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In the Name of God بسم الله

Sayed Hossein

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  1. 3-The etiquettes of going to the toilet Chapter two The etiquettes of going to the toilet Cover your head while you are passing waste and, in order to avoid the stench and feeling embarrasment in the presence of the angels, put a cloth over your face. When you enter the toilet, put your left foot first and when you leave put your right foot first, and recite this prayer when you enter: بسم اللّه اعوذ باللّه من الرّجس النّجس الخبيث المخبث الشّيطان الرّجيم. In the name of Allah, I seek refuge of the filth, the evil, sattan the outcast. And while you are passing waste say: اللّهمّ‌ اذهب عنّى الاذى و هنّأنى طعامى O Allah, remove the harm from me and make the food I eat taste good. And when it comes to purification, say: اللّهمّ‌ حصّن فرجى و استر عورتى و حرّمها على النّار و وفّقنى لما يقرّب منك يا ذا الجلال و الاكرام. O God, protect my private parts from sin, and cover them, and forbid them from the fire, and make me succeed in that which makes me closer to you, O the majestic and munificent. And after passing waste and purifying himself, when he gets up, he should rub his abdomen and say: الحمد للّه الّذى اماط‍‌ عنّى الاذى و هنّأنى طعامى و شرابى و عافانى من البلوى. Praise to God that He took away from me what was harmful and made my food taste good and saved me from calamity and disease. And when you leave the toilet, say: الحمد للّه الّذى عرّفنى لذّته و ابقى في جسدى قوّته و اخرج عنّى اذى يا لها نعمة يا لها نعمة يا لها نعمة. Praise be to Allah who gave the pleasure of taste to me and left the energy from it (food) in my body and took out what was harmful to me. What a great blessing this is, what a great blessing this is, what a great blessing this is. Things to avoid Passing waste in a stream of water, in the roads, under fruit trees, and places where people sit and stand (gather)/public places should be avoided. Also, where passing waste causes annoyance, such as the doors of houses and cemeteries and the thresholds of mosques should be avoided. Also passing waste in stagnant water should be avoided. One must also avoid passing waste while facing the qiblah or giving his back to the qiblah, as well as facing upwind or downwind (from) the wind/passage of air, urinating while standing, or from an elevated place to a lower place (or a slope), and in the nests of animals. Further, staying for long in the toilet , eating, drinking, brushing and talking while there must be avoided
  2. As far as I know, it is mentioned in narrations that it's surprising how can one goes to hell in spite of God's vast mercy. That is, if someone goes to hell with all the mercy of God, it is surprising, but it is clear from your words that if someone goes to heaven, it is surprising. This shows that you did not have a correct understanding of the hadiths. Hadiths have an educational aspect and should be looked at them in a systematical foundation perspective. We have many hadiths that cultivate the seeds of hope in the heart and some fear. Both are necessary for hope and movement.
  3. You mixed So many thoughts and I think it's necessary to analyze some of your words I think you didn't catch a true understanding of God's punishment Basically the punishment of God is exactly our action, the fire actually is our sins in the hereafter إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا Indeed those who consume the property of orphans wrongfully, only ingest fire into their bellies, and soon they will enter the Blaze.[4:10] If you look at this verse you can figure out consuming the property of orphans is fire in the othonther verse : يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّـهُ نَفْسَهُ ۗ وَاللَّـهُ رَءُوفٌ بِالْعِبَادِ The day when every soul will find present whatever good it has done; and as for the evil, it has done, it will wish there were a far distance between it and itself. Allah warns you to beware of [disobeying] Him, and Allah is most kind to [His] servants.[3:30] So On the Day of Judgment, in fact, one's actions will take real shape In other In fact, the Wrath of God is not like our wrath, our wrath is Internal transformation But God always constant without any changes. God's wrath means anything that is not good, bad actions, injustice corruption, etc.
  4. 2-Expression of some of the secrets of purity Expression of some of the secrets of purity Undoubtedly, purity, as stated in some narrations, is one of the keys to prayer, and we will first mention and explain some of its secrets in a few chapters. Chapter One The results that a wise person in pursuit of contemplating upon purity will achieve: After contemplating about the reality and the result of purity, he will realize that external and internal happiness/felicity is found in purity. Think about the verses that have been revealed in the Book of God in this regard, and especially in this noble verse which says: ما يُرِيدُ اللّهُ‌ لِيَجْعَلَ‌ عَلَيْكُمْ‌ مِنْ‌ حَرَجٍ‌ وَ لكِنْ‌ يُرِيدُ لِيُطَهِّرَكُمْ‌ (مائده - 6) Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.[5:6] In another noble verse it is stated: وَاللّهُ يُحِبُّ‌ الْمُطَّهِّرِينَ‌ (توبه - 108) Allah loves those who keep pure.[9:108] Looking at these two verses together makes you realize that God wants to purify you and God loves the pure ones, It is clear that the result of the love and friendship of God is to remove the veils from the heart of His servant, as a result of which man achieves light/enlightenment and happiness. It is stated in a noble hadith: «الطهور نصف الايمان» Purity is half of faith. From all this, it can be concluded that what is meant by "purity" is to be cleansed of everything that causes impurity and filth in both appearance and inside ( conscience, باطن ) of man, and the other half of faith is the adornment of the soul with outward and inward virtues. As an explanation, faith has three degrees: The faith of the body, the faith of the heart and covert faith. For instance, the body's faith is the purity of the body parts through ablution and the avoidance of sins, and adorning it with perfume and good deeds, The faith of the heart lies in its purification from vices and its adornment with the creation of divine morality. The covert faith lies in forgetting what is other than God and adorning one’s essence/ adorning oneself internally with the remembrance of God. A question then arises, if the language of jurists on the cleaning of the body from impurities/filth, refers to ablution or the ritual bath (ghusl) and other jurisprudential matters, then how do we understand what is meant by the mentioned cleansing/purification? In response, it can be said that this fact, in addition to being obvious/apparent from the point of reason/intellect that inner purification of the appearance is more than the outward shell (of physical washing/cleansing) and that there is something of more importance in the reference. There is Qur'anic proof of this fact in the verses of Surah Al-Shams where, after mentioning some great oaths, the Holy essence of truth, Allah (سُبْحَانَهُ وَ تَعَالَى), says: قَدْ أَفْلَحَ‌ مَنْ‌ زَكّها. وَقَدْ خابَ‌ مَنْ‌ دَسّها. Truly, he has succeeded who purifies it, And he has failed who corrupts it!][91:9-10] It seems that all this emphasizes the fact that the purity of the heart/soul is far more important than the purity of the body, especially when we consider purity to be half of faith, what is more important is certainly inner purity.
  5. ASRAR AS-SALAH (introduction) It is stated in narrations that God says to His servants: عبدى اطعنى حتّى اجعلك مثلى My servant, obey me, I will make you like myself (or make you my instance). And in another place he says: لا يزال العبد يتقرّب إليّ‌ بالنّوافل حتّىاحبّه، فاذا احببته كنت سمعه الّذى يسمع به و بصره الّذى يبصر به و يده الّذى يبطش بها My servant constantly makes himself near to me through the performance of the supererogatory prayers/ Nawafil so I will love him. Thus when I love him, he will hear by my ear, and he will observe with my eye (I will be his eyes and ear to see and hear). As a result of worship, the servant reaches the level where his hand is God's hand, and his ear is God's ear, and his vision is God's vision. The more complete and perfect the station of a servant’s worship and servitude, and he increases his proximity to his Lord, the more the (powers of) Lordship and authority increase in his words and actions. Like Imam Sadiq (عليه السلام) says, “Servitude (ubudiyyah) is a gem whose core is Lordship (rububiyyah).” (The more one engages in annihilation of the self through servitude to the Almighty and abasement of the self, the self disappears and the servant portrays the attributes of the Master who he has become fully immersed in through servitude.), a part of God's absolute guardianship is bestowed upon him, and the power of possession in the horizons and souls is obtained for him. In such guardianship, the divine prophets and their saints are at the forefront of this path, And the seekers of God and the righteous mystics are at the next level. If we see that the words of the prophets and the saints of God have such an effect on the hearts and that in an interaction they make a person let go of his anger, and draw/attract him towards themselves/their opinion, it is the fruit of the same quality and effect of guardianship (Wilayat Elahi) that lies hidden in their words. Let alone this high level, if we pay attention to a lower level, that is the level of mystics and seekers, they too have such an effect on the human soul and psyche. We can witness a freshness and pleasantness in their speech and writings and this is part of the effects of their obedience and worship of God, and this is a ray of the same absolute guardianship/Lordship (Rububiyyah) which can say “Be!” unto a thing, and it comes into being. These people have fought their souls, and their words have taken on the ‘colour’ of God, which penetrate the soul and transform a man. Sometimes we see that a person hears beautiful words and rhythmic sermons and melodies, but which have no positive impact on a person, yet other times, a single sentence creates a typhoon within a person, and all of a sudden the person is completely transformed, this is nothing short of this command we mention. Because this book "Secrets of Prayer" and its words arose from the heart and soul of a great worshiper and grand God seeker, it is able to affect the depth of the human soul and shake the heart, and it makes a person think about his ending and make a person eager to meet God and to be present before God. How can one not be affected by this book, while the author of the book is reported (in Hujjatul Islam Haj Sayyid Ahmad Fihri in the introduction of the book ‘Liqa’a Allah’ ‘Meeting with Allah’ written by the late Hujjatul Islam Yazdi who used to sit in the company of that sacred person and says the author had the following condition in his life: “During the nights he stood up for tahajjud, he spent some time in bed performing the recommended etiquettes and instructions of waking up,(such as prostrating and supplicating) and at that time he was also weeping to God. He would then come to the courtyard and look around the sky, and recite the verses pondering upon the reason for creation of the earth and and put his head against the wall and cry for a while. Then he would get ready for ablution and sit by the pool and cry for a while. After performing ablution, when he reached his prayer room and was engaged in tahajjud, his state would completely change. He would cry for long in his prayers, especially in Qunoot, to the extent that some have considered him as a unique person (in this quality) of this modern era. Indeed the speech of a person who is like this in his tahajjud and wakefulness of the night cannot be like that of ordinary people, who have probably not had a single such night in our lives. I will reduce my words, so that the reader who will ponder on this book can come to such realize this fact for himself and the status of this great personality will prove the truth of these statements.
  6. As promised, I will put the important introduction of the book here Thanks to habib e najjaar for cooperation and assistance
  7. the page of the book is about 300 pages. apparently translation from Arabic source is more accurate but now now I have only Persian text, however, I think the whole book for translation can be a big job and I think nowadays few persons are eager to read the whole of this book. but if we summarise and select some parts of this book I think the reader of the book will be more. for this reason, I will select the most practical and effective section of the book
  8. O Lord of Ramadan month happy Ramadan In this year I want to translate a book that is very influential And Significant this book is about Salat, the mysterious about Salat and some discipline and criteria to perform Salat in a better way. the original text of this book is Arabic and Persian translation is available. the title of the book is "The secrets of prayer ", The author is Mirza Javad Agha Maleki Tabrizi I think The richest and the most Attractive work in this field is this book. If anyone loses the contents of this valuable book, he loosed huge benefits as this book is very detailed and has some high-level Hadiths and mystical words so I will summarise and translate it to English Let's have a glance at this book: This book has three parts: The first part is about the preparations for prayer, the second part is the things that are done during prayer, the third part is about the pursuits of prayer Any proposition and action and pursuit for Salat has many secrets and messages, most of them are mentioned in Hadiths. The author of the book with her spiritual and mystical expression has expressed those secrets and points My request: first, help me with your feedback second, rectify my mistakes
  9. سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ "Peace be upon you. Enter Paradise for what you used to do."[16:32] May Allah bless you .. and congratulation my brother there some differences with Sunni and Shia in beliefs and Fighh/jurisprudence. the first step is to know Imam Ali (علیه السلام) as a leader and immediate successor of Prophet That has been chosen by Allah not people the seconed step is to know Allah and his attribute with Shia teachings the final step is to act according to the Shia Fighh. the major difference is on beliefs and there is some small difference in Fighh
  10. we cannot deny the effect of the anatomy of the brain for many mental disorders, OCD is one of them, there is not necessarily to believe in the idea of soul and accept the effect of brain and chemical for psych problems. how do you justify the belief in the soul and this fact that the part of the brain effectuates the memory function? the soul has own story and our body has own story. our answer is the final perception is related to soul and all human parts are just tools. our self-consciousness and awareness is soul and brain without one pure core that is call soul has no perception also, there is not necessarily to know Shaitan as spatial existence that called Eblis, why we can't count germ, disorders and any condition made us far from Allah as Shaitan? Eblis has corps and tools and one of those tools is mental disorders
  11. be sure this disorder is not result of religion and fear of punishment, because Hadiths criticize this manner, so undermine your manner is not because of your Taqwa if you think so you will get ready of this disorder. the reason some religious people who suffer OCD are not able to remedy this problem is that they think they are following Islamic Law in accurate way but Islam never allow us to follow OCD , مُحَمّدُ بْنُ يَحْيَي عَنْ أَحْمَدَ بْنِ مُحَمّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللّهِ بْنِ سِنَانٍ قَالَ ذَكَرْتُ لِأَبِي عَبْدِ اللّهِ(علیه السلام) رَجُلًا مُبْتَلًي بِالْوُضُوءِ وَ الصّلَاةِ وَ قُلْتُ هُوَ رَجُلٌ عَاقِلٌ فَقَالَ أَبُو عَبْدِ اللّهِ وَ أَيّ عَقْلٍ لَهُ وَ هُوَ يُطِيعُ الشّيْطَانَ فَقُلْتُ لَهُ وَ كَيْفَ يُطِيعُ الشّيْطَانَ فَقَالَ سَلْهُ هَذَا الّذِي يَأْتِيهِ مِنْ أَيّ شَيْ ءٍ هُوَ فَإِنّهُ يَقُولُ لَكَ مِنْ عَمَلِ الشّيْطَانِ Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abdallah ibn Sinan who has said the following: "I mentioned a person, who would overdo the deeds of his doing Wudu and prayer( he had OCD in Wudu and Salat) to Imam Abu ‘Abdallah ((عليه السلام)) and added that he is a man of good intelligence." The Imam ((عليه السلام)) then said, ‘What kind of intelligence is it that allows him to obey Satan.’ I then asked the Imam, "How would he be considered as obeying Satan?" The Imam ((عليه السلام)) said, "Ask him wherefrom this thing comes to him. He will certainly say, "It comes from Satan." As you see Imam Sadegh((عليه السلام)) did not count overdo of wudu and Salat act of intelligence, it is a obeying of Satan
  12. As-salaam Alikum. I think we emphasis on Mohrram and mourn for our love Imam Hussein but we don't magnitude the of Imam Hussein's birthday. how about you? do you have any suggestion?
  13. one of the best Ayat that is recommended to recite before Salat ul layl is these verses : إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ ﴿١٩٠﴾ الَّذِينَ يَذْكُرُونَ اللَّـهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ ﴿١٩١﴾ رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ ﴿١٩٢﴾ رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ ﴿١٩٣﴾ رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ ﴿١٩٤﴾ Indeed, in the creation of the heavens and the Earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the Earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers. Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise." [3:190-194]
  14. I think you want those verses : يَا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا O you wrapped up in your mantle! Stand vigil through the night, except for a little [of it], a half, or reduce a little from that or add to it, and recite the Qur'an in a measured tone.[73:1-3] .... but standing vigil most of the night is difficult for us and may we fail to night prayer and Qur'an recitation all nights and 2/3 of night. so Allah discounts us with this verse : إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّـهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ Indeed your Lord knows that you stand vigil for nearly two thirds of the night—or [at times] a half or a third of it—along with a group of those who are with you. Allah measures the night and the day. He knows that you cannot calculate it [exactly], and so He was lenient toward you. So recite as much of the Qur'an as is feasible. [73:20] however ideal for Allah is to praying and recitation Qur'an most part of the night, but if you can't it's OK, pray and recite as possible for you
  15. Sanad is not problematic, Sanad is Hasan I don't think so 1, this Hadith didn't limit Allah's mercy because Allah's mercy is not only with Towbah may Allah forgive oneself without Towbah or compensate with other good Amals. 2, who said Allah's mercy is unconditional? Allah's mercy is adapted with his wisdom 3, as I mentioned this Hadith didn't mean that Alim is less than Jahil for having the opportunity of Towbah, hadith means Alim has more responsibility before Allah
  16. before coming to Hawza tell us what is your goal for attending to Hawza? do you want to be a scholar in Islam ? or you want to be a Mojtahed or clergyman ... however visi this site for more information: http://en.miu.ac.ir
  17. have you ever compare Shia teachings with other sects or beliefs? have you ever compare Al-Sahifa al-Sajjadiyya with other books? if yes you can ask this question and if not your question is very preliminary I think our special is our teachings and Hadiths; although our Imams are the best creatures but their words make our sect special
  18. there is another Hadith with a little deference that help up to understand that Hadith better : قَالَ‏ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع‏ يَقُولُ‏ إِذَا بَلَغَتِ النَّفْسُ‏ هَاهُنَا وَ أَشَارَ بِيَدِهِ إِلَى حَلْقِهِ‏ لَمْ يَكُنْ لِلْعَالِمِ‏ تَوْبَةٌ ثُمَّ قَرَأَ إِنَّمَا التَّوْبَةُ عَلَى‏ اللَّهِ‏ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ Ali ibn Ibrahim ... "(Imam) Abu ‘Abdallah ((عليه السلام).) has said, "When the soul reaches here, pointing to his throat, there will be no chance for learned persons to repent. He recited this verse; "God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise (4:17)" so Jahil of sin has chance to repent, no Jahil at all, also there is another Hadith : عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: قَالَ: «يَا حَفْصُ، يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْباً قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ Ali ibn Ibrahim ibn Hashim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Hafs ibn Ghiyath from Abu ‘Abdallah ((عليه السلام).) who has said the following. "O Hafs, seventy sins of an ignorant person may be forgiven before only one sin of a learned person is forgiven. I think your question is more relevant with this Hadith, الْحُسَيْنُ بْنُ مُحَمّدٍ عَنْ مُعَلّي بْنِ مُحَمّدٍ عَنِ الْوَشّاءِ عَنْ حَمّادِ بْنِ عُثْمَانَ عَنِ السّرِيّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللّهِ(علیه السلام) قَالَ قَالَ رَسُولُ اللّهِ(صلی الله علیه و آله وسلم) يَا عَلِيّ لَا فَقْرَ أَشَدّ مِنَ الْجَهْلِ وَ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from al-Sariy ibn Khalid from Abu ‘Abdallah ((عليه السلام)) who has said the following. " The Messenger of Allah said, ‘O Ali, no poverty is more sever than ignorance and no property is more profitable than intelligence." .... in fact, an ignorant person is not safer than a learned person because ignorance may lead a person to hell. but anyone who is learned has more responsibility, this is a law: anyone who got more mercy from Allah has more responsibility, and must have an answer for using those mercies a person who has more money Allah will judge him more accurate in money, a person who has more knowledge Allah will judge him more accurate in knowledge, and so on but a person is in ignorant at all has no chance to rescue, yes is he has essential knowledge of his religion has only a chance to rescue, but they're so many perfections that he has no chance to reach
  19. I think it was better to translate : And I seek refuge by you against Hellfire, all creatures are nothing, we all need, all null, anyone who has more relation with Allah will receive more Allah's mercies so if anyone has helped others he does it with Allah, not by himself, therefore, we can resort on another one who resort to others because they are just a channel of Allah
  20. Strat your concentration form Wozu vow with Allah to concentrate and in failure condition punish your self with hard Mostahabat make Tawasol before Salat However this problem is previlant and need intense effort Wagga Allah
  21. We hope so but unfortunately, as I know they will not interfere metaphysics in the scientific method, there are exceptions in everywhere but we must take the general way as a base for reasonable negotiation
  22. First I appreciate meeting a Christian in this topic But I have some questions why God made us in a way that we obliged to commit sin? If our sin is the result of original sin how Adam without original sin commit the first sin
  23. you are right but almost most scientists don't accept metaphysic, their effort is to describe the universe with material and physic, in their view, God is not touchable, observable and there is no effect of his action in the world and all happening can be explained by physic laws in our view God created those constant laws that we can explain the world with those laws
  24. this premise is not correct in reality. also, this premise will not convince him, because she is doubtful about the possibility of unlimited existence, she didn't understand the meaning of unlimited because of this word: she thinks whereas we can improve our knowledge we are unlimited, while if we were unlimited we didn't need improvement of knowledge. if she accepts God is unlimited because he can improve himself this is not God, this God is not most perfect, and has defectiveness in fact if we can improve we are not unlimited, we are imperfect. yes the path of perfection is open for us unlimitedly but this is not the meaning of unlimited existence
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