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In the Name of God بسم الله


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    Muslim - Shia

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  1. You will find that the vast majority of Muslims have no problem with academic discussion. You say: "If someone says Islam is not the truth about God, have they insulted Islam (in the eyes of Muslims)? If so, then it follows that anyone who says Christianity is not the truth about God has insulted Christianity (in the eyes of Christians)." In short, no this is not an insult - this is just a difference in opinion. Isn't it okay to have discussions about differences in religion? If Muslims say that the Bible is not the word of God or that Jesus is not the son of God, then this is not abuse. If
  2. Does God experience anything? He is the Creator of the laws. He is not subject to any laws. If God can experience anything, wouldn't He be subject to it? He cannot be subject to anything. He is the Over-Whelming. Emotions are merely perceptions. Who gave us our ability to percieve? The qualities of perception themselves are created by God. If it wasn't for God creating and granting you the ability to perceive, then you wouldn't be able to experience things like fear either. And if you can percieve fear, love, sex etc. then don't you think that the Creater of the ability of your perception
  3. "If you supplicate to other than Allah سبحانه وتعالى, then that is shirk, regardless of whether or not you think the person you are supplicating to is independent of Him or not." Shirk is when something or someone is worshipped in place of Allah, or placed next to Allah. The concept of supplication or intercession is not classified as shirk.
  4. My understanding is that if someone calls on Muhammad Õáì Çááå Úáíå æÂáå æÓáã, or Ali (a.s) or any of the Ahlul Bayt with the intention that they will personally help, independent from Allah then this would be considered wrong. However, my understanding of the Shia concept of Tawassul is that we do not call upon them with this notion. Rather we call upon them because they are the most loved to Allah, and Allah is more likely to help us if they pray to Him on our behalf. When I say Ya Ali, I know that Ali (a.s) is not independent of Allah. But if Hazrat Ali (a.s) beseeches Allah on my behalf,
  5. (bismillah) (salam) Brother, thank you very much for your detailed response - it was very helpful. Yes, ideally I guess that I am looking for an academic analysis of the verse such as the one you mentioned by Allamah Tabataba'iee. Up until now I have been unable to find anything in English close to how a scholar would dissect the verse. I do understand regarding the concept of balagha in Quran, and the fact that a literal translation does not accurately convey the meaning. Although I know enough to be able to read the Quran in Arabic, I do not understand Arabic and that is why I was after a di
  6. (bismillah) (salam) Thank you - please can you let me know whether the implication is due to the arabic language used in this verse; the context of revelation; or because of hadith?
  7. Salam alaikum My apologies if this has been asked somewhere before, but please could someone point me in the right direction with regards to why Pickthal and Yusufali have not translated the mawadda verse as Shakir has done. Is the Arabic really that obscure that it's translated in three different ways: 'love for my near relatives" / "loving kindness among kinsfolk" / "love of those near of kin"? The word "my" is so important, but only Shakir includes it. Why have Pickthal and Yusufali not pointed out whose kin are to be loved as Shakir has done? I would appreciate any answers from simple to t
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