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In the Name of God بسم الله


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Everything posted by InfiniteAscension

  1. Indeed, it is all a reorientation to the real knowledge Man always knew. Imam Ali (as) when describing the role of the Prophets (s) says.."They were sent to ignite what has been buried in the Minds (uqool)"
  2. (salam) That is not quite true my dear brother. The Prophet (s) and the Imams (as) presented the arguments suitable to the relevant audience; as you know Prophets (s) are ordered speak according to the capacity of the people. For some, the appeal to the Fitrah - namely a telling reminder - was the easiest and most accessible approach, whereas for others a long discursive approach full of rigid detail and logical reasoning was presented. The ahadith in this regard cannot even be counted! With regards to the women, it is the best example. For her, the capacity of her understanding only reached so far, it was was not necessary to delve any deeper. But for others, it was not always the case. You are right in essence, that whatever is said is in actuality a reminder to the Fitrah. Something to remind you of what you knew, but the arguments to achieve this varied in methodology; some were beautifully simple as you mentioned above, and some were long and detailed, as if a philosopher was presenting an argument. Not every man can arrive at the stage of knowing the reality of things as they are. Indeed that is a very noble level, and as such the arguments have to accommodate for all. Some will theoretically know that everything is a sign for God, and others will SEE everything as a manifestation of God. The infallibles (as) explained perfectly both approaches - of course favoring the latter as the surer and more noble path.
  3. (salam) Sayed Kamaal al-Haidary has discussed this topic briefly, exploring the views of some Ulamaa' on this matter. This particular question is presented near the end of lecture 39, and then answered in more detail during lecture 40 and 41 of his sharh of the book Fourty Ahadith. http://alhaydari.com...الأربعون-حديثا/
  4. (salam) Evolution does not disprove a creator, rather it more so demands one. Those who are claiming randomness or chance to mutations are simply unaware of basic metaphysical principles that undoubtedly disprove such a notion. What APPEARS as chance to you, is simply the presence of a variety of conflicting factors, each acting for their own natural end, such that then they conflict an INEVITABLE outcome occurs that you could not foresee. There is no chance involved. If we understand the final causality inherent in all things, one will find no difficulty in accepting certain tenets of evolution. I do not say all facets posited by some pro-evolutionaries are true, but some are and this does not pose a threat to theists at all.
  5. (salam) I don't understand why one has to be at a place to ascertain the academic and intellectual status of that given place. It is simply not true. One can follow - especially a Marji' - from the publications and audio material that a place has produced over a certain number of years. It is the case, that the hawzat in Najaf have not attached enough importance to the teaching of important fields like Quran and Aqaid, and this a fact supported by the notion that one can reach the level of Ijtihad without Tafsir. There are exceptions of course, but the general trends in Najaf AND Qom are perhaps tailored incorrectly, but there are more exceptions in Qom than in Najaf, and this cannot be disputed simply on the basis of the production of books and audio material by a number of Maraji' in Qom that is unrivalled in Najaf. Anyhow I will not discuss this any longer. (wasalam)
  6. Perhaps, but these are Maraji' and top teachers who comment on this, who follow and are aware of the state of the hawzat in Najaf. In any case, there is no point in discussing such a thing. May all seekers of knowledge be blessed and rewarded on this journey.
  7. That does not undermine the comments made, especially if they have studied a long time in both places.
  8. It is based on some minor experience, but more on the words of big teachers who teach at hawza.
  9. (salam) Qom is no doubt currently far better than Najaf for studying Howza.
  10. (salam) It appears as though the "catness" example was slightly confusing, though the example is merely intended to illustrate the understanding behind it. I will present a clearer example, God willing, when I have sometime.
  11. (wasalam) Our ability to think of particulars must also be immaterial. If we say thinking of a tree is grasping the form of a tree, then this must be an immaterial process as a material entity in our mind turning into a tree is absurd. Secondly, it would mean we could not think about two particulars at the same time, which we can do. Now Mulla Sadra is very interesting because he offered the theory of the unity between the knower and the known, and that the soul grows existentially everytime it knows something. This knowledge is not something added onto it, like paint added on to a wall, rather it unites and forms part of the very soul on it existential movement.
  12. ( (salam) Thank you for the link. The nature of discussion presented by Allameh here, being particularly involved in exegesis and the audience of readers, does not really expand on a detailed argument to the immateriality of the soul. However, this has been proven in the relevant areas of philosophy. In philosophical discussions of Mulla Sadra, Avicenna, Aquinas and co, the arguments are very detailed and well constructed. Principally, everything material is particular and indeterminate, it is always an approximation of something. If our thinking faculty was material, it is IMPOSSIBLE for it to grasp universals. Universals however are of course universal and exact. For us to comprehend a universal, such as the form of cats - namely catness - the comprehending faculty must not be material, for something material can only take on THIS cat or THAT cat, but never can it grasp catness as a universal. For when we think of cats, it must be the form of cats that we think of, and if something material takes the form of something, it becomes that thing - i.e. it becomes the cat which entails absurdity. If it is not the form of cats that we are thinking of then we are not really thinking of cats but rather something else and this too entails many problems and sophistry. As such for us to grasp the many universals, our faculty cannot be material. If you wish, I will present some detailed arguments in due course, when I have some time God willing.
  13. (salam) The immateriality of the soul is not really proven by knowledge by presence often. In fact it is not the main argument that is often presented, even by Mulla sadra. In volume 8 of Al Asfar, Mulla Sadra presents ten arguments for the immateriality of the soul, mainly adapted from Al Razi's works. The principle argument offered is the ability of the soul to comprehend universals qua universals, and it is impossible for such things to inhere in a material entity, so regardless if such a material entity is ever present or constantly changing does not undermine the argument.
  14. You are seriously unfamiliar with any of Allameh's teachings/books/works. Ibn Arabi had a huge influence on Allameh. This is an indisputable fact. Why does that even bother you? What do you know of Ibn Arabi? Who said that we should not read the works of someone because he says things we don't all agree with?
  15. Allameh has said of Ibn Arabi that no work of all the others that succeeded him is equal to one sentence of his works. This is high praise indeed. You seem shocked.. People can study the works of any man if he has knowledge to give, regardless if he is Sunni/Shia or even non-muslim.
  16. Are you being serious? This is quite amusing. You should really familiarise yourself with the works of both him and his favourite students. Ibn Arabi's work is taught in the seminaries and Mulla Sadra as Mac said, is indeed heavily influenced by Ibn Arabi.
  17. Here is a video of Sayed Kamal reading a direct line from Allameh discussing Ibn Arabi: At 2:58, Sayed Kamal reads that Allameh wrote " All who came after Ibn Arabi, and wrote about Divine Truths, do not equate even to a sentence of Ibn Arabi." This is quite amusing. If you have problems with Ibn Arabi, fine, but there is no need to purport untruths to support your point. LOL, no. Ibn Arabi's works were taught by Allameh and his top students, including Shaheed Mutahhari, Ayatullah Jawadi Amuli, Ayatullah Hassan Zadeh Amoli and now the likes of Sayed Kamal el Haidary, one of the most voracious readers of Allameh.
  18. (salam) That is not true. Allameh held Ibn Arabi in extremely high regards, considering him to be the greatest person to have discussed the topics of Illahiyaat, Irfan and metaphysics.
  19. People must learn how to disagree with each other without cursing or accusations.
  20. (salam) Visit tohid.ir for all of Shiekh Subhani's books and Al Illayhiat is also on there in both Farsi and Arabic. It is a very good and comprehensive book on many important topics.
  21. Greetings, I did not intend to say that the Quran can only be benefited from in Arabic, that is most certainly not true. The Quran has ample benefits even in the variety of languages that it is read through. It can also be understood (though not fully) as translations offer many drawbacks. Exegesis however, is different from mere understanding of the verse - which may not require Arabic skills - but the science of Tafsir most certainly does not only deal with just the understanding of the verse, it delves far deeper. To perform this, a good grasp of Arabic and the grammatical rules that the Quran works by is imperative.
  22. (salam) Briefly speaking, one must firstly have sufficient knowledge of the Arabic language and grammar. Secondly, one must be well versed in the Quran, aware of the underlying themes that run throughout the Quran and familiar with the variety of concepts discussed in the Quran. There are of course many other things too. This method is actually obtained from the Holy Imams (as) who often when exegeting one verse, would use another verse to explain it. The Quran is light which manifests all things - 'tibyaanun likul-li shai' and far exalted is the Quran to manifest everything but not itself! By the way, this method does not mean neglecting the ahadith from the Infallibles (as) for they are those who have full knowledge OF the book and are as the holy Quran describes them al-rasikhuneh fil-ilm.
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