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 Topic: Love and compassion

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  • Love and compassion
     Reply #120 - May 16, 2017, 08:16 AM

    https://www.youtube.com/watch?v=uWmGwUolEL4

    indeed it proves most kindest species in this universe.

    . really?? Does it  really prove that??


    What famous non-Muslims said about Islam and Prophet Muhammad PBUH
    Napoleon Bonaparte
    I hope the time is not far off when I shall be able to unite all the wise and educated men of all the countries and establish a uniform regime based on the principles of Quran which alone are true and which alone can lead men to happiness.
     
    Sir George Bernard Shaw
    I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him - the wonderful man and in my opinion far from being an anti-Christ, he must be called the Saviour of Humanity.
    I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness: I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.
     
    H.G. Wells
    The Islamic teachings have left great traditions for equitable and gentle dealings and behaviour, and inspire people with nobility and tolerance. These are human teachings of the highest order and at the same time practicable. These teachings brought into existence a society in which hard-heartedness and collective oppression and injustice were the least as compared with all other societies preceding it… Islam is replete with gentleness, courtesy, and fraternity.
     
    Phillip Hitti
    During all the first part of the Middle Ages, no other people made as important a contribution to human progress as did the Arabs, if we take this term to mean all those whose mother-tongue was Arabic, and not merely those living in the Arabian peninsula. For centuries, Arabic was the language of learning, culture and intellectual progress for the whole of the civilized world with the exception of the Far East. From the 9th to the 12th century there were more philosophical, medical, historical, religious, astronomical and geographical works written in Arabic than in any other human tongue.
     
    R. Bosworth Smith
    He was Caesar and Pope in one; but he was Pope without Pope’s pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life.
     
    Sarojini Naidu
    It was the first religion that preached and practised democracy; for, in the mosque, when the call for prayer is sounded and worshippers are gathered together, the democracy of Islam is embodied five times a day when the peasant and king kneel side by side and proclaim: ‘God Alone is Great’
     
    Dr. William Draper
    Four years after the death of Justinian, A.D. 569, was born in Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race… To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the title of a Messenger of God.
     
    Thomas Carlyle
    The lies (Western slander) which well-meaning zeal has heaped round this man (Muhammad) are disgraceful to ourselves only.
    A silent great soul, one of that who cannot but be earnest. He was to kindle the world, the world’s Maker had ordered so.
     
    A. S. Tritton
    The picture of the Muslim soldier advancing with a sword in one hand and the Qur’an in the other is quite false.
     
    De Lacy O’Leary
    History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.
     
    Gibbon
    The good sense of Muhammad despised the pomp of royalty. The Apostle of God submitted to the menial offices of the family; he kindled the fire; swept the floor; milked the ewes; and mended with his own hands his shoes and garments. Disdaining the penance and merit of a hermit, he observed without effort of vanity the abstemious diet of an Arab.
     
    Edward Gibbon and Simon Oakley
    The greatest success of Mohammad’s life was effected by sheer moral force.
     
    Edward Montet
    Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically… the teachings of the Prophet, the Qur’an has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam… A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvellous power of winning its way into the consciences of men.
     
    Mahatma Gandhi
    I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind… I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet’s biography), I was sorry there was not more for me to read of that great life.
     
    Alphonse de LaMartaine
    If greatness of purpose, smallness of means, and astonishing results are the three criteria of a human genius, who could dare compare any great man in history with Muhammad? The most famous men created arms, laws, and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples, dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and the souls.
     
    Michael Hart
    My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level.
    …It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. .
    ..It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.
     
    Rodwell
    Mohammad’s career is a wonderful instance of the force and life that resides in him who possesses an intense faith in God and in the unseen world. He will always be regarded as one of those who have had that influence over the faith, morals and whole earthly life of their fellow men, which none but a really great man ever did, or can exercise; and whose efforts to propagate a great verity will prosper.
     
    W. Montgomery Watt
    His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as a leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems that it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad…
    Thus, not merely must we credit Muhammad with essential honesty and integrity of purpose, if we are to understand him at all; if we are to correct the errors we have inherited from the past, we must not forget the conclusive proof is a much stricter requirement than a show of plausibility, and in a matter such as this only to be attained with difficulty.
     
    D. G. Hogarth in ‘Arabia’
    Serious or trivial, his daily behaviour has instituted a canon which millions observe this day with conscious memory. No one regarded by any section of the human race as Perfect Man has ever been imitated so minutely.The conduct of the founder of Christianity has not governed the ordinary life of his followers. Moreover, no founder of a religion has left on so solitary an eminence as the Muslim apostle.
     
    Washington Irving
    He was sober and abstemious in his diet and a rigorous observer of fasts. He indulged in no magnificence of apparel, the ostentation of a petty mind; neither was his simplicity in dress affected but a result of real disregard for distinction from so trivial a source.
    In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints.
    His military triumphs awakened no pride nor vain glory, as they would have done had they been effected for selfish purposes. In the time of his greatest power he maintained the same simplicity of manners and appearance as in the days of his adversity. So far from affecting a regal state, he was displeased if, on entering a room, any unusual testimonials of respect were shown to him. If he aimed at a universal dominion, it was the dominion of faith; as to the temporal rule which grew up in his hands, as he used it without ostentation, so he took no step to perpetuate it in his family.
     
    James Michener
    No other religion in history spread so rapidly as Islam. The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts this idea, and the Qur’an is explicit in the support of the freedom of conscience.
    What non muslims said about the Prophet of islam - YouTube

    https://www.youtube.com/watch?v=HHbZYPY5zNM

    The opinion of Non-muslims upon the Holy Prophet ...

    https://www.youtube.com/watch?v=KyEPoVo4RMU
  • Love and compassion
     Reply #121 - May 16, 2017, 08:17 AM

    qibla change in islam


    There are more than 1.5 billion Muslims in the world, and each time they pray, they turn their faces in one direction, towards Mecca.  The Islamic term for this direction is qibla.  When a Muslim prepares to pray, no matter where he is, he turns towards the qibla, the direction of the Kaba.  The Kaba is a small cube shaped building in the courtyard of the mosque known as Masjid Al Haram, in the city of Mecca, in the country of Saudi Arabia.

    “For every nation there is a direction to which they face (in their prayers).  So hasten towards all that is good.  Wheresoever you may be, God will bring you together (on the Day of Resurrection).  Truly, God is Able to do all things.  And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Mecca), that is indeed the truth from your Lord.  And God is not unaware of what you do.” (Quran 2:148-149)

    Muslims do not worship the Kaba, or its contents, it is simply a focal point.  Muslims worship One God, the Most Merciful, and the Most Wise.  God decreed that when Muslims pray they all face one direction.  It is a sign of unity that encapsulates the unity embedded in the religion of Islam.

    The Arabic word for prayer is salah and it demotes a connection between the believer and God; when all believers face the same direction it adds an extra dimension to the connection.  The prayer connects the believers to God and the qibla connects the believers to one another.  It has been said that if one could observe all the Muslims at prayer we would be able to see lines of worshippers bowing and prostrating like the petals of a flower opening and closing in unison.

    The qibla was not always oriented towards Mecca.  The first Muslims prayed towards the al Aqsa Mosque in Jerusalem.  Around sixteen months after Prophet Muhammad and his followers migrated from Mecca to the city of Medina, the qibla was changed to the Kaba.  According to accounts by Prophet Muhammad's companions, the change happened very suddenly.  During the noon prayer, Prophet Muhammad, may the mercy and blessings of God be upon him, received a revelation from God instructing him to, "Turn your face towards the Masjid al Haram".

    “Thus, we have made you real believers in Islamic Monotheism, true followers of Prophet Muhammad and his legal ways, a just nation, witnesses over mankind and the Messenger a witness over you.  And We made the Qibla (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger from those who would turn on their heels (i.e. disobey the Messenger).  Indeed, it was great (heavy) except for those whom God guided.  And God would never make your prayers to be lost (i.e. your prayers offered towards Jerusalem).  Truly, God is full of kindness, the Most Merciful towards humankind.”

    “Verily!  We have seen the turning of your (Muhammad) face towards the heaven.  Surely, We shall turn you to a Qibla (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Mecca).  And wheresoever you people are, turn your faces (in prayer) in that direction...” (Quran 2:143-144)

    Changing the direction of prayer establishes Mecca as the fixed central point for worship.  It establishes a common sense or purpose.

    Throughout the centuries, mathematicians and astronomers have established correct ways to determine the qibla (direction) from any point on the earth’s surface.  There are two precise moments each year when the sun is directly above the Kaba, thus the direction of shadows in any sunlit place will point away from the qibla.  There are also two moments per year when the sun is directly over the exact opposite position of the Kaba, thus pointing towards the qibla.

    It is important the Muslims make every effort to face the right direction when praying; however, slight deviations do not invalidate a person’s prayer.  Prophet Muhammad said, “What is between the east and the west is qibla”.[1]  Nowadays it is easy to locate the qibla.  It is a simple matter to look at a map and draw a line between your location and the city of Mecca.  Compasses and computer programs that locate the qibla are readily available and most mosques throughout the world have a niche in the wall to indicate the qibla.

    Islam is a religion of unity.  Muslims are united by their belief in One God.  They are one brotherhood united in the language and ritual of prayer and united by the direction of their worship.  The qibla is not only about degrees of latitude or longitude it is about unity.  It is about humankind united in the worship of the One God, Creator, and Sustainer of the universe.

    Change Of Qibla From Jerusalem To Kaaba By Nouman Ali

    https://www.youtube.com/watch?v=TfeSLuLMeAo
  • Love and compassion
     Reply #122 - May 16, 2017, 04:57 PM

    akay forgot the heading of the  folder  "Love and compassion"
    qibla ...
    ...Mecca.  .
    ...qibla.
    ...Kaba. 
     ..Haram,

     well  let put some "Love and compassion"  here

    https://www.youtube.com/watch?v=MIAk89nvLR8
    https://www.youtube.com/watch?v=mrudR-kIB1k
    https://www.youtube.com/watch?v=AxYiLzWee84
    https://www.youtube.com/watch?v=MDStH49W5Hk

    Do not let silence become your legacy  
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Love and compassion
     Reply #123 - May 18, 2017, 06:49 AM

    According to the Bible, God said to Moses, on whom be peace:

    “I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him.” (The Holy Bible, New International Version, Deuteronomy chapter 18, verse 18).

    The prophet described in the above verse must have the following three characteristics:

    1. He will be like Moses.
    2. He will come from the brothers of the Israelites, i.e. the Ishmaelites.
    3. God will put His words in the mouth of that prophet and he will declare what God commanded him.

    Let us see which prophet God was speaking of.
    1. The prophet like Moses

    Some people feel that this prophecy refers to the prophet Jesus, on whom be peace. But, although Jesus* was truly a prophet of God, he is not the prophet spoken of here. He was born miraculously, and, finally, God raised him up miraculously. On the other hand, Muhammad* is more like Moses*; both were born in a natural way and both died natural deaths. [Read more: A Prophet like unto Moses]
    2. From among the Ishmaelites

    Abraham* had two sons, Ishmael* and Isaac* (Genesis, chapter 21). Ishmael* became the grandfather of the Arab nation, and Isaac became the grandfather of the Jewish nation. The prophet spoken of was to come not from among the Jews themselves, but from among their brothers, the Ishmaelites. Muhammad*, a descendant of Ishmael, is indeed that prophet. [Click here to find out about Islam's belief in Abraham.]
    3. God will put His words in his mouth

    “Neither the content of the revelation, nor its form, were of Mohammed’s devising. Both were given by the angel, and Mohammed’s task was only to repeat what he heard.”(World Religions from Ancient History to the Present, by Geoffrey Parrinder, p. 472)

    God sent the angel Gabriel* to teach Muhammad* the exact words that he should repeat to the people. The words are therefore not his own; they did not come from his own thoughts, but were put into his mouth by the angel. These are written down in the Qur’an, word for word exactly as they came from God. [Read more: Angels in Islam]

    Now that we know that prophet we must listen to him, for, according to the Bible, God says: “I will punish anyone who refuses to obey him” (Good News Bible, Deut. 18:19).

    Muhammad: A Prophet for Our Time

    https://www.youtube.com/watch?v=09TI5CHQuac
  • Love and compassion
     Reply #124 - May 18, 2017, 02:20 PM

    Do you really think that we haven't heard all of this propaganda before? Try some new dawah tactics, perhaps. I'm setting the bar low for you though.
  • Love and compassion
     Reply #125 - May 19, 2017, 12:49 AM

    This thread is so...

    Seriously I tried to find something not too long on the Golden Rule and I found books instead.

    I don't want to be good anymore. I want to be right.
  • Love and compassion
     Reply #126 - May 19, 2017, 09:12 AM

    Rambam's Guide for the Perplexed

    PART ONE

    p. 12 p. 13

    "Open ye the gates, that the righteous nation which keepeth the truth may enter in."--(Isa. xxvi. 2.)

    CHAPTER I

    Some have been of opinion that by the Hebrew ẓelem, the shape and figure of a thing is to be understood, and this explanation led men to believe in the corporeality [of the Divine Being]: for they thought that the words "Let us make man in our ẓelem" (Gen. i. 26), implied that God had the form of a human being, i.e., that He had figure and shape, and that, consequently, He was corporeal. They adhered faithfully to this view, and thought that if they were to relinquish it they would eo ipso reject the truth of the Bible: and further, if they did not conceive God as having a body possessed of face and limbs, similar to their own in appearance, they would have to deny even the existence of God. The sole difference which they admitted, was that He excelled in greatness and splendour, and that His substance was not flesh and blood. Thus far went their conception of the greatness and glory of God. The incorporeality of the Divine Being, and His unity, in the true sense of the word--for there is no real unity without incorporeality--will be fully proved in the course of the present treatise. (Part II., ch. i.) In this chapter it is our sole intention to explain the meaning of the words ẓelem and demut. I hold that the Hebrew equivalent of "form" in the ordinary acceptation of the word, viz., the figure and shape of a thing, is toär. Thus we find "[And Joseph was] beautiful in toär ('form'), and beautiful in appearance" (Gen. xxxix. 6): "What form (toär) is he of?" (1 Sam. xxviii. 14): "As the form (toär) of the children of a king" (Judges viii. 18). It is also applied to form produced by human labour, as "He marketh its form (toär) with a line," "and he marketh its form (toär) with the compass" (Isa. xliv. 13). This term is not at all applicable to God. The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man the "form" is that constituent which gives him human perception: and on account of this intellectual perception the term ẓelem is employed in the sentences "In the ẓelem of God he created him" (Gen. i. 27). It is therefore rightly said, "Thou despisest their ẓelem" (Ps. lxiii. 20); the "contempt" can only concern the soul--the specific form of man, not the properties and shape of his body. I am also of opinion that the reason why this term is used for "idols" may be found in the circumstance that they are worshipped on account of some idea represented by them, not on account of their figure and shape. For the same reason the term is used in the expression, "the forms (ẓalme) of your

    p. 14

    emerods" (1 Sam. vi. 5), for the chief object was the removal of the injury caused by the emerods, not a change of their shape. As, however, it must be admitted that the term ẓelem is employed in these two cases, viz. "the images of the emerods" and "the idols" on account of the external shape, the term ẓelem is either a homonym or a hybrid term, and would denote both the specific form and the outward shape, and similar properties relating to the dimensions and the shape of material bodies; and in the phrase "Let us make man in our ẓelem" (Gen. i. 26), the term signifies "the specific form" of man, viz., his intellectual perception, and does not refer to his "figure" or "shape." Thus we have shown the difference between ẓelem and toär, and explained the meaning of ẓelem.

    Demut is derived from the verb damah, "he is like." This term likewise denotes agreement with regard to some abstract relation: comp. "I am like a pelican of the wilderness" (Ps. cii. 7); the author does not compare himself to the pelican in point of wings and feathers, but in point of sadness." Nor any tree in the garden of God was like unto him in beauty" (Ezek. Cool; the comparison refers to the idea of beauty. "Their poison is like the poison of a serpent" (Ps. lviii. 5); "He is like unto a lion" (Ps. xvii. 12); the resemblance indicated in these passages does not refer to the figure and shape, but to some abstract idea. In the same manner is used "the likeness of the throne" (Ezek. i. 26); the comparison is made with regard to greatness and glory, not, as many believe, with regard to its square form, its breadth, or the length of its legs: this explanation applies also to the phrase "the likeness of the ḥayyot ("living creatures," Ezek. i. 13).

    As man's distinction consists in a property which no other creature on earth possesses, viz., intellectual perception, in the exercise of which he does not employ his senses, nor move his hand or his foot, this perception has been compared--though only apparently, not in truth--to the Divine perception, which requires no corporeal organ. On this account, i.e., on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty, but far from it be the notion that the Supreme Being is corporeal, having a material form.

    CHAPTER II

    Some years ago a learned man asked me a question of great importance; the problem and the solution which we gave in our reply deserve the closest attention. Before, however, entering upon this problem and its solution I must premise that every Hebrew knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, and that Onkelos the proselyte explained it in the true and correct manner by taking Elohim in the sentence, "and ye shall be like Elohim" (Gen. iii. 5) in the last-mentioned meaning, and rendering the sentence "and ye shall be like princes." Having pointed out the homonymity of the term "Elohim" we return to the question under consideration. "It would at first sight," said the objector, "appear from Scripture that man was originally intended to be perfectly equal to the rest of the animal creation, which is not endowed with intellect, reason, or power of distinguishing between good and evil: but that Adam's disobedience to the command of God procured him that great perfection

    p. 15

    which is the peculiarity of man, viz., the power of distinguishing between good and evil-the noblest of all the faculties of our nature, the essential characteristic of the human race. It thus appears strange that the punishment for rebelliousness should be the means of elevating man to a pinnacle of perfection to which he had not attained previously. This is equivalent to saying that a certain man was rebellious and extremely wicked, wherefore his nature was changed for the better, and he was made to shine as a star in the heavens." Such was the purport and subject of the question, though not in the exact words of the inquirer. Now mark our reply, which was as follows:--"You appear to have studied the matter superficially, and nevertheless you imagine that you can understand a book which has been the guide of past and present generations, when you for a moment withdraw from your lusts and appetites, and glance over its contents as if you were reading a historical work or some poetical composition. Collect your thoughts and examine the matter carefully, for it is not to be understood as you at first sight think, but as you will find after due deliberation; namely, the intellect which was granted to man as the highest endowment, was bestowed on him before his disobedience. With reference to this gift the Bible states that "man was created in the form and likeness of God." On account of this gift of intellect man was addressed by God, and received His commandments, as it is said: "And the Lord God commanded Adam" (Gen. ii. 16)--for no commandments are given to the brute creation or to those who are devoid of understanding. Through the intellect man distinguishes between the true and the false. This faculty Adam possessed perfectly and completely. The right and the wrong are terms employed in the science of apparent truths (morals), not in that of necessary truths, as, e.g., it is not correct to say, in reference to the proposition "the heavens are spherical," it is "good" or to declare the assertion that "the earth is flat" to be "bad": but we say of the one it is true, of the other it is false. Similarly our language expresses the idea of true and false by the terms emet and sheker, of the morally right and the morally wrong, by tob and ra’. Thus it is the function of the intellect to discriminate between the true and the false--a distinction which is applicable to all objects of intellectual perception. When Adam was yet in a state of innocence, and was guided solely by reflection and reason--on account of which it is said: "Thou hast made him (man) little lower than the angels" (Ps. viii. 6)--he was not at all able to follow or to understand the principles of apparent truths; the most manifest impropriety, viz., to appear in a state of nudity, was nothing unbecoming according to his idea: he could not comprehend why it should be so. After man's disobedience, however, when he began to give way to desires which had their source in his imagination and to the gratification of his bodily appetites, as it is said, "And the wife saw that the tree was good for food and delightful to the eyes" (Gen. iii. 6), he was punished by the loss of part of that intellectual faculty which he had previously possessed. He therefore transgressed a command with which he had been charged on the score of his reason; and having obtained a knowledge of the apparent truths, he was wholly absorbed in the study of what is proper and what improper. Then he fully understood the magnitude of the loss he had sustained, what he had forfeited, and in what situation he was thereby placed. Hence we read, "And ye shall be like

    p. 16

    elohim, knowing good and evil," and not "knowing" or "discerning the true and the false": while in necessary truths we can only apply the words "true and false," not "good and evil." Further observe the passage, "And the eyes of both were opened, and they knew they were naked" (Gen. iii. 7): it is not said, "And the eyes of both were opened, and they saw"; for what the man had seen previously and what he saw after this circumstance was precisely the same: there had been no blindness which was now removed, but he received a new faculty whereby he found things wrong which previously he had not regarded as wrong. Besides, you must know that the Hebrew word pakaḥ used in this passage is exclusively employed in the figurative sense of receiving new sources of knowledge, not in that of regaining the sense of sight. Comp., "God opened her eyes" (Gen. xxi. 19). "Then shall the eyes of the blind be opened" (Isaiah xxxviii. Cool. "Open ears, he heareth not" (ibid. Xlii. 20), similar in sense to the verse, "Which have eyes to see, and see not" (Ezek. xii. 2). When, however, Scripture says of Adam, "He changed his face (panav) and thou sentest him forth" Job xiv. 20), it must be understood in the following way: On account of the change of his original aim he was sent away. For panim, the Hebrew equivalent of face, is derived from the verb panah, "he turned," and signifies also "aim," because man generally turns his face towards the thing he desires. In accordance with this interpretation, our text suggests that Adam, as he altered his intention and directed his thoughts to the acquisition of what he was forbidden, he was banished from Paradise: this was his punishment; it was measure for measure. At first he had the privilege of tasting pleasure and happiness, and of enjoying repose and security; but as his appetites grew stronger, and he followed his desires and impulses, (as we have already stated above), and partook of the food he was forbidden to taste, he was deprived of everything, was doomed to subsist on the meanest kind of food, such as he never tasted before, and this even only after exertion and labour, as it is said, "Thorns and thistles shall grow up for thee" (Gen. iii. 18), "By the sweat of thy brow," etc., and in explanation of this the text continues, "And the Lord God drove him from the Garden of Eden, to till the ground whence he was taken." He was now with respect to food and many other requirements brought to the level of the lower animals: comp., "Thou shalt eat the grass of the field" (Gen. iii. 18). Reflecting on his condition, the Psalmist says, "Adam unable to dwell in dignity, was brought to the level of the dumb beast" (Ps. xlix. 13)." May the Almighty be praised, whose design and wisdom cannot be fathomed."

    Yea, though I walk through the valley of the shadow of death, I will fear no evil, for I have a sonic screwdriver, a tricorder, and a Type 2 phaser.
  • Love and compassion
     Reply #127 - May 19, 2017, 09:51 AM

    Love and compassion

    https://www.youtube.com/watch?v=3mbBbFH9fAg

    https://www.youtube.com/watch?v=g5SZVmsFxxY

    https://www.youtube.com/watch?v=VUb450Alpps

    https://www.youtube.com/watch?v=8_5U0M9ErGA


    Rest in Peace Chris....

    Do not let silence become your legacy  
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Love and compassion
     Reply #128 - May 23, 2017, 08:34 AM

    طفل يقوم بدعوة حارس الامن الى الاسلام والنتيجة!! - ذاكر نايك Zakir Naik

    https://www.youtube.com/watch?v=5BQk7j0mp2w


    فلبيني يسأل الدكتور ذاكر سؤال من اكثر الاسئلة جمالاً!! - ذاكر نايك
    https://www.youtube.com/watch?v=Wre3XNICBMg


    محاضرة الهدف من الخلق كاملة || ذاكر نايك - The Purpose of the Creation Full || Zakir Naik

    https://www.youtube.com/watch?v=U319Xzgfgn8
  • Love and compassion
     Reply #129 - May 23, 2017, 11:26 AM

    Can I just say many thanks akay for creating this thread where we get to share some of our favorite very long texts. Reading random books is one of my favorite pastimes and you're making it a group activity.   piggy


    THE TESTAMENT OF DAN

    The Seventh Son of Jacob and Bilhah.

    CHAP. I.

    The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.

    THE copy of the words of Dan, which he spake to his sons in his last days, in the hundred and twenty-fifth year of his life.

    2 For he called together his I family, and said: Hearken to my words, ye sons of Dan; and give heed to the words of your father.

    3 I have proved in my heart, and in my whole life, that truth

    with just dealing is good and well pleasing to God, and that lying and anger are evil, because they teach man all wickedness.

    4 I confess, therefore, this day to you, my children, that in my heart I resolved on the death of Joseph my brother, the true and good man. .

    5 And I rejoiced that he was sold, because his father loved him more than us.

    6 For the spirit of jealousy and vainglory said to me: Thou thyself also art his son.

    7 And one of the spirits of Beliar stirred me up, saying: Take this sword, and with it slay

    p. 248

    Joseph: so shall thy father love thee when he is dead.

    8 Now this is the spirit of anger that persuaded me to crush Joseph as a leopard crusheth a kid.

    9 But the God of my fathers did not suffer him to fall into my hands, so that I should find him alone and slay him, and cause a second tribe to be destroyed in Israel.

    10 And now, my children, behold I am dying, and I tell you of a truth, that unless ye keep yourselves from the spirit of lying and of anger, and love truth and longsuffering, ye shall perish.

    11 For anger is blindness, and does not suffer one to see the face of any man with truth.

    12 For though it be a father or a mother, he behaveth towards them as enemies; though it be a brother, he knoweth him not; though it be a prophet of the Lord, he disobeyeth him; though a righteous man, he regardeth him not; though a friend, he doth not acknowledge him.

    13 For the spirit of anger encompasseth him with the net of deceit, and blindeth his eyes, and through lying darkeneth his mind, and giveth him its own peculiar vision.

    14 And wherewith encompasseth it his eyes? With hatred of heart, so as to be envious of his brother.

    15 For anger is an evil thing, my children, for it troubleth even the soul itself.

    16 And the body of the angry man it maketh its own, and over his soul it getteth the mastery, and it bestoweth upon the body power that it may work all iniquity.

    17 And when the body does all these things, the soul justifieth what is done, since it seeth not aright.

    18 Therefore he that is wrathful, if he be a mighty man, hath a threefold power in his anger: one by the help of his servants; and a second by his wealth, whereby he persuadeth and overcometh wrongfully; and thirdly, having his own natural power he worketh thereby the evil.

    19 And though the wrathful man be weak, yet hath he a power twofold of that which is by nature; for wrath ever aideth such in lawlessness.

    20 This spirit goeth always with lying at the right hand of Satan, that with cruelty and lying his works may be wrought.

    21 Understand ye, therefore, the power of wrath, that it is vain.

    22 For it first of all giveth provocation by word; then by deeds it strengtheneth him who is angry, and with sharp losses disturbeth his mind, and so stirreth up with great wrath his soul.

    23 Therefore, when any one. speaketh against you, be not ye moved to anger, and if any man praiseth you as holy men, be not uplifted: be not moved either to delight or to disgust.

    24 For first it pleaseth the hearing, and so maketh the mind keen to perceive the grounds for provocation; and then being enraged, he thinketh that he is justly angry.

    25 If ye fall into any loss or ruin, my children, be not afflicted; for this very spirit maketh a man desire that which is perishable, in order that he may be enraged through the affliction.

    26 And if ye suffer loss voluntarily, or involuntarily, be not vexed; for from vexation ariseth wrath with lying.

    27 Moreover, a twofold mischief is wrath with lying; and they assist one another in order to disturb the heart; and when the soul is continually disturbed, the Lord departeth from it, and Beliar ruleth over it.


    Yea, though I walk through the valley of the shadow of death, I will fear no evil, for I have a sonic screwdriver, a tricorder, and a Type 2 phaser.
  • Love and compassion
     Reply #130 - May 27, 2017, 07:53 AM

    Ramadan Kareem (^_^)(^_^)

    https://www.youtube.com/watch?v=W7VezcjXNec
  • Love and compassion
     Reply #131 - May 27, 2017, 01:53 PM

    Ramadhan Mubarak.

    I don't want to be good anymore. I want to be right.
  • Love and compassion
     Reply #132 - May 31, 2017, 08:25 AM

     thnkyu three
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