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About Rohani

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    A Scholar is like a candle burning out to give others light.

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    Ahle Tashayyu

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  1. If you can check al mashair. By mulla sadra translated by sayyid hussien nasr page 29 onward on quddity and its existentiality through existence.
  2. Wa alaykom salaam To my understanding this would mean everything created exist through his existence totally dependant. One of my teachers was once asked if it was right to say all things are God he said something along the lines of it is most incorrect thing to say. This is becaouse the correct thing is there is no other than God not that he is all things. That being said it is true he is the only real existence this is wahdat. But everything else exist through his existence neither being him or part of him rather through him and manifesting from his overpouring emanation. The thing that is called a thing likr manor horse or tree its whatness is due to that limit that we dintisgush it from other things existing. But to say tree exist means we have something called existence that is present for the the limit to be existing upon. Multiplicity then is like i stated due to quiddity which is a mental construct. As all that exist externally is existence that has been graded through the ungraded. I think this is the meaning of the hadith "there is no veil between God and his creation except creation" Mulla sadra also believes that existence diffretiaes existe td and existence is prior to quiddity as quiddity is only in the shadowy world of the mind. However if we wanted to use to word to meam the graded or limited exitent externally existing through existence proper then we would be quite confused here about what exist outside. I hope this simplified these deep wordy notions better.
  3. Message me dear brother as i do not come here often between studies and let me know youve posted
  4. As for being an imported idea from hindusim or greek philsophy. It is suffice to consider the quranic verses and reports from ahlul bayt (as) such as this from the master the gnostics imam Ali (as) Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks. The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him. Whoever said: ‘In what is He?’, held that He is contained; and whoever said: ‘On what is He?’, held He is not on something else. Therefore in light of many things originated in islamic texts and resources such as there is no veil between creation and God except creation and the power by which you sit and stand is exclusivly belongs to Allah and he gives it to whom he wills. You can find these in resalat wilayat by tabatabe and tuhaf al uqool. And quranic verses suvh as he is the inner and the outer. Etc. It becomes clear that such thoughts of the overwhleming existence of God and out poverty is not imported from outside.
  5. I will post a part from allama tabatabe "Similarly, existence is one reality with various degrees differentiated by intensity and weakness, priority and posteriority, etc. That which differentiates these degrees of existence is exactly that which is common to them, and that which makes them different is exactly that which makes them one. Hence the particularity of any of these degrees is not a constituting differentia of existence, by virtue of the simplicity (basatah) of existence -as will be explained later on - nor is it anything extraneous to it. This is because the fundamental reality of existence precludes that there should be anything other than it or external to it. Rather, the particularity of every degree is what constitutes that degree itself and is not something other than it. The multiplicity in existence pertains to its various vertical (tuli) degrees, beginning from the weakest of degrees - represented by prime matter, which exists on the verge of non-existence - where it has no actuality except the absence of actuality. From there it rises in degrees to the level of the Necessary Being, which has no limit except the absence of limit. Also, existence has a horizontal ('aradi) multiplicity particularized by the various quiddities, quiddity being the source of multiplicity." Quddity being the sourcr of multiplicity and existence is one reality. Example of quddity man (quddity) existence is predicated of man so we say man exist. These are two seperate things quddity in its essence is needful and dose mot have existence so it exist through his existence. Quddity is a mental construct we abtract from the limit of ome external reality that has been limited and graded by the existence. That being said one can NEVER claime that creation is God becouase this would mean God is limited and compund. And not simple and one. Therefore wahdatul wujud rejects pantheism as pantheism believes that all things are God.
  6. Existence is not fragmented off from him this is a misunderstanding what i mean is he outpoured onto his creation so his creation can exist other wise there would be a contradiction to no similar to him. Existence dose not belong to creation. When a neccsary cause causes an effect it bestowi upon it what it posses its self therefore every effect is in aboluste need of its cause not only on initation but for its entire survival. This is existing through another not existing in its self. Creation is poor and he is al Ghani. Grades (besides the abolsute) of existence is a limtation (creation) all exclusivly depending on his existence for them to even exist. So i do not see the contradiction you mentioned? Becaouse if we say they are each posses existence seperately that would say there is a similar to him. And if we say creation dose not exist then that is denial of what is self evident so the only conclusion is he exist and creation exist through him or by him depending for their very being on his one pure being. This also indicates we can never thank for everything he deserves as he has so intensly provided for us from his very own self.
  7. I see. Well to solve this problem we would say that existence is exclusivly possed by God. Which all creation depend on for their existence. So there is not two existences and in fact this one existence is so greate that it has no limitation or border on its being whereas creation are limited. As there is nothing like the abolute existence. This is why it is called wahdat or tawheed becpuase there is one and nothing is like him. Therefore all other things do not really posses existence except by the ray of his light.
  8. Do you believe that these two existences name his signs (his creation) and his self are two seperate independant existences ?
  9. Wahdat is oneness Anyways before discussing future i must ask if your willing to answer a few questions. A. Do you believe God exist? B. Do you believe signs exist?
  10. Just a seeker of knowledge dear brother
  11. The sufi version is wahdatul wujud wa mawjud it means one existence and existent this means that the manifestations and the manifestor are one reality. However since mystcism is a hard experience to convey and is akin to translating a foreign language into another language and many factors can cause barriers to understanding illumination experiences. Perhaps some illuminations are just misunderstood due to the lack of philsophical language conveying it. That being said some do believe that the view of one existence (wahdatul wujud) that i explained briefly above and the wahdatul wujud wa mawjud are diffrent notions.
  12. Sorry brother i misread some of your post anyways i hope my post added to the emphasis
  13. It means atleast in sadrian philsophy existence is an univocal reality which all creation depend on for their existence. In Islamic philsophy we dont negate that entitfied realities exist as well what we mean is that all these exist depending on one undefinable abolsute perfect existence.
  14. Wa alaykom salaam Fasting is intentional based worship this means it is valid upon or invalidated according to ones intentions. This means when someone forgets they are fasting or something accidently is swallowed it dose not invalidate the fast and in fact the fast is valid. However if someone intentionally swallows something or even purposely intentends to break his or her fast it will be void. (Not waswas) real intention. May Allah accept your fasts
  15. This another addition to being old. Thank you