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  1. Atheists or agnostics state that there no evidence for the existence of Allah! In epistemology, the knowledge is divided into "empirical" (acquired) and "intuitive" and the latter features infallibility. For example, our knowledge of ourselves is undeniable. In Islamic philosophy, it is proved that the creatures' knowledge of the creator (Allah) is intuitive NOT empirical. However, this paper attempts to offer a practical solution for this conflict. First, I would like to draw your attention to 1 Quranic verse as well as 2 narrations as follows: We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness? سَنُرِ‌يهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَ‌بِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - 41:53 Qarai Translation: Soon We shall show them Our signs in the horizons and in their own souls until it becomes clear to them that He is the Real. Is it not sufficient that your Lord is witness to all things? Note: according to Al-Mizan, the word "شهید" in this verse is meant to be "مشهود" (witnessed) NOT "شاهد" (witness). Hence, the translation is "Is it not sufficient that your Lord is witnessed by all things". فَبَعَثَ فِيهِمْ رُسُلَهُ وَ وَاتَرَ إِلَيْهِمْ أَنْبِيَاءَهُ لِيَسْتَأْدُوهُمْ مِيثَاقَ فِطْرَتِهِ وَ يُذَكِّرُوهُمْ مَنْسِيَّ نِعْمَتِهِ وَ يَحْتَجُّوا عَلَيْهِمْ بِالتَّبْلِيغِ وَ يُثِيرُوا لَهُمْ دَفَائِنَ‏ الْعُقُول‏ ... Then Allah sent His Messengers ... to unveil the treasures (the hiddens) of intellects (Aql) Nahjul Balagha, Sermon 1 مَنْ‏ عَرَفَ‏ نَفْسَهُ‏ فَقَدْ عَرَفَ‏ رَبَّه‏ Whoever knows hisself, knows his lord. Misbah al-Shariah The practical solution is ATTENTION. It is needless to say that attention is required for intuitive knowledge. Thus, one may ignore an intuitive fact for lack of ATTENTION. For example, everyone has intuitive knowledge of him self which is referred to by the pronoun "I", but during talking to someone, one has no attention to him self or everyone have intuitive knowledge of his feelings (pain, happiness, hunger etc.) and one who is in pain (e. g. toothache), feels nothing during facing a scary scene or vice versa, one feels the pain as soon as he pays attention to his tooth. Therefore, we come to this conclusion: The more I pay attention, the more I know AND the less I pay attention, the less I know There are so many facts which are ignored, unfortunately, for lack of attention and by the grace of Allah, I am going to mention some of them as follows: - By attention, we know that the antecedent of pronoun "I" is beyond the flesh (face, hands, chest etc.) and we cannot say "I" referring to the flesh. - By attention, we know that our existence is not independent . - By attention, we know that our existence relies on something (which is not clear at this level) The more we pay attention, the more we know that thing (Allah the almighty). May Allah help us complement this spiritual journey.
  2. (Danish) Wahdah.dk er startet på grund af mangel på shiitisk viden på nettet og wahdah skal være et frisk indspark til shiiternes dagligdag. Tashayyu er et bredt fænomen og hvor skal man starte? og det vil Wahdah hjælpe med – der vil være alt fra video-tutorials om emner såsom Salah og wudhuu til en dybere forståelse af de tunge ting. Wahdah vil også prøve at svare på oftest stillede spørgsmål om shiismen. Wahdah vil primært være min forståelse af Tashayyu som er taget fra en masse lærdes forståelse af Koranen og Ahlulbayt. www.wahdah.dk
  3. 1- OBEYING THE WALI (AS MENTIONED IN QURAN): A. The believers should not take Jews and Christians as Auliya: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ O you who have believed, do not take the Jews and the Christians as Auliya (allies) . They are [in fact] Auliya (allies) of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. (5:51) It is mentioned here that AULIYA is plural form and its singular form is WALI. B. The believers should not take The people of Book and Disbelievers as Auliya: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ ۚ وَاتَّقُوا اللَّهَ إِن كُنتُم مُّؤْمِنِينَ O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as Auliya (allies). And fear Allah , if you should [truly] be believers. (5:57) C. The believers should not take Disbelievers as Auliya instead of believers: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا O you who have believed, do not take the disbelievers as Auliya (allies) instead of the believers. Do you wish to give Allah against yourselves a clear case? (4:144) D. IF you take Disbelievers as Auliya instead of believers, is there honor in it: الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا Those who take disbelievers as Auliya (allies) instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely. (4:139) E. Allah declares unbelievers as Auliya of Satan:: إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ Indeed, We have made the devils ٓAuliya (allies) to those who do not believe. (7:27) F. Allah declares unbelievers as Auliya of Satan and they are not guided ones: فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِن دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ A group [of you] He guided, and a group deserved [to be in] error. Indeed, they had taken the devils as Auliya (allies) instead of Allah while they thought that they were guided. (7:30) G. Those who take Auliya other than Allah their example is of weakest like spider web: مَثَلُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ The example of those who take Auliya (allies) other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew (29:41 ) H. Now the most important point is Who are declared Wali (Master) by Allah? إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ Your Wali (ally) is none but Allah and [therefore] His Messenger and those who have believed, who establish prayer and give zakah, while they bow [in worship] (5:55) وَمَن يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant (5:56) Now we need to look here who are declared here as Wali after Allah and the Prophet? It is unanimous that the verse descended about Imam Ali (AS) when he gave away in charity his ring while he was in a state of kneeling in his prayer. This is also authenticated successively according to the 12 Imams. Here are some of the Shi'ite references - Bihar al-Anwar, by Allama Majlisi - Tafseer al-Mizan, by Allama Tabatabai - Tafseer al-Kashaf, by Allama Muhammad Jawad Mughniyah - al-Ghadir, by Allama Abdul Husain Ahmad al-Amini - Asbat al-Hudate, by Allama Muhammad Ibn Hasan Amuli But for the sake of the readers I produce some Sunni references, and traditions in this respect through other sources. Many Sunni commentators of the Quran confirm the fact that the above verse descended on the honor of Imam Ali (as) and many Sunni scholars have also mentioned the unanimity or consensus of opinion in their books. Here are some references in this regard: (1) Tafsir al-Kabir, by Ahmad Ibn Muhammad al-Tha'labi, under Verse 5:55 (2) Tafsir al-Kabir, by Ibn Jarir al-Tabari, v6, pp 186,288-289 (3) Tafsir Jamiul Hukam al-Quran, by Muhammad Ibn Ahmad Qurtubi, v6, p219 (4) Tafsir al-Khazin, v2, p68 (5) Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, pp 293-294 (6) Tafsir al-Kashshaf, by al-Zamakhshari, Egypt 1373, v1, pp 505,649 (7) Asbab al-Nuzool, by Jalaluddin al-Suyuti, Egypt 1382, v1, p73 on the authority of Ibn Abbas (8) Asbab al-Nuzool, by al-Wahidi, on the authority of Ibn Abbas (9) Sharh al-Tjrid, by Allama Qushji (10) Ahkam al-Quran, al-Jassas, v2, pp 542-543 (11) Musnad Ahmad Ibn Hanbal, v5, p38 (12) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p391, Tradition #5991 (13) al-Awsat, by Tabarani, narrated from Ammar Yasir (14) Ibn Mardawayh, on the authority of Ibn Abbas I confine myself to a tradition occurring in the commentary of the Quran by Abi Is'haq Ahmad Ibn Muhammad ibn Ibrahim Nisaboori al-Tha'labi. A few comments on the respected personality: He died in 337 AH and Ibn Khallikan gives an account of his death saying: "He was unique as a commentator of the Quran and his Tafsir al-Kabir is superior to all other interpretations." When he reached this verse he recorded this in his Tafsir al-Kabir on the authority of Abu Dhar al-Ghifari, who said: Both of my ears may turn deaf and both of my eyes may become blind if I speak a lie. I heard the Messenger of Allah, Allah's blessings and peace be upon him and his posterity, saying, "Ali is the guide of the righteous and the slayer of the infidels. he who has helped him is victorious and he who has abandoned him is forsaken." One day I said my prayers in the company of the Prophet. A beggar came to the mosque and begged for alms, but nobody gave him anything. Ali was in a state of kneeling in the prayer. He pointed out his ring to the beggar, who approached him and removed the ring from his finger. Thereupon the Prophet, Allah's blessings and peace be upon him and his posterity, implored Allah the Mighty and Glorious, saying: "O Allah! My brother Moses begged you saying, 'My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from my kinsmen, Haroon, my brother, as my vizier, and strenghthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us.' And You inspired him: 'O Musa! All your requests have been granted.' O Allah! I am your slave and your prophet. Delight my heart and make my task easy and appoint from among my kinsmen Ali as my vizier and strengthen my back with him." Abu Dhar, then, proceeded By Allah, the Messenger of Allah, Allah's blessings and peace be upon him and his posterity had not yet finished his supplication when the trustworthy Gabriel descended to him with this Verse "Certainly Allah is Your Master, and His Prophet and those who believe who establish prayer and give charity while they bow. And whoever takes Allah and His Messenger and those who believe as a guardian, so surely the party of Allah will be victorious." Sunni reference: Tafsir al-Kabir, by al-Tha'labi under the commentary of verses 5:55-56 of Quran. Thus it confirms that Allah, the prophet Muhammad saw and his vizier (successor) Ali Ibne Abi Talib are Wali ( Master) of the believers. I- Quran mentions that obeying Wali (Master) is obligatory: قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers. (3;32) وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ And obey Allah and the Messenger that you may obtain mercy. . (3:132) يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds. . (47:33) This confirms since Allah and Muhammad are Wali and obeying them is obligatory. Similarly obeying the other Wali ie Ali ibne Abi Talib is obligatory. J- Quran mentions to obey the Allah, Muhammad saw and Ali (and Imams after him) in the following verse: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ O you who have believed, obey Allah and obey the Messenger and those in authority among you (by Allah). (4:59) On the commentary of the verse 4:59 of Quran in which Allah orders us to obey Ulul-Amr, al-Khazzaz in his book, Kifayatul Athar, gives a tradition on the authority of the well-known companion of the Prophet (PBUH&HF), Jabir Ibn Abdillah al-Ansari (ra): When the verse (4:59) was revealed, Jabir asked the Prophet (PBUH&HF): "We know Allah and the Prophet, but who are those vested with authority whose obedience has been conjoined to that of Allah and yourself?" The Prophet (PBUH&HF) said: "They are my Caliphs and the Imams of Muslims after me. The first of them is Ali; then al-Hasan; then al-Husain; then Ali son of al-Husain; then Muhammad son of Ali who has been mentioned 'al- Baqir' in the Torah (the old testament). O Jabir! You will meet him. When you see him, convey my greetings to him. He will be succeeded by his son, Ja'far al-Sadiq (the Truthful); then Musa son of Ja'far; then Ali son of Musa; then Muhammad son of Ali; then Ali son of Muhammad; then al-Hasan son of Ali. He will be followed by his son whose name and nick name will be the same as mine. He will be Proof of Allah (Hujjatullah) on the earth, and the one spared by Allah (Baqiyyatullah) to maintain the cause of faith among mankind. He shall conquer the whole world from the east to the west. So long will he remain hidden from the eyes of his followers and friends that the belief in his leadership will remain only in those hearts which have been tested by Allah for faith." Jabir said: "O Messenger of Allah! Will his followers benefit from his seclusion?" The Prophet said: "Yes! by Him who sent me with prophethood! They will be guided by his light, and benefit from his leadership during his seclusion, just as people benefit from the sun even though it is hidden in the clouds. O Jabir! This is from the hidden secrets of Allah and the treasured knowledge of Allah. So guard it except from the people who deserve to know." (Kifayatul Athar, by al-Khazzaz, p53). Now that we know who "those vested with authority" are, it is evident that the question of obeying tyrant and unjust rulers does not rise at all. Muslims are not required by the above verse to obey rulers who may be unjust, tyrannical, ignorant, selfish and sunk in debauchery. They are, in fact, ordered to obey the specified Twelve Imams, all of whom were sinless and free from evil thoughts and deeds. Obeying them has no risks whatsoever. Nay, it protects from all risks; because they will never give an order against the order of Allah and will treat all human beings with love, justice, and equity. K- Quran mentions that Allah will judge who takes Wali other than Allah, Messenger and Momineen (Ali and Imams after him): أَمْ حَسِبْتُمْ أَن تُتْرَكُوا وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَلَمْ يَتَّخِذُوا مِن دُونِ اللَّهِ وَلَا رَسُولِهِ وَلَا الْمُؤْمِنِينَ وَلِيجَةً ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ Do you think that you will be left [as you are] while Allah has not yet made evident those among you who strive [for His cause] and do not take other than Allah, His Messenger and the believers as Wali (guardian)? And Allah is Acquainted with what you do. (9:16) Conclusion: Thus it is evident that Allah sees every one whether he takes Allah, Muhammad saww and Ali as his Wali or not. Only the believers take them as Wali, they are party of Allah and they will be prosperous.
  4. http://www.youtube.com/watch?v=vFgo9UfGlTw I have created this video with regards to recent events by disgusting 'muslims' in UK (woolwich attackers). I have a dream that this video will be shared throughout many different racial and religious communities all in hope to keep the true message of Islam protected. Please take 3 minutes of your time to view, like and share the video with your friends. May Allah be with you.
  5. Islamic Radios Free App for Android Islamic Radios is one of the best Islamic apps for Android. It is made for all the Muslim brothers and sisters around the world. This radio app is a collection of the most popular Islam radio stations around the world. Islamic radios app features: - Click on the Islamic station you want to listen to - Set the widget button of your favorite radio station on your home screen - Add the Muslim radio station to the list of your favorite radio stations - Share the stations with your friends - Set as alarm to wake up with the sounds you love the most - Set timer to play the music at the exact moment - Use the sleep mode Find it on Google Play and enjoy: https://play.google....os.muslimradios
  6. Watch and enjoy XD Apologies for any mistranslations. I tried my best. http://www.youtube.com/watch?v=_GsCDH4qc_8
  7. as-salaam `alaykum wa rahmatullahi wa barakatuhu IHT presents a one-day event with Shaykh Samir an-Nass. Title: Isa ibn Maryam - `alayhis salaam The aim of this event is to gain some understanding and insight into the life of Prophet `Isa - `alayhis salaam. Moreover and perhaps more importantly, the event will endeavour to examine His return and focus on the impact that Prophet `Isa - alayhis salaam - will have on the Muslims. Also practical advice will be given to Muslims in regards to the manner in which they can prepare for the Day of Reckoning as opposed to solely concentrating on the major sign itself. Date & Time: Saturday 13th April 12:30-03:00PM Venue: Dallow Road Community Centre 234 Dallow Road Luton LU1 1TB For more details: w www.islamichometuition.co.uk e info@islamichometuition.co.uk t 07535 835204/07578 705384
  8. "The world did not exist from eternity. It has come into existence after not being. Everything in it comes into existence, and then perishes, and it is obvious that this principle of transitoriness applies to the world as a whole. One has to seek for the cause of these changes, and, ultimately, for the primal cause of existence of world. It is impossible to think that certain portion of the world is quiescent, and is the source of the movement and of the changes in the other portion, because if the world is ultimately one, there cannot exist such a duality. Going up the chain of causation, one comes to a transcendent cause, the Primal Actor (Faa'il), whose production (Maf'ul) the world is. He is the one who has brought it into existence, while the world is something that has been brought into being. No names, i.e. attributes, can be associated with Him. A name indicates some peculiarity by which one thing in its class differs from similar things. He, being beyond comparison, and transcending human comprehension, cannot possess any such peculiarities. Negation of properties, which some people ascribe to the Creator, is a correct form of belief, because their recognition clashes with the idea of absolute unity of His nature. Properties can be either external, as in physical bodies (colour, weight etc.), or internal, as knowledge, or ignorance, etc. The nature of Creator does not permit application of idea of anything internal or external to it. His real properties, which He may possess, are beyond our comprehension. We can only postulate some of His abstract properties such as His being eternal, etc. The proper form of the principle of tawheed is the negation of all attributes, or properties which the human mind attributes to the things created. Allah Himself proofs to mankind about Himself. His recognition forms the substance of the faith of all reasonable creatures. Proofs of His existence are laid in the innate religious instinct or sense, contained in the prototypal nature (fitrat) of the man. His miracles which He works are veils (hijaab) between the Creator and the created. There is no religiousness without the search for knowledge. The visible world comes from the source (mabda') endowed with perceptible properties, sifaat . Allah, as shown above, is beyond human comprehension, and His real attributes or properties cannot be comprehended by the human mind or senses. Thus there must be an intermediary entity, brought into existence by Allah, that is, the first of created things, through which the perceptible and conceivable properties are introduced into the world. This is a great benefit bestowed by Allah upon mankind, who otherwise would not be able to understand the world around them. This first source,mabda', is the initiator of the world. This principle is that which came into existence first, and which occupies the highest position in the scale of creations. The evolution of the world received its relative reality (haqq) from the existence of mabda'. It is the limit of the possible intellectual ascension of the creations. This would not have been possible if this mabda' were not a creature (mawjood); but while being the first creation, it has direct touch with Absolute Reality. And it cannot also be really the first mawjood unless it is one, and thus perfect in nature, as the first immediate cause (‘illat) of the created world. In this quality, the mawjood must be permanent and unchangeable, must be omniscient, omnipotent and possessing all the perfect attributes. The principle attribute or quality (sifat) of this principle(mawjood) is life (hayaat), which is fundamental. Life is the center; all other qualities originate, or radiate from it. All things follow it in existence through the existence of Life. The Primal Source (mabda') of the world is infinite, but has a beginning in time. It is only one, has no rival, and is unchangeable. It acts in accordance with the principles of logic. It is perfect in its nature, and comes short of Divinity only in its being dependent for its existence on its Creator. This is the only imperfection which it possesses. Its substance is simple, free from plurality. Its properties (sifaat) become apparent only by comparison with something that is not itself. There cannot be two primal sources; if they were, there would be a split and no balance in the world. There can be only one initial source, endowed with perfect attributes, free from imperfections in all that reached it from the Creator (maajid) , who is the only source of being, One after whom nothing can be imagined. This Primal Source of the universe is what the Rasulullah (SAWS) in his revelation symbolically calls the Qalam, or the Heavenly Pen. The Primal Entity (mawjood) is not self-existing, and depends for its existence on the Most High. It is, in philosophy, called the Primal Conscious Principle. It cannot be recognized by the intellect, but can be perceived by intuition (zameer), and not by pondering over it." [Taaj ul 'Aqaaid, from Alavi Bohras site] I'm not trying to get into discussion of Bohras in and of themselves, just interested in how these concepts relate to the cosmology and metaphysics of our own tradition. Masalama, Ibrahim
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