Category: Prophetic family and Sunni-Shia intrafaith

  • Neuro theology of ablution

    “Ablutophilic scrupulosity” sounds like a complex term. “Ablutophilic” typically refers to someone who has an unusual obsession with cleanliness, while “scrupulosity” is a condition characterized by obsessive concern with religious or moral matters. So, “ablutophilic scrupulosity” might describe a condition where someone has an obsessive need for cleanliness combined with a heightened concern for moral or religious purity.”Healthy ablutophilic scrupulosity” could refer to a balanced approach to cleanliness and moral or religious matters. In this context, it might suggest someone who values cleanliness and hygiene while also maintaining a reasonable perspective on moral or religious concerns, without allowing them to become overwhelming or obsessive. It’s about striking a balance between maintaining cleanliness and adhering to moral or religious principles without becoming overly fixated or anxious about either aspect.In a broader sense, “healthy ablutophilic scrupulosity” could also encompass a positive attitude towards cleanliness and moral or religious values. It might involve maintaining a clean and organized environment as well as adhering to ethical principles and spiritual beliefs in a way that enhances overall well-being and contributes to a fulfilling life. This could involve practices such as regular hygiene routines, ethical decision-making, and spiritual reflection, all done in a balanced and moderate manner without excessive anxiety or obsession.The neuroscience of healthy ablutophilic scrupulosity could involve studying brain regions and mechanisms associated with both cleanliness and moral or religious behavior. For example, research might investigate how regions of the brain involved in processing reward and punishment respond to situations involving cleanliness and moral decisions. Additionally, studies might explore the role of neurotransmitters such as serotonin, which is implicated in both obsessive-compulsive disorder (OCD) and moral decision-making. Understanding the neural basis of healthy ablutophilic scrupulosity could shed light on how these behaviors are regulated in the brain and how they contribute to overall well-being.Further research could delve into the neurobiological underpinnings of the interaction between cleanliness and moral or religious behavior. This could involve neuroimaging studies to identify specific brain circuits involved in processing cleanliness cues and moral dilemmas. Additionally, investigations into the role of neurotransmitters and neuromodulators, such as dopamine and oxytocin, could provide insights into how these chemical messengers influence behaviors related to cleanliness and moral decision-making.

    Furthermore, longitudinal studies could track individuals with healthy ablutophilic scrupulosity over time to observe any changes in brain structure and function, as well as behavior, to better understand the development and maintenance of this trait. Such research could contribute to our understanding of how genetics, environment, and personal experiences shape individual differences in attitudes towards cleanliness and moral or religious values.

    In a future where humanity has reached new heights of understanding and technological advancement, a society exists where healthy ablutophilic scrupulosity is not only embraced but revered as a cornerstone of civilization. Set against the backdrop of a utopian world where cleanliness and moral integrity are paramount values, our story follows the journey of Maya, a neuroscientist dedicated to unraveling the mysteries of the brain.

    In this society, neuroscience has advanced to a stage where the intricacies of the human mind are well understood. Maya’s research focuses on the neurobiology of healthy ablutophilic scrupulosity, seeking to unlock its full potential for the betterment of society. With state-of-the-art brain imaging technology and sophisticated neural mapping techniques, Maya and her team delve deep into the neural circuits that govern cleanliness and moral decision-making.

    As Maya’s research progresses, she discovers that individuals with healthy ablutophilic scrupulosity exhibit enhanced activity in specific brain regions associated with empathy, compassion, and self-control. Furthermore, they demonstrate a remarkable ability to synchronize these neural networks, leading to heightened awareness of both physical and moral cleanliness.

    In this utopian society, those with healthy ablutophilic scrupulosity are revered as pillars of virtue, entrusted with positions of leadership and influence. Their unwavering commitment to cleanliness and moral integrity serves as a beacon of inspiration for others, fostering a harmonious and prosperous civilization.

    Yet, Maya’s discoveries also reveal the fragility of this utopia. She uncovers evidence of a shadowy organization seeking to exploit her research for nefarious purposes, manipulating neural pathways to control and manipulate individuals’ behavior for their own gain.

    Determined to protect her findings and uphold the principles of integrity and ethical conduct, Maya embarks on a quest to expose the truth and safeguard the future of her society. With the help of allies who share her vision of a world guided by principles of cleanliness and moral virtue, Maya confronts the forces of corruption and restores balance to their utopian world.

    In the end, Maya’s journey not only reaffirms the importance of healthy ablutophilic scrupulosity but also underscores the resilience of the human spirit in the face of adversity. As society continues to evolve and progress, guided by the principles of cleanliness and moral integrity, a brighter future awaits, where humanity thrives in harmony with the world around them.

  • Indiscriminate hagiocratic zeal and sexual revolution

    The Prophetic descendants he loves were multicultural enough to build our Pakistani and Bengali societies. But his hagiocratic zeal although commendable in moderation explains the violence in Syria. I am not sure about his own biological roots while I am biologically related to the supreme human being and object of love in Shia Islam. I share his criticism of sexual revolution, but he seems to think Iran can cure it alone, which is very narcissistic like narcissistic Salafism.

  • To a liberal Christian cynic about biological legacy of Islam

    Let the children of Fatimah peace be upon her not forget that Imam Ali peace be upon him did not want to do injustice even to ants, otherwise Imamis will decline like Ismailis and Zaydis

    Greg Logan Ishmael Abraham. The fact is you have absolutely no idea whether any of that is historical or factual – most likely it is just wives tales
    Ishmael Abraham A Prophetic descendant is ruling Iran and challenging US and Israel. Prophetic descendants in Yemen are challenging Trump-Saudi alliance. Prophetic descendant Agha Khan is a major public figure in modern west. Religion is not a fairy tale for us but a living reality. You forgot Ishmael. God made his legacy global and intractable.
  • Islam, Christianity and narcissistic victim syndrome

    I am an orthodox Muslim with some narcissistic family members. I am raised a Sunni and I like Shia attitude towards narcissistic anti-religious or pseudo-religious dictators. Now I am a semi-Sunni semi-Shia Zaydi. Shias cites Quran 4:148 as the Scriptural basis for being outspoken when you suffer abuse. Religion neither teaches blind anarchism nor blind obedience. Rather a optimal middle path of moderate respectful rebellion on that spectrum. Reza Aslan has shown rebellious elements in early Christianity which are different from modern socialism.

    https://narc-attack.blogspot.com/2008/02/religion-and-victimhood.html

  • Prayer for divine protection by Prophetic descendant

  • Quran 14:4 and multiculturalism

    What is the biblical perspective on multiculturalism?

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    Chris Lee, Neo-Evangelical Protestant Christian, ecclesiology, apologist, M.Div. GCTS
    I don’t think the Bible outright addresses the issue of multiculturalism, but H. Richard Niebuhr did write a book, “Christ and Culture.” There are five paradigms:

    1. Christ against culture — there are times where specific elements of culture or a culture itself is antithetical to Christianity. For instance, until the Edict of Toleration by Constantine, Christianity and the Roman Empire were at odds in many ways.

    This also occurs when Christianity is a minority within a larger culture that isn’t even nominally Christian. So to be Christian is to be very different — and a Christian cannot accept these things in culture that are against his or her beliefs. And some of the downsides of this belief is often “circling the wagons” and an “us vs. them mentality.”

    2. Christ of Culture — there are times when cultures are aligned with Christianity. When Constantine made Christianity the official religion of the Roman Empire and in certain red states of the USA, being Christian was consonant with the general culture.

    Unfortunately this also leads to nominalization among some other problems. If Christianity is the official religion, then people just put “Christian” in front of their titles (e.g., “I’m a Christian plumber” or “I’m a Christian fisherman”) — but were people really Christians or were they just going along with culture?

    3. Christ above culture — there are those who believe our faith has nothing to do with culture and is above culture so to speak — or that is impossible to separate human culture from the grace of God. So culture is neither good nor bad.

    This tends to be the paradigm within the Catholic Church. The upside is that this view tends to balance both Christians being involved with culture and yet God as outside of culture, sustaining it. The main downside is that cultural elements can become syncretized within Christianity (e.g., you can worship your family idols as well as worship God).

    4. Christ and Culture in Paradox — while there is cooperation within culture and Christianity, there exists also conflict between culture and Christianity.

    Niebuhr himself though that this position is static and that the Christian loses the voice to say anything meaningful in/to culture — since this view would just accept culture as is.

    5. Christian transforming Culture — an extension of the fourth view, but deliberately, Christians have sought to change elements that are unChristian or antithetical to their beliefs.

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  • Love poetry of Ali bin Abi Talib for his wife

    أتغيب يا عود الأراك بثغرها
    … ما خفت يا عود الأراك أراكَ
    لو كنت أهلًا للقتال قتلتك…
    ما فاز مني يا سواكُ سواكَ
    هكذا أنشد على بن أبى طالب، رضي الله عنه، غزلًا في السيدة فاطمة بنت رسول الله صلى الله عليه وسلم حينما رآها تستخدم المسواك
    How lucky is the tooth leaning twig to be touched by the blessed mouth.
  • Post righteous kingdom and trinity/antinomianism of Ishmaelites

    The bloodshed in Syria is in the name of hatred of first post righteous king named Ameer Mu’awiyah and the bloodshed in Yemen is in the name of love of this post righteous king making it the political trinity of Ishmaelites. Or like Paul who is loved by Gentiles and hated by pronomian Semites. Both appear to disagree with the idea of genetic primacy of righteous Semites and Ishmaelitic Prophetic descendants. This line of thinking makes it plausible that Jewish Einstein had a tendency towards Shia Islam. I am a semi-Shia pro-Zaydi Sunni like Nasai and Shawkani.

    Alperovich Anatoly I would love if you explain about shia
    
    Ishmael Abraham They are like zionist rabbis of Ishmaelites. Zionist rabbis want to bring Jewish Moshiach into power while they want to bring Ishmaelite Mahdi into power. But both will be disappointed when Messiah and Mahdi ends up opposing them.
     Both need apolitical Scriptural spirituality to recognize the true Mahdi and Messiah.
  • Shia non-neutrality between wise revolt and narcissistic anarchism

    In Islamic history, a non-neutral person is called a Shia. But a non-neutral person can become a narcissistic anarchist if he lacks empathy and respect while changing the status quo. Some Sunnis can become narcissistic Uthmani Shia.

  • Silent treatment of unjust brothers

    Ishmaelite Prophetic descendant Imam Sadiq peace be upon him said: An oppressed brother should say to the unjust brother:” I am the oppressor” and should not give him silent treatment. God is just and he will give back the oppressed person his right.

    فليرجع المظلوم إلى صاحبه حتى يقول له : يا أخي !.. أنا الظالم حتى ينقطع الهجران فيما بينهما ، إنّ الله تبارك وتعالى حَكَمٌ عدل يأخذ للمظلوم من الظالم