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eThErEaL

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eThErEaL last won the day on April 7 2014

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About eThErEaL

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    eThErEaL
  • Birthday 05/29/1987

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    Shia Twelver
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  1. Anixiety of death keeps coming

    What about death do you fear exactly?
  2. Pureness Of Christians

    Because Wahabis control that place and they distort the meaning of Quran.
  3. Allah is what you think of Him

    Salam, I think with just a little background in Islamic Cosmology you will come to quickly realize why I said that any description of The realm of the Unseen (afterlife, Heavens, God etc) are to be taken symbolically. A symbol has some “literal significance” to the extent that the symbol “ontologically” participates in the symbolized (the symbol is a refracted light of the symbolized) . But the symbol is not the symbolized anymore than a reflection is whatever it reflects. There are two main categories in existence. Heaven and Earth. Heaven has the following qualities: unseen, luminous, conscious, knowing, aware, perfect, whole, alive, subtle etc etc. Earth has the following qualities: Seen, dark, unconscious, ignorance, unaware, imperfect, corrupt, dead, gross etc etc. ............... These two categories are merely two categories. They are simply categories of the mind (conceptual ideas). The reality is that Heaven and Earth is is like “up and down”. I’m they are entirely relative to each other. And so, something which is heavenly is heavenly in relation to something else which is earthly. A thing is up in relation to something else which is down. And what is considered down can still be considered up if that same thing is seen in relation to something lower than itself. .......... So don’t think there are two mutually exclusive realms called heaven and earth. Rather think of it like this: There is just one creation (the cosmos or the universe) with varying degrees or varying intensities of existence. One level is dark in relation to the level above it and luminous in relation to the level beneath it. ......... Pure Heaven (and let us not confuse the word Heaven for Paradise) does not exist because Pure Heaven would be nothing other than absolute perfection and absolute perfection is reserved for God (there is no Absolute but God Himsef). And pure earth does not exist because pure earth would be absolute death, or absolute non-existence and non-existence does not exist! ........... So, any description of Heaven (the Unseen) is going to be limited because the qualities of Heaven are the none other than the qualities of God Himself in His utmost perfection.
  4. The condition in a conditional statement should not be overlooked. "If you are capable..." If you have duties to take care of a family, earn a living then you are not capable of staying "at home". And by home, the Imam means a place of God's remembrance, a place that is conducive to doing good and being away from evil. In other words, it is a place wherein is hardly any temptation.
  5. Allah is what you think of Him

    Is it intellectual laziness when we say God does not literally have hands the way humans do? Is this cherry picking? Just to imagine that God speaks like any other person and that his speech “takes time” or is in duration is to limit God. It isn’t that one doesn’t understand that Hadith, almost everyone understands that Hadith you brought up. It makes intuitive sense. But only few ask the kinds of questions that you ask. Your question is due to a language problem. This is is not intellectual laziness because intellectuals know never to take literally something that is said rhetorically, symbolically and by way of a myth. For example: You cannot take the word “half” literally in “marriage is half of your religion”. Any intellectual knows this is an eloquent way of speaking and is part of Arabic rhetoric. It would be absurd to think of this mathematically and say, “what is the other half?” Anytime God speaks about the afterlife or the Heavens or the Realm of the Unseen, then it is necessarily something that needs to be taken symbolically.
  6. Allah is what you think of Him

    Such narratives are not to be taken literally (the intended meaning is expressed in such a way As a mercy for us because it is only in such a way that we can relate to God). Does God even speak to people in the way this Hadith describes? There are so many things that wouldn’t make sense if we think of this narrative in a literal way (it isn’t only the things you mentioned). The point of this Hadith is simply to tell us that God is looking for any pportunity He can possibly find in order to forgive us, show us mercy and to give us paradise.
  7. Why will Allah punish the non-believers?

    Salam, The Quran doesn’t mean “belief” when it uses the word “iman”. “Iman” is a kind of “luminous” knowledge found in the seat or center of man’s awareness (i.e. the Heart). The word “belief” implies the possibility of being incorrect. Think of the difference between “I know 1 - 1 = 0” vs “I believe “1 - 1 = 0”. For me, the best way to translate “iman” would be “heart-presence”, “heart-knowing”, or even “awareness”. Iman is not a thought, a feeling, or an act per se. it is rather the awareness itself that one has of thought, feeling and action. Do you believe God exists or are you aware that God exists? A belief is not counted as “iman”. A belief is a mere thought. Thoughts come and go like the wind. But the same cannot be said about awareness. You are never unaware. And if you say you were or can be unaware then the only way for you to say that is if you were aware of that unawareness (which is impossible). The situation is like this: A child is raised by his loving parents. The child, while growing up and takes all that love and affection for granted. In other words, he doesn’t appreciate it. He becomes mature, and someone tells him, “you should be grateful you have parents, and you need to show your appreciation towards them while they are alive”. This child who is now a grown man doesn’t heed the guidance and continues to be oblivious of the love and affection from his parents, he continues to take them for granted. One day, the parents pass away. He stops getting that affection and love and starts to miss them. He suffers because he feels guilty for not showing courtesy towards them and for not even appreciating them. Will this person not feel bad, will he not suffer? The same is for those who are kafir. The punishment comes about by simply not being aware of God’s mercy. The prophets are but warners, telling them about something they already know about. They simply need to take heed and be serious about acknowledging or appreciating God’s bounties. Whether or not a religion is presented to them, it really doesn’t matter. They are held accountable for the obvious truth.
  8. Why will Allah punish the non-believers?

    So, since you know He deserves to be worshipped, you feel a strong need to worship Him. Not doing so (i.e. not worshipping Him) would be to your own detriment, not doing so would cause you to suffer. So this should answer your initial question: Technically speaking, it is not God who causes those who are ungrateful (kafirun) or those who do not worship Him to suffer. Rather, the kafirun inflict suffering upon themselves.
  9. Why will Allah punish the non-believers?

    God created everything purely out of charitable love and mercy. The natural human response to charity is appreciation/ gratitude / thankfulness (shukr) rather than ingratitude (kufr) which is due to unappreciation or not acknowledging (not having iman) that God is Charitable and Merciful. If one is not grateful, if one does not appreciate or acknowledge the mercy of God (if one is a kafir) then he is not doing what is natural and in-keeping with his nature (his fitrah) It turns out that we can never pay back our debt to God. We can never be sufficiently grateful or thankful to God. This is because our gratefulness is only made possible through and by God Himself. One way God enables us to be thankful to Him is by giving us a prescription to follow (the laws of what to do and what not to do, the rituals, and the rites). All of this is for our own benefit in order to fulfill our need to be thankful and grateful to God.
  10. Why will Allah punish the non-believers?

    Why doesn’t Satan feel that way?
  11. Why will Allah punish the non-believers?

    Since you understand that we need to worship God, may I ask why we need to worship Him? Certainly, Satan wouldn’t feel the need to worship God. Do YOU really feel the need to worship God? If you do, can you explain it to me please?
  12. Why will Allah punish the non-believers?

    If you understand that God does not need our worship then what has He created us for?
  13. Three attributes of Allah

    Salam, What exactly do you need explained? When it is said that God is “One”, it doesn’t mean “one” in the numerical sense. Oneness of God means Non-Dual. Non-Dual means to have no opposite. So the idea that for God to be one He should be either Just or Merciful and that He cannot be both is based on an incorrect understanding of Oneness. Now regarding the qualities of Justice and Mercy: There is no single attribute of God that is truly absolute for the simple fact that there cannot be many absolutes. The attributes of God are all relative to one another just like anything else in the cosmos. This is is why in Hadith Qudsi it is said that “My mercy preceded my wrath/Justice”. Meaning that God’s mercy triumphs over His justice. This also means that God is just for the sake of His mercy and not that He is merciful for the sake of His justice. Justice serves God’s mercy, mercy does not serve God’s justice.
  14. Confused about my Beliefs.

    Salam, Who are you (in the first place) that you would feel the need to identify yourself. Why identify yourself at all? It is nothing but a delusion for someone to imagine himself to be some person or some entity. Who are you? You having the need to look for something to identify yourself as something is what is causing you to suffer. Anything you choose to identify with is something within awareness or within a knowing. But what is this awareness (what is this knowing) that knows or is aware of that thing you are identifying with? This awareness is self-aware (it knows itself through itself, by itself and with itself -- it is itself, and its being is its knowing). Since it is not an object of awareness (because it is not an object at all) it is unlimited. It is not inside of anything or any person and nor is it outside of anything or any person. It does not belong to this or that person. It is also NOT this person or that person. It is not anything limited. It is absolute. It is everywhere and yet not any thing. man arafa nafsahu, faqad arafa rabbahu He who knows himself has known His Lord.
  15. Yes. Musabbib Al-asbab Cause of all “secondary causes”. this sort of cause is not how we typically understand “cause”. This cause is not limited by an effect. It doesn’t end where the effect begins. The effect in this case is nothing in itself.
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