oo sky,
how your star doing tonight,
how the moon flow tonight,
and how tides play along.
o night,
how sun faded away,
how the milky way appear tonight,
and how light find place to rest
o land,
how east coming along
how west doing there,
and north, how he is feeling,
for,
south shall be my friend,
before sea, setting us apart.
as i walk this path,
the rain erase my foot print
leaving travelers behind
and be blinded by mist ahead.
i walk and walk
and the night arrive
bring nothing but sorrow
for tomorrow shall,
joy acompany me
-----THE WOOD-----
this hollow wood...
it know nothing
it see nothing
yet it feel something
the wood
stand alone in the crowd
never to be noticed
by passing travelers.
had the long night taken over
this wood stand firm
but how strong the wood will be
if none supporting it
as rain and sunshine
this wood stand alone
wondering somebody
wondering anybody
would it be treasured,
or be sunken with time
-------THE TRAVELLER--------
and the rain poured down,
a man walking alone,
searching foot path,
for him to continue his journey.
To find glittering jewel,
in pool full of mud,
for him to hold the azure.
in dark night,
he walks alone,
continue this path,
for endless future he hold
Tuesday, April 17, 2007
Friday, April 13, 2007
human relation
While Islam presents itself as the only way of life for people to achieve salvation in the after-life, it also teaches its followers to live up to high standards in conduct with other human beings, regardless of their religion, ethnicity, race, language or culture. The Holy Quran is highly critical of Christian beliefs in Trinity and regarding Jesus (peace be on him) as a deity. The Holy Book is also very critical of the Jews for not accepting Jesus and Muhammad (peace be on them) as messengers of God. At the same time, however, it asks Muslims to establish a social association special only to Christians and Jews. Examples of such association are permission of marrying chaste women among them and giving explicit permission to eat their food.
The verses in the Holy Quran forbid Muslims to insult anything that is viewed as a deity by any religion, regardless of whether it is a person, a stone, a stick or a tree. The verse 2:256 of the Quran says:
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things.
Islam wants its adherents to be just to every human being.
| 1 | "Do not let your hatred of a people incite you to aggression." (The Quran 5:2). |
| 2"And do not let ill-will towards any folk incite you so that you swerve from dealing justly. Be just; that is nearest to heedfulness" (The Quran 5:8). |
Muslims are asked to be truthful, trustworthy, humble, kind and generous. They are asked to repel evil with goodness, control their anger, and be forgiving. Some of the sayings of the Prophet are:
| 1 | "To remove something harmful from the road, is charity." |
| 2 | "Charity erases sins just as water extinguishes fire." |
| 3 | "He is not a perfect believer, who goes to bed full and knows that his neighbor is hungry." |
| 4 | "Show mercy to people on earth so that Allâh will have mercy on you in heaven." |
"Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?" (The Holy Quran, 21:30)
process of the formation of the Universe.
---sura 21, verse 30:
"Do not the Unbelievers see that the heavens and the earth were joined together, then We clove them
asunder and We got every living thing out of the water. Will they not then believe?"
---sura 41, verse 11: God orders the Prophet to speak after inviting him to reflect on the subject of the
earth's creation:
"Moreover (God) turned to the Heaven when it was smoke and said to it and to the earth..."
There then follow the orders to submit.
The important things to remember at present are the following:
a) The statement of the existence of a gaseous mass with fine particles, for this is how the word 'smoke'
(dukan in Arabic) is to be interpreted. Smoke is generally made up of a gaseous substratum, plus, in more
or less stable suspension, fine particles that may belong to solid and even liquid states of matter at high
or low temperature;
b) The reference to a separation process (fatq) of an primary single mass whose elements were initially
fused together (ratq). It must be noted that in Arabic 'fatq' is the action of breaking, diffusing, separating,
and that 'ratq' is the action of fusing or binding together elements to make a homogenous whole.
This concept of the separation of a whole into several parts is noted in other passages of the Book
with reference to multiple worlds. The first verse of the first sura in the Qur'an proclaims, after the
opening invocation, the following: "In the name of God, the Beneficent, the Merciful", "Praise be to God,
Lord of the Worlds."
The terms 'worlds' reappears dozens of times in the Qur'an. The Heavens are referred to as
multiple as well, not only on account of their plural form, but also because of their symbolic
numerical quantity: 7.
This number is used 24 times throughout the Qur'an for various numerical quantities. It often
carries the meaning of 'many' although we do not know exactly why this meaning of the figure was used.
The Greeks and Romans also seem to have used the number 7 to mean an undefined idea of plurality. In
the Qur'an, the number 7 refers to the Heavens themselves (samawat). It alone is understood to mean
'Heavens'. The 7 roads of the Heavens are mentioned once:
--sura 2, verse 29:
"(God) is the One Who created for you all that is on the earth. Moreover He turned to the heaven and
fashioned seven heavens with harmony. He is Full of Knowledge of all things."
--sura 23, verse 17:
"And We have created above you seven paths: We have never been unmindful of the Creation."
--sura 67, verse 3:
"(God) is the One -who created seven heavens one above another. Thou canst see no fault in the creation
of the Beneficent. Turn the vision again! Canst thou see any rift?"
--sura 71, verse 15-16:
"Did you see how God created seven heavens one above another and made the moon a light therein and
made the sun a lamp?"
--sura 78, verse 12:
"We have built above you seven strong (heavens) and placed a blazing lamp."
Here the blazing lamp is the Sun.
The commentators on the Qur'an are in agreement on all these verses: the number 7 means no
more than plurality.
There are therefore many Heavens and Earths, and it comes as no small surprise to the reader of
the Qur'an to find that earths such as our own may be found in the Universe, a fact that has not
yet been verified by man in our time.
Verse 12 of sura 65 does however predict the following:
"God is the One Who created seven heavens and of the earth (ard) a similar number. The
Command descends among them so that you know that God has power over all things and comprehends
all things in His knowledge."
Since 7 indicates an indefinite plurality (as we have seen), it is possible to conclude that the
Qur'anic text clearly indicates the existence of more than one single Earth, our own Earth (ard) ; there are
others like it in the Universe.
Another observation which may surprise the Twentieth century reader of the Qur'an is the fact
that verses refer to three groups of things created, i.e.
--things in the Heavens
--things on the Earth
--things between the Heavens and the Earth
Here are several of these verses:
--sura 20, verse 6;
"To Him (God) belongs what is in the heavens, on earth, between them and beneath the soil."
--sura 25, verse 59:
"...the One Who created the heavens, the earth and what is between them in six periods."
--sura 32, verse 4:
"God is the One Who created the heavens, the earth and what is between them in six periods."
--sura 50, verse 38:
"We created the heavens, the earth and what is between them in six periods, and no weariness touched
Us."
The reference in the Qur'an to 'what is between the Heavens and the Earth' is again to be found in
the following verses: sura 21, verse 16; sura 44, verses 7 and 38; sura 78, verse 37; sura 15,
verse 85; sura 46, verse 3; sura 43, verse 85.
1) Existence of six periods for the Creation in general.
2) Interlocking of stages in the Creation of the Heavens and the Earth.
3) Creation of the Universe out of an initially unique mass forming a block that subsequently split up.
4) Plurality of the Heavens and of the Earths
5) Existence of an intermediary creation 'between the Heavens and the Earth'.
THE BASIC PROCESS OF THE FORMATION OF THE UNIVERSE
AND
THE RESULTING COMPOSITION OF THE WORLDS
By Dr. Maurice Bucaille
The Qur'an presents in two verses a brief synthesis of the phenomena that constituted the basicprocess of the formation of the Universe.
---sura 21, verse 30:
"Do not the Unbelievers see that the heavens and the earth were joined together, then We clove them
asunder and We got every living thing out of the water. Will they not then believe?"
---sura 41, verse 11: God orders the Prophet to speak after inviting him to reflect on the subject of the
earth's creation:
"Moreover (God) turned to the Heaven when it was smoke and said to it and to the earth..."
There then follow the orders to submit.
The important things to remember at present are the following:
a) The statement of the existence of a gaseous mass with fine particles, for this is how the word 'smoke'
(dukan in Arabic) is to be interpreted. Smoke is generally made up of a gaseous substratum, plus, in more
or less stable suspension, fine particles that may belong to solid and even liquid states of matter at high
or low temperature;
b) The reference to a separation process (fatq) of an primary single mass whose elements were initially
fused together (ratq). It must be noted that in Arabic 'fatq' is the action of breaking, diffusing, separating,
and that 'ratq' is the action of fusing or binding together elements to make a homogenous whole.
This concept of the separation of a whole into several parts is noted in other passages of the Book
with reference to multiple worlds. The first verse of the first sura in the Qur'an proclaims, after the
opening invocation, the following: "In the name of God, the Beneficent, the Merciful", "Praise be to God,
Lord of the Worlds."
The terms 'worlds' reappears dozens of times in the Qur'an. The Heavens are referred to as
multiple as well, not only on account of their plural form, but also because of their symbolic
numerical quantity: 7.
This number is used 24 times throughout the Qur'an for various numerical quantities. It often
carries the meaning of 'many' although we do not know exactly why this meaning of the figure was used.
The Greeks and Romans also seem to have used the number 7 to mean an undefined idea of plurality. In
the Qur'an, the number 7 refers to the Heavens themselves (samawat). It alone is understood to mean
'Heavens'. The 7 roads of the Heavens are mentioned once:
--sura 2, verse 29:
"(God) is the One Who created for you all that is on the earth. Moreover He turned to the heaven and
fashioned seven heavens with harmony. He is Full of Knowledge of all things."
--sura 23, verse 17:
"And We have created above you seven paths: We have never been unmindful of the Creation."
--sura 67, verse 3:
"(God) is the One -who created seven heavens one above another. Thou canst see no fault in the creation
of the Beneficent. Turn the vision again! Canst thou see any rift?"
--sura 71, verse 15-16:
"Did you see how God created seven heavens one above another and made the moon a light therein and
made the sun a lamp?"
--sura 78, verse 12:
"We have built above you seven strong (heavens) and placed a blazing lamp."
Here the blazing lamp is the Sun.
The commentators on the Qur'an are in agreement on all these verses: the number 7 means no
more than plurality.
There are therefore many Heavens and Earths, and it comes as no small surprise to the reader of
the Qur'an to find that earths such as our own may be found in the Universe, a fact that has not
yet been verified by man in our time.
Verse 12 of sura 65 does however predict the following:
"God is the One Who created seven heavens and of the earth (ard) a similar number. The
Command descends among them so that you know that God has power over all things and comprehends
all things in His knowledge."
Since 7 indicates an indefinite plurality (as we have seen), it is possible to conclude that the
Qur'anic text clearly indicates the existence of more than one single Earth, our own Earth (ard) ; there are
others like it in the Universe.
Another observation which may surprise the Twentieth century reader of the Qur'an is the fact
that verses refer to three groups of things created, i.e.
--things in the Heavens
--things on the Earth
--things between the Heavens and the Earth
Here are several of these verses:
--sura 20, verse 6;
"To Him (God) belongs what is in the heavens, on earth, between them and beneath the soil."
--sura 25, verse 59:
"...the One Who created the heavens, the earth and what is between them in six periods."
--sura 32, verse 4:
"God is the One Who created the heavens, the earth and what is between them in six periods."
--sura 50, verse 38:
"We created the heavens, the earth and what is between them in six periods, and no weariness touched
Us."
The reference in the Qur'an to 'what is between the Heavens and the Earth' is again to be found in
the following verses: sura 21, verse 16; sura 44, verses 7 and 38; sura 78, verse 37; sura 15,
verse 85; sura 46, verse 3; sura 43, verse 85.
1) Existence of six periods for the Creation in general.
2) Interlocking of stages in the Creation of the Heavens and the Earth.
3) Creation of the Universe out of an initially unique mass forming a block that subsequently split up.
4) Plurality of the Heavens and of the Earths
5) Existence of an intermediary creation 'between the Heavens and the Earth'.
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