Hashwi or Literalist is a derogative term applied to those who accepted anthropomorphic descriptions of God in the Quran and hadiths.
The Hashiwiyya were also accused of accepting traditions which were clearly inauthentic, and hence the ashab al-hadith were sometimes labelled Hashwi by their opponents (particularly the Mu'tazila).
Sunni and Shia Hashwi
In Shia heresiography the term is normally used to describe Sunni hashwi, though it could conceivably be used to describe Shia who consider the reports of the superhuman qualities of the Imam to be both unquestioningly authentic and describing real properties of the Imam.
Reference
[1] Scripturalist Islam: The History and Doctrines of the Akhbārī
Shiʿī School By Robert Gleave (Leiden: Brill, 2007), xxiii, 339 pp. EAN
978–9004157286. pg. 21
Tuesday, January 31, 2012
Sunday, January 29, 2012
Real or Fake Sayyeds? -- part 2
This is part 2. Part 1 is here.
As among the rest of society, among sayyids also there were prominent families, such as the Tabataba'is, whose credentials were well-known and acknowledged. However, it was also a well-known fact that many sayyids had no claim to such distinction.
These fake sayyids took advantage of the reverence and the pecuniary [monetary] benefits paid to sayyids by presenting themselves as a legitimate sayyid in communities that did not know them.
It was sufficient to put on a green belt or turban, for even to question the validity of the claim to sayyidship was considered to be blasphemy.
Whereas the Tabataba'is have a recognized family tree, these self-made sayyids had such family trees fabricated in the Shi'ite shrine cities in Iraq, in particular from Samarra, and were therefore referred to
as Samarra sayyids.
In fact, according to Dieulafoy, only four families in Persia were recognized as having a legitimate—though even there on disputable grounds—claim of descent from Ali.
This was also reflected in the large number of imamzadahs, or tombs of alleged descendants of the Shi'ite Imams.
The chief professor of the madrasa at Qazvin told the Dieulofoys, for example, that he was quite aware that in Persia alone there were more than 20 imamzadahs claiming to house the ashes of the same sayyid, in addition to those in the country where the sayyid had or even had not lived at all. However, the point was, according to this 'alim, one did not really need the ashes of the imamzadah to dedicate a tomb in his honor and pray to him.
As a consequence, the number of sayyids was large. "Persia swarms with Saiyids, a lazy, worthless set of men as a rule, who do not work and expect to be fed by others, and the Turkoman Khojah is the same," according to Yate.
Other contemporary European observers concurred with Yate's opinion. According to Polak, the sayyids as a group represented as many as 2 percent of the entire population.
Another nineteenth-century source estimates their number even higher, that is, at 20 percent of the urban population, which cannot be right, but indicates that the impression existed that sayyids were omnipresent,a hard-to-avoid urban phenomenon. In rural areas sayyids sometimes dominated a village's population, as, for example, in the Khabujan area in Khorasan.
To be continued..
As among the rest of society, among sayyids also there were prominent families, such as the Tabataba'is, whose credentials were well-known and acknowledged. However, it was also a well-known fact that many sayyids had no claim to such distinction.
These fake sayyids took advantage of the reverence and the pecuniary [monetary] benefits paid to sayyids by presenting themselves as a legitimate sayyid in communities that did not know them.
It was sufficient to put on a green belt or turban, for even to question the validity of the claim to sayyidship was considered to be blasphemy.
Whereas the Tabataba'is have a recognized family tree, these self-made sayyids had such family trees fabricated in the Shi'ite shrine cities in Iraq, in particular from Samarra, and were therefore referred to
as Samarra sayyids.
In fact, according to Dieulafoy, only four families in Persia were recognized as having a legitimate—though even there on disputable grounds—claim of descent from Ali.
This was also reflected in the large number of imamzadahs, or tombs of alleged descendants of the Shi'ite Imams.
The chief professor of the madrasa at Qazvin told the Dieulofoys, for example, that he was quite aware that in Persia alone there were more than 20 imamzadahs claiming to house the ashes of the same sayyid, in addition to those in the country where the sayyid had or even had not lived at all. However, the point was, according to this 'alim, one did not really need the ashes of the imamzadah to dedicate a tomb in his honor and pray to him.
As a consequence, the number of sayyids was large. "Persia swarms with Saiyids, a lazy, worthless set of men as a rule, who do not work and expect to be fed by others, and the Turkoman Khojah is the same," according to Yate.
Other contemporary European observers concurred with Yate's opinion. According to Polak, the sayyids as a group represented as many as 2 percent of the entire population.
Another nineteenth-century source estimates their number even higher, that is, at 20 percent of the urban population, which cannot be right, but indicates that the impression existed that sayyids were omnipresent,a hard-to-avoid urban phenomenon. In rural areas sayyids sometimes dominated a village's population, as, for example, in the Khabujan area in Khorasan.
To be continued..
Saturday, January 28, 2012
Real or Fake Sayyeds?
Sayyeds are the descendent of the Holy Prophet from his daughter Fatima.
There are millions of Sayyeds around the world (almost in every
countries). Sayyeds generally enjoy a greater degree of respectability and honor in the community due to them being given the privilege of being related
to the Holy Prophet Muhammad (pbuh) and his daughter Fatima.
As the years pass by, the genealogical chart/family tree of the Sayyeds became more complex with the number of them increasing rapidly. You lose track of some of your family members (i.e inter marrying with the local population who may not be Sayyed-aware, re-location to other part of the world etc).
As to be expected, when family connection can gain you that extra leverage/advantage, material or non-material, then everyone would be tempted to have that special connection to the family of the Prophet of Islam, especially when the rewards are far greater than the risk. The risk of being exposed is almost negligible. Most people are not even aware of their own ancestors much less other's ancestors. This certainly explains why we have a very large number of Sayyeds in the world today who may not even be remotely related to the Holy Prophet, either knowingly or unknowingly.
I promised to reproduce some sections from an article that I read recently. This article may give some insight into the emergence of fake Sayyeds in the Middle east. Unfortunately, it seems to be a lengthy piece and contains many tangential discussion. So, I am only going to post the most significant part of the article. Please read the original article if you wish to learn more. I cannot really verify the authenticity of this material. I am just not knowledgeable enough in this area. So, please read the following section with a grain of salt.
This is an excerpt from an original article found in a book. Footnotes have been removed for a better reading experience. The following sub-sections are created (here) to organize the information.
On page 55 of the book[1], the author of the article described the economical condition in Qajar Persia and its demographics
Demographics
Data are reported by the Russian traveler Shopen in 1852: that in Urdubad, a small town with about 3,500 inhabitants, the high-ranking ulama represented 1 percent, the mullas 2 percent, and sayyids 31 percent of the population. In Erivan, a town of 11,500 inhabitants, there was a mulla for every 100 Moslems. There were 50 mulla and 39 sayyid families, which represented less than 1 percent of the population.
in Akda, a village of 1,200 inhabitants, the British frontier commission received a visit from the 5 principal men of the place—4 of whom were sayyids, out of 100 in the village. Some villages consisted almost entirely of sayyids, but these were exception to the rule that the number of religious professionals who lived in villages were few. In the tribal areas very few religious professionals were found. Tribal chiefs might have a mulla in their entourage, "who acted as secretary and chaplain."
Clerics and Scholars
"The priesthood of Persia are almost all Syeds," Malcolm reports. Polak goes even farther, stating that you can only become a mujtahid, shaykh al-islam, or imam-jum a if you are a sayyid. Indeed it would seem that sayyids dominated those functions throughout the nineteenth century in Qajar Persia as they did the ranks of the ulama (35%) in the shrine cities of Najaf and Karbala. Their number was probably higher among the ulama in Persia itself, because the religious community in the shrine cities constituted a more open system. The sadat-e 'ali, or first-rank sayyids, occupied the leading religious
functions, in particular those granted by the state and the well-paid functions in the shrines. The lower-class sayyids had to fend for themselves in the market, as we will see.
Nevertheless, the ulama were a much more open group than any other social class. Also, they were more inclined to reward piety and scholarly excellence than family ties.
Litvak has shown that non-clerical origins dominated among ulama who immigrated to the shrine cities, as opposed to those born there. On the other hand, many who held "hereditary" religious functions often did not study in [the] Iraqi shrine cities, but in Persia itself, thus maintaining a more closed system.
The working-class religious professionals included the rural mullas, the managers of small shrines, mosques, and madrasas (seminaries), and further, low-level teachers at the madrasas and the Qur'anic schools (maktab), the pulpit preachers and reciters of panegyrics, seminarians (tullab), and the lower-class sayyids. All these were financially and otherwise dependent on their masters.
The Razavis, or descendants of Imam Reza, enjoyed special privileges in Mashhad, where the Imam Reza is buried, and "comparatively few of them apparently work for their living."
Descendants of 'Ali through his offspring from other women are called 'Alavi sayyids.
Although it all started with a woman, Fatima, sayyids who were descended from a male sayyid were known as sharif and ranked higher than those who were descended from a sayyida mother only.
Because of their descent, sayyids enjoyed general respect and immunity from normal state regulations. Therefore, a chief sayyid was responsible for the behavior of the sayyids, for only a sayyid could judge another sayyid. In the past such a chief sayyid was called naqib al-ashraf or naqib
al-mamalek, but in Qajar times this official was generally referred to as ra'is-e sadat. The
naqib was the overseer of all dervish groups.
Please continue to read part 2.
Reference
[1] Walbridge, Linda S. (2001). The Most Learned of the Shi`a: The Institution of the Marja Taqlid. USA: Oxford University Press. p. 55. ISBN 978-0-1951-3799-6.
As the years pass by, the genealogical chart/family tree of the Sayyeds became more complex with the number of them increasing rapidly. You lose track of some of your family members (i.e inter marrying with the local population who may not be Sayyed-aware, re-location to other part of the world etc).
As to be expected, when family connection can gain you that extra leverage/advantage, material or non-material, then everyone would be tempted to have that special connection to the family of the Prophet of Islam, especially when the rewards are far greater than the risk. The risk of being exposed is almost negligible. Most people are not even aware of their own ancestors much less other's ancestors. This certainly explains why we have a very large number of Sayyeds in the world today who may not even be remotely related to the Holy Prophet, either knowingly or unknowingly.
I promised to reproduce some sections from an article that I read recently. This article may give some insight into the emergence of fake Sayyeds in the Middle east. Unfortunately, it seems to be a lengthy piece and contains many tangential discussion. So, I am only going to post the most significant part of the article. Please read the original article if you wish to learn more. I cannot really verify the authenticity of this material. I am just not knowledgeable enough in this area. So, please read the following section with a grain of salt.
This is an excerpt from an original article found in a book. Footnotes have been removed for a better reading experience. The following sub-sections are created (here) to organize the information.
On page 55 of the book[1], the author of the article described the economical condition in Qajar Persia and its demographics
Demographics
Data are reported by the Russian traveler Shopen in 1852: that in Urdubad, a small town with about 3,500 inhabitants, the high-ranking ulama represented 1 percent, the mullas 2 percent, and sayyids 31 percent of the population. In Erivan, a town of 11,500 inhabitants, there was a mulla for every 100 Moslems. There were 50 mulla and 39 sayyid families, which represented less than 1 percent of the population.
in Akda, a village of 1,200 inhabitants, the British frontier commission received a visit from the 5 principal men of the place—4 of whom were sayyids, out of 100 in the village. Some villages consisted almost entirely of sayyids, but these were exception to the rule that the number of religious professionals who lived in villages were few. In the tribal areas very few religious professionals were found. Tribal chiefs might have a mulla in their entourage, "who acted as secretary and chaplain."
Clerics and Scholars
"The priesthood of Persia are almost all Syeds," Malcolm reports. Polak goes even farther, stating that you can only become a mujtahid, shaykh al-islam, or imam-jum a if you are a sayyid. Indeed it would seem that sayyids dominated those functions throughout the nineteenth century in Qajar Persia as they did the ranks of the ulama (35%) in the shrine cities of Najaf and Karbala. Their number was probably higher among the ulama in Persia itself, because the religious community in the shrine cities constituted a more open system. The sadat-e 'ali, or first-rank sayyids, occupied the leading religious
functions, in particular those granted by the state and the well-paid functions in the shrines. The lower-class sayyids had to fend for themselves in the market, as we will see.
Nevertheless, the ulama were a much more open group than any other social class. Also, they were more inclined to reward piety and scholarly excellence than family ties.
Litvak has shown that non-clerical origins dominated among ulama who immigrated to the shrine cities, as opposed to those born there. On the other hand, many who held "hereditary" religious functions often did not study in [the] Iraqi shrine cities, but in Persia itself, thus maintaining a more closed system.
The working-class religious professionals included the rural mullas, the managers of small shrines, mosques, and madrasas (seminaries), and further, low-level teachers at the madrasas and the Qur'anic schools (maktab), the pulpit preachers and reciters of panegyrics, seminarians (tullab), and the lower-class sayyids. All these were financially and otherwise dependent on their masters.
The Razavis, or descendants of Imam Reza, enjoyed special privileges in Mashhad, where the Imam Reza is buried, and "comparatively few of them apparently work for their living."
Descendants of 'Ali through his offspring from other women are called 'Alavi sayyids.
Although it all started with a woman, Fatima, sayyids who were descended from a male sayyid were known as sharif and ranked higher than those who were descended from a sayyida mother only.
Because of their descent, sayyids enjoyed general respect and immunity from normal state regulations. Therefore, a chief sayyid was responsible for the behavior of the sayyids, for only a sayyid could judge another sayyid. In the past such a chief sayyid was called naqib al-ashraf or naqib
al-mamalek, but in Qajar times this official was generally referred to as ra'is-e sadat. The
naqib was the overseer of all dervish groups.
Please continue to read part 2.
Reference
[1] Walbridge, Linda S. (2001). The Most Learned of the Shi`a: The Institution of the Marja Taqlid. USA: Oxford University Press. p. 55. ISBN 978-0-1951-3799-6.
Friday, January 27, 2012
Jarudiyya
I have not been reading al-Baghdadi's book Moslem Schisms and Sects for a while now. I guess I lost interest after realizing how sectarian he is. But yesterday, I opened his book to find out about Jarrudiya, a Zaydi sub sects.
Zaydi is perhaps Sunni's favorite Shia sub sect. I've been noticing for many years now, the Sunnis really like Zaydi sect. Is it because the Zaydis have ceased to insult the Sunni companions? Or because the Zaydis have adopted one of the Sunni Fiqh system? Yes to both, so it's no wonder why the Sunnis and the Zaydis can get along fine. It's like watching yourself in the mirror.
Moving on, the following key points describe Jarudiyya according to al-Baghdadi, in his book on page 45
Reference
Abd al-Qahir Ibn Tahir al-Baghdadi, Moslem Schisms and Sects: (Al-Fark Bain Al-Firak) Being the History of the Various Philosophic Systems Developed in Islam (1920)
Zaydi is perhaps Sunni's favorite Shia sub sect. I've been noticing for many years now, the Sunnis really like Zaydi sect. Is it because the Zaydis have ceased to insult the Sunni companions? Or because the Zaydis have adopted one of the Sunni Fiqh system? Yes to both, so it's no wonder why the Sunnis and the Zaydis can get along fine. It's like watching yourself in the mirror.
Moving on, the following key points describe Jarudiyya according to al-Baghdadi, in his book on page 45
- They follow Abd al Jarud
- They believe that the Prophet has designated Imam Ali ibn Talib as Imam by characteristics and not by name
- They consider all the companions to have become unbeliever because of their refusal to recognize Ali
- They believe that the next Imam after Ali is his son Hassan ibn Ali and then followed by his other son, Hussein ibn Ali
- After the demise of Hussein ibn Ali, the Jarudiyya split into two sects.
- One sect refrain from recognizing anyone after Hussein as Imam. They believe anyone among the children of Hassan or Hussein, who unsheathe his sword and summon to his faith is an Imam
- Other awaited Muhammad ibn Abdallah ibn al-Hassan ibn Ali. They did not believe that he was killed or died, and they awaited him as the expected Mahdi who will come and reign the world
- Other member of this sect awaited a number of other personalities
Reference
Abd al-Qahir Ibn Tahir al-Baghdadi, Moslem Schisms and Sects: (Al-Fark Bain Al-Firak) Being the History of the Various Philosophic Systems Developed in Islam (1920)
Thursday, January 26, 2012
Liam Neeson considering the Islamic faith?
It is being reported in one of the news papers. According to the report, Liam said
"The Call to Prayer happens five times a day and for the first week it drives you crazy, and then it just gets into your spirit and it's the most beautiful, beautiful thing.So, he saw nice mosques and praised the Islamic call of prayers and now everyone thinks he is thinking of converting to Islam. Converting to another religion is generally a long process that includes a lot of soul searching. I guess we wont know for sure until we get another news from him about his conversion.
"There are 4,000 mosques in the city. Some are just stunning and it really makes me think about becoming a Muslim."
With this latest news, will we see more Muslims flocking to see his movies? Of course not! Liam Neeson doesn’t need cheap publicity to get people to see his movie. Most people already know what a huge talent he is.
So, let’s wait and see if we hear from him again about his religious belief.
Wednesday, January 25, 2012
It is too early to post something about the Zaydis
Don't have anything interesting to report today. I am completely out of ideas. I recently posted a number of posts about the Butris, a sub-sect of the Zaydi. It seems too early to be revisiting them again but I am going to anyway.
A kindly brother suggested that I write about Jarudiyya another sub-sect of Zaydis. I have nothing on hand about them.
Click here to see a good discussion about Zaydia
See post #14. Here are some key points
The poster also concluded by offering a revealing portrait of the evolution of the Zaydis from past till the present time
A kindly brother suggested that I write about Jarudiyya another sub-sect of Zaydis. I have nothing on hand about them.
Click here to see a good discussion about Zaydia
See post #14. Here are some key points
- They are incorrectly referred to as the Fivers
- They seek to justify the rule of the first two caliphs of the Muslim by denying the specific designation of Imam Ali as the successor of the Prophet
- They believe in the Imamah of both grandsons of the Holy Prophet, Hassan and Hussein
- They believe that anyone from the family of Hassan or Hussein can be Imams after them (the grandsons of the Holy Prophet)
- They don't believe in the concept of divinely guided. The candidate for the Imam must only possess religious credential (regularly scholars).
- They reject the 4th Shia Imam, Ali ibn al-Hussain Zayn al-Abidin
- They claim that Zayd son of Ali ibn al-Hussein rose to the position of Imamah because he raise his sword against the Ummayad
- The next Imam after the killing of Zayd was his son Yahya
- There were Zaydi's political dynasties that ruled Yemen
The poster also concluded by offering a revealing portrait of the evolution of the Zaydis from past till the present time
The problem with narrowing down precisely what Zaydism is that over the centuries it has morphed and changed itself several times. For instance, the early Jarudiyya Zaydis apparently believed that there would be twelve Imams and understood the position of an Imam to be something closer to what we Imamis believe. Eventually, they largely went over to the Imamiyya and left Zaydism. In fiqh, they apparently do not even use the earlier Zaydi collection of hadiths, the so-called Musnad Zayd, but instead follow the fiqh of their Imam al-Hadi ila al-Haqq Yahya b. al-Husayn, the founder of the Zaydi dynasty in Sana`a, Yemen. Nowadays, from what I've heard the situation is even more confused. They have no Imam they recognize, with some Zaydis converting to Wahhabism and others forming around groups Al-hamdu lillah, some have been coming over to Twelver Shi`ism now also.
Monday, January 23, 2012
Ibn Arabi - part 4
This is part 4 on the Ibn Arabi series. You may read the other parts here #1, #2 and #3
Recently, while reading the book [1], I came across the following paragraphs (I am reproducing the passage in its entirety)
At this point, we bring forth the following simple example and leave the detailed examples and illustrations for another time.
There are a series of verses (19-22) in Surah al-Rahman (55) which read:
“He has made the two seas to flow freely (so that) they meet together. Between them is a barrier that they cannot pass. Which then of the bounties of your Lord will you deny? There comes forth from them pearls, and coral.”
In the next few paragraphs, the author of the book discussed the meaning of the above Quranic verse. Then the author quoted a passage from Ibn Arabi's work. He started by saying
This is the final part of my reading on Ibn Arabi. Here is another interesting source for further reading.
Reference
[1] Subhani, A. Jafar (2006). Introduction to the Science of Tafseer of the Qur'an. United Kingdom: World Federation of KSIMC. ISBN 978-1-8984-4977-5.
Recently, while reading the book [1], I came across the following paragraphs (I am reproducing the passage in its entirety)
At this point, we bring forth the following simple example and leave the detailed examples and illustrations for another time.
There are a series of verses (19-22) in Surah al-Rahman (55) which read:
“He has made the two seas to flow freely (so that) they meet together. Between them is a barrier that they cannot pass. Which then of the bounties of your Lord will you deny? There comes forth from them pearls, and coral.”
In the next few paragraphs, the author of the book discussed the meaning of the above Quranic verse. Then the author quoted a passage from Ibn Arabi's work. He started by saying
However, when Muhyad Din al- ̃Arab| (d. 1240 AD), who was absorbed in the teachings of mysticism (Irfan) and philosophy, went forth to comment on these verses, he did so with a mind so engrossed in philosophy and mysticism that he wrote:
“The meaning of the ‘bitter body of water’ are the corporeal and physical issues (related to the human being) whereas the meaning of the ‘sweet and pleasant body of water’ is the human spirit; both of these meet in the existence of the human being, and the barrier and separator between them is the ‘animal soul’, which although does not reach to the level of the human spirit in terms of purity and refinement, is higher and better than the physical body in terms of darkness and murkiness. At the same time neither of the two dimensions transcend their boundary: neither does the spirit bestow immateriality to the body, nor does the body make the spirit descend and place it among the material entities.” [text in the footnote: Tafsir of Ibne ̃Arabi, vol. 2 pg. 280. This is just one example of exegesis of the Qur`an according to one’s own personal opinion and the book of Tafsir of Ibne ̃Arabi, just as his work Fususul Hikm is full of such examples of Tafsir of the Qur`an according to his own personal whims and opinions which is both – from the viewpoint of the intellect and also the Islamic jurisprudence – not permissible.]
This is the final part of my reading on Ibn Arabi. Here is another interesting source for further reading.
Reference
[1] Subhani, A. Jafar (2006). Introduction to the Science of Tafseer of the Qur'an. United Kingdom: World Federation of KSIMC. ISBN 978-1-8984-4977-5.
Saturday, January 21, 2012
Ibn Arabi --part 3
This is part 3 of the Ibn Arabi series. You may see post #1 and post #2.
In the last post, we looked into Henry Corbin's book Alone with Alone. I'm seeing mostly positive reviews from people who find the in-depth depiction of the character exciting. The negative reviews are from reviewers who think Ibn Arabi has a serious ego problem and is prone to self glorification. Another reviewer who believe Sufism is nothing more than a philosophy based on hallucination, either self-induced or drug induced, warned us to stay away from the book. This random person on Internet also claim to know that Ibn Arabi is really a secret Shia operating under the garb of Sufism to draw away the crowd from Sunnism. He also claim that the Sunni scholars have written many books against Ibn Arabi evil teaching.
Ibn Arabi is not a secret Shia. He is a Sufi. Not just an average Sufi but one of the Sufi grand masters. Some people mistakenly think Sufism is Shi'ism in disguise. Paying lip service to the Imams of Ahl al-Bayt doesn't make one a Shia. You need to practice what you preach.
Moving on.
One of my readers found an interesting document refuting Sufism and Ibn Arabi. You can find the English translation of the book Twelver Treatise in Refutation against Sufism online at the Tashayyu website. The book is written by Shaykh al-Hurr al-Amuli.
I am briefly summarising his work here.
Shaykh al-Amuli mention the purpose of his treaty in the introduction. After seeing many of his fellow Shias adopting the routes of their enemies (he is referring to the path of Sufism), he was compelled to write this book. He equate Sufis as those and I quote him; "whose demonstration of piety and cladding themselves with asceticism in the world in excess of the teaching of the Imams of Ahl al-Bayt".
The following are 12 abominable things found by the author after reading Ibn Arabi's book
- Ibn Arabi claimed to have ascended the heaven himself
- Ibn Arabi claimed to have seen Abu Bakr sitting on Arash (The Throne of Allah swt)
- Ibn Arabi claimed to have been authorised by the Holy Prophet to write and dictate thoughts
- Ibn Arabi proclaimed himself as the seal of wilayah based on his dream
- Ibn Arabi was prone to lying and fabrications
- Ibn Arabi considered the Shias to have be deceived by the Shaytan to hate and insult the companions
- Ibn Arabi considered the Shias to have been lead astray
- Ibn Arabi saw those who converted to Shiasm in the form of pig. He claimed that Allah is able to make him see rafidi (Shia) in the pig form.
- Ibn Arabi claimed that after a prolong period of asceticism, he saw himself being selected as the seal of prophet-hood
- Ibn Arabi exaggerated in the matter of caliphate
- The author claimed that Ibn Arabi's path and books are completely outside the path
- The author said that the Sufis have the tendency to follow their masters by emulating them
to be continued..
Reference
The Tashayyu website
In the last post, we looked into Henry Corbin's book Alone with Alone. I'm seeing mostly positive reviews from people who find the in-depth depiction of the character exciting. The negative reviews are from reviewers who think Ibn Arabi has a serious ego problem and is prone to self glorification. Another reviewer who believe Sufism is nothing more than a philosophy based on hallucination, either self-induced or drug induced, warned us to stay away from the book. This random person on Internet also claim to know that Ibn Arabi is really a secret Shia operating under the garb of Sufism to draw away the crowd from Sunnism. He also claim that the Sunni scholars have written many books against Ibn Arabi evil teaching.
Ibn Arabi is not a secret Shia. He is a Sufi. Not just an average Sufi but one of the Sufi grand masters. Some people mistakenly think Sufism is Shi'ism in disguise. Paying lip service to the Imams of Ahl al-Bayt doesn't make one a Shia. You need to practice what you preach.
Moving on.
One of my readers found an interesting document refuting Sufism and Ibn Arabi. You can find the English translation of the book Twelver Treatise in Refutation against Sufism online at the Tashayyu website. The book is written by Shaykh al-Hurr al-Amuli.
I am briefly summarising his work here.
Shaykh al-Amuli mention the purpose of his treaty in the introduction. After seeing many of his fellow Shias adopting the routes of their enemies (he is referring to the path of Sufism), he was compelled to write this book. He equate Sufis as those and I quote him; "whose demonstration of piety and cladding themselves with asceticism in the world in excess of the teaching of the Imams of Ahl al-Bayt".
The following are 12 abominable things found by the author after reading Ibn Arabi's book
- Ibn Arabi claimed to have ascended the heaven himself
- Ibn Arabi claimed to have seen Abu Bakr sitting on Arash (The Throne of Allah swt)
- Ibn Arabi claimed to have been authorised by the Holy Prophet to write and dictate thoughts
- Ibn Arabi proclaimed himself as the seal of wilayah based on his dream
- Ibn Arabi was prone to lying and fabrications
- Ibn Arabi considered the Shias to have be deceived by the Shaytan to hate and insult the companions
- Ibn Arabi considered the Shias to have been lead astray
- Ibn Arabi saw those who converted to Shiasm in the form of pig. He claimed that Allah is able to make him see rafidi (Shia) in the pig form.
- Ibn Arabi claimed that after a prolong period of asceticism, he saw himself being selected as the seal of prophet-hood
- Ibn Arabi exaggerated in the matter of caliphate
- The author claimed that Ibn Arabi's path and books are completely outside the path
- The author said that the Sufis have the tendency to follow their masters by emulating them
to be continued..
Reference
The Tashayyu website
Thursday, January 19, 2012
Ibn Arabi -- part 2
This is the second instalment of three part series on Ibn Arabi. To be honest, I don't have that much interest in him as a person or to any of his ideas. Like I said before, Ibn Arabi is a controversial personality and has interesting links to the Zahiri school of thought and Sufism. I haven't written much about Zahiris and almost nothing about Sufism. So why not write about a person whom depending on who you ask, is either thought of very highly as a spiritual master or as a charlatan, who deserve to be condemned.
In part 1 of this topic, the origin and religious background of Ibn Arabi was presented. We also saw a character review done by Ignaz Goldziher, the Hungarian Orientalist.
Ibn Arabi is not an obscure personality. We have a lot of information about him from his writing and from his students. He has written/transcribed between 100-200 books (we don't know the exact number of books, numbers higher than 200 are also sometimes quoted), many which survived until today. Among his famous works are Fusus al-Hikma and Al-Futuhat al-Makkiya.
The following Sufi doctrines/ideas are attributed to ibn Arabi
Unity of Being (Wahdat al-Wujud)
Perfect Man (al-Insan al-Kamil)
Henry Corbin had written extensively on Ibn Arabi. His book, Alone with the Alone, is described as and I quote; bringing a penetrating analysis of Ibn 'Arabi's life and doctrines. I did not read every single pages in this book but just enough to satisfy my curiosity. Perhaps a lot of people have benefited from Ibn Arabi's teaching but I personally find a lot of his ideas imaginary and unbelievable.
After reading some part of Henry Corbin's book, I learned a whole lot about Ibn Arabi spiritual journey; scholarship, his teachers and his insight into Allah swt and Islamic teaching.
Yesterday, we came across Ibn Arabi's dream where he saw Ibn Hazm being flanked by the Prophet of Islam. In Henry Corbin's book, you are again presented with a narration from another dream he had, where he (Ibn Arabi) saw himself being given a valuable treasure by another Prophet (either the staff by Moses or something by Jesus). His interpretation of this dream strike me as someone who is suffering from delusion of grandeur.
to be continued.....
Reference
Henry Corbin (1998). Alone with the Alone. Princeton University Press 978-0691058344
In part 1 of this topic, the origin and religious background of Ibn Arabi was presented. We also saw a character review done by Ignaz Goldziher, the Hungarian Orientalist.
Ibn Arabi is not an obscure personality. We have a lot of information about him from his writing and from his students. He has written/transcribed between 100-200 books (we don't know the exact number of books, numbers higher than 200 are also sometimes quoted), many which survived until today. Among his famous works are Fusus al-Hikma and Al-Futuhat al-Makkiya.
The following Sufi doctrines/ideas are attributed to ibn Arabi
Unity of Being (Wahdat al-Wujud)
Perfect Man (al-Insan al-Kamil)
Henry Corbin had written extensively on Ibn Arabi. His book, Alone with the Alone, is described as and I quote; bringing a penetrating analysis of Ibn 'Arabi's life and doctrines. I did not read every single pages in this book but just enough to satisfy my curiosity. Perhaps a lot of people have benefited from Ibn Arabi's teaching but I personally find a lot of his ideas imaginary and unbelievable.
After reading some part of Henry Corbin's book, I learned a whole lot about Ibn Arabi spiritual journey; scholarship, his teachers and his insight into Allah swt and Islamic teaching.
Yesterday, we came across Ibn Arabi's dream where he saw Ibn Hazm being flanked by the Prophet of Islam. In Henry Corbin's book, you are again presented with a narration from another dream he had, where he (Ibn Arabi) saw himself being given a valuable treasure by another Prophet (either the staff by Moses or something by Jesus). His interpretation of this dream strike me as someone who is suffering from delusion of grandeur.
to be continued.....
Reference
Henry Corbin (1998). Alone with the Alone. Princeton University Press 978-0691058344
Wikipedia Blackout
Wikipedia blacked out its content yesterday for 24 hours to protest an on-line piracy bill that is currently being discussed among the legislators in the US congress.
The blackout was a big surprise to me and I am sure to many of you. Usually, most of my searches ends on Wikipedia. Since the contents were blocked, I had no choice but to move to other inferior website heavily bloated with lame advertisements. It was very frustrating not to be able to get even a single straight answer!
Wikipedia is indispensable. A world without it, is a very scary place to live.
The blackout was a big surprise to me and I am sure to many of you. Usually, most of my searches ends on Wikipedia. Since the contents were blocked, I had no choice but to move to other inferior website heavily bloated with lame advertisements. It was very frustrating not to be able to get even a single straight answer!
Wikipedia is indispensable. A world without it, is a very scary place to live.
Tuesday, January 17, 2012
Ibn Arabi -- part 1
Based on my reading, Ibn Arabi is perhaps one of the most influential Sufi Thinkers, if not the most controversial.
He was born in Spain, under the Muslim rule, in the late 11 century. His religious education seems to be conservative; studying the Quran, hadith, grammar and fiqh. In his youth, he traveled seeking spiritual insights from a number of Sufi masters.[1]
The author of the Zahiris, Ignaz Goldziher, had written the following [2]
Ignaz quoted a passage from ibn Arabi's book (futuhat) about the Mahdi. He added that Ibn Arabi went to great length to emphasize the Mahdi as someone who will frown the qiyas and ra'y, pretty much a follower of his sect, a Zahari.
Now, things are starting to get a little bit interesting. According to Ignaz, in one of Ibn Arabi's dreams, he (Ibn Arabi) saw the Holy Prophet (pbuh) embracing/hugging Ibn Hazam, the founder of Zahirite school. Ignaz concluded by saying
Please continue reading part 2
Reference
[1] Campo, Juan E. (2009). Encyclopedia of Islam (Encyclopedia of World Religions). USA: Facts on File. ISBN 978-0-81-605454-1
[2] Ignaz Goldziher (2008). The Zahiris: Their Doctrine and their History. Brill. USA
He was born in Spain, under the Muslim rule, in the late 11 century. His religious education seems to be conservative; studying the Quran, hadith, grammar and fiqh. In his youth, he traveled seeking spiritual insights from a number of Sufi masters.[1]
The author of the Zahiris, Ignaz Goldziher, had written the following [2]
Among the Muslim theologians who joined the fiqh of the Zahirite school, which during the rule of the Almohades had achieved official recognition, the famous mystic Muhyi al-Din Ibn Arabi is also mentioned. Ibn Arabi was a Zahiri with respect to the ritual part of religion, but a Batini with respect to the article of faith (footnote is pointing to the book al-Maqqari, I, p. 567; Waraqat., p. 569).
Ignaz quoted a passage from ibn Arabi's book (futuhat) about the Mahdi. He added that Ibn Arabi went to great length to emphasize the Mahdi as someone who will frown the qiyas and ra'y, pretty much a follower of his sect, a Zahari.
Now, things are starting to get a little bit interesting. According to Ignaz, in one of Ibn Arabi's dreams, he (Ibn Arabi) saw the Holy Prophet (pbuh) embracing/hugging Ibn Hazam, the founder of Zahirite school. Ignaz concluded by saying
Thus the ardent champion of the Zahirite school (Ibn Hazm), branded and frowned upon by his contemporaries, was clothed with the halo of legend by the greatest mystic of a later era (Ibn Arabi) who himself was a Zahirite. All these incidents sufficiently illuminate the fact that the great theosopher (Ibn Arabi) followed the Zahirite in matters of jurisprudence. In this connection it is not surprising to learn that Ibn Arabi transmits with direct isnad statements which support this doctrine and in which ra'y, even from Abu Hanifah, is condemned.
Please continue reading part 2
Reference
[1] Campo, Juan E. (2009). Encyclopedia of Islam (Encyclopedia of World Religions). USA: Facts on File. ISBN 978-0-81-605454-1
[2] Ignaz Goldziher (2008). The Zahiris: Their Doctrine and their History. Brill. USA
Monday, January 16, 2012
Nothing new about Mukhtar al-Taqafi
I am not seeing anything new about Mukhtar al Taqafi. The same information about him is propagated in many academic books.
The following two books have the exact same narrative about Mukhtar
[1] Jafri, S.H Mohammad. "The Origin and Early Development of Shi'a Islam,”, Oxford University Press, 2002
[2] Farhad Daftary. The Isma'ilis: Their History and Doctrines. 2007
Mukhtar is portrayed as a controversial military commander who gathered the Kufian Shia to avenge the massacre at Karbala. Since he couldn't garner the support of the 4th Shia Imam, he went towards another son of Ali, Muhammad ibn Hanafiyah, and promoted his Imamah.
The author Ibn Tahir al-Baghdadi incorrectly portrays Mukhtar as a cult leader for the Kaysaniyya sect.
From a few confessions from the follower of the Kaysanite sect, link #1, link #2, You can hardly find Mukhtar being referred to by name in any of the narrations. It almost seems that whatever Mukhtar did to avenge the death of the Grandson of the Prophet, Hussain ibn Ali, had no relevance to the doctrine of the Kaysanniya sect. The people from the Kaysanite sect believed in what ever they wanted to believe. We came across a few narrations from Imam Sadiq (peace be upon him) where the sect members were not even aware of what Ibn Hanafiyah stood for.
There is still a missing link between Mukhtar and the doctrine of the Kaysaniyyah sect.
The following two books have the exact same narrative about Mukhtar
[1] Jafri, S.H Mohammad. "The Origin and Early Development of Shi'a Islam,”, Oxford University Press, 2002
[2] Farhad Daftary. The Isma'ilis: Their History and Doctrines. 2007
Mukhtar is portrayed as a controversial military commander who gathered the Kufian Shia to avenge the massacre at Karbala. Since he couldn't garner the support of the 4th Shia Imam, he went towards another son of Ali, Muhammad ibn Hanafiyah, and promoted his Imamah.
The author Ibn Tahir al-Baghdadi incorrectly portrays Mukhtar as a cult leader for the Kaysaniyya sect.
From a few confessions from the follower of the Kaysanite sect, link #1, link #2, You can hardly find Mukhtar being referred to by name in any of the narrations. It almost seems that whatever Mukhtar did to avenge the death of the Grandson of the Prophet, Hussain ibn Ali, had no relevance to the doctrine of the Kaysanniya sect. The people from the Kaysanite sect believed in what ever they wanted to believe. We came across a few narrations from Imam Sadiq (peace be upon him) where the sect members were not even aware of what Ibn Hanafiyah stood for.
There is still a missing link between Mukhtar and the doctrine of the Kaysaniyyah sect.
Wednesday, January 11, 2012
Why did Imam Ali fought a war against the Khawarij
When Imam Ali took over the leadership of the Muslim Ummah, he lead his armies to fight a series of battles (Jamal, Siffin and Nahrawan). The battle of Nahrawan is perhaps one of the most interesting of all because he was fighting the crazy religious fanatics.
In other posts, I've written about the history and the background of their sub-sects.
We know what happened after the battle of Siffin. The Khawarij (Kharajite) started their campaign of hatred against Uthman al-Affan, Muawiyah Abu Sufyan and Imam Ali.
Yesterday, we saw Imam Ali sending his emissary (ibn Abbas) to talk some sense into these morons. The Khawarij not only refused to listen to the other side but they have also started killing and murdering innocent souls who were not political and had nothing to do with their failed arbitration at Siffin.
One of their (Khawarij) most treacherous act was the killing of the companion of the Holy Prophet Abd Allah b. Khabbab and his family.[1]
You may find additional information about this killing on wikipedia
I still remember reading about this killing. The details were horrific. The Khawarij cut open a pregnant woman belly. She bled to death and the infant died too.
Imam Ali was outraged with the killing. You can find many references of Imam Ali addressing the Kharajites in a very harsh tone (as below)
Reference
[1] Dakake, Maria Massi (2007). The Charismatic Community: Shi'ite Identity in Early Islam. USA: State Univ of New York Pr. p. 66. ISBN 978-0-7914-7033-6.
[2] The Battle of Nahrawan.
[3] footnote in the same book points to (Maqtal, p. 16; Ibn A'tham v. 5, pp. 47, 135; Ansab, v. 2, p. 462; †abari II: 233–34; and an abbreviated version in Yaqubi, v. 2, p. 155.)
In other posts, I've written about the history and the background of their sub-sects.
We know what happened after the battle of Siffin. The Khawarij (Kharajite) started their campaign of hatred against Uthman al-Affan, Muawiyah Abu Sufyan and Imam Ali.
Yesterday, we saw Imam Ali sending his emissary (ibn Abbas) to talk some sense into these morons. The Khawarij not only refused to listen to the other side but they have also started killing and murdering innocent souls who were not political and had nothing to do with their failed arbitration at Siffin.
One of their (Khawarij) most treacherous act was the killing of the companion of the Holy Prophet Abd Allah b. Khabbab and his family.[1]
You may find additional information about this killing on wikipedia
Ali ibn Abi Talib had already started towards Muawiyah when he received the news that they had butchered the governor of Nahrawan namely Abdullah ibn Khabbab ibn al-Aratt and his slave maid with the child in her womb, and have killed three women of Banu Tayyi and Umm Sinan as-Saydawiyyah. Ali ibn Abi Talib sent al-Harith ibn Murrah al-Abdi for investigation but he too was killed by them. When their rebellion reached this stage it was necessary to deal with them. [2]
I still remember reading about this killing. The details were horrific. The Khawarij cut open a pregnant woman belly. She bled to death and the infant died too.
Imam Ali was outraged with the killing. You can find many references of Imam Ali addressing the Kharajites in a very harsh tone (as below)
"If you insist on claiming that I have erred and gone astray, why do you [also insist] upon claiming that the ummah, in general, has gone astray, and hold them responsible for my error and declare them unbelievers on account of my sins? Your swords are at the ready, and you bring them down upon innocent heads!”[3]
Reference
[1] Dakake, Maria Massi (2007). The Charismatic Community: Shi'ite Identity in Early Islam. USA: State Univ of New York Pr. p. 66. ISBN 978-0-7914-7033-6.
[2] The Battle of Nahrawan.
[3] footnote in the same book points to (Maqtal, p. 16; Ibn A'tham v. 5, pp. 47, 135; Ansab, v. 2, p. 462; †abari II: 233–34; and an abbreviated version in Yaqubi, v. 2, p. 155.)
Tuesday, January 10, 2012
How to speak to Khawarij
This is taken from the book [1]
Words of the Commander of the Faithful, ̃Ali b. Abi Talib
In one particular event, the Commander of the Faithful Ali b. Abi Talib sent Ibne Abbas towards the Khawarij (a group of individuals who had in fact, left the faith of Islam due to their deviant beliefs) to debate with them, however offered him the following advice:
According to Ayatullah Jafar Subhani
This very valuable sentence clearly tells us that there are some verses of the Qur`an which have various possibilities in their meaning and it is not possible to specify one meaning to a verse without first going through the introductory steps (of understanding the verse). By merely possessing knowledge of the rules of the ̃Arabic language, the section of ambiguities will never be removed. Thus, the only way the ambiguities are removed is through the fourteen ways mentioned in this work.[1]
This hadith also relates to us the fact that all of the verses of the Qur`an are not straightforward proofs (which can be picked up and used without discretion) and thus in determining the true meaning where there is multiple possibilities of a particular verse, we must refer to other ways and means.
Reference
[1] Subhani, A. Jafar (2006). Introduction to the Science of Tafseer of the Qur'an. United Kingdom: World Federation of KSIMC. p. 72. ISBN 978-1-8984-4977-5.
[2] Nahjul Balagha, Letter 77
Words of the Commander of the Faithful, ̃Ali b. Abi Talib
In one particular event, the Commander of the Faithful Ali b. Abi Talib sent Ibne Abbas towards the Khawarij (a group of individuals who had in fact, left the faith of Islam due to their deviant beliefs) to debate with them, however offered him the following advice:
“(O’ Ibne ̃Abbas) In your debates and discussions with them (the Khawarij), never resort to replying to them with the Qur`an, since surely the Qur`an contains verses which have various probabilities and possibilities to them (in their meaning and understanding). You shall speak to them (with the Qur`an), and they shall reply to you (with the Qur`an) and thus, your discussion with them will be prolonged. Rather, debate them using the sunnah since surely in that there is the straightforward and unequivocal reply and they will find no way to misrepresent the truth.” [2]
According to Ayatullah Jafar Subhani
This very valuable sentence clearly tells us that there are some verses of the Qur`an which have various possibilities in their meaning and it is not possible to specify one meaning to a verse without first going through the introductory steps (of understanding the verse). By merely possessing knowledge of the rules of the ̃Arabic language, the section of ambiguities will never be removed. Thus, the only way the ambiguities are removed is through the fourteen ways mentioned in this work.[1]
This hadith also relates to us the fact that all of the verses of the Qur`an are not straightforward proofs (which can be picked up and used without discretion) and thus in determining the true meaning where there is multiple possibilities of a particular verse, we must refer to other ways and means.
Reference
[1] Subhani, A. Jafar (2006). Introduction to the Science of Tafseer of the Qur'an. United Kingdom: World Federation of KSIMC. p. 72. ISBN 978-1-8984-4977-5.
[2] Nahjul Balagha, Letter 77
Monday, January 9, 2012
Cheap Islamic books
I am getting sick and tired of cheap Islamic books being published weekly if not daily. These books are flooding the market. Usually, you can find them just about everywhere; whenever you visit Muslim bookstores, stalls at community events..and nowadays online :(
If you have been reading these books, you'll noticed that some of the most common themes are as follow
I wouldn't say Shias are not following in their footsteps..
Anyway, since Muslims who read such books have the tendency to believe that these books are completely authentic, I wonder if these books do more harm than good?
If you have been reading these books, you'll noticed that some of the most common themes are as follow
- Islamic Miracles stories
- Promotions of Sufi lifestyles
- Unreasonable fear of west/westerners
- Manuals to make Muslim women even more submissive
- Extensive studies on Jinn and spirit world
- Let's implement Sharia and all the problems in the world would disappear
- Devil deceptions....confession of spies....conspiracy theories
- ..and so on...
I wouldn't say Shias are not following in their footsteps..
Anyway, since Muslims who read such books have the tendency to believe that these books are completely authentic, I wonder if these books do more harm than good?
Sunday, January 8, 2012
Butris going against Shias -- part 3
By accepting the first two caliphs, Zayd broke away from his brother al-Baqir. Many people found Zayd's position interesting.
Al-Baqir confirmed that they were merely caliphs. He did not acknowledged them as Imams or successors of the Holy Prophet. According to Shias, al-Baqir uttered that statement under the principle of dissimulation (taqiyya).
The book mentioned that a lot of people who were disappointed with al-Baqir's quiescent policy went to the side of Zayd. These people, the Butris, accepted the first two caliphs and rejected Taqqiya and the Shia Imam, al-Baqir.
The Butris have been condemned by al-Baqir. According to Imam Muhammad al-Baqir,
Eventually Zayd ibn Ali and some of his followers were killed by the Ummayad.
Al-Baqir confirmed that they were merely caliphs. He did not acknowledged them as Imams or successors of the Holy Prophet. According to Shias, al-Baqir uttered that statement under the principle of dissimulation (taqiyya).
The book mentioned that a lot of people who were disappointed with al-Baqir's quiescent policy went to the side of Zayd. These people, the Butris, accepted the first two caliphs and rejected Taqqiya and the Shia Imam, al-Baqir.
The Butris have been condemned by al-Baqir. According to Imam Muhammad al-Baqir,
Even if the Butrites formed one battle-line from east to west, God would not grant glory to the world through them.
Eventually Zayd ibn Ali and some of his followers were killed by the Ummayad.
Saturday, January 7, 2012
Butris going against Shias -- part 2
In my last post, we looked closely at the disagreement between Muhammad al-Baqir and his half-brother Zayd. Without any doubt whatsoever, they both despised the Ummayad who killed their grandfather in Karbala. Today, we are going to take a closer look at Butris/Batris/Battriya who took up the cause of Zayd.
The Butris rejected the leadership of the fifth Imam of Shia, Muhammad al-Baqir and went over to the side of Zayd. There were some Shias in Kufa who broke the allegiance from Zayd and went to the side of al-Baqir. The book mention that Zayd was not able to convincingly explain if Ali ibn Abi Talib was an Imam before he resorted to the sword (see the Jamal war, the Siffin war and the battle of Nahrawan).
The Butris rejected the leadership of the fifth Imam of Shia, Muhammad al-Baqir and went over to the side of Zayd. There were some Shias in Kufa who broke the allegiance from Zayd and went to the side of al-Baqir. The book mention that Zayd was not able to convincingly explain if Ali ibn Abi Talib was an Imam before he resorted to the sword (see the Jamal war, the Siffin war and the battle of Nahrawan).
Zayd's agreed with the Mutazilites about the first and the second caliph (Abu Bakr and Umar al-Khattab). Mutazilites believe Ali was a better candidate for the caliphate than Abu Bakr and Umar. However, they (Mutazilites) also held a politically correct opinion; they accepted both the first and the second caliph as legal representative of the people.
Zayd was very well acquainted with the leader of Mutazilah, Wasil ibn Ata. On the question of the many conflicts among the Muslims (disagreements over the issue of caliphates, civil wars), Zayd sometimes agrees with Wasil ibn Ata and sometimes not. Briefly here are the positions adopted by a number of Muslim sects
- The Sunnis (until today) believe that all companions were correct. In the Jamal war, they believe that both sides were correct.
- The Mutazilah under Wasil ibn Ata believes that one side was in error but they are unsure which side that was (meaning they didn't take the side of Ali or Ayesha in the Jamal war).
- Zayd believe that it was impossible for Ali ibn Abi Talib to be incorrect in the conflict because Ali was virtuous.
- The Shias believe Ali was correct/right and the other side was clearly in error because they were fighting a divinely selected authority from God and a lawful caliph (Muslim representative).
Wednesday, January 4, 2012
Butris going against the Shia - part 1
Muhammad al-Baqir (the fifth Imam of Shia) lived in a time when you cannot condemn the first and second caliphs (Abu Bakr and Umar al-Khattab) openly.
His half brother, Zayd ibn Ali made peace with the first and the second caliphs. Zayd stopped talking about the first two caliphs being usurpers of Ahl Muhammad because he was trying to attract major personalities of his time to the cause of Ahl Muhammad.
Muhammad al-Baqir considered Zayd, just an ordinary person from his family. He was neither a Prophet nor his trustee. Al-Baqir further added that Zayd is sometimes right and sometimes may commit an error. [1]
Muhammad al-Baqir's father was Ali Zayn al-Abidin, who was the only surviving son of the Grandson of the Holy Prophet of Islam (Hussain who was martyred in Karbala). Muhammad al-Baqir's mother was Fatima, the great grand-daughter of Hassan, the grandson of the Holy Prophet. [2] Zayd shared the same father with al-Baqir but his mother was a slave woman from sub-continent India/Pakistan.[3] Now, in those days, people were very much into family connection and the tribes you were from. In a number of stories you will find that Zayd was discriminated/insulted due to his mother's status of being a slave woman and him having a rather different complexion. I remember that in one of the story, Zayd retorted back to the Ummayad agent/governor and was effectively thrown out from the mosque.
In some stories you will find that Zayd and his brother al-Baqir used to quarreled on the question of Imamah. Zayd believe that an Imam must rise with a sword to fight those who were perceived as oppressors.
Al-Baqir disagreed with Zayd and gave their father as an example. Their father, Ali Zayn al-Abideen, was a very private citizen. Ali Zayn al-Abideen, acknowledged by the Shias and Zaydis as their fourth Imam, was known as the greatest worshiper of his time for his prayers and remembrance of Allah swt. But he never rise against the Ummayad to contest his Imamah, even though the Ummayad had massacre almost every single person in his family.
Reference
footnote from the book
[1] footnote pointing to Mas'udi, Muruj , II, p. 277.
[2] Ibn Hisham, II, p.264; III, p.349; Isti'ab , III, p. 1097; 'Iqd , IV, p. 312
[3] Ibn Hisham, IV, p. 163
His half brother, Zayd ibn Ali made peace with the first and the second caliphs. Zayd stopped talking about the first two caliphs being usurpers of Ahl Muhammad because he was trying to attract major personalities of his time to the cause of Ahl Muhammad.
Muhammad al-Baqir considered Zayd, just an ordinary person from his family. He was neither a Prophet nor his trustee. Al-Baqir further added that Zayd is sometimes right and sometimes may commit an error. [1]
Muhammad al-Baqir's father was Ali Zayn al-Abidin, who was the only surviving son of the Grandson of the Holy Prophet of Islam (Hussain who was martyred in Karbala). Muhammad al-Baqir's mother was Fatima, the great grand-daughter of Hassan, the grandson of the Holy Prophet. [2] Zayd shared the same father with al-Baqir but his mother was a slave woman from sub-continent India/Pakistan.[3] Now, in those days, people were very much into family connection and the tribes you were from. In a number of stories you will find that Zayd was discriminated/insulted due to his mother's status of being a slave woman and him having a rather different complexion. I remember that in one of the story, Zayd retorted back to the Ummayad agent/governor and was effectively thrown out from the mosque.
In some stories you will find that Zayd and his brother al-Baqir used to quarreled on the question of Imamah. Zayd believe that an Imam must rise with a sword to fight those who were perceived as oppressors.
Al-Baqir disagreed with Zayd and gave their father as an example. Their father, Ali Zayn al-Abideen, was a very private citizen. Ali Zayn al-Abideen, acknowledged by the Shias and Zaydis as their fourth Imam, was known as the greatest worshiper of his time for his prayers and remembrance of Allah swt. But he never rise against the Ummayad to contest his Imamah, even though the Ummayad had massacre almost every single person in his family.
Reference
Jafri, S.H Mohammad. "The Origin
and Early Development of Shi'a Islam,”, Oxford University Press,
2002, p. 176, ISBN 978-0-19-579387-1
footnote from the book
[1] footnote pointing to Mas'udi, Muruj , II, p. 277.
[2] Ibn Hisham, II, p.264; III, p.349; Isti'ab , III, p. 1097; 'Iqd , IV, p. 312
[3] Ibn Hisham, IV, p. 163
Tuesday, January 3, 2012
This is funny
You know how people like to brag about their connections to the Prophet of Islam?
Once Harun al Rashid was visiting Madina. He went to the mosque of the Prophet near his [Prophet] grave and said, My Salams to you O’cousin of our fathers. [This is a very disrespectful way to address the prophet because Muhammad, the messenger of God, is far greater than anyone from Banu Abbas].
Imam Musa [the seventh Imam of the Shia] was there. He saluted the grave of the Prophet with the words, My Salams to you O’our grand father. [see how Musa al-Kadhim retorted back highlighting his *superior* connection to Prophet and with a proper salam no less].
Well the Abbasid main slogan was that only the Bani Hashim has the right to leadership (political). They overthrew the Ummayad. One of their caliphs was Haroon al-Rashid, who has been popularized in the west with magical stories about his kingdom. The Abbasid descent from the line of Prophet's uncle, Abbas. There is nothing to brag here because Prophet had another uncle who has been eternally condemned in the Quran.
Anyway, I read a funny story about Haroon al-Rashid who tried to highlight (bragging) his connection to the Prophet via his dead uncle. Listen to the story below and see how Musa al-Kadhim (who was the 4th descendant of the Prophet) put him right to his place. The joke it a bit subtle.
Once Harun al Rashid was visiting Madina. He went to the mosque of the Prophet near his [Prophet] grave and said, My Salams to you O’cousin of our fathers. [This is a very disrespectful way to address the prophet because Muhammad, the messenger of God, is far greater than anyone from Banu Abbas].
Imam Musa [the seventh Imam of the Shia] was there. He saluted the grave of the Prophet with the words, My Salams to you O’our grand father. [see how Musa al-Kadhim retorted back highlighting his *superior* connection to Prophet and with a proper salam no less].
At this Al-Rashid was disconcerted and went away angry.
Reference
http://www.al-islam.org/kaaba14/10.htm
Mukhtar al-Taqafi from Reviving al-Islam blog
Reviving al-Islam blog has an interesting post about Mukhtar al-Thaqafi. al-Thaqafi is introduced as a member of Kaysaniyya (a Ghulat sect) based on the following source
He also made a side comment about an Iranian TV series portrayal of Mukhtar as a good guy.
When you research the life of al-Mukhtār bin Abī `Ubaydah al-Thaqafī you will see that he was one of the leaders of the Kaysāniyyah sect. The Kaysāniyyahs were those who believed that Muhammad al-Hanafiyyah was the Imām after his father. The sect was called Kaysāniyyah because al-Mukhtār’s laqab (nickname) was Kaysān. (See: al-Nawabakhtī, Firaq al-Shī`ah, pg. 33, # 55).Nader also believes that the action of Mukhtar al-Thaqafi to avenge the tragedy of Karbala is praiseworthy (based on some narration) but the personality of al-Thaqafi is not without controversy.
He also made a side comment about an Iranian TV series portrayal of Mukhtar as a good guy.
our Shee`ahs are getting misguided and swayed by this new phenomenon TV series by Iran titled Mukhtār Nameh (Narratives of Mukhtār). If you were to watch this TV series, by the time you finish watching it you will be under the impression that al-Mukhtār was a “good” guy, when it is farther from the truth.
Sunday, January 1, 2012
End of the Year Report
I thank all my contributors and visitors. I could not have done this without you all.
I am looking through some of the statistics for my blog.
The top ten countries for the visitors are United States, United Kingdom, Pakistan, Canada, Australia, Malaysia, India, United Arab Emirates, Finland and Germany. Other countries that didn't made into the top ten list are Indonesia, Turkey, Switzerland, Lebanon, Netherlands, Albania, Egypt, France, Spain, Kuwait, Qatar, Bangladesh, Bahrain, Brazil, Denmark, Iraq, Sri Lanka, Philippines, Mauritius, Russia, Sweden, Singapore, Belgium, Tanzania, South Africa, Austria, Israel, Saudi Arabia, Italy, Japan, Latvia, Malawi, Norway, Brunei, Algeria, Greece, Hong Kong, Ireland, Kenya, Morocco, Macedonia, Maldives, Nigeria, Poland, Slovenia, Senegal, Thailand, Uganda and a few more countries.
From February 2011 until December 2011, 65% of my visitors were new while 35% were returning visitors.
44% of the visitors were using the Firefox browser while 21% were using Chrome and 16% were using Internet Explorer. Other browsers and platforms are Safari, Opera, Android, Blackberry and other mobile devices/phones.
Most of my traffic originates from google.com. Most of the searches are very much related to specific Islamic sects (name of the sects, name of the leader or geographical location).
From the page/content views information, my visitors like to read pages related to Shia, Sunni, Ismailis and Ghulat sects.
I made 0 cent from advertising. :( That's bad.
I am looking through some of the statistics for my blog.
The top ten countries for the visitors are United States, United Kingdom, Pakistan, Canada, Australia, Malaysia, India, United Arab Emirates, Finland and Germany. Other countries that didn't made into the top ten list are Indonesia, Turkey, Switzerland, Lebanon, Netherlands, Albania, Egypt, France, Spain, Kuwait, Qatar, Bangladesh, Bahrain, Brazil, Denmark, Iraq, Sri Lanka, Philippines, Mauritius, Russia, Sweden, Singapore, Belgium, Tanzania, South Africa, Austria, Israel, Saudi Arabia, Italy, Japan, Latvia, Malawi, Norway, Brunei, Algeria, Greece, Hong Kong, Ireland, Kenya, Morocco, Macedonia, Maldives, Nigeria, Poland, Slovenia, Senegal, Thailand, Uganda and a few more countries.
From February 2011 until December 2011, 65% of my visitors were new while 35% were returning visitors.
44% of the visitors were using the Firefox browser while 21% were using Chrome and 16% were using Internet Explorer. Other browsers and platforms are Safari, Opera, Android, Blackberry and other mobile devices/phones.
Most of my traffic originates from google.com. Most of the searches are very much related to specific Islamic sects (name of the sects, name of the leader or geographical location).
From the page/content views information, my visitors like to read pages related to Shia, Sunni, Ismailis and Ghulat sects.
I made 0 cent from advertising. :( That's bad.
ShiaChat Undergoing maintenance
But you are able to enter the chat room from this link
http://www.shiachat.com/forum/index.php?/chat/
***This link doesn't work anymore. Sorry!
http://www.shiachat.com/forum/index.php?/chat/
***This link doesn't work anymore. Sorry!
Finally ..done
The work for restructuring the blog is
completed. The pages are done. See the label “articles” on the
right side of the blog.
The first page contains most of the
important articles written about Shia, Sunni, Murjiyyah, Salafi,
Zaydi sect.
The second page is mainly about
Ismailism. I've also added some articles about Batinis and Yazidism.
Yazidism is not related to Ismailism.
The third page contains most of the
articles about Ghulat sects. This page is mostly geared towards
researching the Ghulat sects, such as Alawi/Nusayris, Druze and the
Kaysanite (one of the earliest of the Ghulat sect).
The fourth is mostly a work in
progress. I haven't made up my mind on the category. As of now,
articles written about the kharajites, Waqifa (better suited in the
Ghulat category), Shaykhism (is this sufi, sunni or shia sect?) are
temporarily placed here. Expect to see some changes in the future.
The fifth page is also a work in progress.
As of now it contains information about Zoroastrianism, Sabians and a few other extinct sects.
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