Salaamun Àlaykum
This, IMHO, is a good resource on the existence of the soul. Hope this helps. :-)
http://bookre.org/reader?file=1325637
Peace.
For me, Qoran deals with everything about the soul, including its nourishment.
It also comes "free of charge" from the Lord of the universe.
GOD bless.
Peace.
Yeah, this is a scientific case for the existence of the soul.
Bro Sri The web site you quoted is for books. Why did post some Books AD? Now tell us what do want to know?
Nothing, just thought this would be helpful, that is all.
I have a question about the Soul:Is the Soul created at the Moment when the coitus was succesful or did our existed Long before that,simply asked did we existed before our life here on earth?
regards
I believe in the pre-existence of the soul.
I asked about the pre-existence of the Soul because there is an ayat which me thinking of this possibility"And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware; (172) "
So everyone of us did testify before our life on earth that the Lord is our creator but some of us do not remember
Greetings Deliverance.
Yes , we did exist before this life. That is when our original sin was committed.
Contrary to common belief, the "Original Sin" was not Adam's violation of God's law when he ate from the forbidden tree. The original sin was our failure to uphold God's absolute authority during the Great Feud. If the human person convinces his or her jinn companion to denounce that original sin, and uphold God's absolute authority, both creatures are redeemed to God's eternal kingdom on the Day of Judgement. But if the jinn companion convinces the human being to uphold Satan's idolatrous views, then both creatures are exiled forever from God's kingdom.
38:69
"I had no knowledge previously, about the feud in the High Society.*
ما كانَ لِىَ مِن عِلمٍ بِالمَلَإِ الأَعلىٰ إِذ يَختَصِمونَ
*38:69 The feud in the High Society was triggered by Satan's challenge to God's absolute authority. This is definitely the most important event in the history of the human race. We failed to make a firm stand regarding God's absolute authority. This life represents the third and final chance to redeem ourselves.
ما كانَ لِىَ مِن عِلمٍ بِالمَلَإِ الأَعلىٰ إِذ يَختَصِمونَ
The Most Merciful gathered all the human beings before Him, prior to sending us to this world, and we bore witness that He alone is our Lord and Master (7:172). Thus, upholding God's absolute authority is a natural instinct that is an integral part of every human being.
Because our life in this world is a series of tests designed to expose our polytheistic ideas, idol worship is the only unforgivable offense (4:48, 4:116). The world is divinely designed to manifest our decision to uphold either God's absolute authority, or Satan's idolatrous views (67:1-2). i.e To follow GOD Alone or follow others!
GOD bless you.
Peace.
I had to think about this first(second)life!
Was this life in Paradies?
Greetings Deliverance.
We can only guess about our past life what GOD has left out in His scriptures. He has covered from us that past in order to test us in this life, However the cover will be removed on the day of judgement:
50:22
You used to be oblivious to this. We now remove your veil; today, your vision is (as strong as) steel.
لَقَد كُنتَ فى غَفلَةٍ مِن هٰذا فَكَشَفنا عَنكَ غِطاءَكَ فَبَصَرُكَ اليَومَ حَديدٌ
What is clear is there was a past life , we rebelled and GOD the merciful has given us this chance " as humans" to redeem ourselves.
43:5
Should we just ignore the fact that you have transgressed the limits?*
أَفَنَضرِبُ عَنكُمُ الذِّكرَ صَفحًا أَن كُنتُم قَومًا مُسرِفينَ
*43:5 This refers to our original sin.
The Plan for Redemption includes GOD sending scriptures and messengers to remind us.
GOD bless you.
Peace.
43:6
*43:5 This refers to our original sin as detailed in the Introduction and Appendix 7.
أَفَنَضرِبُ عَنكُمُ الذِّكرَ صَفحًا أَن كُنتُم قَومًا مُسرِفينَ
Salam Goodlogic,
You wrote
"Contrary to common belief, the "Original Sin" was not Adam's violation of God's law when he ate from the forbidden tree."
I remember that in the Quran it was not a fruit that was forbidden to eat which is view of christianity,instead it was the hole Tree which was forbidden to go near.
So we lived before Adam and we are punished now in this life for our sin in the first life
Greetings Deliverance.
Qoran also says they "ate" from the tree:
7:22
He thus duped them with lies. As soon as they tasted the tree, their bodies became visible to them, and they tried to cover themselves with the leaves of Paradise. Their Lord called upon them: "Did I not enjoin you from that tree, and warn you that the devil is your most ardent enemy?"
فَدَلّىٰهُما بِغُرورٍ فَلَمّا ذاقَا الشَّجَرَةَ بَدَت لَهُما سَوءٰتُهُما وَطَفِقا يَخصِفانِ عَلَيهِما مِن وَرَقِ الجَنَّةِ وَنادىٰهُما رَبُّهُما أَلَم أَنهَكُما عَن تِلكُمَا الشَّجَرَةِ وَأَقُل لَكُما إِنَّ الشَّيطٰنَ لَكُما عَدُوٌّ مُبينٌ
GOD bless you.
Peace.
Where is the mercy?
They had everthing in Paradies,it was made for them to live there ,it served them and then suddenly there was this Tree ,this was the only Thing for them which was forbidden for them to touch/taste.They were without knowledge of injust.
Its like leaving Kids in a room infront of them candy and it is forbidden for them to eat from them,you leave the room for a Long time and guess what happend when you came back,some Kids ate them.
Because the allmighty knew what will happen when there is a forbidden tree,it seems to me that it was planned from the beginning,to push the out of Paradies.
Question is who is blame for it ,Adam and his spouse,the tree,Satan or ...i don´t want to hurt somebody so i leave the last possibility.
Peace Deliverance.
We ,typical humans, always blame somebody else!!!
We wanted " freedom of choice" when we rebelled and sided with satan:
[Qoran 33:72] We have offered the responsibility (freedom of choice) to the heavens and the earth, and the mountains, but they refused to bear it, and were afraid of it. But the human being accepted it; he was transgressing, ignorant
But on the contrary to what the word may mean on the surface, freedom means responsibility and it means accepting certain laws set by God , the provider of our true freedom.
We were not given the freedom to choose the time or place of our birth or our death, to choose our parents or our siblings, to choose the colour of our eyes, or complexion of our skin, the IQ of our brain, or the sharpness of our vision, the size of our wealth or the extent of our wisdom. But we were given the most important kind of freedom, to believe in God or not. After that God takes control.
We asked God for the freedom of choice and He granted it for us. He is just and fair, therefore, He allowed the opposition (in this case Satan) to present his own version of freedom. It was part of the deal to allow us to choose between the two styles of freedom, between the Good and the bad, or between GOD and satan.
Therefore neither GOD nor satan are to blame for our decisions. It is ourselves!!!!
Adam only got himself to blame , He took the decision to go against the order of GOD.
Plain and simple , each one of us is responsible for the decision they make. No excuses, whether they were misled or not or whether GOD knew they were going to do it.
GOD bless you.
Peace.
Why didn´t God rebuke Adam and gave him a second Chance and make the whole process reverse ?Where is the Mercy?
Peace Deliverance.
Adam had to earn his salvation:
2:37
Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.
فَتَلَقّىٰ ءادَمُ مِن رَبِّهِ كَلِمٰتٍ فَتابَ عَلَيهِ إِنَّهُ هُوَ التَّوّابُ الرَّحيمُ
Similarly, God has given us specific instructions through His scriptures and messengers to redeem ourselves.
Every individual has to go through the process of the trial. We made a covenant with GOD.
Of course GOD is merciful but He does not break His promise. The mercy is allowing everyone to make the choice.
GOD bless you.
Peace.
Dear Goodlogic,
I want you to pay your Attention at the beginnig of Adams creation in Sura 2:30"(29) And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not. (30)"
Here we find the phrase to bring Adam to earth as a vice roy,it was not the aim or it was known by the creator that Adam will inhabit Paradies.The angles knew about the character of the human being having the free will of doing good and bad deeds.
But why did the creator planned the punishment of Adam by giving him the free will to brake a law?
And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful. (31) They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise. (32) He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide. (33) And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.
After the allmighty taught Adam all names ,Adam became the Knower,the Wise he was equal to the Allmighty in this divinely esembly,thats why it seemed that the Speaker in 2:32 who is identified with god who adresses Adam to inform them about the names is the figure as the Adresse because after he informed them about the names there is no break and it continues with "HE said".
I think that that the allmighty doesn´t want or it is not possible to have two unmortal beeings so one had to leave.
Thats why i think it was planned from the beginning.
salam aleikoum
Peace Deliverance.
I am sorry , I do not understand what you are trying to say/explain?
What about your question," where is the mercy"?
GOD gave us the answers in Qoran. When we ask "Where is the mercy", we must relate it to "where is the justice"?
There is no unconditional mercy! Otherwise there will be a gross injustice!
Can you Imagine GOD treating the good and bad the same? He will be unjust? Are the good and bad equal? So how can we then expect unconditional mercy for everyone from GOD?
Ponder that idea using Qoran.
I hope you get your answers.
GOD bless you.
Peace.
Salam good logic,
You have answered my question about my qustion in Post 16.
"Adam had to earn his salvation:
2:37
Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.
فَتَلَقّىٰ ءادَمُ مِن رَبِّهِ كَلِمٰتٍ فَتابَ عَلَيهِ إِنَّهُ هُوَ التَّوّابُ الرَّحيمُ "
And i agree with you but my last post is about the real reason why Adam has to leave paradise,and i´ve showed the ayat where i think it seems that Adam became godlike and God does not except another God.
Have you ever wondered why the Angles bow down infront of Adam?
Peace Deliverance.
Thank you for your post and clarification.
Adam simply failed to uphold GOD s authority. He rebelled and disobeyed the order! So he had to come down to earth for his test!
The Test is Mandatory
[Qoran 29:2] Do the people think that they will be left to say, "We believe," without being put to the test?
[Qoran 29:3] We have tested those before them, for God must distinguish those who are truthful, and He must expose the liars.
For believers, the tests allow them to practice both submission to God's commands and perseverance while expressing their full trust in Him and their unconditional appreciation.
Put simply,Our Claims Must Be Tested.
[Qoran 3:142] Do you expect to enter Paradise without God distinguishing those among you who strive, and without distinguishing those who are steadfast?
GOD bless you.
Peace.
Peace goodlogic,
Yes,the Test is mandatory for us i remember a Vers but i dont know where it is right now,it says that the Human are tested one or two times a year.We have discussed that "sanat" could stand for the seasons of the year so we are probably 4 to 8 times a year.
salam
Quote from: Deliverance on May 10, 2014, 04:57:41 PM
...i remember a Vers but i dont know where it is right now,it says that the Human are tested one or two times a year....
Dear Deliverance,
As-salam alaykum
Please see below:
https://www.facebook.com/joseph.a.islam/posts/417469241723542
Regards,
Joseph
Dear Joseph ,
Do you consider "Sanat" to be a whole year or is it a part/season of the Year.
salam
Quote from: Deliverance on May 10, 2014, 11:40:10 PM
Dear Joseph ,
Do you consider "Sanat" to be a whole year or is it a part/season of the Year.
salam
Dear Deliverance,
Wa alaikum assalam
I have already respectfully shared my perspectives with you in the following link:
http://quransmessage.com/forum/index.php?topic=1211.msg5595#msg5595
In my humble view, the count given from a Quran's perspective of a 'period' of any great significance is 12 lunar months (9:36).
In short, my answer to your question is a 'whole year'.
From the link above, you will have noted another link to a Facebook post. Two comments of note are:
QuoteGood translators translate 'Arabic' not to align the words to the Bible but in accordance to what the words mean in Arabic. Arabic is like any other language which has nuanced meanings to terms. The Quran did not invent a new language but revealed a message in the cradle of an existing spoken dialect of a people to guide them.
It is well known in Arabic that 'Am' means a year as does 'Sanah'. This is attested by the Quran.
'AM' - a year
2:259 - God made him die a hundred years
2:259 - thou hast tarried a hundred years
9:28 - let them not come near the Holy Mosque after this year of theirs
9:37 - one year they make it profane
9:37 - and hallow it another [year]
9:126 - do they not see that they are tried every year
12:49 - there shall come a year wherein'the people will be succoured
31:14 - his weaning was in two years [1]
'SANAH' (plural. sinin) - a year
2:96 - there is one of them wishes if he might be spared a thousand years
5:26 - it shall be forbidden them for forty years, while they are wandering
7:130 - then seized We Pharaoh's people with years of dearth *
10:5 - and determined it by stations, that you might know the number of the years
12:42 - he continued in the prison for certain years
12:47 - you shall sow seven years after your wont
17:12 - that you may know the number of the years, and the reckoning
18:11 - then We smote their ears many years in the Cave
18:25 - they tarried in the Cave three hundred years
20:40 - many years among the people of Midian thou didst sojourn
22:47 - surely a day with thy Lord is as a thousand years
23:112 - how long have you tarried in the earth, by number of years?
26:18 - didst thou not tarry among us years of thy life?
26:205 - what thinkest thou? If We give them enjoyment of days for many years
30:4 - in a few years
32:5 - it goes up to Him in one day, whose measure is a thousand years of your counting
46:15 - when he is fully, grown, and reaches forty years, he says
70:4 - a day whereof the measure is fifty thousand years [2]
This is also well attested in classical lexicons which also addresses the synonymy between the two terms and the subtle differences in nuance. I trust the discerning readers can access this information for themselves.
With peace and regards,
Joseph
REFERENCES:
[1] KASSIS. H E, A Concordance of the Qur'an, University of California Press: Berkeley-Los Angeles-London, Page 291
[2] Ibid., Page 1097-8
QuoteDear respected readers,
As I respectfully mentioned in a previous comment regarding the two terms "This is also well attested in classical lexicons which also addresses the synonymy between the two terms and the subtle differences in nuance".
For discerning readers, please see insights below from the perspectives of lexicologists and Classical Arabic sources:
Peace and regards,
Joseph
عَامٌ A year syn. سَنَةٌ: (S, K;) or حَوْلٌ; [not سَنَةٌ; for] El. Jawáleekee says, the common people do not distinguish between the عام and the سنه, making them both to have the same meaning; but the right state of the case is what I have been told on the authority of Ahmad Ibn-Yahyà [i. e. Th], that the سنه is from any day from which one commences a reckoning to the like thereof, and the عام is only [a period of] a winter and a summer; and it is also said in the T and in the Bári that the عام is a حَوْل that makes an end of a winter and a summer, so that every عام is a سنة, but every سنة is not an عام; for when you reckon from a day to the like thereof, that is a سنة, and there may be in it half of the summer. and half of the winter, whereas the عام is only a winter and a summer, without interruption: (Msb, MF: *) Er-Rághib mentions a difference in the uses of the words عَامٌ and سَنَةٌ [as has been stated in art. سنو and سنى: see سَنَةٌ in that art.] and Suh says, in the R, that the سنة is longer than the عام; that the former is " a single revolution of the sun; " and that the latter is applied to the [twelve] Arabian months [collectively]: it is said to be called عام because of the sun's عَوْم [or coursing] through all of its zodiacal signs [during the period which it denotes]: (TA:) its pl. is أَعْوامٌ, (S, Msb, K,) because the sing. is originally of the measure فَعَلٌ [i. e. عَوَمٌ]: (Msb:) it has no other pl. than this. (TA.) ―
- One says, لقِيتُهُ عَامًا أَوَّلَ [I met him in a former year; generally meaning, the year immediately preceding, or, as we say, last year]; making the last word imperfectly decl. as being an epithet [and of the measure of a verb]: and لَقِتُهُ عَامًا أَوَّلًا [I met him in a year before: generally meaning the same as the phrase preceding]; making the last word perfectly decl. as not being an epithet [but an ad(??) and K in art. وأل) or the meaning is, (??) year] before this year; even if it be by a number of years: ('Alee El-Kári, on the authority of Seer, in a marginal note in my MS. copy of the K, art. اول:) and one says also, accord. to AZ and IAar, لَقَيتُهُ عَامَ الأَوَّلِ; (TA in art. وأل;) or the is rarely said; (K and TA in that art.;..) or should not be said; (ISk, S and TA in that art.;..) (??) should one say, لَقَيتُهُ عَامَ أَوَّلَ (ISk TA in the present art.) And [in like manner] one says, ما رَأَيْتُهُ مُذْ عَامٌ أَوَّلُ, putting the last word in the nom case as being an epithet, (S and K in art. وأل,) as though he said أَوَّلُ مِنْ عَامِنَا [i. e. I have not seen him since a year preceding this one year]; (S in that art.;..) and مُذْ عَامٌ أَوَّلَ, putting the last word in the accus. case as an adv n., (S and K * in that art.,..) as though he said مُذْ عامٌ قَبْلَ عَامِنَا [since a year before this our year]; (S in that art.;..) and مُذْعَامًا أَوَّلَ and مُذْ عَامُ الأَوَّلِ are also mentioned by different authors (??)in art, منذ) And [using the dim. form] one says, لَقِتُهُ ذَاتَ ↓ العُوَيْمِ i. e. [I met him] in the course of some years; like as one says, لَقِيتُهُ ذَاتَ الزُّمَيْنِ, and ذَاتَ مَرَّةٍ: (S:) or the meaning is, (some few years ago; or] three years ago or more, to ten: (AZ, Az, TA:) and it is like the saying, لَقِيتُهُ مُنْذُ سُنَيَّاتٍ: the fem. form is used because they mean by it مَرَّة وَاحِدَة. (Az, TA.)
- One says also نَاقَةٌ بَازِلُ عَامٍ and بَازِلُ عَامِهَا [A she-camel that has passed a year, and her year, after cutting her tush], (TA,) and بازِل عَامَيْنِ that has passed two years after cutting the tush. (MF and TA in art. بزل.)
[1]
REFERENCE:
[1] LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863; Librairie du Liban Beirut-Lebanon 1968, Volume 5, Page 2202
I hope that clarifies my perspective, God willing
Joseph
Thanks Joseph for clarification and your patience with me :D