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In the Name of God بسم الله


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Everything posted by Flying_Eagle

  1. Imams call themselves as Ayaat or signs but did not considered themselves as partners. When Allah says we, it shouldnt be taken for two meanings: 1. Appreciation of his creation that obeys him, or 2. Linguistical etiquette, where in if you imply some highest being, we don’t use "you" but by "we". brother, the worst fear is that you are taking lava of salafism in the Antarctica of sufism. May Allah (عزّ وجلّ) help you.
  2. brother, you accept one thing and then take a u-turn. You accepted before that words, thoughts and experience are connected. Now, you take a reverse gear and say you don’t know to what word mercy refers to, and therefore you don’t know God. Besides, you think God cannot give his marifah to us which is actually thinking as if you confine God. Islamic belief which came to us from Prophet (PBUHHP) and Ahlebait (عليه السلام), is that you can know God but you cannot comprehend his greatness. The word existence or non-existence, cannot be in one place which you often quote and that
  3. In Qur'an, it is wriiten: "Allah (عزّ وجلّ) does not like cry except if it is by person upon whom oppression has been done". So, do you accept Yazid oppressed Imam Hussain (عليه السلام) and why not we cry a goodness has been taken from us. Even Qur'an permits our this custom.
  4. It's ok, it can’t be fixed except if Allah (عزّ وجلّ) wish.
  5. You don’t know at all what is meant by all merciful but you agreed that thoughts, words and experience are indistinguishable and each of them tell about other. It means you don’t know mercy and therefore you don't know all merciful. In other words, you aren't born. In other words, I'm talking to air so I am going to bang my head on to wall, after this argument with "invisible man". "The End".
  6. Perhaps ur influenced by philosophy of kabbalah. No, this was answer to your statement wherein you said that you don't know God.
  7. So we have agreement that through word merciful we know about the being, but we don't know about how great his mercy is?
  8. @eThErEaL we are one specie and granted one fitrah with similar faculties that's why we can communicate and understand each other, God has created us upon the fitrah of Tauheed, its because of that we can understand him but cannot define limits of his greatness. If thoughts wouldn't been able to br shared in words and expressions, you wouldn't know what hunger of a poor feels or other has headache.
  9. Do you mean by "living experience indistinguishable from thoughts", is meant, we cannot communicate it to others as how we felt or others cannot know how we feel it. If it would have been the case, we wouldn't have been able to understand this discussion because we would not have been able to express our opinions. But you understand me that I differ from you and I understand that what you are saying goes against this experience, yet you deny that God cannot be understood. That's doesn't make sense.
  10. Religion is man made, faith is by birth of humanity. Islam is faith or law of living not a religion as commonly interpreted because I don't see word "religion" or "mazhab" in Qur'an but "Iman" or "Deen". Enlighten me if I'm wrong.
  11. Brother, I agree that words and experience are different but you should also agree that they are connected. When I say "I tasted honey", did not these words tell you what honey is, in your brain. Words aren't separate from experience. When I say God is merciful, don’t you know how merciful he is? Don't tell me brother, you don't agree on this.
  12. I understand that presence of honey in mouth is different from saying that "it taste like sweet". But both the words and experience aren't separate from each other. Honey is leader and words are its representative. Just like God is leader and Prophets or Imams are its representative. You know from words what honey is like right but knowing doesnt mean you know it completely. Thus, because of Ilmul Hudhuri and Ilmul Husul being different, you cannot say they don’t connect. Concept is valid only if you witnessed its presence through a proof, without it such a concept is a guess, fantasy or lie.
  13. I read your words carefully, I will try to tell it again to confirm that I understood it. You meant to say that "saying that such and such thing is sweet" does not really tell "what kind of sweet it is" you meant that "description and experience are different if I correctly understood. You are true to an extent but I think you miss something is that Allah (عزّ وجلّ) is capable of defining everything but reaching to a thing's absolute knowledge is a matter of debate. For example: - if you say that honey is sweet, I will know how honey taste. So, your words created a taste in my brain. Eve
  14. First of all, a good philosopher should obey the sunnah of Prophet (PBUHHP), his words should be easier and his sentences should not invalidate other sentences. You said in last sentence "it cannot be objectified or conceptualized". Yet you are defining the concept which you think cannot be conceptualized. Concept is meaningful if it makes sense, if what you say cannot be defined then its fantasy. Replace it with curiosity or desire to get knowledge or marifah. Don't confuse distinction with complete awareness. God is your creator and you are his creation. You both are
  15. Who says this brother, his martyrdom made us know him. This is reward of his service to the house of Ahlebait (عليه السلام) that people who didn't know him, know him after his martyrdom, and prayed for him.
  16. You made it problematic. Anything which exists is either finite or infinite. Consciousness depends on one's urge. Some are more conscious then others but God is conscious of all. All other are restrained to absolute consciousness because they are created and not eternal like God. The beauty of eternity lies in magnanimity of Allah (عزّ وجلّ), a momin never gets bored because God's everlasting personality cannot be fully comprehended by Him, his curiosity has no end, and God's incomprehensiblity never fades. A momin will always ask and God will always answer. Hence, new stages be achieved but M
  17. Ina lilah wa ina alaih rajoon. May Allah (عزّ وجلّ) bless him for the sake of Ahlebait. Was he really a Shia?
  18. In my opinion, you are taking a wrong course. Now, you agree that we are here for test and test is where we are tested with hardship but reward is pleasant. The parents lost the child saw the hardship and were rewarded with even better. The parents were tested so was the child, the child got heaven and parents got a better one than previous. Where does this seems against any of the Islamic teachings.
  19. The reference of Ayatollah Sayyid Mohammed Taqi al-Modarresi represents around 10%-15% of Al-Shirazi supporters. This movement is closer to “political Islam” movements. It does not insult those who oppose it or accuse them of infidelity. It works within the context of Islamic unity. However, it has lost its ability to present new ideas or develop its theories about life and jurisprudence. http://english.alarabiya.net/en/views/news/middle-east/2018/03/19/The-early-disputes-between-al-Shirazi-family-and-Iran-Part-2.html# My concern was up to underlined words, alhamdolilah Ayotulla Muha
  20. I see, tell me do I have personal hostility towards Ayotullah Modarasi ? My concern is for Ahlebait. Please do see here in this thread fleableazy says Sistani and Khomeini not worthy of taqlid and implies to some as crazy for khums. I think I should act upon Imam Baqir advice to stay silent until Imam e zamana comes and end this irani Iraqi fitna. Disappointing.
  21. Imam Ali (عليه السلام) explains here pure worship that is in acknowledgment of the greatness of Allah ( (سُبْحَانَهُ وَ تَعَالَى)) and for thanking His graciousness.
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