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In the Name of God بسم الله

MajiC

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  1. Thanks
    MajiC got a reaction from Zainuu in List Of Online Bookstores   
    (salam)

    One more: www.musavilari.org

    This organisation distributes the available books for 'free'.
  2. Like
    MajiC got a reaction from Mohammad313Ali in Blaise Pascal....a thief?   
    (bismillah)

    I am reading 'Tradition of Myrobalan Fruit' of Imam Jaffer al-Sadiq (as) and I stumbled upon something familiar in philosophy, supposedly 'Pascals' Wager! - a philosophical argument for belief in God, it states that:

    *You may believe in God, and God exists, in which case you go to heaven.
    *You may believe in God, and God doesn't exist, in which case you gain nothing.
    *You may not believe in God, and God doesn't exist, in which you gain nothing again.
    *You may not believe in God, and God may exist, in which case you will be *punished.

    Therefore, the only possible loser is the atheist!

    In 'Tradition of Myrobalan Fruit' (i've extended it to include some context so it is more intelligable):

    .......Have you seen Allah, heard His voice, smelled Him, tasted Him with your tongue, or touched Him with your hands or feet? How could one realize Him?”

    “Your denial of Allah, then is", said I, “because, you have not felt Him with the senses given to us for knowing objects, I too have not felt Him with either of them. But my belief is as strong as your disbelief, both cannot be right; do you admit this?”

    “Most certainly” he replied. “Either you are mistaken or I am”.

    “Very well”, said I, “If you are right, there is no danger for me in threatening you with Allah's displeasure for your disbelief”.

    “No”, said he, “You shall be in no danger.”

    “If I am right”, asked I, “Do you not think that you will suffer the punishment for your disbelief, and I shall receive a reward, for being away from your opinions?”

    “Quite possibly” he replied.

    “Will you tell me”, I asked, “which of us is the wiser, granting the possibility of both the situations?” :o

    “Oh”, He replied. “Your belief is a presumption, a groundless assertion, while mine is a truth, based upon common sense. I do not perceive Him by my senses, therefore He does not exist”.

    “When your senses”, said I “could not perceive Allah, you disbelieved Him, While I, on the contrary, believed in Him, because my senses failed to discern Him. The very theory that made you disbelieve, compelled me to believe in Him”.

    .........ooo0000ooo........

    Now this dude who supposedly invented this argument was a famous Christian Mathematician & Philosopher who lived in the 17th.C (born 1623).

    Whereas, our beloved Imam Jaffer al-Sadiq (as) lived in the 8th.C. :unsure:

    I think Mr Blaise Pascal has attributed the Imams argument to himself, correct?


    Theif :Hijabi:
  3. Like
    MajiC got a reaction from HakimPtsid in Mulla Sadra Proof For Existence Of God   
    Imagine we were so stubborn so as to deny the reality of every entity in order and one by one and all that remained was our negation of the supposed reality of the universe(s). Then, in doing so and whether we like it or not we are at the very least acknowledging the ‘reality’ of our supposition – that everything is indeed ‘unreal’.  When the atheist in your example says there was no reality before the universe(s) then at a minimum there is the 'reality' of his supposition. So contrary to his claim there IS a reality even if it is abstract for now and cannot be conceptualised satisfactorily in his mind. This is what I mean by the statement that negation of total reality presupposes a substrate of ‘reality’.
     
    Now, that was the hard part and from there on everything (i.e. attributes) falls into place readily and I would say instantaneously:
     
    When this ‘reality’ is present even in our attempt to annihilate it then clearly it exists necessarily. By implication it is self-subsisting which is equivalent and identical to an entity possessing absolute and pure existence in all its ontological dimensions (i.e. all the perfections - essence and attributes).
     
    Note: It is tempting for some to understand the first part as nothing more than semantics.  But with a bit of careful meditation inshaAllah you would see that it is beyond just that. All I would say is that any apparent elusivity of its truth is due to the sheer simplicity of the Truth. 
  4. Like
    MajiC got a reaction from HakimPtsid in Mulla Sadra Proof For Existence Of God   
    It's true that many of the proofs are convoluted. However, I have understood Allamah Tabatabai's exposition of the burhan to be as follows and I find this to be the most satisfying:
     
     
    1) Denial of (all) reality presupposes its truth and reality.
     
    2) Impossibility of denying (the primariness of) Reality in (1) affirms the immutable essence of Reality.
     
    3) That immutable essence being of eternal necessity (as shown in (2))is then self-subsisting which is identical with pure and absolute existence.
     
    (1) and (2) confirm existence and (3) establishes the essence/attributes. Once you contemplate and are satisfied with (1) then the other two very readily and naturally follow inshaAllah.
  5. Like
    MajiC got a reaction from HakimPtsid in Shia mysticism and Kufr   
    (bismillah)
    One difference between the Sufis and the Shiah 'Urafa is that the former distinguish themselves from the ordinary people in their outward appearence, whereas this is not supposed to be a feature of the Shiah Urafa who blent into the community and are otherwise not discrenable from the ordinary folk. If the above is true then this is obviousely not in keeping with the custom of the Shi'i 'Urafa who shun this kind of practise.
    Hence, we should not be quick to judge that certain Ulama are outright against the study of 'Irfan. Their concerns are completely legitimate in my opinion; Irfan cannot be approached as a standalone subject and there are prerequisites that guide its proper undestanding so as to avoid deviation. The practise of Irfan must be in keeping with Qur'an and the teachings of the Prophet and the Imams [pbut]. There is indeed a risk of over-emphasising the esoteric aspects and adopting deviant ways if one's understanding is not supervised and guided. Notable Shi'i Urafa, such as Khomaini, Tabatabai and Mutahhari have themselves said this much.
    apba
  6. Like
    MajiC got a reaction from HakimPtsid in Shia mysticism and Kufr   
    This is in reference to the concept of Wahdat al-Wujud, of which there are various formulations and no consensus among scholars. As far as most Shi'ah scholars go, that propounded by Mulla Sadra in his transcendent philosophy is the most sensible version. It holds that the existence of entities is dependent on God and that any notion of their independence, rather than their actual existence as some versions claim, is the illusion. That is, their independence - not their existence - is the illusion. Mulla Sadra said: The light of the candle (creature) is light and the light of the Sun (Allah) is light and between these are infinite degrees of light. So while each degree is distinct the identity is still the same. Hence, while the existence of creatures is real, they do not have sovereignity over it. Existence belongs to Allah [swt] alone.
    Having said that, although there is claimed to be various form of the concept, I personally feel they are all saying the same thing - which when understood properly is not shirk whatsoever - with the only difference being that some groups seem to get so excited that they fail to explain what they really mean and hence confuse us the laymen.
  7. Like
    MajiC got a reaction from HakimPtsid in Shia mysticism and Kufr   
    (salam)
    Irfan (not Sufism) is the core and essence of Islam and if one pays attention to the texts they will not fail to realise this. The Noble Qur'an and Nahgul Balagha are replete with esoteric statements that are impossible to ignore. If you are serious about understanding what 'Irfan is then you're encouraged to research some proper sources, some of which are found online. Read the first four sources in particular:
    Glimpses of Nahj al-Balagha by Ayatullah Murtada Mutahhari
    http://www.al-islam.org/al-tawhid/glimpses
    An Introduction to 'Irfan by Ayatulllah Murtada Mutahhari
    http://www.al-islam.org/al-tawhid/irfan.htm
    Islamic Gnosis ('Irfan) and Wisdom (Hikmat) by Ayatullah Muhammad Taqi Misbah Yazdi
    http://www.al-islam.org/al-tawhid/islamic_gnosis_wisdom/
    Light Within Me by Ayatullah Mutahhari, Allamah Tabataba'i, Imam Ruhollah Khomeini
    http://www.al-islam.org/LWM/
    The Kernels of Kernels - A Short Treatise on Wayfaring by S.M. Hussain Hussaini Tehrani
    http://www.al-islam.org/al-tawhid/lubb_al_lubab/
    Asrar al-Shari’ah (Inner Secrets of the Path) by Sayyid Haydar Amuli
    http://www.al-islam.org/innersecretsofthepath/
    Awsaf al Ashraaf (Attributes of the Noble) by Nasir al Din al-Tusi
    http://www.al-islam.org/al-tawhid/awsaf/
    Adab al-Suluk: A Treatise on Spiritual Wayfaring by Shaykh Najm al-Din Kubra
    http://al-islam.org/al-tawhid/adab_al_suluk/
    Risaleh-e Sayr wa Suluk: A Treatise on Wayfaring by Bahr al-Ulum
    http://www.al-islam.org/al-tawhid/sayrsuluk/
    Uswat al-Aarifeen: A Look at the Life of Ayatullah Bahjat by Yasin Jibouri
    http://al-islam.org/uswat_alarifin/
  8. Like
    MajiC got a reaction from Hameedeh in Degrees of Fasting   
    Degrees of Fasting
    Dr M. Leghaie
    • A Natural Diet: people at this level fast solely for medical purposes. This is certainly not a religious fasting.
    • Religious Fasting: Religious fasting may be observed in three different levels:
    1. Fasting of Al-Shari’ah (Jurisprudential Fasting)
    Fasting for many Muslims is mainly to refrain from what they must jurisprudentially refrain from such as eating, drinking, sexual intercourse etc. Although this is the lowest and the least level of religious fasting, once it is offered for the sake of God, the faster is religiously considered fasting.
    To give you an idea of how low the level of this stage is, let me share some examples with you.
    A Muslim girl may fast without practicing her Islamic dress code at school and her fasting is valid on this level.
    A Muslim may observe fasting and yet listens to rock and roll and his/her fasting is jurisprudentially valid.
    No doubt, the purpose of fasting is not just to avoid food and drink and hence this is the very lowest level of fasting for the very beginners to start their journey towards perfection and promotion. Thus, it is quoted from the Prophet of Islam (saww) that: “Many people gain nothing from their fasting save hunger and thirst.” (Biharul-Anwar Vol.87: P.207)
    The Shari’ah fasting is prescribed for beginners as a form of training to help them become acquainted to waking up at dawn with the excuse of eating and drinking lest they feel hungry and thirsty during the day, in order for them to experience the pleasant breeze at dawn, to be awake at a time when the divine cups of spirituality are served.
    The least he is expected, therefore, to gain by the end of Ramadan is to have gotten used to offering his/her morning prayers on time.
    A faster at this level is expected to think why he or she is told to refrain from eating and drinking which are essential nutrition for his or her body? Could it be that by refraining from consuming the essentials I learn to more easily refrain from unnecessary and even harmful inputs to my body and soul? Once he or she successfully finishes a month of Shari’ah fasting by refraining from soft drinks and Halal food and even finds him/herself healthier than before, the faster should find it easier by far to avoid intoxicants or Haram foods which are even harmful for his or her body and does not really require.
    Once the faster is aware of such facts, they will be ready to enter the higher level of fasting, which I have called the fasting of Al-Tariqat.
    2. Fasting of Al-Tariqat (Ethical Fasting)
    This is the fasting of noble people. People in this degree not only fast from what is jurisprudentially mentioned, but they also observe an ethical fasting too. Such noble fasters let their eyes, ears and all other body parts fast against whatever which is regarded in religion as Haram.
    Gossiping is always Haram, but for them it is more Haram during the fasting period.
    Non-Islamic dress is always Haram but for them is an essence during Ramadhan.
    This is called the fasting of Tariqat. Imam Sadiq (a.s) is quoted from his ancestors from the Prophet of Islam (saww): “When you fast, let your ears, your eyes, your hair, your skin and all your body fast too. Do not let your fasting day be the same as non-fasting ones.”
    –Ibid Vol.96 p.292-
    It is quoted from Prophet Jesus to have said: “Renew yourselves and fast, for I tell you truly, except you fast, you shall never be freed from the power of Satan, and from all disease that come from Satan.” From Dead Sea Scrolls found in 1947-
    A lady whilst fasting was swearing at her maid in the presence of the Prophet of Islam. The Prophet (saww) offered her some food to eat. She said: “I’m fasting O Messenger of God!” the Prophet replied: “How are you fasting and you swear at your maid. Fasting is not only from food and drink. Indeed God made it that way so that food and drink are used as a veil against other sins, verbal or action. How few are fasting and how many are just hungry.” – Ibid Vol.96 p.293
    3. Fasting of Al-Haqiqat (Mystical Fasting)
    This is the highest level of fasting, which belongs solely to the special nobles. Fasters- who are not many- at this degree believe you are what you think and hence they fast from all other than God including, Paradise.
    They make sure that during the month of Ramadhan they detach themselves from whatever which is other than God. This state of absolute detachment (Al-Enqeta’) is the reality of servitude to God. This is why I named this stage the fasting of Al-Haqiqat (Reality).
    They believe as physical fasting burns the fat and removes the toxins, such mental fasting also does the same to the mind. The reward of fasting in this degree is none other than God Himself, the Almighty. This is the meaning of the Holy Hadith that Allah the Almighty says: “I will reward all rituals of mankind from ten times to seven hundred times save Patience, for it is for Me and I am its reward, and Patience is FASTING.” – Ibid Vol.96, p.252
    A faster at this stage, since he or she is fasting from other than God, deserves to be His guest in His month. This status is called in Islamic mysticism Assimilation in God, (Al-Fana Fil-lah) which is the ultimate purpose of servitude to God.
    To this end, Muslim mystics consider fasting even greater than prayers, in that, the devotee during his prayers needs to engage his organs, which in a sense means engagement within the self, whereas fasting is equal to refraining and detachment and requires no engagement.
    This is the stage where one can gain the Visit of God as described in the Ayah, in the beginning of this article, as the ultimate purpose of servitude to God.
  9. Like
    MajiC got a reaction from Abu Nur in burhan al siddiqin   
    Here is another, which is my personal, perhaps even deficient understanding of the proof, in answer to the question "Who created God?" :
    The question is in fact absurd. It arises only when the Creator is viewed from the perspective of causality. The principle of causality holds that every effect has a cause. But at the same time there cannot be an infinite regress of cause and effect, since knowledge would become impossible and we enter a paradox. The Necessary Existent/First Cause can not therefore be adequately explained in terms of cause and effect, unless we force ourselves to do so by resorting to the law of non-contradiction – reasoning that since infinite regress is impossible, regress must then be finite, ending with the First Cause (God) – but this line of reasoning is weak since we are compelled to accept the antithesis.
    The Muslim philosophers view the question in a completely different manner, that is, by explaining the First Cause in terms of ‘reason’ rather than ‘causality’. Very briefly, the explication is based on the idea that all things can either be necessary, contingent or impossible. The impossible obviously cannot exist; a square-circle, for instance. The contingent can either exist or not exist; you as an individual could have equally not existed, had your parents never met, for example. The necessary must exist by virtue of its very nature, as we will see. All things whatever they are can therefore by classified into these three categories.
    In viewing the world, we see that in fact all things belong to the ‘contingent’ – they don’t have to exist, they just happen to exist. However, in order to exist, these ‘things’ which we can call ‘essences’ (the identity and nature of a thing) require a ingredient called existence in order to ‘become’. An essence is what characterizes a thing, for example the essence of a triangle is that it has three sides. All essences, whatever they are, require existence. What is interesting is that all essences have one common denominator, that is existence. In considering ‘existence’ we find that it is the only thing whose essence is existence. The very nature of existence is therefore existence and being such requires no external cause, that is, existence unlike all other things, does not require existence in order to exist, since existence is by default its very nature. Existence is thus the Necessary Being and by implication the First Cause. To ask "who created God" is thus synonymous to asking the question "why does existence exist?" or why does a triangle have three sides. Existence exists simply because existence is its very nature - it is the nature of existence to exist! The proposed question is therefore rendered invalid.
    This proof is called the Burhan al-Siddiqen and is the firmest proof of the Necessary Being (swt). I’ve provided a brief understanding but would highly recommend that you read Shaheed Mutahhiri’s excellent and more elaborate exposition: http://www.al-islam.org/al-tawhid/2-west.htm
    Discussed @ http://www.shiachat.com/forum/index.php?sh...75entry679075
  10. Like
    MajiC got a reaction from Hameedeh in Ayt Khamenei's Letter To The Youth Of The West   
    My immediate impression was that this message by Sayyied Khameini is not just routine but an important, strategic and calculated one that aims to prime the non-Muslim youth of the West for what is - inshaAllah and God knows best - on the horizon.  The reference to the youth as heirs of the future is in this context an address to those who will actually become the helpers of the Imam [aj] and Prophet Jesus [pbuh] in their revolution. In my understanding the Imam [aj] will not just "conquer" the western nations in the classical way but rather it's the indigenous youth of these lands, who become his followers through the sheer reason of his message, that will do so in their own revolts against the status quo.
  11. Like
    MajiC got a reaction from Ali.Isa in Professor Mahmoud Hessaby's   
    (salam)
    Professor Mahmoud Hessaby (of the University of Tehran) was an important Iranian Muslim scientist. He memorized the entire Quran before the age of 7 and later started reading the great books of Persian Literature, which are regarded as very sophisticated. He was also a successful student. During his university life he achieved 9 degrees (BA, MA, and Ph.D.); in Literature, Medicine, Biology, Mathematics, Astronomy, Civil Engineering, Electrical Engineering, Mine Engineering and Physics (Ph.D.) all First-class and in only 'seven' years. Professor Hessaby also spoke eleven different languages including Persian, English, French, Arabic, German, Italian and Greek. He was also a close colleague and friend of Professor Albert Einstein (see biography). He has greatly contributed towards his countries' scientific development and in 1990 (in Iran) he was given the title "Father Of Physics". He died in 1992 at the ripe old age of 89. Here's a more elaborative bio':

    The world is constantly changing, moving forward and making progress. This evolutionary process would be possible only when people with great minds discover new things and initiate new solutions to the existing problems of the world. The ceaseless endeavor, of these people lead to new inventions and discoveries. The world is indeed indebted to the works of many learned people who eagerly spend much of their lives to discover the hidden forces of the world and create new theories. These people are indeed the engine of the world’s movement and dynamism. In all ages such people lived and contributed to the well being of mankind. In the past many well-known learned scientists mastered various subjects such as mathematics, astronomy, philosophy, medicine and etc., mainly due to the limited scope of these fields at that time. But as the time passed and man’s knowledge in each field grew, the scientists’ field of specialization became more focused. However, there remained a few scientists whose curiosity and talent led them to master several fields of knowledge and they were able to meaningfully contribute to the world in many different areas. Professor Hessaby was one of these scientists who was able to master several fields of science. Therefore he can be considered a great person with great ideas and a great mind.
    Professor Mahmoud Hessaby was born in 1903 in Tafresh, Iran, he lived 89 years and died in 1992. During his life he lived, studied and worked in different countries. In his early years of life he went to Lebanon, where he completed secondary school and studied Civil Engineering, Mathematics, History, Literature, Biology and Astronomy. He then went to Paris and studied Electrical and Mining Engineering and received degrees for them. Then he finally turned to physics and at the age of 25 he received his Ph.D. in this field. He once said that "I went first into medicine, then into Engineering and then I decided that it was physics, which could keep me busy and captivate me" (qtd. in "A Brief Biography of Professor Mahmud Hessaby" 16). He then went to Princeton, U.S.A. to work on his theory. After the completion of his work he went back to Iran, and greatly contributed to the development and modernization of his country.
    One of the reasons that Professor Hessaby can be considered a great mind is his endless desire for knowledge that led him to study and master several fields of science. Dr. HadadAdel, one of the Iranian philosophers, said that, "Professor Hessaby was not only knowledgeable and a learned scientist but also he was very humble and was known for his sincere behavior " ("Dr. Hessaby, a man with lots of abilities" 29). He studied and researched in different subjects and was able to make great contributions in most of them. Such achievements are the result of deep curiosity and strong talent and intelligence that could not be found in ordinary people. He also taught different subjects at various universities and gave new and interesting ideas in each of them.
    The other aspect that makes him a great mind is his well-known theory of "Infinitely extended particles". After Professor Hessaby obtained his Ph.D. in Physics he continued his research in U.S.A. That was when Professor Hessaby met with Professor Albert Einstein. Professor Hessaby was the only Iranian who closely worked with Professor Einstein. Professor Hessaby’s theories and his views were different from those of Professor Einstein’s, but he still continued to work closely with Professor Einstein. He worked on his theory in Princeton, Chicago and preformed many different experiments to verify his theory. He published the results of his research in 1946 at Princeton University. His theory "Infinitely extended particles" is well known among scientists and made him a senior member of the New York academy of science. Professor Einstein once said about him that "One day he will change the direction of physics in the world."("Dr Hessaby, infinitely extended particles" 7). In 1973 the medal of "Commandeur de la Legion", France’s greatest scientific medal was awarded to him for his great theory.
    The other point that makes Professor Hessaby a great mind, is his loyalty and great services to his country. Dr. HadadAdel said that, "Professor Hessaby did not use science as a mean to earn money, but to serve humanity"("Dr. Hessaby, a man with lots of abilities" 31). He taught seven generations of Iranian students. He is one of the very few who transferred modern science and technology from all over the world to Iran. He also played a significant role in the establishment of Universities and scientific centers in Iran. Professor Hessaby established the first University in Iran called Tehran U. Due to his invaluable services, in 1990 he was given the title of "The Father of Physics" and he was a pioneer of modern science in Iran.
    Every five years The American Biographical Institute (ABI) and The International Biographical Center (IBC) select a list of five thousand scientists from all over the world. Among these scientists only one person is chosen as the "World Man of the Year in Science". In 1990 these two institutes gave this title to Professor Mahmoud Hessaby.
    In conclusion Professor Hessaby was a great person both in the history of the science and for the modernization of his country. He had an endless quest for knowledge and succeeded in developing valuable theories, such as the "infinitely extended particles". One of the great things he did was the modification of Newton’s law of gravity and Columbus’ law. Professor Hessaby knew eleven different languages, such as Persian, English, French, Arabic, German, Italian, Greek and etc. What makes professor Hessaby unique is the numerous services he rendered for his country, such as Establishment of Tehran U., the teachers collage the first meteorological station and radiological center in Iran. He also founded the space research center, the geophysics institute and the satellite tracking observatory center of Iran. It is interesting to know that professor Hessaby also mastered Persian literature, played piano and violin and established the first Iranian institute of music. Professor Hessaby’s life, his struggles, his tireless and intense interest in the quest of science as well as his deep interest in teaching the youth, and his commitment to the scientific progress of his country provides a living example and model for the students of science

  12. Like
    MajiC got a reaction from PureExistence1 in IS there Life on Other Planets?   
    (bismillah)
    I wonder if we understand this properly though. A superficial understanding doesn’t seem to reconcile this with the idea that other civilisations exist within our universe.
    We frequently hear that humans have been described by God as the ‘best of creation’ and I do not dispute this as it is documented. Yet we also believe that there is textual evidence to suggest the existence of other life-forms in the universe. This inevitably raises the question of why we are favored to be the best of the myriad of living beings scattered across the universe. If it is only humans that possess the power of intellect/reason (hence greater potential) in the whole universe then our being ‘the best’ is understandable. If, however, some of the beings that God has spread across the universe also possess the abilities of reason and choice then there is no apparent reason why humans should be favored as ‘best’. Rather, if the latter is true then it could be that this reference is in the general sense and refers to the ‘free rational animal’ (human or other) who has the potential to evolve to the highest levels of proximity to God/Creator.
    I’d like to point out that although the Earth does contain a huge diversity of life, to say that it is the locus of every form of life within the realm of wisdom and possibility is quite a sweeping statement and almost blasphemously belittling and limiting of the infinite potential of God as Creator. We can only say that the Earth possess all life possible and useful for it at this particular moment in time.
    The realm of possibility is said to be unimaginably vast and, by virtue of His Grace, God has manifested every aspect of that realm provided it is good and purposeful. The scope and realm of existence is disturbingly vast and does not amount simply to our planet and its handful of wonders.
    This idea again stems from a kind of homocentric view of the universe in which everything is created for the purpose of humans alone. If God created life elsewhere in the univers then there is no reason to assume that their utility is for humans in the same way that animal life provides its benefits to humans.
    From a philosophical point of view, God created cosmic plurality for various reasons. But the gist is that Allah’s [swt] act of creation is exhaustive leaving nothing within the realm of possibility left in the darkness of non-existence. Allah [swt] is the Light of the heavens and cannot be the cause of any darkness; Allah [swt] has Lit the realm of possibility leaving no darkness and this is the meaning of exhaustive creation.
    Our relation to other ‘free rational animals’ in the universe and our perceived benefit of them to us must be based on the following principle derived from the Qur’an:
    O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. [Qur’an 49:13]
    As far as I understand, creation is said to continue indefinitely or at least continue for a very very long time. Even if this universe itself comes to an end, as is scientifically predicted, it does not necessarily mark the end of creation. Our universe could be merely one of a myriad of universes in a ‘multiverse’, as predicted by some theories of physics today. Hence, in the event of the death of our universe this may not be the end of ‘material existence’.
    If Islam regards the earth to be special then I don’t think this is necessarily because Prophets and Imams lived here but rather because free rational animals in general, who are special to God, dwell here.
    Being a special creation or ‘the best of creation’ does not mean we should have god-like powers to bring things about instantaneously. It is in reference to our potential to ascend even higher than the angels themselves. Even so, it's only those who fulfill this potential who really do become ‘the best of creation’ in the full sense.
    apba
  13. Like
    MajiC got a reaction from PureExistence1 in IS there Life on Other Planets?   
    Allah [swt] possesses infinite Wisdom such that it is impossible for futility to contaminate His Acts. This is one act which surely appears to be futile due to a vast amount of redundancy in such creation and its purpose. As such it is highly unlikely to be true.
    There is a much more profound, elaborate and beautiful reason why Allah [swt] has created what He has. I do not mean to offend but to point out that we ought to bear in mind that by being simplistic in the way we view Islam we are mocking the transcendent Glory of Allah [swt] which is profound and beyond any imagination.
  14. Like
    MajiC got a reaction from PureExistence1 in IS there Life on Other Planets?   
    (bismillah)
    Most of the Verses and Ahadith that I’m aware of have already been mentioned. However, there is another account in a book about the theories and ideas of Imam Ja’far al-Sadiq [as] in which it is stated that the Imam [as] believed there may exist other intelligent civilizations in our galaxy or universe that are attempting to communicate with us but that there is either a great distance between us or that we cannot understand their signals (I don’t remember which). He is also reported to have said that extraterrestrial civilizations exist who may be more intelligent and advanced that humans.
    Other than that, it seems almost intuitive that other forms of intelligent life should exist, given the size of our universe, or multiple universes as I personally believe. The Drake equation predicts there to be 10,000 intelligent civilizations in our galaxy alone. Since there is estimated to be 125 billion galaxies (as of 1999) in our universe then that figure hits 125 x 10^13 (or 1,250,000,000,000,000). Granted, any estimate makes assumptions but even with a large margin of error we are left with quite a substantial figure for this universe alone.
    When you explain this, the first though that usually arises in the minds of people is that if this is all true then surely we should have been contacted by now by civilizations that are potentially millions or even billions of years senior to ourselves. Well, maybe we have and maybe we haven’t and if the latter is true then there are various valid reasons why that could be.
    If you’re talking about the human being and its particular physical form then I suppose the obvious reason is that our physical form and the atmosphere of this planet are compatible and we are therefore able to survive here. Though there is another aspect. Your question assumes that the physical human form was created independently of our planet and then superimposed onto it. But a (theistic) believer in evolution will could tell you that our physical form is derived from and simply corresponds to this particular environment and hence your question would not be relevant.
    If you’re talking about the human soul and why the species of a particular planet was designated to be its locus then I have no idea, but it’s an interesting question.
    The Ahlul-Bayt and Imams [as] are declared to be the best of God’s creation and there is no doubt about this whatsoever. If I’ve understood you correctly, this raises the question that if civilizations exist on other planets then why has God chosen to locate the best of his creatures to this particular planet of all others. I have thought about this as well and have, I must emphasize, a personal opinion that is subject to change at any time.
    To answer the question, it could be that:
    1).The high esteem accorded to the Ahlulbayt is in the general sense and context and pertains to the station of Imamah which, like the other core Islamic doctrines, is a universal principle applicable to the entire universe(s) in the same way that the laws of physics apply everywhere in our universe. As such, other cosmic civilizations also benefit from Prophets and Imams [pbut] ‘from among themselves’, as in:
    And We sent to them an apostle from among themselves… [Qur’an 23:32]
    We have sent among every Ummah (community, nation) a Messenger…[Qur’an 16:36]
    Hence, the high esteem could be in reference to all beings possessing the rank of Imamah across the realm of creation.
    2). If on the other hand the high esteem is accorded in the specific sense to the beings of the familiar Prophet and Imams [pbut] then, considering the universal applicability of Prophethood and Imamah, it could be that their souls have the role of guiding all celestial civilizations. This could reconcile the ideas of the AhlulBayt being the best of creation and their particular presence on Earth with the idea of the universal truth and applicability of the core Islamic doctrines.
    apba
  15. Like
    MajiC got a reaction from shia askari in Moving On From Heartbreak   
    As someone else mentioned, time will be your healer. 
     
    Don't dwell on the issue and instead keep yourself busy with other things. Be productive; work, gym, see friends, make a to-do list for those times you're alone and smash it - you'll achieve a lot and while you would have lost this person (or walked away from them) you would have gained something from your productivity! Time will fizzle out your emotions and sooner or later, when you deduct the emotions, she or he will be just a 'person you once knew'. Many of us will go through something similar in life and it's hard 'at first', yes, but with time one can move on and come out even stronger. A successful person never comes out of a difficult situation without taking something away from it.
     
    Connect with and confide in Allah [swt] and be mindful of his presence during your difficult time. He is there whether you like it or not. He will help if you choose to rely on Him with good intent and sincerity. But He works very mysteriously and this can be frustrating for us feeble humans who demand immediate intervention. Though remember He works with great foresight and knows better how to navigate through your problem; an immediate fix is not always better than one which 'unfolds' gradually and involves a more complex process than only He understands. He  answers the prayers of the sincere but works mysteriously and with holistic vision so be patient during difficulty, it will make you a stronger and more refined person. The successful person allows hardship to transforms him or her into the steel which hardens with each blow.  
     
    As someone else mentioned, there is great value in the lessons and advice given to us by the illustrious Imams [as] and we often only realise their true value only with life experience. "Love the one you marry". This doesn't mean we pair up with just 'anyone' and rely on this hadith. It means we observe the Islamic etiquette when exploring a potential partner for marriage. Explore the person, their characteristics, life plans and habits and make a 'rational' not 'emotive' judgement to purse a relationship. When the foundations are established then it's safe for one to let their wall down and become emotionally involved and 'step into love' rather than helplessly 'fall' into it with your eyes blinded.
     
     
     
  16. Like
    MajiC got a reaction from wayfarer. in With Or Against Wilayat Al Fakih   
    It is wrong only because you do not understand it. Generally we ought to bear in mind that 'things are not stupid merely because we don't understand them', it is often very possible that the opposite is the true.
    What Imam Khomeini alludes to here is that Islam is universal and hence encompasses all aspects of human existence. It was not (and could not be) a half-hearted attempt by God to aid man in his quest to perfection and prosperity. Hence, if we dispose of any element of Islam - let alone politics which is very core to it (see my previous post) - then we must accept that we have defaced and tampered with the true model of Islam. This new mutation and deformation of Islam is hence no longer Islam. Hence, it is as good as nothing as it will ultimately lead to deviation.
  17. Like
    MajiC got a reaction from wayfarer. in With Or Against Wilayat Al Fakih   
    First of all, I cannot show you that the Qur’an explicitly states “an Ayatollah ought to rule” in the same way that I cannot show you that a full description of the daily prayers exists. However, the absence of the latter does not preclude the validity the daily prayer. The point being that while the Qur’an definitely makes clear its principles it does not explicate them fully. Enter the function and necessity of Prophets.
    Secondly, if you’re alluding to the composition of Iran’s political system then those who are “Ayatollahs” and partaking in state administration matters are far outnumbered by those who are not. As for the Leader, his function as previously explained is general and supervisory. As for those who are Ayatollahs/scholars, including the Leder's position, then there is definately basis for this:
    Imam Husayn [a] said: "...Verily, the paths to Muslims' affairs and the religious ordinances are in the hands of the godly scholars who are the trusties of Allah in His lawful and unlawful things. ..." -- Tuhaful-'Uqul, p.172
    Having made the first point, we can say with absolute certainty that according to the Qur’an, Hadith and history (of infallibles) Islam has definitely not been separated from politics, if we adhere to the general definition of politics as being the administration of society so that its interests and goals are realised.
    The administration body has historically been composed of three main powers; legislative, executive and judicial. As far as this description of politics is concerned, only a cursory look at the contents of the Qur’an reveals that it is replete with guiding laws and principles that fall under these categories, including: civil, penal, commercial, international relations, marriage and divorce, trade, mortgages and loans, etc. This certainly proves beyond doubt the administration of society, call it ‘politics’ as the umbrella for legislative, executive and judicial affairs, is definitely not separated from Islam and forms a core part of it.
    Moreover, not only were the Prophets and Imams [pbut] statesmen but their teachings made clear the inseparable nature of Islam and politics. Were religion and politics separate during the time of the Prophet [pbuh]? Was there on one side a group of clerics and on another side a group of political leaders? The answer is a resounding no! We see that the Prophet himself headed the executive and administrative institutions of society and there is no dispute about this among Islamic experts. The Prophet himself said:
    “One who spends the night without having concern on the affairs of Muslims is not a Muslim.”
    There is much more that can be cited or raised to support this view. in the final analysis we ought to understand that politics is very fundamental to Islam if we truly believe it is universal and it is about enjoining the good and forbidding the evil. The implications are very clear here and there is no other way about it. The antithesis was historically propagated by imperialists to keep Muslims weak and it’s unfortunate that some among us are still under the yoke of this strategy.
    If you read my entire post and understood you will find that nowhere did I make this allusion.
    Nevertheless, you are absolutely correct here but you must differentiate Ethical Islamic Politics from Pseudo-Islamic Realpolitik. Sadly, it's true that the latter is the primary adaptation of politics among the Muslim nations and only a return to Islamic thought, as we are hopefully witnessing today, has potential to change this.
  18. Like
    MajiC got a reaction from wayfarer. in With Or Against Wilayat Al Fakih   
    All good qualities come from God, as per the Holy Qur’an, and man is His vicegerent. As such the very purpose of man’s existence is the reflection of these good qualities in his conduct with fellow man. Among those qualities is Justice. This is not disputable among any credible Islamic expert. Understood in this clear way the implications very evident and make politics, which is the administration of social justice, intrinsically tied to religion. There is no other way about it.
    I have always been against such a doctrine in principle and would have been had I lived centuries ago. Even so, we can rightfully argue that this group has been historically ‘quiet’ justifiably in view of their position as a minority and fear of persecution which has always been a problem for Shi’ahs. We can liken this to Taqqyia whereby the believer is permitted to conceal his faith because of fear for his life. However, this is not the same as permission for him to renounce his faith! In the same way, we should not liken justifiable instance of ‘quiteism’ in Islamic history to a permanent dissolution of political activity from religious life! This is a silly blunder and serves none but those who seek to turn Islam into a spineless way of life limited to within the confines of brick and mortar.
    If we use the Ahlul-Bayt as a yardstick to settle this dispute all we have to do is study the positions of Imam Ali, Imam Hassan, Imam Hussain and Sayyida Zainab, among others. They were definitely political in principle even though at times they were forced by circumstances to adopt ‘quieter’ positions.
    Hence, we can overall say that there are times when we ought to adopt lower political profiles (as a calculated ‘political’ decision) but this should not be mistakenly adopted by as an extreme ban on all political activity in society! When Muslims’ circumstances (e.g. Islamic Revolution of Iran) have changed to positions of strength then there is no justification for shunning political activity to retain their rights.
    As for the idea that politics is dirty by definition, then this is true by the secular understanding. Islamic politics otherwise is one of responsibility and accountability before God and it definitely works on the condition that politicians are pious individuals and believers in the aforementioned accountability.
    This is definitely true and has been so for the larger part of history and it is hence not surprising that the impression of politics upon peoples’ minds has been painted negatively. But history also bears witness to the fact that when believers administered political life then this stereotype has not been true. Islamic politics is embodied in the personality of Prophet Muhammad and Imam Ali and this diametrically opposed to the dirty politics which we understand today. You might say that the infallibles are an inimitable and unique exception. While this is true it does not preclude the fact that there have existed and still do exist fallible yet politically responsible individuals both among Muslims and non-Muslims.
  19. Like
    MajiC got a reaction from wayfarer. in With Or Against Wilayat Al Fakih   
    Notwithstanding it's intrinsic shortcomings, 'Leadership of the Jurisprudent' is the closest thing we have to the political system idealised in true Islam. I view the WF model of governance as set out by Imam Khomeini [qs] as a 'prototype' for the Imam's [aj] system. The WF element and its spiritual, impartial and supervisory function, provided the individual occupying the post of WF is just and possessive of wisdom and foresight, is of great benefit to the process of administration. It's my belief that had the post revolutionary system in Iran omitted the element of WF it would have, by now, deviated from its ideals and mutated into some deformed entity.
    Perhaps it's suitable to use here an analogy from physics to illustrate the benefit of WF, now that Iran is a nuclear power! - The WF in its function should be viewed like the 'strong nuclear force'. This is the strongest (e.g. highest authority) of the four fundamental forces in the universe, acting within the atom (e.g. Iran) and its function is to hold together the subatomic particles (e.g. governing bodies); the protons an neutrons. Without this force the atom will not achieve its stability and form (e.g. Islamic goals).
    As for the argument that politics and religion should not be intertwined, I must say this has always been a baffling conundrum for me. How can there be any justification for religion to be indifferent to politics? If the issue of justice and injustice is intrinsic to religion how is it possible to divorce religion from politics? When I hear people often make this assertion I stare and wonder whether they know anything at all about the object and meaning of religion, be it Islam, Christianity or something else.
  20. Like
    MajiC got a reaction from hasanhh in With Or Against Wilayat Al Fakih   
    Notwithstanding it's intrinsic shortcomings, 'Leadership of the Jurisprudent' is the closest thing we have to the political system idealised in true Islam. I view the WF model of governance as set out by Imam Khomeini [qs] as a 'prototype' for the Imam's [aj] system. The WF element and its spiritual, impartial and supervisory function, provided the individual occupying the post of WF is just and possessive of wisdom and foresight, is of great benefit to the process of administration. It's my belief that had the post revolutionary system in Iran omitted the element of WF it would have, by now, deviated from its ideals and mutated into some deformed entity.
    Perhaps it's suitable to use here an analogy from physics to illustrate the benefit of WF, now that Iran is a nuclear power! - The WF in its function should be viewed like the 'strong nuclear force'. This is the strongest (e.g. highest authority) of the four fundamental forces in the universe, acting within the atom (e.g. Iran) and its function is to hold together the subatomic particles (e.g. governing bodies); the protons an neutrons. Without this force the atom will not achieve its stability and form (e.g. Islamic goals).
    As for the argument that politics and religion should not be intertwined, I must say this has always been a baffling conundrum for me. How can there be any justification for religion to be indifferent to politics? If the issue of justice and injustice is intrinsic to religion how is it possible to divorce religion from politics? When I hear people often make this assertion I stare and wonder whether they know anything at all about the object and meaning of religion, be it Islam, Christianity or something else.
  21. Like
    MajiC got a reaction from Ya Mahdi1999 in If King Abdullah Is Dead, Why Hasnt Al Qaim Come?   
    You have misunderstood the hadith. It does not imply that the Imam [aj] emergence will be 'instantaneous'. Rather, it implies it will be 'imminent'.
     
    Even so, and as Sheikh Ali Korani has recently expressed in his opinion, if the new king Salman lasts longer than "months" i.e. a year or longer then the recent events may not be associated with this hadith.
     
    In any case, combining this with the recent Yemeni revolution from which the promised Yamani will soon emerge inshaAllah, ongoing events in Sham and a myriad of other indicators, explicit and more subtle, we really should be expecting the good news in all seriousness. When that will be is in God's knowledge alone, but inshaAllah we shall be the generation to witness it.
  22. Like
    MajiC got a reaction from Mahdi_theguideforall in If King Abdullah Is Dead, Why Hasnt Al Qaim Come?   
    You have misunderstood the hadith. It does not imply that the Imam [aj] emergence will be 'instantaneous'. Rather, it implies it will be 'imminent'.
     
    Even so, and as Sheikh Ali Korani has recently expressed in his opinion, if the new king Salman lasts longer than "months" i.e. a year or longer then the recent events may not be associated with this hadith.
     
    In any case, combining this with the recent Yemeni revolution from which the promised Yamani will soon emerge inshaAllah, ongoing events in Sham and a myriad of other indicators, explicit and more subtle, we really should be expecting the good news in all seriousness. When that will be is in God's knowledge alone, but inshaAllah we shall be the generation to witness it.
  23. Like
    MajiC got a reaction from peace seeker II in If King Abdullah Is Dead, Why Hasnt Al Qaim Come?   
    You have misunderstood the hadith. It does not imply that the Imam [aj] emergence will be 'instantaneous'. Rather, it implies it will be 'imminent'.
     
    Even so, and as Sheikh Ali Korani has recently expressed in his opinion, if the new king Salman lasts longer than "months" i.e. a year or longer then the recent events may not be associated with this hadith.
     
    In any case, combining this with the recent Yemeni revolution from which the promised Yamani will soon emerge inshaAllah, ongoing events in Sham and a myriad of other indicators, explicit and more subtle, we really should be expecting the good news in all seriousness. When that will be is in God's knowledge alone, but inshaAllah we shall be the generation to witness it.
  24. Like
    MajiC got a reaction from baradar_jackson in Ayt Khamenei's Letter To The Youth Of The West   
    My immediate impression was that this message by Sayyied Khameini is not just routine but an important, strategic and calculated one that aims to prime the non-Muslim youth of the West for what is - inshaAllah and God knows best - on the horizon.  The reference to the youth as heirs of the future is in this context an address to those who will actually become the helpers of the Imam [aj] and Prophet Jesus [pbuh] in their revolution. In my understanding the Imam [aj] will not just "conquer" the western nations in the classical way but rather it's the indigenous youth of these lands, who become his followers through the sheer reason of his message, that will do so in their own revolts against the status quo.
  25. Like
    MajiC reacted to Ibn al-Hussain in Ayt Khamenei's Letter To The Youth Of The West   
    (salam)   In the name of God, the Beneficent the Merciful To the Youth in Europe and North America,
     
     
    The recent events in France and similar ones in some other Western countries have convinced me to directly talk to you about them. I am addressing you, [the youth], not because I overlook your parents, rather it is because the future of your nations and countries will be in your hands; and also I find that the sense of quest for truth is more vigorous and attentive in your hearts.
     
     
    I don’t address your politicians and statesmen either in this writing because I believe that they have consciously separated the route of politics from the path of righteousness and truth.
     
     
    I would like to talk to you about Islam, particularly the image that is presented to you as Islam. Many attempts have been made over the past two decades, almost since the disintegration of the Soviet Union, to place this great religion in the seat of a horrifying enemy. The provocation of a feeling of horror and hatred and its utilization has unfortunately a long record in the political history of the West.
     
     
    Here, I don’t want to deal with the different phobias with which the Western nations have thus far been indoctrinated. A cursory review of recent critical studies of history would bring home to you the fact that the Western governments’ insincere and hypocritical treatment of other nations and cultures has been censured in new historiographies.
     
     
    The histories of the United States and Europe are ashamed of slavery, embarrassed by the colonial period and chagrined at the oppression of people of color and non-Christians. Your researchers and historians are deeply ashamed of the bloodsheds wrought in the name of religion between the Catholics and Protestants or in the name of nationality and ethnicity during the First and Second World Wars. This approach is admirable.
     
     
    By mentioning a fraction of this long list, I don’t want to reproach history; rather I would like you to ask your intellectuals as to why the public conscience in the West awakens and comes to its senses after a delay of several decades or centuries. Why should the revision of collective conscience apply to the distant past and not to the current problems? Why is it that attempts are made to prevent public awareness regarding an important issue such as the treatment of Islamic culture and thought?
     
     
    You know well that humiliation and spreading hatred and illusionary fear of the “other” have been the common base of all those oppressive profiteers. Now, I would like you to ask yourself why the old policy of spreading “phobia” and hatred has targeted Islam and Muslims with an unprecedented intensity. Why does the power structure in the world want Islamic thought to be marginalized and remain latent? What concepts and values in Islam disturb the programs of the super powers and what interests are safeguarded in the shadow of distorting the image of Islam? Hence, my first request is: Study and research the incentives behind this widespread tarnishing of the image of Islam.
     
     
    My second request is that in reaction to the flood of prejudgments and disinformation campaigns, try to gain a direct and firsthand knowledge of this religion. The right logic requires that you understand the nature and essence of what they are frightening you about and want you to keep away from.
     
     
    I don’t insist that you accept my reading or any other reading of Islam. What I want to say is: Don’t allow this dynamic and effective reality in today’s world to be introduced to you through resentments and prejudices. Don’t allow them to hypocritically introduce their own recruited terrorists as representatives of Islam.
     
     
    Receive knowledge of Islam from its primary and original sources. Gain information about Islam through the Qur’an and the life of its great Prophet. I would like to ask you whether you have directly read the Qur’an of the Muslims. Have you studied the teachings of the Prophet of Islam and his humane, ethical doctrines? Have you ever received the message of Islam from any sources other than the media?
     
     
    Have you ever asked yourself how and on the basis of which values has Islam established the greatest scientific and intellectual civilization of the world and raised the most distinguished scientists and intellectuals throughout several centuries?
     
     
    I would like you not to allow the derogatory and offensive image-buildings to create an emotional gulf between you and the reality, taking away the possibility of an impartial judgment from you. Today, the communication media have removed the geographical borders. Hence, don’t allow them to besiege you within fabricated and mental borders.
     
     
    Although no one can individually fill the created gaps, each one of you can construct a bridge of thought and fairness over the gaps to illuminate yourself and your surrounding environment. While this preplanned challenge between Islam and you, the youth, is undesirable, it can raise new questions in your curious and inquiring minds. Attempts to find answers to these questions will provide you with an appropriate opportunity to discover new truths.
     
     
    Therefore, don’t miss the opportunity to gain proper, correct and unbiased understanding of Islam so that hopefully, due to your sense of responsibility toward the truth, future generations would write the history of this current interaction between Islam and the West with a clearer conscience and lesser resentment.
     
     
    Seyyed Ali Khamenei
     
     
    21st Jan. 2015
     
     
    Source: http://www.aimislam.com/ayatollah-khameneis-letter-to-the-youth-of-the-west/
     
     
    Wassalam
     
     
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