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About SoRoUsH

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  1. Right. You don't think a different language or content could resonate more with us now?
  2. So, what you're saying is that since 1400 years ago, we haven't matured intellectually and our collective cerebral capabilities haven't improved either. Needless to say, your statements cannot be verified, so they may or may not be true.
  3. Interesting! So, considering how much more we know of the natural world, it seems, many of you think that our knowledge of the world wouldn't change the text of the Quran. This also implies that the knowledge of the Arabs at the time was irrelevant to the text of the Quran, and the same text would've been revealed to cavemen, too, as long as they could read or hear or understand it.
  4. Salam, If Quran were to be revealed today, do you think it'd be different than what is on our bookshelves? If yes, how do you think it'd be better? Would it be a bigger book or a smaller book? Do we have any guidelines from our Ahlulbayt (as) on this matter? I'm just curious to read your opinions.
  5. No. There's a common idea that you can learn philosophy just by reading philosophy books. This is a mistake. If this was the case, you could've learned anything else without going to school, too. Just pick up a sociology book or a Chemistry book and learn it without a teacher/mentor. Philosophy is learned via debates and discussions, and that's exactly what a philosophy class provides, to a certain degree. In a good philosophy class, with a good instructor, your beliefs are challenged, and you have to learn to analyze and defend your beliefs without resorting to faith. If you rely on faith or any unjustified premise, you will be called out for it and challenged. Reading books will not provide you with this invaluable class dynamics. The role of a good philosophy mentor/instructor is to permit different, inconsistent, contradictory ideas to flow freely, so students could learn to analyze and separate good arguments from bad arguments. When you read a book, you mostly, only get the author's own vision and argument, with very little legitimate challenge, and if you read anthologies you won't get much depth and context for each point of view.
  6. Salam, There's a big problem in your approach. You're stating that intercession (however you define it) cannot and must not exist, because it is stupid. In other words, you have already determined, in your mind, what should and shouldn't exist; what is and isn't stupid. This implies that you have some form of superior knowledge of what should and shouldn't be part of a religion. With this approach, it's intercession for you, prayers for another, and the existence of jinns for yet another third person. Different individuals can consider different part of religion stupid and choose not to believe. What if intercession is a legitimate constituent of the religion? What if it is a necessary part of the fabric of the universe, of existence? What if it's a necessary mean to an end based on how reality is designed by God? I'm not here to argue about whether intercession is or is not part of Shiism, rather I'm questioning your methodology. Remember this verse: Have you seen the one who takes as his god his own desire? Then would you be responsible for him? (25:43)
  7. Salam, Shrimp swims like a fish. It's not a bottom-feeder like lobsters or crabs. It doesn't matter that it eats its excrement. If I remember correctly, fish's excrements are not najis.
  8. Salam, Either Dajjal won't show up any time soon or we need to find a way out of the literal interpretation of this hadith. The Wahhabis are in control of Mecca and Medina, and there are shia centres that are not Mecca or Medina. This implies that cities like Qum, Najaf, and Karbala will be treaded by Dajjal. He'll either destroy them or have control over them. This implies that angels aren't and won't protect our holy cities.
  9. I came in, hoping to discuss Japanese cuisine and sushi. ... Leaving disappointed.
  10. I'm not mad at you and definitely don't hate you. However, to be honest, I'm not interested in random opinions. If you would like to answer the questions or add a comment, please support your answers through textual evidence from our ahlul bayt (as).
  11. Salam brother Aquib, Excellent reply! (This is what I was hoping for.) A few significant issues stand out for me: The dead/deceased, including non-prophets or ahlulbayt, can communicate with the living, mostly in their dreams. Satan can take the form of a deceased to communicate with the living, however, when it cannot take the shape of the Shia. This implies that the deceased shia can communicate with the living. The deceased are informed about the reason of their punishments, and this is a type of information that they can pass on to the living. In your translation, you had translated "ruh" as "soul", which is a mistake. "Ruh" is "spirit," and "spirit" and "soul" are not one and the same. Spirits are individualized and part of one's being. They move in and out of bodies during sleep. They are not detached from the body. Winds are vehicles for the spirits. Winds can dissipate in the air, and if they contain a spirit within them, then the spirit won't return to the body. Once the spirit loses its vehicle, it cannot be returned. Here are a few interesting questions and notes: Is it the spirit of the dead that communicates with the spirit of the living? Is the spirit of the dead intelligent? (It must be, since it can communicate.) Can we voluntarily reach or induce a state of dream? (For example, a trance state) Are out of body experiences (OBE) when our spirits leave our bodies? Technically, there are two transitional stages right before one falls asleep and right after one wakes up. These transitional states are called hypnagogia. Historically, they have been linked to creativity and spiritual visions. Since these ahadeeth only mention "dream" or "sleep", considering the evidence from outside, it may be safe to assume that they mean hypnagogia. This view would fall in-line with other pieces of evidence that are universal and found in all cultures and times. In state of hypnagogia, communications with the deceased may be possible. knowledge and information may be transferred from the dead to the living in hypnagogia. Mediums, unlike others, may be able to voluntarily reach this state and/or induce it in others. It is often pointed that mediumship may be inheritable. The offsprings of mediums may have the same abilities. This in turn points to biological/physiological origins of this ability. If this biological marker is found, through genetic engineering, we may increase the number of mediums and receive much more information on a regular basis from the other world. (A long-term but not-so-far-fetched possibility.)
  12. Hah. Ok. ☺️ Have a nice day!
  13. I still await for acceptable textual evidence regarding the communication of the deceased with a an alive medium? There are two questions: 1) Is it possible? 2) If yes, is it permissible? Please answer, only if you can provide acceptable textual evidence from the Quran or ahadeeth. (and be prepared for follow up questions.)
  14. Have you heard of critical thinking? Do you expect people to just accept your answers without questioning? Anyways, I'm done with you. Thank you for your replies.
  15. I strongly doubt that you have researched this topic. There are con men and con games every where.