sa3eed

[sa3eed @skhal40]

Bless your ears with this beautiful Hadith narrated with a legendary sanad.

[sa3eed @skhal40]

The meaning of this report attributed to Imam Ja’far عليه السلام is substantiated from Sunni sources too.

[maliki discipulus @maliki_discip]

Early Shia Hadith on the Imams as 'Ayn, Lisan & Wajh Allah directly shaped Sufi cosmology. For Ibn 'Arabi & al-Jili, the Qutb ie al insan al Kamil is exactly that: the cosmic Eye, Tongue & Face through which Allah beholds and sustains the universe.

[Theology & Geopolitics @theogeopolitics]

Happy Sunday y’all.
😌
Exit Babylon, Rest,
Re focus, Lock In.

[sa3eed @skhal40]

@shahanSean Are you familiar with ‘Adab Al Hamsh?

[sa3eed @skhal40]

@dionysianfutuwa I’ve seen several of these in the Musee des beaux arts of Montreal

[sa3eed @skhal40]

@AhmedSheriffdin You should read Hallaq’s introduction to his translation of IT’s Radd ‘Ala Al mantiqyeen. IT’s best arguments there are taken directly from Suhrawardi.

[عمر بن حفيظ @habibomar]

عاشوراء .. وذكرى إكرام الحسين بالشهادة..
قُتل سيدنا الحسين سبط رسول الله يوم عاشوراء، وعندما قتل الحسين العزيز، كان من قتله هو الذليل الحقير المدحور..

وكان هو في استشهاده الكبير النوير الشريف العزيز الذي قدِم على رب العزة بخير حال؛ ليُكرم بما لم يبلغه المقال، ولا ينتهي إليه خيال، وهل خير من الأيام للمؤمن من اليوم الذي يلقى فيه رب العالمين؟!

يوم عاشوراء هو أفضل الأيام لسيدنا الحسين؛ لأنه يوم لقاء ربه.. وإن نزل الكرب بآل سيدنا الحسين وحصل ما حصل؛ فهي مجريات أقضية يعزُّ الله فيها أهل العز بالشرف الأفخر، ويذل فيها من كابر وعاند وتجبر.

لذا علمنا تمسُّكاً بأذيال العزة أن سيدنا الحسين سبط المصطفى وريحانته أُكرم بالشهادة؛ وأعظم السعادة والحسنى وزيادة..

فكان مِن تمسُّكنا بأذيال العزة أن نعلم قدرة الأعزة، ونعمل بسنة جدهم المصطفى محمد صلى الله عليه وسلم.

ولا والله لا تكون المحبة ولا العزة ولا السنة بلطم خدود، ولا شق جيوب، ولا شيء مما يخالف سنة الحسين وأبيه وجده، وسنة الخلفاء الراشدين وسنة أهل بيت الطاهرين.. ليس في حقيقة العزة والمحبة شيئاً يخالف هديهم ولا سنتهم، وقد قال النبي صلى الله عليه وسلم: ( ليس منا من لطم الخدود وشق الجيوب ودعا بدعوى الجاهلية). رواه البخاري ومسلم.
https://t.co/az3QH2thEU
#عاشوراء #الحسين #أهل_البيت #عمر_بن_حفيظ #habibumar #habibumarbinhafiz #ashura

[sa3eed @skhal40]

@miawliki Almost liked a hate tweet

[Theology & Geopolitics @theogeopolitics]

Remembering Imam Hussain and Karbala in Muharram

Shah Abdul Aziz Dehlawi would hold gatherings in Muharram either on Ashura or before it, to commemorate the martyrdom of Imam Hussain عَلَيْهِ ٱلسَّلَامُ.

[n.b. The reference is Fatawa Azizi, this page below is the Urdu translation of it, the original Farsi version also has it. This is well known, the Sunni scholars love the Ahl al Bayt. Remembering the martyrdom of Imam Hussain and crying over it are not innovations.
What is forbidden is fake weeping, self flagellation, reciting fabricated narrations, and doing all the other nonsense that some of the Shia do. Alahazrat of Bareilly also gave the same ruling.]

[Hasan Spiker @RealHasanSpiker]

About ninety percent of the Muslim presence in the West clearly does more harm than good.

Such a profusion of talk, about spreading the profundity and light of Islam. But you can’t give what you don’t have.

And yet embodying and thereby spreading that transformative light is the only possible justification for our collective presence here.

Far too often, our immediate objection to this is to invoke the cliches of pluralism that we have been trained in by our Western conditioning; the irony in this knee-jerk "hurt" reaction is that the justificatory logic of pluralism for its own sake is none other than the relativity of values.

And yet our ubiquitously experienced reality is that we are not welcome here as Muslims following Islam — we are only welcome here in so far as, signed up to that relativism, we are ultimately ready to concede that our Islam doesn't matter (and the sad reality is that for many, beyond defensive identitarianism, Islam really doesn't matter to us).

The answer, of course, is to make ourselves welcome, welcome, that is, insofar as we are Muslims following Islam, by actually offering something to those who adhere to the ascendant culture in the West, rather than situating ourselves defensively, in the terms prescribed by the ascendant cultural order, as a "minority," faithfully trusting in liberalism to grant us the right to be left alone to get on with safely representing our identity.

The reality is that Islam constitutes the only holistic spiritual path left on earth that can offer the spiritually bereft Western heart and intellect the genuine spiritual transformation that allows direct access to the numinous.

But ninety percent of the Muslim presence in the West clearly does more harm than good precisely because, again, you can’t give what you don’t have; the vast majority of Muslims today evidently have minimal or no interest in the numinous, nor in any form of transformative path.

In turn, the majority of Muslim educational and social initiatives in the West remain mired in a fixation on Islamic identity, which is prioritized to the detriment of authentic intellectual and spiritual content. To repeat, this identitarianism ironically plays into an assimilationist minority discourse; its overarching concern is the assertion of the right to hold a superficial “Muslim” identity without prejudice, discrimination, or disadvantage, instead of foregrounding, or even adequately acknowledging, the transformative nature of Islamic metaphysics and practice, and its ability to heal broken individuals and a broken society.

And so ours is the characteristically modern problem of quantity over quality.

Meanwhile, the Muslims who really impress are those who are not aware of their identity. They are too busy being in touch with spiritual reality and really seeing into the human condition of those around them, Muslim and non-Muslim, to be excessively concerned with the identity-political impact of their appearance. And yet those are the ones who really make a difference, and who are capable of opening people's hearts to Islam.

As Imam Abu Hafs al-Suhrawardi famously said "He who does not already benefit you with his sheer gaze and presence, will be unable to benefit you with his words and preaching." And yet we are so far away from reality now that we do not typically understand what that presence means at all. But it nonetheless remains the crux of the matter.

Because it is the cultivation of that presence, a state attained by the spirit accustomed to basking in the presence of the numinous, that overcomes the
1 formalism and legalism, the
2 narrow-minded ethnocentrism, the
3 economically-centred rationale for our existence here, the
4 intellectual fideism and conformity to default scientism and positivism

which all stand in the way of our ability to offer something, in so far as we are Muslims following Islam (rather than in so far as we are neutral Rawlsian rights-bearing subjects) to our non-Muslim surroundings.

But instead, we trust in the liberal sentiment of our non-Muslim neighbours to assure their goodwill; and yet sadly, because of our own insubstantiality and the darkness we project due to our inward distance from the haqa'iq of the din, that sentiment is beginning to wear rather thin.

[Theology & Geopolitics @theogeopolitics]

“Blessed Revolution” 🤮

[Brian 🍄 @Is_Not_Brian]

GCC funded think-tanks in shambles

[sa3eed @skhal40]

@tparsi If only they were competing against Italy

[sa3eed @skhal40]

Emperor Palpatine: Yoda is gone. The resistance is crushed. The Jedi are finished.

[Mark Dubowitz @mdubowitz]

Ali Khamenei is gone. Yahya Sinwar is gone. Hassan Nasrallah is gone.

Now the most public advocate for the elimination of Israel may be Peter Beinart.

We’ll see how Mojtaba Khamenei and Erdogan evolve. For now, Peter is out front. Mazal Tov.

[sa3eed @skhal40]

Zahabi bros are great people

[sa3eed @skhal40]

@miawliki

[sa3eed @skhal40]

@miawliki How are you gonna do shafi’is dirty like this 😭

[sa3eed @skhal40]

Probably one of the most contentious topics you can bring up amongst philo nerds.

[Ulfcytel @ulfcytel]

Traditionally speaking individuals have been taught that the philosophy of Aristotle and Plato are completely different. However this book challenges the narrative and views Aristotle as a Platonist rather than separate from Plato.

Later Platonists used to argue this as well.