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Parsa

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  1. [58:16] “They (the hypocrites) have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of God: therefore shall they have a humiliating Penalty.†The verse above speaks about the evil actions of the hypocrites, the actions of those who are deluded by false hope, those who think they can beguile God almighty. In Noble verse [58:16] it says "They (the hypocrites) have made their oaths a screen (for their misdeeds)", this part of the verse may be talking about how the hypocrites repent after sinning, and when they repent they repent a sincere repentance, but their repentance only lasts about a day or less, and then they go back to sinning again for a whole a month or more, and then they repent again a sincere repentance, and so on and so forth. Thus they build up a cycle of repenting for one day and sinning for a whole month, thus they are deluded by thinking that they are saved by God’s mercy for repenting. This cycle that they have built is like a screen by which the hypocrites wish to cover up their misdeeds, but little do they know that they are only fooling themselves. They also try to make Allah be pleased with them, so when they feel too much guilt they repent just to try to make Allah pleased with them, even in their promises to others, they only promise to please the other side on the spot. And they only repent so as to remove the burden of guilt off of their shoulders, and so that they will not feel any guilt throughout the day, and so they delude themselves in these way. Each time they repeat this cycle of repenting and going back to sin (especially repeating the same sins they had repented for), they sink in delusion and darkness further and further, until they do not feel any guilt whatsoever, and are completely pleased with their evil deeds, for their evil deeds will be made fair seeming to them, because of the delusion which they will sink into. Noble verse [58:16] also goes on to say “thus they obstruct (men) from the Path of God: therefore shall they have a humiliating Penalty.†This could be talking about how the hypocrites drive away those truth seekers or atheists or even maybe unconvinced Muslims about the truth of Islam and of God almighty, because some of these people looking at the actions of the hypocrites may judge Islam based on them, and thus they become dissatisfied with Islam, because they see that Islam has not changed these hypocrites who call themselves Muslims. And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami (you are not allowed to post links yet)"http://######islamthetruth.forumwise####/islamthetruth-thread146.html"]######islamthetruth.forumwise# ####/islamth...-thread146.html[/url]
  2. [34:54] “And a barrier will be set between them and that which they desire, as was done for people of their kind of old. Lo! they were in hopeless doubt.†Firstly, are the events being described in the above verse about only this world, or is the verse describing events happening in both the world AND the hereafter? Especially where it says, “And a barrier WILL BE set between them…â€, is this “will be†in this world or in the hereafter? The fact is that both interpretations for noble verse [34:54] are correct. It could be referring to ONLY the world, thus alluding to the disbelievers of now and the disbelievers of old IN THE WORLD, and comparing them to each other, or it could also be referring to the disbelievers of the hereafter and comparing them to the disbelievers in the world, both are valid interpretations. In this article, I will only focus on one of the interpretations, “the disbelievers of the hereafter being compared to the disbelievers in the worldâ€, and not the latter interpretation. In noble verse [34:54] Allah almighty informs us that on the day of judgment a barrier will be set between the disbelievers and that which they desire as was done in the past with the people of their own kind (the disbelievers in the dunya [world]). Some scholars have interpreted this verse as meaning that the disbelievers will desire repentance from Allah, but taking this interpretation into account it (the interpretation) does not make too much sense considering that the verse goes on to say that the disbelievers of old also had a barrier set between them and that which they desired! According to the noble Quran the disbelievers were heedless of Allah in the dunya, so they certainly did NOT desire repentance from Allah in the dunya. Further more the noble Quran even mentions in many verses that Allah almighty even gives the heedless and the transgressors more of what they desire in the dunya so that they become even more heedless until Allah punishes them all of a sudden while they perceive not and are sunken in play and amusement. So if they (the disbelievers) desired repentance then why would Allah almighty punish them?! Considering all of the ample contradictions this tafseer cannot apply to noble verse [34:54], and it therefore has to be wrong. My interpretation of this verse is that the verse is actually talking about the disbelievers who are hypocrites and not the deluded ones, or the honest ones who admit to their sins, and neither the ignorant ones. It is they (the hypocrites) who will desire to go back to the dunya NOT desiring for a second chance to prove themselves to their Lord Most High, but rather for a second chance at the dunya, just like they desired the dunya and all of its luxuries before, but it did not avail them in the end, they did not take their worldly wealth which they had hoarded up and desired for with them to the hereafter (therefore there was always a barrier between them and that which they desired), and it did not benefit them in the hereafter against the punishment of Allah. Also Allah almighty will not allow them to go back to the dunya, for He knows that they are certainly liars, He knows that even if He were to send them back again, they would still disobey, and therefore there will again be a barrier set between them and that which they desire (so they cannot go back to the dunya). So as we can see this desire for a second chance that the hypocrites will have on the Day of Judgment is not really a desire for repentance. In conclusion, the interpretation of this verse is not desire for repentance from Allah at all, because the desire for repentance will come only for the disbelievers who are not hypocrites, and the desire for repentance for the disbelievers will mostly come out in the hereafter, when they meet their destruction. So therefore, this desire which Allah almighty mentions is mainly a desire for the dunya, and the desire for a second chance is for the wrongdoers (NOT the hypocrites). The hypocrites, the end result of their desires both in the dunya and the hereafter will be but one, no results. They will put forward lies to try to exempt themselves from the punishment, and they will insincerely ask for repentance while in reality they will be asking for the dunya again. So in conclusion, noble verse [34:54] is talking about the hypocrites and not every wrong doer, because it is the hypocrites who desire what is in front of them, and they do not necessarily desire that which is beyond their reach, and that is why they are called hypocrites, because they know the truth and they conceal it. because it is the deluded ones and the ignorant ones who desire that which is beyond their reach, but the hypocrites fully know and understand the truth, and so they desire what is within their reach, for if they were desiring the impossible Allah almighty would not have placed an obstruction between them and their desires, for there would be no need then, so this has to be solid proof that this is talking about the hypocrites, for they are intelligent, and they know the truth, and they know very well not to desire for what is beyond their reach. And Allah almighty to enrage the hypocrites in this dunya and to disgrace them in the hereafter will never let them get to even the things which they normally would be able to reach. Let us also look at noble verses [53:24-25]: [53:24] “Or shall man have what he desires?†[53:25] “But to Allah belongs the last (Hereafter) and the first (the world).†In noble verse [53:24] Allah almighty says: “shall man have what he desires?†meaning that shall God allow man to get whatever he desires (of this dunya)? And the next verse goes on to say “But to Allah belongs the last (Hereafter) and the first (the world).†Meaning that even if man got whatever he desired of worldly things and had the authority and power to get whatever he wished, still it would NOT avail him in aught for to Allah belongeth the hereafter and this world, so his ultimate destination would still be with Allah. So in conclusion whether man desires the world or the hereafter, and whether he gets whatever he desires for or not, his ultimate reckoning would still be with Allah, and he will have no where to turn to for refuge except unto Allah, and Allah will pay him his due (Hell or Heaven). So now we know that there is no way for the ones who desire this worldly life and who live for this world, there is no way for them to be the victors, false hope has deceived them and made them deluded: [024:039] “As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing, but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account.†And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami (you are not allowed to post links yet)"http://######islamthetruth.forumwise####/islamthetruth-thread178.html"]######islamthetruth.forumwise# ####/islamth...-thread178.html[/url]
  3. What Is Taqwa?

    Taqwa means righteousness or in its Islamic concept it means "God-consciousness" or “bewaring of God.†Having taqwa allows a person to be constantly aware of both God's omnipresence and attributes and a reminder of their relationship and responsibility to God as his creation and servant. The scholars explain that the way to taqwa is through obedience to God, avoiding disobedience, and striving to stay away from doubtful matters. Put simply, taqwa is awareness of God's presence as one moves through life. There are many verses in the Holy Quran that contain the word "taqwa"; here are only two noble verses: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of God is that believer who has TAQWA (God-consciousness, fearing Allah.) And God has full knowledge and is well acquainted (with all things).†[49:13] “O ye who believe! Have TAQWA of Allah (fear Him and be beware of Him) as He should be feared, and die not except in a state of Islam.†[3:102] On one occasion Umar ibn al-Khattāb (a close companion of the Prophet, and the second Caliph of Islam) asked another sahabi (companion of the Prophet) Ubayy ibn Kab who was one of the best amongst all of the companions to recite the Quran, he asked him: “Oh Ubayy, what is taqwa?â€, He (Ubayy) answered: “Have you ever found yourself walking along a path on which there are thorns strewn?†Umar said: “Yes!â€, so Ubayy ibn Kab said: “What do you do (in such a situation)?†Umar replied: “I raise my cloak, and then I tread very carefully.†Ubayy ibn Kab said: “THAT is taqwa.†Pondering upon the above Hadith carefully we can kind of see that taqwa is also in a sense knowing the consequences of sins. I.e. If I only knew the consequences I would have never done such a thing. Ubayy ibn Kab (may Allah bless him) gave a perfect example as to what taqwa was, when he asked Umar “Have you ever found yourself walking along a path on which there are thorns strewn?â€, because when one walks in between thorns they SEE the thorns, and they know to be cautious, for they realize if they will not be cautious they will get hurt. So according to His (Ubayy ibn Kab’s) words taqwa is a level of consciousness that one can clearly see what one is about to embark on, and does not just pass by committing sins blindly. taqwa is a level of consciousness that one is able to clearly see what he or she is surrounded with (in their path of life). But how many of us actually see the evil results of our actions before we commit them? How many of us are that alert? How many of us actually see or at least try to see what things we are surrounded with in our lives? So again according to Ubayy ibn Kab’s words taqwa is a level of consciousness that one can see and think about and understand the results of one’s actions before one commits those actions, that is why he gave such an example, or else if taqwa in his view was only God consciousness by itself without its true transcendent and comprehensive meaning (not more comprehensive in a sense of being beyond God conscious, for that is impossible, but more comprehensive in a sense of opening up the meaning of what God consciousness really was) Ubayy ibn Kab (may Allah be pleased with him) would have gave a much more simpler example as to what taqwa was, if again its meaning was simply fear or bewaring of God almighty based on how the other companions understood fear of God almighty to be. Pondering carefully on the Hadith, we also come to realize that Ubayy ibn Kab (may Allah bless him), in the example which he gave, also meant that taqwa is to see all things as they actually and truly are. He basically tried to explain in a vivid example, where he compared the forbidden to thorns, and we know that thorns can hurt us, for we SEE that thorns can hurt us, and the unlawful are just like these thorns that can hurt us, whether physically or spiritually. God almighty informs us in the glorious Quran that what He has declared unlawful for us is harmful to us, and that He knows, while we may not know, but unfortunately many people choose to pay no heed. So again, when one walks in between thorns they SEE the thorns, and they know to be cautious, similarly a person who is able to see the forbidden as they actually and truly are, would also see that these forbidden things can hurt him/her. Some of the major tactics which Satan deceives people by, are changing the names of forbidden things and giving them different names, or making the haram look desirable, while in reality these things are harmful to the self. I don’t think I should have even included the last line, saying that "in reality these things are harmful to the self", because you (the reader) as reading what I wrote could decipher for yourself before me telling you, that the forbidden are indeed in reality harmful to us, for you are now looking at the reality from above. Now imagine if you could do the same thing with your daily life, to look at it from above and beyond, and not to look at it from within, and THAT is what taqwa is. This is the highest level of taqwa, a lower level of taqwa if not the lowest is for one to be a bit less alert and thereby commit more sins as compared to a person with a higher level of taqwa (who sees the results of his/her actions), but still be alert as to quickly right after committing a sin remember his Lord and seek refuge in Him from the accursed Satan and beg for his Lord's Forgiveness and Mercy. We must remember that even a person with the highest level of taqwa will commit sins, for sin is unavoidable for anyone, but at least he or she will commit fewer sins as compared to other people. Taqwa could also be categorized into three levels; these levels are from highest to lowest, level 1 being the highest and level 3 being the lowest: 1)The person sees the results of his actions before he indulges in them. The person is at such a high level of consciousness that he is able to clearly see the things he is surrounded with, and thus he can easily distinguish right from wrong, and he can see all things as they actually and truly are. 2)The person cannot see the results of his actions before he commits them, due to his lack of consciousness and awareness of his surroundings, he cannot delve deep and fully understand and grasp things, but still this person has enough taqwa that he finds the things which he cannot see clearly and fully grasp and understand to be doubtful, and thus he stays away from them. 3)The person indulges in the doubtful matters which he cannot grasp, yet he still feels guilt, and admits that he might be committing a sin. After the 3rd and the lowest level of taqwa, if the person falls out from this level he becomes deluded, and becomes pleased with his misdeeds, and he will not even feel any guilt, nor will he admit that he is committing a sin. And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami (you are not allowed to post links yet)"http://######islamthetruth.forumwise####/islamthetruth-thread154.html"]######islamthetruth.forumwise# ####/islamth...-thread154.html[/url]
  4. Clear Faith

    "It is narrated on the authority of Abu Huraira that some people from amongst the Companions of the Apostle (may peace be upon him) came to him and said: Verily we perceive in our minds that which every one of us considers it too grave to express. He (the Holy Prophet) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest." This Hadith is from the authentic narrations collected by Imam Muslim, Book 001, Number 0239 What this Hadith implies is that because those people had those thoughts it meant that they had faith, but if they never had any thoughts of doubt or suspicion it would have meant that they did not truly believe, because Satan only tries to cast doubts in a believer’s heart, why would he bother to cast doubts in the heart of a disbeliever when he already disbelieves?! The only way for Satan to be able to cast doubts in a disbeliever’s heart is for Satan to cast doubts about his disbelief! lol Let us see the example of a people whom Satan does not bother casting doubts into: Once someone said to Ibn Abbas (cousin of the Prophet): "the Jews allege that they receive no mischievous whispering during their prayers". He replied: "What is Satan to do with a heart that is ruined?". (The saying above does not necessarily refer to all Jews.) The Hadith also goes to show that a believer is the one who engages in thinking about his existence and purpose rather than having a dead dark brain. Also people who do not engage themselves in thinking about the mysteries of the universe fearing they might fall into doubtful thoughts, these people do not really have true imaan (faith), because a true believer will not fear for his imaan being shaken by engaging in dialogues and thoughts. And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami (you are not allowed to post links yet)"http://######islamthetruth.forumwise####/islamthetruth-thread152.html"]######islamthetruth.forumwise# ####/islamth...-thread152.html[/url]
  5. What are the signs of imaan? There exists many signs of imaan, in this article I will emphasize on only one of them, a sign of imaan that sparks at the depths of darkness, and for this reason it is not often remembered much, or even thought of as a sign of imaan. Have you ever found yourself at the brink of depression and loss of hope? Have you ever thought to yourself and felt that you wanted to give up your Islam, or more precisely your imaan? Did you ever feel like it is just too much for you? And felt like giving up, and giving in to your desires? And giving into the whisperings of Sheytaan? Well if you never have, then maybe you have not tasted the sweetness of imaan. You may ask how is it that one tastes the sweetness of imaan at the brink of giving up their imaan?! There are those who when they are at the brink of giving up their imaan lose themselves, and then realize their mistake and repent and turn to God, and they come back to the path, and there are a few who lose themselves and go completely astray, and there are also those who when they are at the lowest of the low, of sadness and sorrow, and when they are extremely vulnerable, Sheytaan attacks them with all his might, and persuades them to give up, but as soon as they hear the incitements and the whisperings of Sheytaan, they pick themselves back up again, and regain their hope, and come out of that state of depression, for when they hear the false promises of Sheytaan, and his filth, they turn away from him in disgust, and turn to their Lord Most High. These are some of the signs of true imaan, when a person is most vulnerable to fall, and Sheytaan without any hesitation takes full advantage of this opportunity and attacks him with all his might, that person while being weak and vulnerable and while being attacked by Sheytaan, his imaan sparks and turns in to flame, and he gets up and smiles, and seeks refuge in his Lord, and he decides to move on, and to move forward, and he becomes committed to never give up. This is how one tastes the sweetness of imaan at the brink of giving up their imaan. And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami (you are not allowed to post links yet)"http://######islamthetruth.forumwise####/islamthetruth-thread157.html"]######islamthetruth.forumwise# ####/islamth...-thread157.html[/url]
  6. A great 12th century Sufi Mystic by the name of Shams-e-Tabrizi in his discourses mentions a Hadith of the Prophet (peace be upon him), which may or may not be authentic, since I am not aware of it being included in any of the authentic compilations of Hadiths, but it very well may be authentic, Allah knows best. Here is what the Hadith says: “My outward self was created of what the inward self of others was created.†Taken from “Me & Rumiâ€, the autobiography of Shams-e-Tabrizi translated by William C. Chittick.[using large font size is not allowed] This Hadith means that many of the people, who may look pious on the outside, or who ARE pious on the outside, inside they are full of deceit and their hearts are full of hypocrisy, but the Prophet’s outward self was created of what the inward self of others was created, meaning that he was who he was, even on the outside, or that he was not able to hide any hatred or deceit towards anyone in his heart even if he tried, for it would be noticeable since his outward self was equal to the inward self of others, and where do "others" hide their innermost secrets? Within themselves, and the Prophet’s within was apparent to all. This could also mean that what the people hid within themselves, the Prophet (peace be upon him) made apparent upon himself, since their inward self was equal to his outward self. And the outward self of the people, their showing off of their good intentions and displaying of their good deeds, and piety, was the Prophet’s inward self which at many times he kept hidden. That is one main reason why he did not tell anyone to write down his notable deeds, rather it was others who by observing the Prophet’s actions wrote and passed on what we have today as Hadiths. The Hadith also means that the Prophet (peace be upon him) was upfront with people and that he wasn’t two faced, he showed his intentions towards people for he had no bad intentions towards anyone, and he showed his real self for he did not care what people thought of him, and he allowed people to see his inner self and his intentions so that they would not doubt him or become suspicious towards him about something. This is what we should try to do with ourselves, we should bring our inward self out for all to see, for we should not be embarrassed of any of our intentions and innermost thoughts, and we should hide our outward self, which is our good charitable deeds, or our piety and etc... However this is a long process, the Prophet was so pure that he had nothing to hide (but his good deeds). However we do have a lot to hide, and we want so much to show, but we should at least work on ourselves to purify our intentions and thoughts, for if we hide our inner most thoughts now in this world, we would not be able to do so in the next, for Allah almighty will bring the most secret thoughts and intentions to light on that Day (The Day of Judgment). And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami *The explanation of the Hadith according to Shams-e-Tabrizi himself: “My outward self was created of what the inward self of others was created.†By these others he meant the saints and the prophets. In other words, “what they knew in their hearts and innermost minds I know outwardly just like that.†######islamanswersback.phpbbno ###### (IF ANYONE KNOWS ANY AUTHENTIC REFERENCES IN THE BOOKS OF HADITH FOR THIS HADITH PLEASE FORWARD IT TO ME, THANK YOU)
  7. A Taste Of Sufism

    Let us look at some poems of a great Sufi mystic named Rumi: What is the utmost end of need? Finding what has no needs. What is the utmost end of seeking? Finding what is sought. What is the utmost end of the sought? Finding the seeker. The first two-line poem is talking about how when one finds God (who has no needs) they themselves become detached from this worldly life, meaning they themselves become somewhat like God, in a sense that they get closer to Him, because the worldly life becomes meaningless to them, and they remove all of the worldly things from their heart, and behind all this they find God. The second part says that the utmost end of seeking is finding what is sought; this seeking here means seeking for Truth, for God, and the end of seeking is when one finds that Truth, which was always close by, in the person's own heart. Now the latter part of the poem gets kind of confusing where it asks, “What is the end of the sought?â€, and the reply is, “finding the seeker.†Does this mean that we are God almighty ourselves?! Some scholars who label Rumi as being a kafir (an unbeliever) seem to think so, but is that what he really meant? What Rumi meant was that one must first find God in order to find oneself, for example you first find God, and then you are able to reflect within yourself, and then, and only then can you truly change yourself. It also means that God almighty is close by us (with us) all along, so all one has to do is look into his/her own heart, and he/she will find God there, for He is closer to us than our own jugular veins. This does not mean that we are God ourselves in the literal sense; it means that His presence is somehow within us. You can think of it as the scent of a person’s perfume being left in the air after he passes by a place. So in a sense we can say we have been touched by God, thus we are naturally inclined to seek for Him (for His protection), just like a baby is naturally inclined to seek for his/her mother's protection. Now I will prove how these sayings of Rumi cannot mean that we ourselves are God, or that God is us (which is the same thing), and I will show how absurd it will sound using the four line poem itself, and not by referring to the Quran or Hadith, if we were to take such an interpretation from these poems. What is the utmost end of seeking? Finding what is sought (You/God). What is the utmost end of the sought? Finding the seeker (You/God). So does this mean that we find God (Which is Us), and then we find ourselves (God)?! Or does it mean that God (ourselves) seeks for us and finds us (God)?! Or, does it mean that we first find ourselves (which is God), and then we get lost again, and then we find ourselves again (which is God)?! I mean if we were God and God was us all along, then what the heck is the point of seeking?! One could argue that we seek because we didn’t know that we were God Himself all along, then I say to them, but is not God almighty all knowing?! So in conclusion these poems do not mean that God is us and we are God, rather they mean that a believer is he whose heart is always with God and does not leave Him, and God is always in his heart and does not leave him (the servant). Sufi poets like Rumi view the relationship between a believer and God as being sort of like the lover and the beloved, both are longing for one another. Sufi scholars themselves advise people that they should not read their writings without a Sufi teacher being present, for it is dangerous for people with a low level of understanding to indulge in reading and thinking about such texts. Now I’m not saying Sufism is right, for Sufism or any other isms for that matter are somewhat deviated from the true Islam, but I am defending SOME Sufis, because not all Sufis are unbelievers, even though many of them have committed shirk (associating partners with Allah almighty), and those ones are obviously out of the fold of Islam, but many of Sufi scholars are great Muslims who have dedicated immensely to the path of knowledge and self realization. Also, I’m not defending Rumi as a whole; rather I am only defending these particular poems of his which I quoted above. And Allah knows best, salam (peace) By: Ali Abdul Rahman Homami Taken from: (you are not allowed to post links yet)"http://######islamanswersback.phpbbno#####/viewtopic.php?t=173"]######islamanswersback.phpbbno ######/viewtopic.php?t=173[/url]
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