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In the Name of God بسم الله
Anonymous2144

Nature of Allah (سُبْحَانَهُ وَ تَعَالَى)

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12 hours ago, Abu Nur said:

Not His Essence, because only He knows It. Whatever Manifest can be understood by Intellect. So when I see power in front of me, it is God who is Most Powerful and it is He who make the power happen, so such a power Manifest His Power.

Yes I agree with you. So you agree with the words of Imam Ali a.s “He is manifest but not physically”?

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5 minutes ago, islam25 said:

we know that attributes of Allah is not separate from essence.Rathher attributes and essence of Allah is same.

I agree, but Imam Ali a.s says Allah’s attributes don’t not define him with due respect 

Edited by Anonymous2144

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7 minutes ago, Anonymous2144 said:

Yes I agree with you. So you agree with the words of Imam Ali a.s “He is manifest but not physically” 

https://www.shiachat.com/forum/topic/235043426-a-comprehensive-compilation-of-reliable-narrations/?do=findComment&comment=3139898

 

Edited by Abu Nur

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12 hours ago, Anonymous2144 said:

I agree, but Imam Ali a.s says Allah’s attributes don’t not define him with due respect 

Mr 

It is same Imam Ali who says Allah's attributes and essence is one.

Actually it is said that both in Qur'an and narrations Allah's Tawheed has been conyed at different levels depending upon differences of intellect of masses.

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On 1/15/2019 at 9:43 AM, Anonymous2144 said:

Salam alaykum Guys, what do you guys think of this Jewish guy’s explanation of God almighty, his beliefs are the same as Shi’a Islam’s belief on God almighty. Does his idea of God’s nature contradict Shi’a Islam in ways that I probably don’t know. 

 

I would always be wary of taking anything about God from anybody other than the Holy Prophet (s) and his Ahlulbayt (عليه السلام). 

In my personal experience, the belief of one of our Shia high schoolers who thinks and reflects is more clearer and purer than a scholar of other denominations. I would still listen to them to learn more about God and to learn what He is not through these confused masses.

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3 hours ago, AMR5 said:

I would always be wary of taking anything about God from anybody other than the Holy Prophet (s) and his Ahlulbayt (عليه السلام). 

In my personal experience, the belief of one of our Shia high schoolers who thinks and reflects is more clearer and purer than a scholar of other denominations. I would still listen to them to learn more about God and to learn what He is not through these confused masses.

Yeah, I just watched that guy to see how jews believe in God. It seems their same like us. Except for this part here which is confusing. 

Edited by Anonymous2144

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1 hour ago, Anonymous2144 said:

What do you mean we have the same Existence??

I recommend you to read this https://www.iqraonline.net/translations/bidayah-al-ḥikmah-commentary-study-guide/

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The groups that believe the meaning of existence is equivocal largely rely on a proof that resorts to causality. They argue that all existences have a causal relationship with each other. For those who ascribe to the view that existence has a different meaning for each existent, they argue that every cause and effect have differing existences. Thus, when a cause brings an effect into existence, their existences differ and as such there are just as many meanings to existence as there are levels in the causal chain of all existence.

As for the view that existence has one meaning for God and another for all other existents, this view has been espoused by the likes of Qāḍī Sa’īd Qumī.7 These sorts of scholars believe that we cannot understand things that are predicated to God. For example, if one says that “God is all-knowledgeable”, we can only really understand that God is not ignorant as we cannot conceive what it means to be all-knowledgeable. They argue that it would be incorrect for us to assume what it means to be all-knowledgeable as the Qur'an has said, [42:11] Nothing is like Him. According to them, the same goes for existence. We cannot conceive what it means for God to exist, all we can know is that He is not non-existent.

Their evidence for this view also refers to causality. They argue that if existence had one meaning then God (a necessary existence) and all other existences (which are possible existences) would have some sort of homogeneity (sinkhīyyah) and such a thing is impossible. That is, nothing can be similar to God and as such, existence must have different meanings.

The answer to this view (which ‘Allāmah has not mentioned in Nihāyah) is that not only is such a homogeneity (sinkhīyyah) possible, rather it is necessary for there to be a similarity. Ever cause and effect must have similarity. In fact, if there were not similarity, then a causal relationship would become impossible (this will be explained later).

If someone claims that the meaning of God existing is different than that of possible existences existing, we will reply by asserting that when we say a thing other than God exists, it means that the thing is an existent.

If existence has a different meaning for God, then we will ask what meaning it has. If it does not mean that God exists or that he is an existent, then it must mean that God does not exist. This is because existence and non-existence are opposites and for something to both not exist and exist at the same time would deny the law of the excluded middle.

As such, claiming that the meaning of existence for God is different than the meaning of existence for anything other than God would result in the belief that God does not exist. However, no proponent of the view that existence is an equivocal term believes that God does not exist.

Furthermore, if someone claims that we cannot understand the meaning of existence that is used for God then this will cause any possible understanding of God to go under question. That is, if we cannot prove God’s own existence than we cannot even discuss his qualities or progress any further in any discussion about him. As such, we would have to put a stop to rationality even though the intellect perceives that existence has one meaning that is the same when predicated to all existences.

Edited by Abu Nur

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39 minutes ago, Abu Nur said:

The answer to this view (which ‘Allāmah has not mentioned in Nihāyah) is that not only is such a homogeneity (sinkhīyyah) possible, rather it is necessary for there to be a similarity. Ever cause and effect must have similarity. In fact, if there were not similarity, then a causal relationship would become impossible (this will be explained later).

If it is necessary for any kind of existence to have a similarity with Allah wouldn’t that be shirk since Allah says nothing is simlair to Him or like Him. 

Edited by Anonymous2144

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1 hour ago, Anonymous2144 said:

If it is necessary for any kind of existence to have a similarity with Allah wouldn’t that be shirk since Allah says nothing is simlair to Him or like Him. 

There can be two different existing with different attributes and they are not same, but what they have in one meaning is Existence, because they exist.

Edited by Abu Nur

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25 minutes ago, Abu Nur said:

There can be two different existing with different attributes and they are not same, but what they have in one meaning is Existence, because they exist.

But we exist Because of Allah, Allah (سُبْحَانَهُ وَ تَعَالَى) created us and thus is the reason why we exist. But Allah gave us the attributes of seeing,hearing and speaking through sound waves inside our bodies. 

The thing that I’m stuck with is we say Allah is everywhere (which is true) but it gets problematic when it comes to bathroom’s and say that Allah’s creation is a manifestation of Him. 

In this video it says “His Exsitance is abundantly manifested throughout His creation (His Signs)” what does he mean by that? Does he mean that Allah’s attributes are manifested through His creation that are signs for us? please watch the video it’s not too long it’s very amazing and pleasing. 

 

Edited by Anonymous2144

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 The thing that I’m stuck with is we say Allah is everywhere (which is true) but it gets problematic when it comes to bathroom’s and day that Allah’s creation is a manifestation of Him. 

Of course Allah (سُبْحَانَهُ وَ تَعَالَى) creation is Manifestation of Him, because He created it. It is Allah (سُبْحَانَهُ وَ تَعَالَى) who made potential of being to actual, thus we manifest His power. It is He (سُبْحَانَهُ وَ تَعَالَى) who manage everything with Life (Al-Hay), which is Power and Knowledge, and you can see it in this World. But we can never understand His Essence (God's whatness) because it is only know by Him.

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1 minute ago, Abu Nur said:

Of course Allah (سُبْحَانَهُ وَ تَعَالَى) creation is Manifestation of Him, because He created it. It is Allah (سُبْحَانَهُ وَ تَعَالَى) who made potential of being to actual, thus we manifest His power. It is He (سُبْحَانَهُ وَ تَعَالَى) who manage everything with Life (Al-Hay), which is Power and Knowledge, and you can see it in this World. But we can never understand His Essence (God's whatness) because it is only know by Him.

Can it be said that Allah’s creation is Allah since it’s a manifestation of Him ?? That’s shirk, we’re ascribing his creation as partners to Him or we are limiting Him. 

Here’s deeper explaonation on how us humans are created by Imam Ali (عليه السلام) and confirmed by a scientist. You will understand why a I mean. The video is short. 

 

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Can it be said that Allah’s creation is Allah since it’s a manifestation of Him ?? That’s shirk, we’re ascribing his creation as partners to Him or we are limiting Him. 

Yes that is shirk. Allah (سُبْحَانَهُ وَ تَعَالَى) is not His creation.

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