur Muhammad Badaiooni (rahmatullahi alaihi) [Delhi].

30. Hadrat Mirza Mazhar Janejana (rahmatullahi alaihi) [Delhi].

31. Hadrat Shah Ghulam Ali Mujaddidi (rahmatullahi alaihi) [Delhi].

32. Hadrat Khuwaja Shah Abu Sa'eed (rahmatullahi alaihi) [Delhi].

33. Hadrat Khuwaja Shah Ahmed Sa'eed Dehlvi (rahmatullahi alaihi) [Holy City of Madinah Munawwarah].

34. Hadrat Haji Dost Muhammad Kandhari (rahmatullahi alaihi) [Musazai Sharif].

35. Hadrat Khuwaja Muhammad Usman Damani (rahmatullahi alaihi) [Musazai Sharif].

36. Hadrat Khuwaja Sirajuddin (rahmatullahi alaihi) [Musazai Sharif].

37. Hadrat Khuwaja Muhammad Fazal Ali Qureshi (rahmatullahi alaihi) [Miskeenpur Sharif].

38. Hadrat Khuwaja Muhammad Abdul Malik Siddiqui (rahmatullahi alaihi) [Khanewal].

39. Murshid-e-Alam Hadrat Khuwaja Ghulam Habib (rahmatullahi alaihi) [Chakwal].

40. Hadrat Maulana Hafiz Zulfiqar Ahmad Naqshbandi Mujaddidi (damat barakatuhu) [Jhang Sharif].





Edited by Nur_Ilahi - 19 April 2009 at 8:51pm
Ilahi Anta Maksudi, Wa Redhaka Mathlubi - Oh Allah, You are my destination, Your Pleasure is my Intention.
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Quote abosait Replybullet Posted: 19 April 2009 at 9:19pm

Originally posted by Nur_Ilahi

  

  • Allah Subhanahu wa ta'alaa is also not inside of his created things but outside of it.  
  • If He is outside it, what is the Ruh doing inside us?
  • Who owned the Ruh that is like the electricity to a CPU?
 
Really strange. Allah has given us brains to use and understand things.
 
Let me explain in your language.
  • Who owned the CPU?
  • Sister Nur of course.
  • And Sister Nur is outside and not inside the CPU.

If Sister Nur is outside it, what is the Electricity doing inside the CPU?

 
Originally posted by Nur_Ilahi

  • What is a CPU without electricity?
  • What is our physical body without our Ruh?
Both CPU and Electricity are man made and the man is outside both.
 
Bothe Ruh and Body are creations of Allah and Allah is outside of them.
 [/QUOTE]


Edited by abosait - 19 April 2009 at 9:22pm
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Quote abosait Replybullet Posted: 19 April 2009 at 10:21pm
Originally posted by Nur_Ilahi

  
. If we are not trained by a Sufi Master, we would be no where.  
 
Tasawwuf is an innovation that prescribes actions that exceed the limits prescribed in deen. As I pointed out earlier, Allah s.w.t. has not left out any direction in this regard which would naoodhubillah necessitate innovation in the name of tasawwuf. The cure for everything is in Islam (Qur'an and the Sunnah) be it physical actions, "to rid onelf from inner corruption, corruptions such as pride and arrogance rooted from the heart.....". Nothing has been left out.
 
We are living in age after the Deen was completed and there will be no more Khidrs or revelation after Allah declared in Surah Al-Ma'idah (The Table Spread) [5:3] :

....This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.........................
 
Originally posted by Nur_Ilahi

  
The first of the basic teachings that we have to do is to clear ourselves of the impurities of the Soul. Like Anger, pride, deceit, selfishness, ujub, riya, kufr, lazy and so forth  
 
You succeed in this if only you learn (and follow those upon) the Qur'an and Sunnah and avoid those who deviate from this and invent their own rules based on their false claims of Kashf Ilham and Sufism.

Sufis claim that theirs is a method of purification of soul. Wherea Allah s.w.t. has revealed the methods of purification of body and soul, and Muhammed Rasoolullah Sallallahu Alaihi Wasallam has not left any instructions in this regard incomplete.

I shall quote only one instance where Allah has clearly told how to purify oneself.

Allah the Most High said:

[لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ]

(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,)

Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him.

[يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ]

(reciting unto them His verses) [3:164], the Qur'an,

[وَيُزَكِّيهِمْ]

(and purifying them),

commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.
[وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ]

(and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,



In conclusion let me remind you that Sufism presumes a fundamental link between the shaikh, head of the Sufi tareeqah (order), and the murid (novice), extending throughout their lifetime and continuing after their death.

The mechanism of the order structure in Sufism leads to many evil results such as -

Deception on the part of the shaikh, who falsely claims the ability to deliver the murid from difficulties and deadly problems the befall him.

The shaikh even claims he will be present at the murid's death, regardless of time or place, and ridiculously enough, will instrut him in his grave on what to tell the two angels of the grave, and will argue with them on his behalf.

Finally, the shaikh promises to intercede for him with Allah on the Day of Judgment, and to help cross over as-Siraat (the bridge over Hell) on that Day, and accompany him to Jannah.

This kind of deception, offering security in the grave as well as in the Hereafter, is a flagrant lie, not permissible under any circumstance. Sufi shaikhs lead simple-minded Muslims to believe in such claims, and the result is shirk (polytheism). Deceiving Muslims is one of the major sins.

- Insulating the murid as far as possible from the world outside the order as to exploit and manipulate him.



Edited by abosait - 19 April 2009 at 10:24pm
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