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  1. 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
  2. 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?
  3. 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
  4. This a the last music video of Hamed Zamani, Iranian revolutionary singer.
  5. 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.
  6. 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.
  7. 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.
  8. 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
  9. 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
  10. 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)
  11. 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.
  12. Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu. The First Duty – Personal Submission The following four Quranic terms express the essence of personal submission. 1. Islam Literally it means to completely surrender, to give up resistance, and unquestioningly obey Divine commandments. The Qur’an requires of us that we enter Islam wholly: O ye who believe! Enter into Islam wholly (Al-Baqarah 2:208) There is no such thing as partial acceptance of Islam or partial obedience to God. It is unacceptable to obey certain commands and disregard others. Then do you believe in a part of the Scripture, and reject the rest? Then what is the recompense of those who do so among you, except disgrace in this life? And on the Day of Judgment they shall be consigned to the most grievous torment. For Allah is not unmindful of what you do. (Al-Baqarah 2:85) 2. Obedience (ita`ah) Obedience represents the spirit of Islam from an enhanced perspective. While Islam signifies surrender and giving up any resistance, obedience denotes one’s willing submission in an active and positive sense. “Obey Allah and obey the Messenger, but if you turn away, the duty of our Messenger is only to convey clearly.” (At-Taghabun: 64:12) 3. Abstinence (taqwa) The term abstinence approaches the concept of Islam from the opposite direction of `ita`ah. Whereas obedience represents an active and positive response to the requirements of Islam (submission), abstinence is its active but negative dimension. O believers! Fear Allah as He should be feared, and die not except in a state of Islam. (Al-i-‘Imran 3:102) 4. Worship (`ibadah) The Arabic word "`ibadah" stands for both worshipping and praising, embracing the twin connotations of obedience and love. This is perhaps the most comprehensive term regarding personal submission. As a term it might be defined as, “To surrender oneself completely out of love”. I have only created Jinns and men, that they may serve Me. (Az-Zariyat 51:56) The Second duty – Taking the Message of Islam to Others Whereas our first obligation was at the individual and personal level, the second obligation has to do with reaching out to others. There are again four terms that are worthy of our special attention. 1. Preaching (tableegh) This literally means taking the message to others. Islam will reach far and wide only when it is taken far and wide by those who profess to believe in it. God enjoined the Prophet Muhammad (SAW) in the following manner: O Messenger! Proclaim which has been sent to you from your Lord. (Al-Maida 5:67) Likewise, the Prophet (SAW) has instructed us to convey his message (even if it is a single ayah) to others: And convey on my behalf, even if it is a single ayah. 2. Calling others to Islam (da`wah) Da`wah means calling others to Islam. And who is better in speech than he who calls men to Allah and does righteous deeds and says I am one of the Muslims. (Fussilat 41:33) Invite all to the way of your Lord with wisdom and beautiful preaching; and argue with them in a way that is better. (An-Nahl 16:125) 3. Enjoining Good and Forbidding Evil Whosoever among you observes some evil, it is his duty to stop it by his hand, if he is unable to do so, then with his tongue, and if he is unable to do even this, he should condemn it in his heart, but this represents the weakest degree of faith. [Hadith] 4. Being Witnesses unto Mankind (shahadah `ala an-naas) It stands for being God’s witness over the people so that one may affirm and testify on the Day of Judgment that the duty of conveying the message to others and adequately representing the Divine commands had been duly performed. In performing this duty one becomes representation of God’s messengers, since it was this very task that has been defined as the mission of the messengers themselves. How then, when we brought from each people and we bring you as a witness against these people? (An-Nisa 4:41) Thus we have made of you an Ummah, justly balanced, that you might be witnesses over all peoples, and the messenger a witness over you. (Al-Baqarah 2:143) The Third Duty - Establishing Islam Preaching the creed and ideas of Islam at a dogmatic level is one thing, but calling others to join together in establishing it as a practical reality is something completely different. Four Qur'anic terms bring out the Qur’anic injunctions of this third duty as well. 1. Supremacy of the Lord (Takbeer-e-Rabb) And make your Lord Supreme. (Al-Mudathir 74:3) Read in the name of your Lord and Cherisher Who created man, out of mere clot of congeal blood. Recite and your Lord is most Bountiful. He Who taught the use of the pen and taught the man that he knew not. (Al-‘Alaq 96:1-5). 2. Establishing Islam (Iqamatud Deen) That you establish the religion and make no divisions therein. (Ash-Shoora 42:13) The economy, social life, political system and all public institutions should be in accordance with the dictates of Islam and under Divine authority. Only then it may be said that Islam is established. Otherwise, it should be clear that Divine revelation is not merely for recitation and praise. It is clearly said in the Qur’an: Say: O people of the Book! You have nothing unless you establish the Law of the Gospels and all the revelation that has come to you from your Lord. (Al-Maidah 5:68) 3. Supereminence of Islam (Ad-deenu kulluhu lillah) And fight them on until there is no more tumult (or oppression) and the religion is Allah’s. (Al-Baqarah 2:193) And fight them on until there is no more tumult (or oppression) and there prevail justice and faith in Allah alone.” (Al-Anfal 8:39) 4. Ascendancy of Islam (izharu deenil haqq `ala ad-deen kullihi) It is He, who has sent His Messenger with guidance and the true religion (Islam) to make it victorious over all way of life. (As-Saff 61:9) Same wordings (without any difference in the slightest) also appear in Sura At-Tawbah and Al-Fath. In Surah Al-Tawbah and As-Saff, the ayah concludes with the words: “Though it may displease the Mushrikeen” while in Surah Al-Fath it ends with: “And Allah suffices as a witness. ” JAZAK Allah KHAIRAN
  13. Salam aleikum brothers and sisters, Can someone translate this wonderful noha into English? My farsi is not so good so I would be really greatfull! May Allah give you the best of this world and the next… Ameen
  14. Salam, I've got evidence that god is necessary, uncaused immaterial, personal, omnipotent and transcendent. But how do I know this god is just. How can one proves god's justice
  15. Many people say that the most important thing in Islam is prayer I do agree with this, but what many people don't ask or consider is taqwa what does this mean?
  16. https://www.quora.com/Assuming-the-kalam-cosomological-argument-is-a-valid-argument-how-does-that-prove-the-existence-of-a-concious-being-who-judges-all-our-actions/answer/John-Gould-6/comment/18932123?__snids__=1644771633&__nsrc__=1&__filter__=all His first argument is that if ininites cannot exist then god cannot be infinite Here again you are trying to deny that an infinite chain of events or propositions can exist. But, if that is the case, then God cannot exist, because the same reasoning can be applied to God as well. In his own place of being, where ever that is, he too, would have done an infinite number of things, thought an infinite number of thoughts, etc., which is also an infinite regress. What is the difference between infinite regress and infinity? It is really very simple, either infinities actually exist or they do not. If they do then there is no inconsistency, in assuming that more than one can exist. If they do not than Allah cannot be an actual infinity. Logic is logic and unforgiving. Mathematics is very simple and does not admit of word games. He then argues that if god is infinite. There are an infinite different type of infinites. Which of these infinities describes the infinity of God? If you give me a specific infinity, I will answer, and prove that there exists a greater infinity, which contradicts the definition of God as the greatest infinity. If you answer "the greatest of all the infinities", I will answer and prove that there does not exist such a thing as the greatest infinity, because, from point 1 above, given any infinity I can construct a greater infinity. If you claim that the infinity of God is not a mathematical infinity, then I will answer that you are not talking about a precisely defined thing and from such a ill-defined concept, you can prove nothing. If you answer that mathematical logic does not apply to God, which would be very unlike the Shia I personally know and have as my friends, who claim that their religion is very rational and logical, I will answer that you are guilty of special pleading. Why would logic not apply to God? Finally he refutes the possibility of infinite regress by claiming that infinite regress stops after an infinite period of time "#3 Finally, imagine you are a soldier ready to fire a gun, but before you shoot you have to ask permission for the soldier behind you, but he has to do the same, and it goes on for infinity. Will you ever shoot? If you do shoot please explain how?" You shoot at time t=xwherex≥ℵ1t=xwherex≥ℵ1, which in normal language means at time t=∞t=∞ For a soldier with a lifespan of less than ∞∞, this means never. He will die waiting for the answer. But there is something else here, that you are ignoring. Asking the soldier behind you if you can fire, by your own reasoning, already costs an infinite amount of time. Because your voice must travel from your mouth to his ear. To do that your voice must travel an infinite number of points namely ℵ1ℵ1, and ℵ1≫ℵℵ1≫ℵ0. How did the soldier behind you even hear you, since there is an infinity of events between you speaking and your voice reaching him? There are more point between your mouth and his ear than are whole numbers. It is impossible for him to hear you, and yet he does. Perhaps now, you will see that you cannot play with infinity using only words. You must be mathematically precise. What infinity?
  17. Salam brothers and sisters. I wonder how I get closer to Allah and how I feel that Allah is with me. PS can yall give me some proof that God exists. Guys Can yall give me proof that Imam Ali was the true Imam and were the Caliphs good? Why does Islamiclaws in this world kiling people when Islam came to solve problems has the bad parts of Quran been curupted? Is music and dancing halal and is basketball halal how do I learn to pray on farsi like a shia. Thankyou guys may Allah bless u all
  18. The kalam argument goes like this 1. Whatever begins to exist has a cause. 2. The universe began to exist. 3. Therefore, the universe has a cause. However, sean carroll argues that it is very well possible that some things can exist without a cause. "To drive the point home, I elaborated on why things like “causes” and “explanations” make perfect sense for parts of the universe, but not for the universe itself: namely, that we live in a world with unbreakable patterns (laws of physics) and an arrow of time, but the universe itself (or the multiverse) is not one element of a much bigger pattern, it’s all there is." Indeed, I quoted a stronger theorem, the “Quantum Eternity Theorem” (QET) — under conventional quantum mechanics, any universe with a non-zero energy and a time-independent Hamiltonian will necessarily last forever toward both the past and the future. He argues that the universe does not require cause as the universe itself does not have to follow the laws of cause and effect. He argues that the universe could have existed eternally just like god himself I was wondering if someone could provide me with other effective proofs of god (Besides Thomas Acuqineas). Or even refute sean caroll's arguments. Also, I've heard of this theory that the very fact that we can express conciousness or love is proof of the existence of god. Is this true?
  19. Salam Alaykum brothers and sisters This is my first post on this website, hope I get great feed back from everyone else. Any ways... Does anyone else suffer from social anxiety? I know my reason for suffering from this illness. It's feeling guilty for my past sins. I used to often let my self fall for sins since I was little and as I got older, I felt much more guilt for sinning which caused me to lose my self confidence and be afraid of people judging me. I would always seek Allah's forgiveness but than commit the same sins again and again and again. Except the margin of me committing that same sins widened from days to weeks to months. It's like when ever I commit those sins I feel sooo depressed that I would rather bury my self. I feel so ashamed for not keeping my promises with Allah. Now, Alhamdulliah I have stopped for a while and never intend to go back to my evil ways. But no matter how much I ask Allah for forgiveness I still have this lost self confidence which I don't know how to get back. My social anxiety grew bigger and bigger every time I would commit those same sins. But I still have this social anxiety in me. I feel like I am the only one who has it. I feel so alone and different. But I don't want this to get in my way... if I am going to be a father soon I can't let this get in my way. I need to gain my full confidence by the will of Allah, I need to battle Shaytan. I just want to stay on the right path of the Ahlul-Bayt, live a humble, clean and good life. Please everyone pray for me that this illness can be taken down. I am really trying. Peace
  20. As-Salam 'Alaikum, We have been discussing issues related to Sunni tawhid (and, sometimes, the anti-tawhid practices of some so-called Shi'ah) for a few months. This is yet another thread in that series. It is about the 'aqidah of Sunni Islam that Allah can be seen in dreams. Sunnis generally declare that no one will see Allah in this world. However, they also claim that they will see Him with their naked eyes in the Hereafter - a fact that essentially makes them mujassimah. Meanwhile, Sunnis accept that Allah can actually be seen in dreams in this world. And, here is a Salafi fatwa which explains how this happens: The question of whether Allaah may be seen in a dream does not contradict the fact that Allaah cannot be seen in reality in this world, because all the texts quoted above speak about physical vision when one is awake, not the “vision” of the heart when one is asleep. Proof that the latter kind of vision is possible is to be seen in the hadeeth about the dispute of the “chiefs on high” (the angels). Ibn ‘Abbaas (may Allaah be pleased with him) said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘My Lord came to me tonight in the most beautiful form.’ I think he said, ‘in a dream. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “No.” He put His hand between my shoulder-blades and I could feel its coolness on my chest (or just beneath my throat), then I knew everything that is in the heavens and on earth. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “Yes.” He said, “About expiation, and expiation is staying in the mosque after prayers, walking to join congregational prayers, and doing wudoo’ properly in adverse conditions. Whoever does that will live a good life and die a good death, and will be as sinless as the day his mother bore him.” He said, “O Muhammad, when you pray, say Allaahumma innee as’aluka fa’l al-khayraat wa tark al-munkaraat wa hubb al-masaakeen, wa idha aradta bi ‘ibaadika fitnatan fa’qbudni ilayka ghayra maftoon (O Allaah, I ask you to make me do good deeds and avoid evil deeds, and to make me love the poor and wretched. If You want to test Your slaves, then take me unto You without subjecting me to the trial). One’s status in Paradise may be raised by spreading the greeting of salaam, feeding others, and praying at night when people are sleeping.”’” (Reported by Imaam Ahmad, 16026; and by al-Tirmidhi, 3159, who said it is a saheeh hasan hadeeth). Some of the scholars have commented that it is possible to see Allaah in a dream. Imaam al-Daarimi said, in his refutation of Bishr ibn Ghiyaath, “This seeing took place in a dream, and in a dream it is possible to see Allaah in any shape or form.” (p. 166) Shaykh al-Islam Ibn Taymiyah said, “A believer may see his Lord in a dream, in various forms according to his faith and belief. If his eemaan is correct, he can only see Him in a beautiful form, and if his faith is lacking, this will be reflected in the way he sees Him. Seeing Allaah in a dream is not like seeing Him in reality. It may have different interpretations and meanings referring to something in reality.” (al-Fataawa, 3/390) He also said, “Whoever sees Allaah in a dream sees Him in a form that corresponds to his own state. If he is righteous, he will see Him in a beautiful form, which is why the Prophet (peace and blessings of Allaah be upon him) saw him in the most beautiful form. (al-Fataawa, 5/251) Shaykh ‘Abd al-Azeez ibn Baaz was asked about the ruling concerning one who claims to have seen the Lord of Glory in a dream, and whether it was true, as some claim, that Imaam Ahmad ibn Hanbal had seen the Lord of Glory in his dreams more than one hundred times. The Shaykh answered as follows: “Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and others said that it is possible for a man to see his Lord in a dream, but what he sees is not reality, because there is nothing like Allaah, may He be glorified and exalted. Allaah says (interpretation of the meaning): ‘… There is nothing like unto Him, and He is the All-Hearer, the All-Seer.’ [al-Shoora 42:11]. Nothing in His creation is like unto Him. A person may dream that his Lord is speaking to him, and no matter what kind of image he sees, that image is not Allaah, because there is nothing that is like Allaah in any way. Shaykh Taqiy al-Deen (may Allaah have mercy on him) mentioned that dreams differ according to the state of the person who is dreaming. The more righteous and closer to goodness a person is, the more correct his dream will be, but the truth is still something other than what he sees, because the guiding principle is still that there is nothing like unto Allaah. He may hear a voice and be told such-and-such, or to do such-and-such, without any clear image resembling anything in creation, because there is nothing at all like unto Allaah… Some people may imagine that they have seen their Lord when in fact this is not the case. The Shaytaan may deceive a person and make him imagine that he is their Lord, as it was reported that he made ‘Abd al-Qaadir al-Jeelaani see him on a throne above water, and said, ‘I am your Lord and I freed you from doing any duties (worship, etc.).’ ‘Abd al-Qaadir al-Jeelaani said, ‘Get lost, O enemy of Allaah! You are not my Lord, because the commands of my Lord are not cancelled for anyone,’ or some similar words. As for whether Imaam Ahmad saw his Lord, I do not know if this is true or not. It is said that he saw his Lord but I do not know if this is true.” And Allaah knows best. Apparently, Ibn Baz spoiled everything, due to his severe confusion over the matter. How can anyone see Allah in a fake image, when this is even impossible for prophets?! Anyway, an "authentic" Sunni report claims that the Prophet (peace be upon him and his family) saw Allah in a dream "in the most beautiful form." This is interesting since the most beautiful form, according to the Qur'an (95:4) is the human form: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ We have created the human being in the most beautiful form.
  21. https://www.quora.com/profile/Abbas-Naderi/all_posts "If we look around us, everything is possible-to-exist (and can exist as well as can not-exist). If everything was so, there wouldn't be anything existing at start, and nothing would follow. So there should be some must-exist to have created all of this." Can someone explain in depth (using easy language and examples) what this post is trying to say
  22. A wahabi used this verse in the quran to prove that we will see Allah(swt). How would a shia refute this “Some faces that Day shall be Naadirah (shining and radiant). Looking at their Lord (Allaah)” [al-Qiyaamah :22-23]
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