If you believe this **** you must be as insane as you sound. Read below and learn: " Do any of these post give you any indication that some of us are starting to believe in this old, uneducated foul mouthed crap"?!!
People will listen to the Quran interpretation
- Thread starter selfsame
- Start date
If you believe or not, this does not concern me at all. It is not to the one who is dumb and blind, but only directed to the one who fears God.
If sufism means the glorification of God, then OK, but if it implies, as in many instances, the enthusiasm about the imams and saints or even the Prophet himself, then it is not OK. :smile:
And if it indicates the remembrance of God day and night then it is OK, but if it includes the seeking of assistance of the religious leader, then it is not OK
Moreover, no monasticism in the Islam: but only to work like other people, and to consecrate one's life to God and the exclusive devotion to Him alone while working and practicing daily life.
How is that?
Man goes out of his home for work, and when he goes out he puts trust in God alone, and pray God to provide for him and to protect him.
When he starts any work: he started in the name of God, Most Gracious Most Merciful
When he gains, he thanks God, and gives alms to the poor for the sake of God and so on: his work and life is dedicated to God, but no monasticism like the monks of Christianity.
Quran 57: 27
{And We sent, following [those messengers], Jesus son of Mary [whom We sent to the Children of Israel], and gave to him the Gospel a .
And We set in the hearts, of those [disciples and others] who [believed and] followed him, tenderness and mercy
and "monasticism" b they invented –
We did not prescribe it for them – c
[And We set in their hearts the tenderness and mercy] only to seek the good pleasure of God d;
but they observed it not as it should be observed.e
So We gave those of them [ who followed Jesus, and] who believed [in God's reward for the merciful] their wage [in the afterlife]; and many of [Christians] are disobedient [to God.]}
...................................................
a Or the "Evangel", which is a Greek word that means: the "good news".]
b The word "monasticism" in Arabic is derived from the word "fear" which means : the fearing of God.
c i.e. We did not prescribe for them the "monasticism", but they themselves invented it: because of the fear of the Byzantines who pursued after Christians and those who did not follow their religion to persecute them, so the Christians fled to the mountains and established the cells of monks and the churches, and they isolated themselves from women, and in this way they invented the "monasticism".
d It means: to be kind to orphans, widows and the needy, and to be merciful to the poor and the weak.
e i.e. they did not observe the kindness and mercy for all orphans, widows and the needy, as should they be observed, but they were kind to some of them and were not kind to others; and they were merciful to some of the weak and did not show mercy to others.
If sufism means the glorification of God, then OK, but if it implies, as in many instances, the enthusiasm about the imams and saints or even the Prophet himself, then it is not OK. :smile:
And if it indicates the remembrance of God day and night then it is OK, but if it includes the seeking of assistance of the religious leader, then it is not OK
Moreover, no monasticism in the Islam: but only to work like other people, and to consecrate one's life to God and the exclusive devotion to Him alone while working and practicing daily life.
How is that?
Man goes out of his home for work, and when he goes out he puts trust in God alone, and pray God to provide for him and to protect him.
When he starts any work: he started in the name of God, Most Gracious Most Merciful
When he gains, he thanks God, and gives alms to the poor for the sake of God and so on: his work and life is dedicated to God, but no monasticism like the monks of Christianity.
Quran 57: 27
{And We sent, following [those messengers], Jesus son of Mary [whom We sent to the Children of Israel], and gave to him the Gospel a .
And We set in the hearts, of those [disciples and others] who [believed and] followed him, tenderness and mercy
and "monasticism" b they invented –
We did not prescribe it for them – c
[And We set in their hearts the tenderness and mercy] only to seek the good pleasure of God d;
but they observed it not as it should be observed.e
So We gave those of them [ who followed Jesus, and] who believed [in God's reward for the merciful] their wage [in the afterlife]; and many of [Christians] are disobedient [to God.]}
...................................................
a Or the "Evangel", which is a Greek word that means: the "good news".]
b The word "monasticism" in Arabic is derived from the word "fear" which means : the fearing of God.
c i.e. We did not prescribe for them the "monasticism", but they themselves invented it: because of the fear of the Byzantines who pursued after Christians and those who did not follow their religion to persecute them, so the Christians fled to the mountains and established the cells of monks and the churches, and they isolated themselves from women, and in this way they invented the "monasticism".
d It means: to be kind to orphans, widows and the needy, and to be merciful to the poor and the weak.
e i.e. they did not observe the kindness and mercy for all orphans, widows and the needy, as should they be observed, but they were kind to some of them and were not kind to others; and they were merciful to some of the weak and did not show mercy to others.
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TRAVEL WITH AND WITHOUT A VEHICLE
If you cast yourself into the sea, without any guidance, this is full of danger, because man mistakes things which arise within himself
for things arising from elsewhere.
If, on the other hand, you travel on the sea in a ship, this is perilous, because there is a danger of attachment to the vehicle.
In the first case, the end is not known, and there is no quidance.
In the second case, the means becomes an end, and there is no arriving.
Niffari
If you cast yourself into the sea, without any guidance, this is full of danger, because man mistakes things which arise within himself
for things arising from elsewhere.
If, on the other hand, you travel on the sea in a ship, this is perilous, because there is a danger of attachment to the vehicle.
In the first case, the end is not known, and there is no quidance.
In the second case, the means becomes an end, and there is no arriving.
Niffari