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Found 49 results

  1. I want to introduce you all to my man Frigo He drives fast cars with pretty girls in the back Frigo always means business, Evolving like pokemon he got me pokemon for christmas, Frigo was my past, present and future, I told him I can’t see but he told me to stay persistent, He told me me to live for now and not worry about what’s distant, Frigo was my leader not an assistant and was gifted, Gifting me with unquenchable desires that I chase at a pace I can’t control, Frigo only drives fast cars with pretty girls in the back, I’m young but I believe in Frigo, he’s so youthful, I serve this world in no way but Frigo says I’m useful, I mean he’s was always there in my mind, Always giving me his time injecting me with promises which, I really hope aren’t lies He’s been there in times my where I thought I was doing wrong but he told me I was doing fine, Frigo feeds me all the knowledge anyone could ever ask for, I’m on this never landing flight and he’s holding onto my passport, The adrenaline I felt is what he calls my medicine, To keep adding on and never settle in, More is never enough, Frigo tells me that greed is a synonym for tough, Cause it’s a dog eat dog world and you gotta make the loudest woof, Frigo’s bark is loudest of them all, I can feel it within me like a hungry stomach suffering from starvation, Only this is hunger worse, Because even if I’ve eaten enough I’ll start to feel it like extreme thirst, I tell Frigo I must stop but he whispers in my ear, Convinces me to follow him once more, He tells me tomorrow I can stop and I never have to see him again, But then I wake up the next morning looking for my friend, Frigo tells me this is all life has to offer, He tells me giving is synonym for weakness, Give me all your time I’m giving you completeness, But I couldn’t do it anymore, and no whispering shall convince me, He smiled at me, began to rub his golden belly, He said I can make life so much easier if you’d just let me, Staring into his eyes the golden eyeballs with diamonds in his pupils, I look even deeper I can see his disapproval, The optics of the diamond through his pupil flickers a light that never seems to shine bright, This light that blinds my eyes like clouds blocking us from seeing the clear blue sky, I, ask Frigo why his light never fully shines, He says this light isn't mine, The diamond you see in my pupil, is a reflection of what I see in your eyes, The closer I looked into the diamond I could see, That the flickering light in Frigo's eyes, was me, He tells me he's not here to stop me from greed He's not going to stop telling me giving is for the weak, He's not the one who will put me on track, Frigo only drives fast cars, with pretty girls in the back, I locked Frigo up and swallowed the key, Giving is a synonym for tough, And greed is a synonym for weakness, I had to control my Frigo, I had to control my free-ego
  2. I'm a Sunni, I don't know much about Shia, I just want to know, if we both Sunni and Shia are following same God Allah, and Same Prophet Rasoolallah SAW and same religion Islam, why are we fighting in every aspect ? Killing each other in Yemen, Syria, Iraq, Pakistan, etc. Can't we unite under one banner ISLAM, and can't we fight our common Zionist enemy? And why Shias are disrespecting some of the companions of Prophet Muhammad SAW ?
  3. Was Allah all alone before start creating? Allah with complete, permanent, non-changing knowledge of what he is going to create would wait before creating? Time is relative concept of order or sequence, some say. Allah is a creator by nature, so Allah would create. Allah al-awwal actually describing causal relationship instead of time difference? Since Allah will not change, Allah would not start having the will to create at some point of time? Created beings exist after Allah wills it with His power with His words based on His knowledge. 7:54 and 11:7 give impression of time frame during Allah's creating. But Allah is not operating within time frame? Please help me here. Thanks.
  4. I say who cares, You so you do, But I don't believe it, Don't believe its true, I care for myself, What does myself have anything to do with you, How does me improving improve you, I ask you who cares and you still say you do, I avoid conversation so I don't really talk to no one, And that applies to you as well since you always seem close to me, But never speaking out vocally like you're supposed to be, But even if I don't speak or ask a question, You always respond with a sign, and a lesson So I find myself beside you not verbally saying words but internally my heart spills these adjectives and verbs make me want to say I love you while I stare at your face, I can't describe what you look like but your presence is beauty and I can't hear your voice because you don't reply you just give, and give more, I only see you every once in a while but your doors are always open, Now I can flourish, I learned, That death is always there, its loving that takes real courage, And now staying in silence Cause to me that's worse than violence I seek purpose in my life, A reason to wake up early and make a difference Cause living for no reason is foolish and senseless, I sought out an ear instead I found a path, A path not only straight but escalates like your climbing up stairs, All thanks to Allah, the one who always cares
  5. If God created the universe, then who created God? And who created the creator of God? Dear Readers, The question seems mind-blowing and thus has been at the center of the most heated philosophical and theological debates in Islam. To solve the very problem, I would like to draw your kind attention to the following points that can easily solve the problem raised: A) The philosophical principles are always all-inclusive and do not undergo any exception of any kind. Hence, the impossibility of ‘effect without cause’ and ‘infinite regress’ are of those philosophical principles that can never be subject to any exception. B) To the Muslim Philosophers, the proposition “everything needs a creator” is not a true philosophical rule. As mentioned earlier, had this proposition been philosophical, it should have included all cases and examples. Nothing and no one should have remained beyond this philosophical rule. But as we see the proposition is not truly applicable to the Ultimate Cause. At least, from this perspective, Allah, being the Ultimate Cause, seems an exclusion to the rule. C) To solve the very challenging problem we must reword and rephrase the above-mentioned misleading proposition with another alternative. Instead of maintaining “everything needs a creator” we must say that “every contingent and possible existent needs a creator or an efficient cause”. The subtle difference between the two propositions is “everything” and “every possible thing or being”. As a result, It is correct to say that ‘every possible and contingent existent needs its appropriate cause or creator’. This sentence, logically and rationally, does not include the Necessary Being called Allah. For He is not a contingent existent rather He is the Necessary Existent. Thus, Allah or God, the Ultimate Cause of the causes, does not stand in need of any begetter or creator. This concept is harmonious with the Quranic verses as well that says: Say, “He is God, [who is] One, God, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent”.
  6. Salam I originally though that the soul was an immaterial substance, that was given to humans in specific. But according to some people, everything that exists has a soul. The soul is essential for physical existence of everything. The soul is defined as " Existent's esoteric dimension". Can someone explain what this means
  7. Muharib (attacker) is a person who commits a crime outrageously and openly in such a way that the public is offended or disturbed extremely. Muharib frightens people, creates inconvenience in a city or desert, whether he is weak or strong, a man or a woman. In all cases such a person is a muharib (attacker) and when the attack is directed against Muslims according to Qur’an it is equivalent to waging war against Allah, the Exalted, and Prophet (S) and Qur’an says regarding it, The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement (Surah al-Maidah 5:33)
  8. What are the most effective beauty secrets? Though, beauty is in the eye of the beholder, but there are sheet facts and so called secrets that can make you look more impressive and appealing. Top among them seems to be meticulous harmony between different physical organs, then the curves and curling Allah has granted His creatures and finally the appealing colors Allah has covered us All with. Allah is the most beautiful and hence the world along with all creatures are beautiful. Finally, everyone would agree me that beauty in character can outclass his serious rival ‘physical beatitude’. Thanks May Allah Sees us as Beautiful Creatures as He was Proud of us while Creating!
  9. Salamun Alaykum. Allah, the Exalted, has created everything on the earth or in the sky. He is the one who created Love and Compassion. He loves what he has created. It is the free will of human and Jinn that sometimes banish them from the Lord’s bliss. Allah, the Exalted stated in the Holy book of the Qur’an: “Say, ‘If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is all-forgiving, all-merciful.’” Thus, it is you who can make such a good relationship with Allah, the Exalted. Imam al-Sadiq (AS) said, ‘Whoever wants to know the status of his position with Allah must first find out what status of position Allah holds with him, for Allah places the servant in the same position whereat the servant places Allah with respect to himself.’[ii] The Messenger of Islam peace be upon him said: ‘The most beloved of Allah’s servants to Him are those that are the most useful to His servants, and the most persistent of them in establishing His right, those who endear virtue and its practices.’[iii] His successors also advised people to love the Lord because He loves the ones who love Him: Imam Zayn al-Abidin (AS) said, ‘Indeed Allah loves every sorrowful heart and loves every grateful servant.’[iv] Imam al-Sadiq (AS) said, ‘When the believer abandons this world, he is elevated and finds the sweet taste of Allah’s love; he appears to the people of this world as if he is confounded in his mind, whereas truly it is they who have confounded the sweetness of Allah’s love such that they do not occupy themselves with other than Him.’[v] He (AS) also said, ‘The heart is the sanctuary of Allah, so do not lodge other than Allah in Allah’s sanctuary.’[vi] ‘Man’s faith in Allah will not be pure until Allah becomes more beloved to him than his own self, his father, his mother, his children, his wife, his wealth, and all people.’[vii] Imam al-Husayn (AS) said in one of his supplications, ‘It is You Who removed the strangers from the hearts of Your lovers so that they never love other than You… What does the one who loses You find [besides You]?! And what does the one who finds You lose [out on]?! He indeed fails who is satisfied with a substitute for You.’[viii] So, with these holy sentences, we will be sure that Allah, the Exalted, loves His servants. قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ رَّحِيمٌ ﴿٣١﴾ Tanzil - Quran Navigator [ii] الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن أرادَ أنْ يَعرِفَ كيفَ مَنزِلَتُهُ عِندَ اللّه‏ِ فلْيَعْرِفْ كيفَ مَنزِلَـةُ اللّه‏ِ عِندَهُ ، فإنَّ اللّه‏َ يُنزِلُ العَبدَ مِثلَ ما يُنزِلُ العَبدُاللّه‏َ مِن نَفْسِهِ. [Bihar al-Anwar, v. 71, p. 156, no. 74] [iii] رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أحَبُّ عِبادِ اللّه‏ِ إلى اللّه‏ِ أنْفَعُهُم لِعبادِهِ، وأقْوَمُهُم بحقِّهِ، الّذينَ يُحَبَّبُ إلَيهِمُ المَعروفُ وفِعالُهُ . [Tuhaf al-`Uqoul, no. 49] [iv]الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُحِبُّ كُلَّ قَلبٍ حَزينٍ ، ويُحِبُّ كُلَّ عبدٍ شَكورٍ. [al-Kafi, p. 99, no. 30] [v] الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إذا تَخَلّى المؤمنُ مِن الدُّنيا سَما ووَجَدَ حَلاوَةَ حُبِّ اللّه‏ِ ، وكانَ عندَ أهلِ الدُّنيا كأنَّهُ قد خُولِطَ ، وإنَّما خالَطَ القَومَ حَلاوَةُ حُبِّ اللّه‏ِ فلَم يَشْتَغلوا بغَيرِهِ. [al-Kafi, p. 130, no. 1] [vi] الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): القلبُ حَرَمُ اللّه‏ِ ، فلا تُسْكِنْ حَرَمَ اللّه‏ِ غَيرَ اللّه‏ِ . [Jami al-Akhbar, p. 518, no. 1468] [vii] الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا يَمْحضُ رجُلٌ الإيمانَ باللّه‏ِ حتّى يكونَ اللّه‏ُ أحَبَّ إلَيهِ مِن نَفْسِهِ وأبيهِ واُمِّهِ ووُلْدِهِ وأهْلِهِ ومالِهِ ومِن النّاسِ كُلِّهِم. [Bihar al-Anwar, v. 70, p. 25, no. 25] [viii] الإمامُ الحسينُ (عَلَيهِ الّسَلامُ) ـ في الدعاء المنسوب إليه ـ: أنتَ الّذي أزَلْتَ الأغْيارَ عن قُلوبِ أحِبّائكَ حتّى لَم يُحِبّوا سِواكَ... ماذا وَجَدَ مَن فَقَدَكَ؟! وما الّذي فَقَد مَن وَجَدكَ؟! لَقد خابَ مَن‏رَضِيَ دُونَكَ بَدَلاً [Bihar al-Anwar, v. 98, p. 226, no. 3]
  10. How can you trust Allah, the Almighty? Sometimes when I ride the motor bike, I have the honor and privilege to be accompanied by many including my little daughter who leans and relies on my chest. There she is as calm and relaxed as if nothing is happening and we are not moving either. She often turns her head back and sends me lovely laughter and giggles. She rarely falls asleep on my chest while I am riding the bike. In such moments, the point that clicks my mind is her unconditional and absolute reliance on her father. Her complete reliance and trust makes her unworried and satisfied. Given that I whisper with myself, I wish I had my little daughter's reliance on me [a limited creature and full of shortages], to Allah, the Almighty [the unlimited and all-Wise Creator and Benefactor]. To feel calm and secure, we have to trust to Allah, the all-Wise.
  11. What are the characteristics of those whom Allah loves and hates? For more than a billion Muslims around the globe, the Qurān reproduces God’s very own words. To find our answer whom are loved and what constitutes their important characteristics, let's turn the pages of the Quran. I searched the Quran with the keywords of یحب [whom He loves] and لایحب [whom He dislikes] and the result is somehow noteworthy. The numbers in the brackets signify the number of Chapters and Verses of the Quran respectively. In the light of the Quranic verses, one can find who are to be loved and who are to be hated by the most merciful Creator. Moreover, his creatures can follow the suit. Allah loves those who have beautified themselves with the following characteristics: 1. Indeed, Allah loves the virtuous. (02:195), (03:134), (03:148), (05:13), (05:93). 2. Indeed, Allah loves the penitent and He loves those who keep clean (02:222), (09:108). 3. Yes, whoever fulfills his commitments and is wary of Allah, Allah indeed loves the God wary (03:76), (09:04), 4. And Allah loves the steadfast (03:146). 5. Indeed, Allah loves those who trust in Him (03:159). 6. Indeed, Allah loves the just (05:42), (49:09), (60:08), 7. Indeed, Allah loves those who fight in His way in ranks, as if they were a compact structure (61:04). Allah does not like the individuals with the following characteristics: 1. Indeed, Allah does not like transgressors (02:190), (05:87), (07:55). 2. Allah does not like corruption (02:205). 3. Allah does not like any sinful ingrate. (02:276). 4. Indeed, Allah does not like the faithless (03:32), (30:45). 5. And Allah does not like the wrongdoers (03:57), (03:140), (42: 40). 6. Indeed, Allah does not like anyone who is a swaggering braggart (04:36), (31:18), (57:23). 7. Indeed, Allah does not like someone who is treacherous and sinful (04:107). 8. Allah does not like the disclosure of [anyone's] evil [ conduct] in speech except by someone who has been wronged, and Allah is all-hearing, all-knowing (04:148). 9. And Allah does not like the agents of corruption (05:64), (28:77) 10. Do not be wasteful; indeed, He does not like the wasteful (06:141), (07:31), 11. Indeed, Allah does not like the treacherous (08:58). 12. Indeed, He does not like the arrogant (16:23). 13. Indeed, Allah does not like any ingrate traitor (14:38). 14. Do not exult! Indeed, Allah does not like the exultant (28:76). A man/woman with primordial and innate nature Loves and Hates whom his Lord likes and dislikes accordingly. May Allah grant us the blessing to fall in the first category. Thanks May Allah Bless Us All
  12. Salam, Imam Ali says in the first sermon of Nahj al-Balagha that God doesn't have any attributes. Imam Reza reiterates this in Sheikh Saduq's al-Tawhid. Shia Islamic scholars have interpreted this as meaning that all the traditional attributes of God (e.g. omniscience, omnipotence, etc.) are identical with God and are not distinct or "accidental properties" of God. But this creates the problem of mercy and freedom. If mercy is an essential property of God, and not an "accidental property," then that means God must be merciful (or else He wouldn't be God anymore). This seems to contradict with the Shia Islamic traditions which say that God "chose" mercy for Himself (i.e. He could have not been merciful, but He chose to be merciful). This also makes the whole concept of thanking God meaningless, because he had to be merciful to us all the time because reality couldn't have been otherwise (he's a Necessary Being, couldn't have not existed, and couldn't have not been merciful). Why thank God for being merciful to us when things simply could not have been otherwise? It was not possible for God to have not been merciful to us, so why should we thank him for being merciful to us? Unless there is a rational way to solve this problem, this problem demonstrates that the whole concept of a merciful, free, and "worthy of being grateful to" God is incoherent. And hence the Islamic concept of God is logically incoherent and should not be believed in.
  13. Salam can you explain the following quote from allamah tabatabai: "The universe is temporal (in constant change and movement) and each particular part of it can become nonexistent. Therefore, it (the particulars) are not the existence that cannot be made nonexistent. This world depends on a reality which cannot be made nonexistent and it is in the light of that reality that the world becomes existent. If that reality did not existent, this world and whatever in it would not have existed. Of course, it does not mean that the reality unites with the thing in a way such that they become one thing. It does not permeate or indwell in them either or that a part of the reality separates and joins things; in fact, it is like light with which dark objects become bright and without which they remain dark." How does cosntant change and movmenet mean that things become non-existence, if I throw a ball, how does the change of ball make stuff go from existence to non-existence. "Therefore, it (the particulars) are not the existence that cannot be made nonexistent." If they can't become non-existant then why did you say particular parts of it become non-existent "This world depends on a reality which cannot be made nonexistent and it is in the light of that reality that the world becomes existent. If that reality did not existent, this world and whatever in it would not have existed." How did he reach that conclusion
  14. I was wondering about this for probably almost 2 years now. And I think It's time to let my question be asked to my brothers and sisters. My timezone for current salah to perform is about 1:02 PM Duhr time, 4:27 PM Aser, 7:20 PM Maghrib, and 8:16 PM Isha. After I come from school I take a shower and do wudu before praying. It is about 4:00 or 4:15 PM. Although, I wanted to know if Duhr prayer becomes qaza or any of any salah that passes by. 1) When does Duhr and Aser prayer become qaza? 2) When does Maghrib and Isha prayer become qaza?
  15. The Sadrian argument may be summarised as follows: There is existence Existence is a perfection above which no perfection may be conceived God is perfection and perfection in existence Existence is a singular and simple reality; there is no metaphysical pluralism That singular reality is graded in intensity in a scale of perfection (that is, a denial of a pure monism). That scale must have a limit point, a point of greatest intensity and of greatest existence. Hence God exists (= existence). Can someone explain each of the premises or epxlain mulla sadr argument for god
  16. This a the last music video of Hamed Zamani, Iranian revolutionary singer.
  17. Alsalamu Alaykum An important aspect of Islam is that every human being has the free will to choose between right and wrong. God, The Giver, has honored humanity with this great gift. Like everything else in this world, every act that we intent to do is a phenomenon and for it to actually take place, it is in need of a cause. Knowing that man is only one factor amongst many others, other factors can also affect his actions.[1] For example, for one to eat a piece of bread, not only does he need to will such a thing and carry it out with his hands and mouth, but a piece of bread must also exist and be available at the intended time and place. Without these conditions being met, eating the bread would not take place. Also if all the conditions are met and the complete cause exists, then the result will necessarily take place.[2] (The complete cause of something means the existence of all the necessary factors and causes of something taking place or coming into existence) Allah Almighty has decreed that man’s will have effect in this world. If an incident has five conditions that need to be met to take place, one of those is man willing it to happen. For example, to turn on a light, all the required systems must be in place, including the switch, wires, lamp, the connection between the wires, the source of electricity and the electrical flow itself. If all the other conditions are met we can be effective in turning the light on by turning the switch. In this example, let us say that turning the switch represents our free will and God has willed that as long as one hasn't turned the switch of something, for its light not to turn on (in voluntary actions). Also, just because the existence of something becomes necessary upon the existence of its complete cause, doesn't mean that the relation between it and part of its complete cause isn't contingency. It is true that in the previous example, if all the different factors existed, then the light would have to turn on, but is it necessary for the person to turn the switch on? Or is it simply possible? The answer is clear. It is simply possible for the person to turn the switch on and if all of the incomplete causes gather to form the complete cause, the light will necessarily turn on. This possibility between man’s will and turning the switch on does not contradict the necessity of the light turning on when the complete cause exists. Our simple understanding of this issue also proves this opinion, because we see that even an uneducated person considers things like eating, drinking, coming and going different than feeling well or sick and being tall or short. The first group are considered actions that man’s will plays a role in and therefore, people praise or blame individuals for carrying them out, while the second group are considered inevitable matters that man has no responsibility in regard to them. Therefore, environment, inherent qualities, parents, society, etc are as incomplete causes whereas Allah as the complete cause and the creator of them has given free will to human. For more info visit: http://www.islamquest.net/en/archive/question/fa287 ——————————————- [1] Either a cause necessitates the result by itself and does not need anything else to do so, or its existence is necessary for the result, but is not enough and also requires other causes to necessitate the result. In the first case, the cause is called illah tammah (complete cause), while in the second, the cause is referred to as illah naqisah (incomplete cause). [2] Tabatabai, Sayyid Muhammad Husayn, Shiah dar Eslam, p. 78.
  18. https://www.al-islam.org/al-tawhid/vol1-n3/three-topics-theological-philosophy-dr-ahmad-ahmadi/proof-contingent-and-necessary#falsity-circular-and-infinite-series-causation As to the infinite series, there are many reasons for considering it invalid. We shall discuss two of them here. a) If we consider a chain of causes and effects whose last link is an effect which has not yet become a cause of another thing‑for example, a slight movement of the hand, which we consider as an effect of preceding causes, but it is not yet a cause for another effect‑we shall see that every preceding link of this chain, which precedes this last effect, must at the same time be a cause for its next link and an effect for its previous link, and so on. Thus, every link of this chain is at the same time a cause and an effect, and we know that if a link in the chain is the cause of its succeeding link that does not excuse it from the need of a cause preceding it. Therefore, every link in the series is an effect dependent on a cause. Now supposing that this chain is infinite and there is no First Cause, it implies an infinite number of middles with no sides,5 which is of course impossible. For example, in the chain A→ B→ C→ D→ E→∞ we take A to be the last effect (the slight motion of the hand which has not yet become a cause for another thing). 6 The link B (the muscles, in our example) is the cause for A and is also the effect of C or the effect of nerves). Link C is the effect of D (the effect of will, in our example). Thus every one of the links of the chain is both a cause and an effect at the same time. As has been argued, though every link is the cause for the following link, it does not mean that it can itself dispense with a cause preceding it. Therefore, every link is necessarily an effect, too. So we may overlook the causation of all links and illus­trate them thus: A→ B→ C→ D→ E→∞ ; this means that we have an endless chain of effects without coming across anything which is a cause without being an effect; as we have already shown, it is impos­sible. b) We said that the existence of an effect or phenomenon is dependent, not self‑existent, or in other words, it is a contingent being or an intermediary existent. Now the supposition that there is an end­less chain of contingent beings, implies an infinite chain of dependent and intermediary beings which do not depend for their existence on an independent, self‑existent being, and this is impossible. From what we have said, we can draw this conclusion: first, that we perceive the existence of phenomenon or the contingent being either through our acquired knowledge or through introspection (`ilm huduri); i.e. we perceive the external world through acquired know­ledge (`ilm husuli) and the inner states of the self through introspection (`ilm huduri); second, that every contingent being is dependent on a cause, otherwise it cannot possibly be existent; third, the chain of contingent beings and causes must inevitably originate from the First Cause, the Self‑existent Being, that is, God. Khwajah Nasir al‑Din al‑Tusi has formulated the argument of the Necessary Being in this statement: Which means, if we accept the cause of all existence as the exis­tence of the Necessary Being, we have reached the desirable conclusion; otherwise‑that is, if we do not accept the Necessary Being as the first cause‑ the existence of the Necessary Being is necessitated by the impossibility of a causal circle and a causal linear series.
  19. how can god transcend time. Time is defined as: The indefinite progress of existence and events in the past, present and whole. Since god exists does that not mean that time exists as well since time is the progress of existence and since God exists, progress of time also takes place. Furthermore, God bringing time into existence require time. It requires the sucession of two events. God existing along with no time and then bringing time into existence again implies the existence of time. God existing in no time and then bringing time into existence implies time existing. Especially the words and then signify that god bought time into existence within the framework of a bigger concept of time. Can you help me understand how God transcends time Finally if God does not transcend time does that not imply that there wete an infinite number of events and hence and infinite regression can happen.
  20. Salam I was wondering if there were any philsophical papers that talked about ibn sina`s proof of god At 10:24 he begins his proof for the existence of one god. I don`t quite seem to understand it.
  21. https://www.quora.com/If-God-requires-no-creator-and-has-always-existed-why-not-just-say-the-same-of-the-Universe-and-be-done-with-it/answer/Syed-Mohd-Safdar?srid=dSkp
  22. Salam If I get my questions answered and they make sense I will revert to Shia Islam cuz right now I only believe in God and Respect the Imams and the prophets that's it I have a few questions before Ima be starting to learn how to pray. 1. When was the Quran written and when was the hadith written. 2. Does the Hadith go against the holy of the Quran? 3. Why did Allah create us if he knew what would happen. and these was this friend in my new school he is Persian I said ya Ali and he said yo do u like Ali and Hassan and I was like u say 1st cuz I don't know if he is kafir and then he was like no Ali dos evil things to Iran is this true 4. Why doesn't Shia Muslims follow the teaching of the prophet Muhammad peace and blessings be upon him and instead Imam Ali peace and blessing be upon him. 5. Can the Quran have been curupted 6. Can someone give me 3 reasons to follow Shia Islam 12 section when according to the Sunnis we worship out Imams why is that so? 7. Why do people go to hell when Allah is the most forgiving my mom met a women on the airplane that had crashed once she said she saw something between hell and heaven it wasn't hell or heaven do y'all have a theory? 8. Why does Islam have so hard punishments and why did the prophet fight against non belivers. 9. Do Shias say that Imam Ali is better than the prophet. 10. Can someone send me some resources and these answers and also do y'all have any tips on how to be a good human being while being a basketball player. 11. Is violin and rap haram and why. Does the Quran say that what if u don't curse in them. If I play sports should I still do ramadan 12.Why did Allah create us if he know what's gonna happen and why does he test us then and it feels like Shias believe that Imam Ali is above prophet muhammad I would be very thankful if I could get a answer on these questions brother and sister May peace be upon u those lillah mean Allah and why does the bible have God translated to something else in Arabic in the bible why those Muslim countries have to be so poor no disrespect peace be upon you all. certainclarity likes this Quote
  23. Let me start the discussion, I have question : What is actual/haqiqat meaning of la haula wala quwwata ila billah ? (I only understand the meaning is "there is no power except by Allah". So can we replace the word of "power" into other such as "inteligent", "wealth", "happiness", "enjoyment", "poverty", "nation", "religion" etc. And then derive the conclusion/thought from each of word replacement. I.e. : there is no inteligent except by Allah there is no wealth except by Allah there is no happiness except by Allah there is no enjoyment except by Allah there is no poverty except by Allah there is no nation except by Allah there is no religion except by Allah .... .... ... etc)
  24. hello, I'd like to know how to mention Allah in the food, just by saying Bismillah before eating is enough? I read you should say Bismillah at the end too.
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