الأحد، 19 نوفمبر 2017
ISLAM hoàn hảo đến nỗi ngay
ISLAM hoàn hảo đến nỗi ngay cả những điều nhỏ nhất cũng được chỉ dạy trong ISLAM. Một trong những điều đó là phép lịch sự khi muốn vào nhà một ai đó.
ALLah Thượng Đế Tối Cao phán:
HỠI NHỮNG NGƯỜI CÓ ĐỨC TIN! CHỚ BƯỚC VÀO NHÀ CỦA AI KHÁC NGOÀI NHÀ CỦA CÁC NGƯỜI TRỪ KHI CÁC NGƯỜI XIN PHÉP CHỦ NHÀ (MÀ CÁC NGƯỜI MUỐN VÀO) VÀ CHÀO BẰNG LỜI SALAM (BẰNG AN) CHO NGƯỜI TRONG NHÀ. ĐIỀU ĐÓ TỐT CHO CÁC NGƯỜI ĐỂ MAY RA CÁC NGƯỜI GHI NHỚ (PHÉP LỊCH SỰ).
HỠI NHỮNG NGƯỜI CÓ ĐỨC TIN! CHỚ BƯỚC VÀO NHÀ CỦA AI KHÁC NGOÀI NHÀ CỦA CÁC NGƯỜI TRỪ KHI CÁC NGƯỜI XIN PHÉP CHỦ NHÀ (MÀ CÁC NGƯỜI MUỐN VÀO) VÀ CHÀO BẰNG LỜI SALAM (BẰNG AN) CHO NGƯỜI TRONG NHÀ. ĐIỀU ĐÓ TỐT CHO CÁC NGƯỜI ĐỂ MAY RA CÁC NGƯỜI GHI NHỚ (PHÉP LỊCH SỰ).
NHƯNG NẾU KHÔNG THẤY AI TRONG NHÀ THÌ CHỚ BƯỚC VÀO VÀ (ĐỢI) CHO ĐẾN KHI CÁC NGƯỜI ĐƯỢC CHO PHÉP. VÀ NẾU ĐƯỢC YÊU CẦU “HÃY LUI RA” THÌ HÃY TRỞ RA. ĐIỀU ĐÓ TRONG SẠCH CHO CÁC NGƯỜI HƠN BỞI VÌ ALLAH BIẾT RÕ NHỮNG ĐIỀU CÁC NGƯỜI LÀM. [Surah An-Nur, câu: 28,29]
Và còn rất nhiều điều ngạc nhiên khác mà chỉ khi các bạn khám phá ISLAM sẽ biết được nó.
when you smile upon meeting others
Don't be Sad
إن توزيع البسماتِ المشرقةِ على فقراءِ الأخلاقِ صدقةٌ جاريةٌ في عالمِ القيمِ (( ولو أن تلقى أخاك بوجهِ طلْقِ )) وإن عبوس الوجهِ إعلانُ حربٍ ضروسٍ على الآخرين لا يعلمُ قيامها إلا علاَّمٌ الغيوبِ .
Even when you smile upon meeting others, you are giving charity. The Prophet (Blessings and Peace be upon him) said: "Do not dismiss certain acts of kindness by deeming them to be insignificant, even if (such an act) is to meet your brother with a smiling face (for that is a deed which might weigh heavily in your scale of deeds). "On the other hand, when you frown upon meeting others, you are displaying a sign of enmity, an act that is so detrimental to brotherhood that only Allah knows the full extent of its evil effects.
Astronomy in the Qur'an: Celestial Organization
Science & Faith مع Zubair M Aliyu و28 آخرين.
Astronomy in the Qur'an: Celestial Organization
THE SEQUENCE OF DAY AND NIGHT
THE SEQUENCE OF DAY AND NIGHT
At a time when it was held that the Earth was the centre of the world and that the Sun moved in relation to it, how could any one have failed to refer to the Sun's movement when talking of the sequence of night and day? This is not however referred to in the Qur'an and the subject is dealt with as follows:
--sura 7, verse 54:
"(God) covers the day with the night which is in haste to follow it . . ."
--sura 36, verse 37:
"And a sign for them (human beings) is the night. We strip it of the day and they are in darkness."
--sura 31, verse 29:
"Hast thou not seen how God merges the night into the day and merges the day into the night."
--sura 39, verse 5:
". . . He coils the night upon the day and He coils the day upon the night."
--sura 7, verse 54:
"(God) covers the day with the night which is in haste to follow it . . ."
--sura 36, verse 37:
"And a sign for them (human beings) is the night. We strip it of the day and they are in darkness."
--sura 31, verse 29:
"Hast thou not seen how God merges the night into the day and merges the day into the night."
--sura 39, verse 5:
". . . He coils the night upon the day and He coils the day upon the night."
The first verse cited requires no comment. The second simply provides an image. It is mainly the third and fourth verses quoted above that provide interesting material on the process of interpenetration and especially of winding the night upon the day and the day upon the night. (sura 39, verse 5)
'To coil' or 'to wind' seems, as in the English translation by R. Blachère, to be the best way of translating the Arabic verb kawwara. The original meaning of the verb is to 'coil' a turban around the head; the notion of coiling is preserved in all the other senses of the word.
'To coil' or 'to wind' seems, as in the English translation by R. Blachère, to be the best way of translating the Arabic verb kawwara. The original meaning of the verb is to 'coil' a turban around the head; the notion of coiling is preserved in all the other senses of the word.
What actually happens however in space?
American astronauts have seen and photographed what happens from their spaceships, especially at a great distance from Earth, e.g. from the Moon. They saw how the Sun permanently lights up (except in the case of an eclipse) the half of the Earth's surface that is facing it, while the other half of the globe is in darkness. The Earth turns on its own axis and the lighting remains the same, so that an area in the form of a half-sphere makes one revolution around the Earth in twenty-four hours while the other half-sphere, that has remained in darkness, makes the same revolution in the same time. This perpetual rotation of night and day is quite clearly described in the Qur'an. It is easy for the human understanding to grasp this notion nowadays because we have the idea of the Sun's (relative) immobility and the Earth's rotation. This process of perpetual coiling, including the interpenetration of one sector by another is expressed in the Qur'an just as if the concept of the Earth's roundness had already been conceived at the time-which was obviously not the case.
American astronauts have seen and photographed what happens from their spaceships, especially at a great distance from Earth, e.g. from the Moon. They saw how the Sun permanently lights up (except in the case of an eclipse) the half of the Earth's surface that is facing it, while the other half of the globe is in darkness. The Earth turns on its own axis and the lighting remains the same, so that an area in the form of a half-sphere makes one revolution around the Earth in twenty-four hours while the other half-sphere, that has remained in darkness, makes the same revolution in the same time. This perpetual rotation of night and day is quite clearly described in the Qur'an. It is easy for the human understanding to grasp this notion nowadays because we have the idea of the Sun's (relative) immobility and the Earth's rotation. This process of perpetual coiling, including the interpenetration of one sector by another is expressed in the Qur'an just as if the concept of the Earth's roundness had already been conceived at the time-which was obviously not the case.
Further to the above reflections on the sequence of day and night, one must also mention, with a quotation of some verses from the Qur'an, the idea that there is more than one Orient and one Occident. This is of purely descriptive interest because these phenomena rely on the most commonplace observations. The idea is mentioned here with the aim of reproducing as faithfully as possible all that the Qur'an has to say on this subject.
The following are examples:
--In sura 70 verse 40, the expression 'Lord of Orients and Occidents'.
--In sura 55, verse 17, the expression 'Lord of the two Orients and the two Occidents'.
--In sura 43, verse 38, a reference to the 'distance between the two Orients', an image intended to express the immense size of the distance separating the two points.
--In sura 70 verse 40, the expression 'Lord of Orients and Occidents'.
--In sura 55, verse 17, the expression 'Lord of the two Orients and the two Occidents'.
--In sura 43, verse 38, a reference to the 'distance between the two Orients', an image intended to express the immense size of the distance separating the two points.
Anyone who carefully watches the sunrise and sunset knows that the Sun rises at different point of the Orient and sets at different points of the Occident, according to season. Bearings taken on each of the horizons define the extreme limits that mark the two Orients and Occidents, and between these there are points marked off throughout the year. The phenomenon described here is rather commonplace, but what mainly deserves attention in this part are the other. topics dealt with, where the description of astronomical phenomena referred to in the Qur'an is in keeping with modern data.
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