A series of discussions on the theology of witness and the grades of martyrdom; rooted in the Qur'an and the teachings of the Ahl al-Bayt. These sessions are for Muharram and Arbaeen 2026/1448.
Salaam alaykum Shaykhna, plz publish the muharram series. They were excellent and very beneficial. I would be glad to edit or help in any way I can. Ws
The remaining 5 - for Arbaeen are being worked on and will be released starting around the 14 Safar 1448 - which is around 28 July 2026, God willing โค๏ธ๐น๐
If you are interested in helping with translation or discussing further you can join our telegram group and that will also give you access to attend our Wednesday and Saturday zoom sessions ๐๐นโค๏ธ
Aha - I understand - God willing - let us see - it is on the roadmap - but time and editing - if you are able to assist us - please join the telegram group and we can discuss - and thank you for your kind words and praise be to God that these sessions have proven useful - thank you and with prayers for your success
The Furqan in the Qurโan NEVER refers to the Qurโan or the Kitab. That is why Moses is given Kitab & Furqan. The Furqan represents Adalah in the 5 Usool Ad Din. The Furqan is an aspect of the paternity of the supreme reality manifested in the Imam.
"Blessed is He who sent down the Criterion [Al-Furqan] upon His Servant that he may be to the worlds a warner."
โ Quran, Surah al-Furqan (the Chapter of the Criterion) #25, Verse 1
While it prominently refers to the Quran, the word "Furqan" is also used in a broader sense in other verses.
For example, it is used to describe the scripture and guidance given to the Prophet Moses (Quran 2:53) as you mention, and it is used to describe the Battle of Badr (Quran 8:41), which is referred to as the "Day of Criterion" because it was a defining moment that separated truth from falsehood.
And we have used the term as taught by the many actual scholars for Imam Husayn because he is the criterion of discerning Truth from falsehood.
So, Iโm not sure of what your actual point is. Care to clarify brother?
It does not refer to Scripture, as the Qurโanic term for Scripture is Kitab. There is one Kitab, and it is inclusive of Tawrat/Zabur/Injil/Qurโan. The Furqan is the same thing as the Logos or Amr. The Furqan in 2:53 is personified in the Decalogue given to Moses. That is why Moses is given the Kitab and the Furqan.
This is why, throughout the teachings concerning the 14 Immortals, they are themselves defined as personifications of the Amr, the Divine Cause, and the Furqan. The number 10 is significant here because it reflects the original form of the Furqan as the ten principles of divine justice. This is why the Furuสฟ al-Din are also understood as a total of 10, evoking the numerology of the Decalogue and reinforcing the connection between the Furqan and the ten principles of divine order.
Now, yes, from the standpoint of High Imamology, the Furqan manifests itself as the Imam himself, which is why the Imams identify themselves with the Furqan quite explicitly. Elsewhere, it is often personified in the previous Scriptures as a double-edged sword, which is why the Logos is called a double-edged sword, with Philo calling it the Great Divider, and the Epistle to the Hebrews, Isaiah, the Apocalypse of John, and the Gospel of Truth all defining the Logos or the Amr as a double-edged sword.
There is obviously a concurrence with why the double-edged sword became the de facto symbol of Ali. Philo calls it the Creative Divider for the same reason that Ali is the divider of Jannah and Jahannam, because the Amr, the Furqan, the Logos, or the double-edged sword represents the paternity of the True Father, which divides truth and falsehood, divides the kafir into Jahannam, and salvages the believer into Jannah.
That is why all these themes of the Divider of Jannah and Jahannam, all the symbols are there in the double-edged sword, the Furqan, which is the principle of both division and unification. Because the Imam is Truth personified, and Truth by its very nature fashions the Ummah, and Truth by its very nature separates falsehood. All these themes are there in the various, diverse ways the Furqan is invoked throughout the Qurโan, โfor those with eyes to see.โ
Salaam alaykum Shaykhna, plz publish the muharram series. They were excellent and very beneficial. I would be glad to edit or help in any way I can. Ws
Salaams
The entire series for Ashura - 10 parts is published - you can find them here https://www.reflections313.com/s/martyrdom/archive
The remaining 5 - for Arbaeen are being worked on and will be released starting around the 14 Safar 1448 - which is around 28 July 2026, God willing โค๏ธ๐น๐
If you are interested in helping with translation or discussing further you can join our telegram group and that will also give you access to attend our Wednesday and Saturday zoom sessions ๐๐นโค๏ธ
You can join here https://t.me/+cxSbDSdfSbI5ODdk or via our website https://www.truthpromoters.com
God willing, that is useful.
With prayers for your success
Shaykhna, i meant, published as a book!
Aha - I understand - God willing - let us see - it is on the roadmap - but time and editing - if you are able to assist us - please join the telegram group and we can discuss - and thank you for your kind words and praise be to God that these sessions have proven useful - thank you and with prayers for your success
The Furqan in the Qurโan NEVER refers to the Qurโan or the Kitab. That is why Moses is given Kitab & Furqan. The Furqan represents Adalah in the 5 Usool Ad Din. The Furqan is an aspect of the paternity of the supreme reality manifested in the Imam.
Just saying but
ุชูุจูุงุฑููู ุงูููุฐูู ููุฒูููู ุงููููุฑูููุงูู ุนูููููฐ ุนูุจูุฏููู ููููููููู ููููุนูุงููู ูููู ููุฐููุฑูุง
"Blessed is He who sent down the Criterion [Al-Furqan] upon His Servant that he may be to the worlds a warner."
โ Quran, Surah al-Furqan (the Chapter of the Criterion) #25, Verse 1
While it prominently refers to the Quran, the word "Furqan" is also used in a broader sense in other verses.
For example, it is used to describe the scripture and guidance given to the Prophet Moses (Quran 2:53) as you mention, and it is used to describe the Battle of Badr (Quran 8:41), which is referred to as the "Day of Criterion" because it was a defining moment that separated truth from falsehood.
And we have used the term as taught by the many actual scholars for Imam Husayn because he is the criterion of discerning Truth from falsehood.
So, Iโm not sure of what your actual point is. Care to clarify brother?
It does not refer to Scripture, as the Qurโanic term for Scripture is Kitab. There is one Kitab, and it is inclusive of Tawrat/Zabur/Injil/Qurโan. The Furqan is the same thing as the Logos or Amr. The Furqan in 2:53 is personified in the Decalogue given to Moses. That is why Moses is given the Kitab and the Furqan.
This is why, throughout the teachings concerning the 14 Immortals, they are themselves defined as personifications of the Amr, the Divine Cause, and the Furqan. The number 10 is significant here because it reflects the original form of the Furqan as the ten principles of divine justice. This is why the Furuสฟ al-Din are also understood as a total of 10, evoking the numerology of the Decalogue and reinforcing the connection between the Furqan and the ten principles of divine order.
Now, yes, from the standpoint of High Imamology, the Furqan manifests itself as the Imam himself, which is why the Imams identify themselves with the Furqan quite explicitly. Elsewhere, it is often personified in the previous Scriptures as a double-edged sword, which is why the Logos is called a double-edged sword, with Philo calling it the Great Divider, and the Epistle to the Hebrews, Isaiah, the Apocalypse of John, and the Gospel of Truth all defining the Logos or the Amr as a double-edged sword.
There is obviously a concurrence with why the double-edged sword became the de facto symbol of Ali. Philo calls it the Creative Divider for the same reason that Ali is the divider of Jannah and Jahannam, because the Amr, the Furqan, the Logos, or the double-edged sword represents the paternity of the True Father, which divides truth and falsehood, divides the kafir into Jahannam, and salvages the believer into Jannah.
That is why all these themes of the Divider of Jannah and Jahannam, all the symbols are there in the double-edged sword, the Furqan, which is the principle of both division and unification. Because the Imam is Truth personified, and Truth by its very nature fashions the Ummah, and Truth by its very nature separates falsehood. All these themes are there in the various, diverse ways the Furqan is invoked throughout the Qurโan, โfor those with eyes to see.โ
Ok. Have a lovely day.