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Rohani

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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. Qunut after ruku

    Salaam If you forget to do it and remeber during ruku muhaqqiq hilli says you can but check your marja. But no it is not suppose to be there in the daily five salat normally. But are these zaydi?
  2. Salat

    Salaam Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin.} (Quran 4: 48) the fact that the door of tawbah was opened to you shows u were invited to fix your mistakes. Also part of repentence is the desire to not do it again and make up for it. It is good condition you are in doing them. kufr as far as i know is if salat is denied as part of islam. Rather what you did seems like a sin and in the state of being astray. As long as you did not reject it as part of islam
  3. Do the majority of scholars consider Al-Kafi sahi

    If a Fasiq (liar- evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done. Quran: 49: 6
  4. Do the majority of scholars consider Al-Kafi sahi

    A mumin is turstworthy unless known as a lier
  5. Do the majority of scholars consider Al-Kafi sahi

    Islamic seminary education. Ilmu rijal and ilmu hadith lessons
  6. Do the majority of scholars consider Al-Kafi sahi

    No Each hadith must be evaluated for fiqh. But this should not be a reason to get alot of doubt rather if you see something u find strange ask someone with knowledge about it and see what they say.
  7. Salaam alaykom dear brother. How are you? First tafseer is a place that one should be careful where they tread. So i will caution that what i mention here are only some reflections on the ideas and not a certainity of the meaning of the ayat. From one aspect the mumin is more connected to God than the rays of the sun are to the sun (hadith). This is due to the fact of existential poverty of contingent beings so in this sense God is with us and we are with him in the sense of cause and effect, inddependant and dependant. From anothe aspect. We cannot be with God in the sense of addition becaouse this would mean he is a compound being that has additonal parts added to him that would become him. However we can remai. (Baqa) through him which entails a spiritual purifcation of prevation and actulization of ones true potential to reflect his names. So with means a sort of relization and actulization of ones true potential and purpose. Not to become part of God. Since his presence overhwlems all things it is us who prevemt this by dostencing our immaterial souls from return by purification. Perhaps too it means the presence of his mercy and grace on them more than the general mercy on all creation. Or those who choose to follow his deen al haqq who sta d firmly with the virtue of submission and obedience. Allah knows better and just some reflections on it.
  8. Also recite surah talaq and surah tahreem
  9. I dont know but there is the dua of the repenters in sahifa sajjadiyya, and any dua should help you reflect on your own sins and you should be able to weep for it Inshaallah. Today dua kumayl is good to recite.
  10. Wa salaam Weep much to Allah til its seeds are removed from your heart,
  11. If you can check al mashair. By mulla sadra translated by sayyid hussien nasr page 29 onward on quddity and its existentiality through existence.
  12. 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.
  13. Message me dear brother as i do not come here often between studies and let me know youve posted
  14. 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.
  15. 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.
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