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Inglês

if we eat raw food, we cannot release really the energy.

Árabe

إذا أكلنا الطعام الغير مطهي - النيء - لايمكننا أن نحرر طاقة كافية

Última atualização: 2015-10-13
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Inglês

if we respect the rights of others at the individual level, it is much less likely that we will become aggressive at the conglomerate level of the nation-state.

Árabe

فإذا احترمنا حقوق اﻵخريــن على المستوى الفردي فمن غير المحتمل أن نصبح أكثر عدوانيــة علــى المستوى المختلط للدولة القومية.

Última atualização: 2016-12-01
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Inglês

even though we've dodged paul ehrlich's population bomb, and we will not see 20 billion people in this decade, as he had forecast, we eat as if we were 20 billion.

Árabe

حتى لو هربنا قنبلة بول اهرليك ولن نرى 20 بليون شخص من هذا العقد فسوف ناكل كما لو اننا 20 بليون

Última atualização: 2015-10-13
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Inglês

the fundamental articles of faith in islam the true, faithful muslim believes in the following principal articles of faith: 1. he believes in one god, supreme and eternal, infinite and mighty, merciful and compassionate, creator and provider. this belief, in order to be effective, requires complete trust and hope in god, submission to his will and reliance on his aid. it secures man’ s dignity and saves him from fear and despair, from guilt and confusion. the reader is invited to see the meaning of islam as explained above. 2. he believes in all the messengers of god without any discrimination among them. every known nation had a warner or messenger from god. these messengers were great teachers of the good and true champions of the right. they were chosen by god to teach mankind and deliver his divine message. they were sent at different times of history and every known nation had one messenger or more. during certain periods two or more messengers were sent by god at the same time to the same nation. the holy qur’ an mention the names of twenty five of them, and the muslim believes in them all and accepts them as authorized messengers of god. they were, with the exception of muhammad, known as “ national” or local messengers. but their message, their religion, was basically the same and was called islam, because it came from one and the same source, namely, god, to serve one and the same purpose, and that is to guide humanity to the straight path of god. all the messengers with no exception whatsoever were mortals, human beings, endowed with divine revelations and appointed by god to perform certain tasks. among them muhammad stands as the last messenger and the crowning glory of the foundation of prophethood. this is not an arbitrary attitude, nor is it just a convenient belief. like all the other islamic beliefs, it is an authentic and logical truth. also, it may be useful to mention here the names of some of the great messengers like noah and abraham, ishmael and moses, jesus and muhammad, may the peace and blessings of god be upon them all. the qur'an commands the muslims thus: we believe in god, and the revelation given to us, and to abraham, ishmael, isaac, jacob and the tribes; and that which was given to moses and jesus, and that which was given to all prophets from their lord. we make no discrimination between one and another of them, and we bow to god (2:136, cf. 3:84; 4:163-165; 6:84-87). 3. the true muslim believes, as a result of article two, in all the scriptures and revelations of god. they were the guiding light which the messengers received to show their respective peoples the right path of god. in the qur’ an a special reference is made to the books of abraham, moses, david and jesus. but long before the revelation of the qur’ an to muhammad some of those books and revelations had been lost or corrupted, others forgotten, neglected, or concealed. the only authentic and complete book of god in existence today is the qur’ an. in principle, the muslim believes in the previous books and revelations. but where are their complete and original versions? they could be still at the bottom of the dead sea, and there may be more scrolls to be discovered. or perhaps more information about them will become available when the christian and jewish archaeologists reveal to the public the complete original findings of their continued excavations in the holy land. for the muslim, there is no problem of that kind. the qur’ an is in his hand complete and authentic. nothing of it is missing and no more of it is expected. its authenticity is beyond doubt, and no serious scholar or thinker has ventured to question its genuineness. the qur’ an was made so by god who revealed it and made it incumbent upon himself to protect it against interpolation and corruption of all kinds. thus it is given to the muslims as the standard or criterion by which all the other books are judged. so whatever agrees with the qur’ an is accepted as divine truth, and whatever differs from the qur'an is either rejected or suspended. god says: ‘verily we have, without doubt, sent down the qur’ an; and we will assuredly guard it’ (15:9; cf. 2:75-79; 5:13-14, 41, 45, 47; 6:91; 41:43). good literary works cannot be fully translated into any other language. this is more so in the case of the qur’ an, the book that challenged (and still does) the native masters of the arabic language and literature and proved their inability to produce anything even remotely similar to the shortest chapter of the book. it is impossible, therefore, to reproduce the meaning, beauty, and fascination of the qur’ an in any other form. what appears here, then, is not the qur’ an proper or its perfect translation even if such were possible. rather it is a human interpretation in a different language that falls for short of the forcefulness of the original book of god. for these reasons, no quotation marks will be inserted in any strict fashion in what appears here as translation. 4. the true muslim believes in the angels of god. they are purely spiritual and splendid beings whose nature requires no food or drink or sleep. they have no physical desires of any kind nor material needs. they spend their days and nights in the service of god. there are many of them, and each one is charged with a certain duty. if we cannot see the angels with our naked eyes, it does not necessarily deny their actual existence. there are many things in the world that are invisible to the eye or inaccessible to the senses, and yet we do believe in their existence. there are places we have never seen and things like gas and ether that we could not see with our naked eyes, smell or touch or taste or hear; yet we do acknowledge their existence. belief in the angels originates from the islamic principle that knowledge and truth are not entirely confined to the sensory knowledge or sensory perception alone (16:49-50; 21:19-20. see also the references in article two above). 5. the true muslim believes in the last day of judgement. this world will come to an end some day, and the dead will rise to stand for their final and fair trial. everything we do in this world, every intention we have, every move we make, every thought we entertain, and every word we say, all are counted and kept in accurate records. on the day of judgement they will be brought up. people with good records will be generously rewarded and warmly welcomed to the heaven of god, and those with bad records will be punished and cast into hell. the real nature of heaven and hell and the exact description of them are known to god only. there are descriptions of heaven and hell in the qur’ an and the traditions of muhammad but they should not be taken literally. in heaven, said muhammad, there are things which no eye has ever seen, no ear has ever heard, and no mind has ever conceived. however, the muslim believes that there definitely will be compensation and reward for the good deeds, and punishment for the evil ones. that is the day of justice and final settlement of all accounts. if some people think that they are shrewd enough and can get away with their wrong doings, just as they sometimes escape the penalty of the mundane laws, they are wrong; they will not be able to do so on the day of judgement. they will be caught right on the spot defenceless, without any lawyer or counsel to stand in their behalf. all their deeds are visible to god and counted by his agents. also, if some pious people do good deeds to please god and seem to get no appreciation or acknowledgement in this temporary world, they will eventually receive full compensation and be widely acknowledged on that day. absolute justice will be done to all. belief in the day of judgement is the final relieving answer to many complicated problems of our world. there are people who commit sins, neglect god and indulge in immoral activities, yet they seem to be “ superficially” successful in business and prosperous in life. and there are virtuous and god-minded people, yet they seem to be getting less rewards for their sincere efforts and more suffering in the present world. this is puzzling and incompatible with the justice of god. if the guilty people can escape the mundane law unharmed and, in addition, be more prosperous, what is, then, left for the virtuous people? what will promote the cause of morality and goodness? there must be some way to reward goodness and arrest evil. if this is not done here on this earth – and we know that it is not done regularly or immediately – it has to be done some day, and that is the day of judgement. this is not to condone injustice or tolerate mischief in this world. it is not to sedate the deprived or comfort their exploiters. rather, it is to warn the deviants from the right path and remind them that the justice of god shall run its full course sooner or later (see, for example, the previous references). 6. the true muslim believes in the timeless knowledge of god and in his power to plan and execute his plans. god is not indifferent to this world nor is he neutral to it. his knowledge and power are in action at all times to keep order in his vast domain and maintain full command over his creation. he is wise and loving, and whatever he does must have a good motive and a meaningful purpose. if this is established in our minds, we should accept with good faith all that he does, although we may fail to understand it fully, or even think it is bad. we should have strong faith in him and accept whatever he does because our knowledge is limited and our thinking is based on individual or personal considerations, whereas his knowledge is limitless and he plans on a universal basis. this does not in any way make man fatalist or helpless. it simply draws the demarcation line between what is god’ s concern and what is man’ s responsibility. because we are by nature finite and limited, we have a finite and limited degree of power and freedom. we cannot do everything, and he graciously holds us responsible only for the things we do. the things which we cannot do, or things which he himself does, are not in the realm of our responsibility. he is just and has given us limited power to match our finite nature and limited responsibility. on the other hand, the timeless knowledge and power of god to execute his plans do not prevent us from making our own plans in our own limited sphere of power. on the contrary, he exhorts us to think, to plan and to make sound choices, but if things do not happen the way we wanted or planned them, we should not lose faith or surrender ourselves to mental strains and shattering worries. we should try again and again, and if the results are not satisfactory, then we know that we have tried our best and cannot be held responsible for the results, because what is beyond our capacity and responsibility is the affair of god alone. the muslims call this article of faith the belief in ‘qadaa’ and ‘qadar’ , which simply means, in other words, that the timeless knowledge of god anticipates events, and that events take place according to the exact knowledge of god (qur’ an, for example, 18:29; 41:46; 53:33-62; 54:49; 65:3; 76:30-31) 7. the true muslim believes that god’ s creation is meaningful and that life has a sublime purpose beyond the physical needs and material activities of man. the purpose of life is to worship god. this does not simply mean that we have to spend our entire lives in constant seclusion and absolute meditation. to worship god is to know him; to love him; to obey his commandments; to enforce his law in every aspect of life; to serve his cause by doing the right and shunning the evil; and to be just to him, to ourselves, and to our fellow human beings. to worship god is to “ live” life not to run away from it. in brief, to worship god is to imbue ourselves with his supreme attributes. this is by no means a simple statement, nor is it an oversimplification of the matter. it is most comprehensive and conclusive. so if life has a purpose and if man is created to serve that purpose, then he cannot escape the responsibility. he cannot deny his existence or ignore the vital role he has to play. when god charges him with any responsibility, he provides him with all the required assistance. he endows him with intelligence and power to choose his course of conduct. man, thus, is strongly commended by god to exert his utmost to fully serve the purpose of his existence. should he fail to do that, or misuse his life or neglect his duties, he shall be responsible to god for his wrong deeds (see 21:17-18; 51:56-58; 75:37). 8. the true muslim believes that man enjoys an especially high-ranking status in the hierarchy of all the known creatures. he occupies this distinguished position because he alone is gifted with rational faculties and spiritual aspirations as well as powers of action. but the more his rank excels, the more his responsibility grows. he occupies the position of god’ s viceroy on earth. the person who is appointed by god to be his active agent, must necessarily have some power and authority, and be, at least potentially, endowed with honor and integrity. and this is the status of man in islam; not a condemned race from birth to death, but a dignified being potentially capable of good and noble achievements. the fact that god chose his messengers from the human race shows that man is trustworthy and capable, and that he can acquire immense treasures of goodness (2:30-34; 6:165; 7:11; 17:70-72, 90-95). 9. the true muslim believes that every person is born “muslim” . this means that the very course of birth takes place in accordance with the will of god, in realization of his plans and in submission to his commands. it also means that every person is endowed with spiritual potentialities and intellectual inclinations that can make him a good muslim, if he has the right access to islam and is left to develop his innate nature. many people can readily accept islam if it is properly presented to them, because it is the divine formula for those who want to satisfy their moral and spiritual needs as well as their natural aspirations, those who want to lead a constructive and sound life, whether personal or social, national or international. this is so because islam is the universal religion of god, the maker of human nature, who knows what is best for human nature (30:30; 64:1-3; 82:6-8). 10. the true muslim believes that every person is born free from sin and all claims to inherited virtue. he is like a blank book. when the person reaches the age of maturity he becomes accountable for his deeds and intentions, if his development is normal and if he is sane. man is not only free from sin until he commits sin, but he is also free to do things according to his plans on his own responsibility. this dual freedom: freedom from sin and freedom to do effective things, clear the muslim’ s conscience from the heavy pressure of inherited sin. it relieves his soul and mind from the unnecessary strains of the doctrine of original sin. this islamic concept of freedom is based upon the principle of god’ s justice and the individual’ s direct responsibility to god. each person must bear his own burden and be responsible for his own actions, because no one can expiate for another’ s sin. thus, a muslim believes that if adam had committed the first sin, it was his own responsibility to expiate for that sin. to assume that god was unable to forgive adam and had to make somebody else expiate for his sin, or to assume that adam did not pray for pardon or prayed for it but it was not granted, would be extremely unlikely and contrary to god’ s mercy and justice as well as to his attribute of forgiveness and power to forgive. to assume the said hypothesis, would be an audacious defiance of common sense and flagrant violation of the very concept of god (see the references in article nine above; qur’ an, 41:46; 45:15; 53:31-42; 74:38; the concept of sin below): on the rational basis as well as on the authority of the our’ an, the muslim believes that adam realized what he had committed and prayed to god for pardon, as any other sensible sinner would. it is also on the same basis, the muslim believes, that god, the forgiving and merciful, granted adam pardon (2:35-37; 20:117-122). hence, the muslim cannot possibly accept the doctrine that adam with the whole human race had been condemned and unforgiven until jesus came to expiate for their sins. consequently, the muslim cannot entertain the dramatic story of jesus’ death on the cross just to do away with all human sins once and for all. here the reader must be cautioned against any wrong conclusions. the muslim does not believe in the crucifixion of jesus by his enemies because the basis of this doctrine of crucifixion is contrary to divine mercy and justice as much as it is to human logic and dignity. such a disbelief in the doctrine does not in any way lessen the muslim’ s reverence for jesus, or degrade the high status of jesus in islam, or even shake the muslim’ s belief in jesus as a distinguished prophet of god. on the contrary, by rejecting this doctrine the muslim accepts jesus but only with more esteem and higher respect, and looks upon his original message as an essential part of islam. so let it be stated, again, that to be a muslim a person must accept and respect all the prophets of god without any discrimination. the general status of jesus in islam will be further discussed in a later chapter. 11. the true muslim believes that man must work out his salvation through the guidance of god. this means that in order to attain salvation a person must combine faith and action, belief and practice. faith without action is as insufficient as action without faith. in other words, no one can attain salvation until his faith in god becomes dynamic in his life and his beliefs are translated into reality. this is in complete harmony with the other islamic articles of faith. it shows that god does not accept lip service, and that no true believer can be indifferent as far as the practical requirements of faith are concerned. it also shows that no one can act on behalf of another or intercede between him and god (see, for example, the qur’ an, 10:9-10; 18:30; 103:1-3). 12. the true muslim believes that god does not hold any person responsible until he has shown him the right way. this is why god has sent many messengers and revelations, and has made it clear that there would be no punishment before giving guidance and sounding the alarm. so, a person who has never come across any divine revelations or messenger, or a person who is insane is not held responsible to god for failing to obey the divine instructions. such a person will be responsible only for not doing what his sound common sense tells him to do. but the person who knowingly and intentionally violates the law of god or deviates from his right path will be punished for his wrong deeds (4:165; 5:16 & 21; 17:15). this point is very important for every muslim. there are many people in the world who have not heard of islam and have no way of knowing about it. such people may be honest and may become good muslims, if they find their way to islam. if they do not know and have no way of knowing, they will not be responsible for failing to be muslims. instead, the muslims who can present islam to such people will be the ones responsible for failing to invite them to islam and show them what islam is. this calls upon every muslim throughout the globe not only to preach islam in words but also – and more im

Árabe

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