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The fact that the material world is a means is not disputed. Rather than something being blessed merely it touched a prophet or saintly person, we are told the sacred places and what to use is beyond human interaction with it. The Samaritan did sihr and was not sanctioned in these sorts of practices. Shirk would be to turn to the object; rather than God and accept whatever comes as a means. Quran and Hadith makes clear Moses and his people crossed a tidal marsh and not the Red Sea. It is important to note how things are seen in different times or cultures, but that certainly doesn't decide its spiritual position.
What if someone were to say that the effect of Yusufs shirt aas was from Ya'qub aas smelling his smell? One of the fundamental points of this existence is its predictability. If it were impossible to predict the outcome of a set of events, it would be impossible to act, much less to judge anyone for their actions. A "miracle" is essentially that God allows something fundamentally unexpected to happen. With regard to honey I think it can be established by biochemistry that it has meaningful healing qualities, so there is no more miracle in it than there is in rice being filling. I have to say I really fundamentally doubt that God, who has created a moral universe, would allow for these collections of loop-holes in the baraka of certain things with regard to their ability to effect miracles. With the gates of the tomb of the Imam aas, I think there is baraka in creating a tactile memory of the event. If there was touch involved at the moment you entered, that is another way that your body will store the memory. As for the soil the Samiri used, I would be very interested to see what number and rank of hadith there are on the matter in shi'i books. I have in a sense experienced baraka in having been in contact with water that apparently had been in contact with a hair from RasuluLlahs beard, sAawa. Feeling that I was in contact with something that was in contact with something that was in contact with him, sAawa, made him real to me, made it somehow palpable that his is a real human being, it was a real human being, like me and not like me, that went through all of this to bring the deen to me. So I was blessed by this contact, but I don't think it is fair to say that it was because the water was miraculous.
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I love the qazwini family!!!❤❤❤❤❤
May Allah prolong your life syed and your hajaats fulfilled by the barakah of the Holy Prophet. Very well explained.
I love prophet muhammed (sawas) and his ahlalbayt (as)!!!❤❤❤❤❤
The fact that the material world is a means is not disputed.
Rather than something being blessed merely it touched a prophet or saintly person, we are told the sacred places and what to use is beyond human interaction with it.
The Samaritan did sihr and was not sanctioned in these sorts of practices. Shirk would be to turn to the object; rather than God and accept whatever comes as a means.
Quran and Hadith makes clear Moses and his people crossed a tidal marsh and not the Red Sea.
It is important to note how things are seen in different times or cultures, but that certainly doesn't decide its spiritual position.
The stick of Salomon which kept the devils submitted after soulayman's death years ago is also valuable to repel wahabis beliefs.
Wahabis are something most Saudis don't know about.
Never did the prophets practice sihr.
What if someone were to say that the effect of Yusufs shirt aas was from Ya'qub aas smelling his smell? One of the fundamental points of this existence is its predictability. If it were impossible to predict the outcome of a set of events, it would be impossible to act, much less to judge anyone for their actions. A "miracle" is essentially that God allows something fundamentally unexpected to happen. With regard to honey I think it can be established by biochemistry that it has meaningful healing qualities, so there is no more miracle in it than there is in rice being filling. I have to say I really fundamentally doubt that God, who has created a moral universe, would allow for these collections of loop-holes in the baraka of certain things with regard to their ability to effect miracles. With the gates of the tomb of the Imam aas, I think there is baraka in creating a tactile memory of the event. If there was touch involved at the moment you entered, that is another way that your body will store the memory. As for the soil the Samiri used, I would be very interested to see what number and rank of hadith there are on the matter in shi'i books. I have in a sense experienced baraka in having been in contact with water that apparently had been in contact with a hair from RasuluLlahs beard, sAawa. Feeling that I was in contact with something that was in contact with something that was in contact with him, sAawa, made him real to me, made it somehow palpable that his is a real human being, it was a real human being, like me and not like me, that went through all of this to bring the deen to me. So I was blessed by this contact, but I don't think it is fair to say that it was because the water was miraculous.