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Ruh.Mujarad

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  1. Wa alaykum alsalam wa rahmatullah dear brother. Thank you and everyone who recited alfatiha for her soul. Insha'Allah it will all be returned to your favor on the day of judgment. Her burial was today, so tonight would be the proper time for salat al wahsha. Thank you for your care, I will pray for you and everyone who participated in this thread or recited alfatiha for her at the shrine of Lady Ma'suma (as). Her name is Zainah Husayn زينة حسين, I am unaware of her mothers name, but insha'Allah if you direct the salaat to her soul, Allah (swt) knows who should receive it. May Allah (swt) have mercy on you and your loved ones. Wassalam
  2. Al-salamu alaykum wa rahmatullah everyone, I hope and pray to Allah -swt- that all of your loved ones are in good health and faith, and that He -swt- showers His Mercy upon the souls of all the deceased believers. I received news today that my grandmother, on my father's side, has returned to her Lord. I had just prayed to Allah -swt- last morning at the shrine of Sayyeda Ma'sauma (as) that her pain be eased, and shortly after I received the news that she left this world. There aren't much words to describe the piety that this lady was endowed with. May Allah -swt-'s Mercy be upon her soul, and upon the souls of all the believers. This is only a reminder that our death is coming nearer and nearer. May Allah -swt- prepare us for that day ... بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ الرَّحْمنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ اهدِنَا الصِّرَاطَ المُستَقِيمَ صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ Ya Allah, assist us!
  3. Ayatollah Mirza Mehdi Isfahani

    Sure. It will take me a day or two to provide a concise and accurate reply to the points you made as don't currently have access to all my books. I will firstly provide an introduction to the school of tafkeek in order to introduce it to the readers who are not acquainted with this contemporary movement. I had previously began writing on this topic on the following link: http://www.shiachat.com/forum/topic/234987730-does-ayatullah-khorasani-condemn-philosophy/?p=2180837 but never had the chance to complete it. Hopefully this will be the time when it reaches its completion. Wassalam
  4. have you managed to achieve the meaning of your username?

    1. Ruh.Mujarad

      Ruh.Mujarad

      No I haven't, unfortunately. Your prayers will assist.

  5. Very Weird Things Have Happened To Me.

    It's actually not mandatory to reply a salam in written format. It is only wajib to reply when it is spoken verbally to you.
  6. Is The Pope Catholic?

    For a good critique of the Vatican II, one could refer to Rama Coomaraswamy's: 1) The Destruction of the Christian Tradition 2) The Problems with the New Mass 3) The Problems with the Other Sacraments: Apart from the New Mass You can also find the exchanged letters between Rama Coomaraswamy and Mother Teresa, which are available online. He published most of his works on his website which was later taken down by his family members due to their opposition of his views.
  7. Ayatollah Mirza Mehdi Isfahani

    Taqalian, have you also noticed that by "deconstructing" Mulla Sadra's (and others) philosophy, they end up developing another "philosophical school" ? It is inevitable. The modes of comprehension in mankind only result in the development of various schools of intuition or reason, all granting different levels of truth, as "truth" exists in different degrees, and thus cannot be confined to one. This is the problem which Maktab-e-tafkeek falls into. They haven't, until this moment, presented a coherent alternative that can serve as the basis of Islamic epistemology.
  8. Will Humans Exist For Eternity?

    Yes, but it's a different type of awareness. You will not be aware of your self in the way that you are aware of it now. It will be a different experience.
  9. Will Humans Exist For Eternity?

    A more accurate statement would be that we will exist "indefinitely." As for the mode of existence, it will differ according to the various stages of the soul's traverse towards Allah (swt). Mulla Sadra (ra) discussed this matter in detail, and concluded that we will exist indefinitely but in altering forms. The final form would be complete annihilation in the Essence of the Almighty, as God states in the Qur'an, "As He initiated you, so will you return." [7:29], meaning that we will return to our original state.
  10. Salatul Layl?

    1) Ever recommended prayer save al-witr should be prayed in segments of 2. 2) Yes, and our narrations indicate that if you cannot pray it while sitting then pray it while laying down. 3) It is not a condition to pray for 40 people. You may choose to pray for as much as you want, or not pray for anyone at all. The Imams (as) revealed to us that praying for 40 believer in the qunoot of al-witr has a specific spiritual effect on the person, and thus they saw the necessity to inform us of it. So it would be best to pray for 40, but if you cannot, or you fear that it might make you less motivated to pray it then you can omit it if you wish. Of course, praying for Imam Mahdi (as), as you already know, would be the priority before praying for anyone else. Also, if you aren't able to pray for 40 specific people, then at least make a general du'a for the believers as a whole. 4) If you bend down, it usually ruins the form of prayer, which will lead to invalidating it. You could place a table next to you, or chair, which will make the bending distance shorter and thus not alter the form of prayer. Yes you can raise both hands and hold the masbaha while your hand is raised, but sometimes it's more difficult to count in that manner. 5) No it doesn't. Not even for men. May Allah (swt) give you tawfeeq to remain diligent and consistent in praying this sacred salaat, which without one cannot reach Allah (swt) nor gain significant spiritual advancement. The 'urafaa' state that they have never seen a case of any spiritual mystic who was able to traverse the path without praying salatul layl. May Allah (swt) grant us the tawfeeq for praying it by forgiving our sins which prevent us from praying it.
  11. Al-salamu alaykum, Seyyed Hossein Nasr relates the following in "The Philosophy of Seyyed Hossein Nasr": "During the Strasbourg colloquium, one day Corbin and I took a walk to Mont St. Odile, the church and mausoleum of the tenth-century saint who had brought Christianity to that region of northern Europe. We stood on the hill where the mausoleum is located, behind us France and before us the Black Forest and Germany. Corbin put his arms around my shoulders and said that when he was young he had descended from the trail stretching now before us to go to Fribourg to meet Heidegger. Then he added with a smile, "Now that I have a Shi'ite philosopher standing by my side, I do not need to descend on that path again." (p.49-50.) He also states in another source (which I don't currently have access to) that he was invited to attend and present a paper at a conference in Saudi Arabia (if I remember correctly) but once they discovered he was a Shi'i they revoked the invitation. I also heard him state it in one his speeches, but I cannot recall at this moment which one it was exactly. In the event that I do, I'll post it insha'Allah. Wassalam.
  12. Al-salamu alaykum wa rahmatullah, Forgive me dear brother, as I have wanted to reply for a while now, but unfortunately my health is not helping me at all. However, since it is the sacred night of Jum'a, I do not want to miss on the rewards of this sacred night by neglecting the request of a dear faithful brother; hopefully this will be of benefits to the believers. Therefore, I'll answer briefly based on what I recall from my terrible memory, and if Allah (swt) wills for me I will provide qoutations and sources in the future. Know that according to the mystics of Islam, specifically Mulla Sadra (ra) - and this of course is extracted from their illuminative understanding of the sacred ahadith and holy qur'anic verses -, the soul is in constant motion, initiating from the Divine breath and returning to the Ultimate Knowledge of the Divine. According to this understanding, the soul and body are, de facto, one reality, and not two as usually perceived by many. The soul, in its journey from and to its origin, comes into the temporal realm as a lower form of its higher reality, through a descent and infusion between the metaphysical and physical worlds. The physical body, therefore, is actually the soul in its temporal form, and when the moment of death occurs, the soul transforms back into a higher, metaphysical form, but this only occurs through a gradual process, until it finally reaches its origin and final destination. This gradual ascent from one world to the other (from the dunya, to barzakh, to the minor judgment, and finally reaching the final judgment - there are, of course, other realms in between these realms-), is the process of the soul becoming purely metaphysical and simple, philosophically speaking (and what the philosophers mean by simple is the opposite of being compound. For example, when speaking of physical beings, they are not simple realities as they are made up of matter and are bound by the limitations of space and time. The soul however, in its pure metaphysical form, is simple and indefinite, constituting one reality and not separated from any other spiritual reality. They are all one and unified.). The journeying of the soul, therefore, is its constant transformation and movement from one state to the other. When the soul turned into a physical form in this realm, it initiated with pure spiritual qualities, and is supposed to move further away from acquiring temporal properties as it moves, through time, to transform back into its metaphysical form. However, the more a person indulges in desires and worldly matters, the more the soul becomes physical and degraded, and the more entangled it becomes which results in a more rigorous and difficult process for it to transform back into that pure metaphysical form. Imagine a person had a string which was completely straight in its form, free of any tangle. Now, if this string was tied into many knots, and you added more string to it and tied them together with more knots, it would become harder and harder to return it to its original form of a “straight piece of string”. The soul, similarly, becomes more entangled and more knots will form on it the more it indulges in worldly desires, which makes it harder for it to return back to its normal form. Thus, returning it to its original form would require hard work and efforts, whereas if it were to remain in its pure form then it would have no need to undergo any rigorous transformation process for it to return back to its original state. The moment of death is where the soul, unwillingly, ascends to a higher realm, and this ascension requires that the soul transforms back to a more metaphysical nature for it to be able to enter the higher realm. The harder to the transformation process, the more grave the pain that it must endure. This is the punishment of the grave, and the pain that a person endures at the moment of death. But if a person were to remain purely spiritual and clean, and he preserved his soul in its pure state, then at the moment of death the soul will easily move to the other world without enduring any pain or hardship, and this is why our narrations state that a believer will not suffer at the moment of death, because his soul is already in its pure metaphysical state, only that it is in its bodily form in this realm. Since the barzakh, or purgatory realm, is not purely metaphysical, it will also be bound – to a certain degree- by some physical laws, hence time and space do also exist – at a lesser degree – in that world. In order to understand this matter, one must conceive the realities of “time” and “space”, otherwise it would remain impossible to understand, no matter how much one thinks of it. For this reason, our sacred narrations speak of the matter as understood by our limited minds which only understand matters if they were to be described using the concepts of worldly time and space. But if a person experiences realities through his soul, he will immediately realize the true meanings and be able to witness how the other worlds are devoid – or are of lesser influence – of these two limitations. You can read how Sayyed Ali al-Qadhi was able to travel thousands of miles/kilometers in a matter of seconds, or how Sayyed Hashem Haddad (ra) was able to perform the actions of a whole month in only one night. And if you were to refer to our sacred narrations, you must have heard of how Imam Ali (as) and our other Imams (as) were able to perform thousands of prayer rak’as in one night, something which is impossible to do in terms of worldly time. Or how Imam Ali (as) travelled from Medina to al-Mada’in in Iraq in a matter of seconds in order to pray on and burry Salman al-Farsi (ra) – and this matter holds many secrets as well, i.e. why the Ma’sum (as) had to pray on the body of Salman, and why only the Infallible can pray on the body of another Infallible, this in and of itself holds many secrets.- I hope this gives a brief understanding of the matter, and please forgive any errors or lack of clarity in the post. Wassalam
  13. Dear Ali-F, I have not forgotten your inquiry. What you inquired about requires some lengthy explanation. I will try my best to attend to your request tonight insha'Allah. Wassalam.
  14. Wa alaykum alsalam wa rahmatullah dear brother, Thank you for kindly replying to my post. Although the initial post is incomplete, I will attempt to reply briefly to the points which you brought forth. As for your grandmother, رحمة الله عليها, I wouldn't doubt that such pious individuals, especially those who lived a life of simplicity and nearness to Allah ÓÈÍÇäå æÊÚÇáì, would be in a better place after they depart from this world. However, the subject of souls visiting the temporal world and contacting humans (especially their kinship) through dreams or other means - although valid -, is rather an ambiguous subject which requires an assessment and thorough understanding of the method by which souls are able to communicate or interact with this realm after their departure from it. Whether it is the soul itself that visits, or that it is a separate entity which reflects itself as a mirror, is a matter too lengthy to discuss in such a short time span, in addition to the nature of this entity which visits: its shape, form, language, and all other factors which require a specific interpretation usually correlated with the interpretation of dreams, which are considered to be symbolic reflections of higher archetypes, with each characteristic revealing a certain reality only understood by those well versed in this field. To attempt to comprehend these matters through sensory or rational faculties is unavoidable in this world, to a certain degree, as all we see and witness must be bound to be comprehended through our senses or reason, although the reality of matter is that ultimate knowledge is to be acquired through intellect and intuition, since what exists in lower forms are mere reflections of higher truths, and these lower forms being bound to space and time add another limitation which hinders the ability to realize the true and absolute meaning of things. Even matters which are absolutely metaphysical in nature, such as the reality of the Qur’an, are imprisoned by space and time, and if one does not transcend these two limitations, he will not reach the realization of the true meanings behind them until his soul departs from the corporeal body and is released into the incorporeal world. Mulla Sadra (ra) says in this regard: “Know, that so long as man exists in the limitation of the temporal realm, imprisoned in the world of time and space, and confined in darkness and limited to his senses, he cannot witness the inner and outer verses, nor recite them except one after the other, day after day, whereby he would recite one verse, and not realize another […] This is similar to a person reading a scroll, looking at one sentence after the other, and one letter after the other, which is due to his inability to witness/realize all of it in one instance. Therefore, if his insight is strengthened, and the eye of his heart beautified with the light of guidance and blessing, as the case is during the Resurrection, whereat his “vision” would transcend the limitations of the temporal realm and darkness therein, to reach the expansiveness of the incorporeal realm and world of light, which is the source/origin of this world's causes and is the origin of all beings, he will thus see everything in the comprehensive [metaphysical] book which includes all worlds/realms, in just one instance, just as one witnesses the rolling up of a scroll which consists of [many] sentences and letters “The Day when We shall roll up the heavens as a recorder rolleth up a written scroll.“ [21:104]. (Mulla Sadra, Mafatihul Ghayb, p. 746) When it comes to Imam Khumayni (ra)'s position in the afterlife, one must not go further than what Ayatollah Behjat (ra) said in this regard, specifying that Imam Khumayni (ra) had been given a special title (I don’t recall the title at this moment, but if I do remember insha’Allah, I will include it in the next reply) in the afterlife, and enjoys a very lofty status between the people of the hereafter. The matter which concerns us is that the questioning will happen regardless of a person being pious or not. Imam Ali (as) says when describing this temporal realm (dunya), "In its halal there is questioning and its haram there is punishment." And as the aforementioned verse states, every small matter will be inquired about, but not necessarily punished for. Moreover, and as you have already alluded to, those who enjoy a higher social status, such as being scholars or leaders, carry a heavier burden and responsibility upon their shoulders, and will probably have to face more severe questioning and interrogations. There is much more to add, but unfortunately the state of my health prevents me from continuing. May Allah ÓÈÍÇäå æÊÚÇáì bestow upon all the believers great health and prosperity in this world and the after. Don't forget me from your prayers, Wassalam
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