שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
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ૐ.אמן
Holy Scriptures Study, Week 44 Devarim;
118.11.29
Torah
Devarim 1:1 – 3:22
“These
are the words that (Moshe) spoke to the Israelites when they were camped on the
east bank of the (Yordan) River, in the wilderness, in the (Yordan) Valley,
near Suf, close to the cities of Paran, Tolfel, Lavan, Hatzeroth, and Di-zahav. It was an eleven-day journey from Horeb to
Kadesh Barnea by way of Mount Seir.
(Moshe) spoke to the Israelites in the fortieth year, on the first of
the eleventh month, and told them everything that Adonai had commanded him.” (v1-3).
“Adonai
spoke to us at Horeb, saying, ‘You have remained too long at this
mountain. Turn around and head toward
the Amorite country and all the neighboring territories in the (Yordan) Valley,
the lowlands, the Negev, the seashore, the Canaanite territory, and Lebanon,
all the way to the Euphrates River.”
(v6-7).
“Then I
sais to you, ‘You are a burden, and I cannot lead you all by myself. Adonai has multiplied your numbers, and now
you are as many as the stars in the sky.
May Adonai increase your numbers a thousand times and bless you, as
(Adonai) has promised.
“But I
cannot carry the burden and responsibility and settle your disputes all by
myself. Choose men from among your
tribes who are wise and understanding, and I will appoint them as your
leaders.’” (v9-13).
“So I
chose wise and experienced men from every tribe and appointed them to lead you
as captains of thousands, captains of hundreds, captains of fifties, captains
of tens, as leaders for your tribes.
“I then
instructed your judges, saying, ‘Listen carefully and patiently to every
problem that your brethren bring you, and judge fairly between each man and his
brother, even when a foreigner is involved.
Do not favour any person when making a decision. Pay attention to great and small alike, and
do not be influenced by anyone, since you are judging in place of Adonai. If a case is too complicated, bring it to me,
and I will judge it.’” (v15-17).
“As
Adonai instructed us, we then left Horeb and made our way all through that
terrifying wilderness that you saw, and then we arrived in the hill country of
the Amorites. And finally we arrived in
Kadesh Barnea.’” (v19).
Moshe
sends the scouts, and the scouts return with an unfavourable report.
Adonai
curses adult Israelis with 40 years of wandering the wilderness, because of
lack of Faith.
“Adonai
was also angry at me because of you, and (Adonai) said, ‘You will not enter the
Promised Land. (Yoshua) son of Nun, who
stands at your side, will be the one to enter, and he will lead the Israelites
into the Promised Land.’” (v37-38).
Some
Israelis march towards the Amorites and are annihilated.
“As
Adonai had directed me, we then turned around and headed into the wilderness
toward the Sea of Reeds. We wandered in
the hills of Seir for a long time.”
(v1).
“Adonai
said to me, ‘You have wandered around these hills long enough. Turn around and march north.” (v2-3).
“Give
the people the following instructions:
Soon you will be passing by the borders of your relatives, the
descendants of Esau, who live in Seir.
They are afraid of you. Be very
careful and do not start a fight with them.
I will not give you even one thin slice of their land, for I have given
Mount Seir to Esau as an inheritance.
“You
must pay for the food you eat and the water you drink” (v4-6).
“Adonai
has blessed you every step of your forty-year journey through the
wilderness. Adonai was with you, and you
lacked for nothing.” (v7)
Israelis
travel to Moab.
“Adonai
warned me, ‘Do not attack Moab, and do not start a war with them, because I
will not give you their land as an inheritance, since I have already given Ar
to Lot’s descendants as their heritage.”
(v9).
“Now
get moving and cross the Brook of Zered!
So you crossed the Brook of Zered.
From the time that we left Kadesh Barnea until we crossed the Brook of
Zered, thirty-eight years had passed, in which time, as Adonai had decreed,
this generation of warriors died.”
(v13-14).
“Soon
you will pass through Ar, which is Moabite territory. And you will be coming close to the
Ammonites. Do not attack or start a war
with them. I will not allow you to
occupy the land of the Ammonites, for I have given the land as a heritage to
the descendants of Lot.” (v18-19).
“Now
get up and cross the Brook of Amon.
Attack! I will help you defeat
Sichon, the Amorite king of Heshbon, and I will give you his land. Begin the advance! Attack him!”
(v24-25).
“I sent
ambassadors from the Wilderness of Kedemoth to Sichon, king of Heshbon, with a
message of peace, saying, ‘Allow us to pass through your land. We will travel only along the main highway,
and we will not turn to the right or to the left. Sell us food to eat, and water to drink for a
price in silver. We only want your
permission to pass though, just as we passed by the territory of Esau in Seir
and Moab in Ar. We wish only to cross
the (Yordan) River into the land that Adonai is giving us.’” (v26-29).
“Sichon
mobilized his troops and advanced to oppose us in battle at Yahatz. Adonai helped us, and we killed him and his
sons and defeated his army. Then we
captured all his cities, and destroyed everyone, including the men, women, and
children, and left no survivors. All
that we took as plunder were the animals and the (treasures) in the cities we
captured.” (v32-35).
“Adonai
helped us defeat Og, king of the Bashan, and his army, and we left no
survivors.” (v3).
“We
destroyed the cities of Bashan just as we had done to those of Sichon, king of
Heshbon, and killed every man, woman, and child. But for ourselves, we kept all the animals
and plundered the cities.” (v6-7).
“I gave
the (Reuvenis) and Gaddites all the captured territory between Aroer on the
Arnon River and the southern half of the Mount Gilead area, including all the
cities.
“I gave
to half of the tribe of Manasseh the rest of the Gilead and all of Bashan,
which had been Og’s kingdom. This
included the entire Argov region and the entire Bashan, which was known as the
land of the Rephaim.” (v13).
“At
that time I instructed you, saying, ‘Adonai has given you this land as your
heritage. Every able-bodied man among
you must join your fellow Israelites as a striking force. I am aware that you have much cattle. Your wives, children, and cattle can remain
in the cities I have given you.”
(v18-19).
“Only
when your brothers finally occupy the land that Adonai is giving them across
the (Yordan) River will each man be able to return to his inheritance that I
have given you.” (v20).
“I
instructed (Yoshua), saying, ‘With you own eyes you have seen all that Adonai
has done to these two kings. Adonai will
do the same to all the kingdoms in the land on the other side of the (Yordan)
River. Do not be afraid of them, because
Adonai will be fighting for you.’”
(v21-22).
--
What
intentionality/purposefulness may exist within the discrepancies between the
initial description of events and Moshe’s retelling of the events described in
Parashah Devarim?
Is
there a succinct and unanimous schedule and sequence of events progressing from
the emergence from Egypt to the entrance into Eretz Israel? If so, what is that sequence and
schedule; and if otherwise, what are
some of the descriptions, and how do these differ?
What
are the implications involved within someone judging “on behalf of
Adonai”? What adverse or positive effect
does this have upon the belief that each individual has a direct connexion with
God?
Does
Adonai punish Moshe because of the lack of Faith from Israelis, or because of
the tapping of the rock with the staff (to produce water); what may be the reason for this
ambiguity/difference?
Doe
Moshe maintain some resentment towards Israelis? If so, is it appropriate; if otherwise, should he? Might Moshe’s resentment originate from his
own personal dissonance with the prospect of being a Prophet, and the
challenges therein? Does he simply “take
it out on” Israelites, particularly as a way of justifying himself?
How does,
“Adonai has blessed you every step,” compare with the previously described
complaints of hunger and thirst by Israelis?
What
contemporary lessons of humility and thriftiness may be derived from the
description of “lacking for nothing”?
Why
does Moshe send ambassadors after receiving the command from Adonai to attack?
Amidst
the notion of the Israeli camp paying for the water that it drinks, there is
the consideration: what is the
difference of valuation between the water that is provided from a dug well, and
the water provided from a flowing river?
Is there any appropriate means of valuating any of these such
phenomenon, including Sunlight, air, dirt, evaporation, and additionally?
How do
the 613 mitzvot of righteousness compare with Moshe’s description of killing
all the women an children of Heshbon?
Amidst
the notion of the 613 mitzvot within the Torah, how many “episodes” exist
within the Torah: descriptions of
interaction between people and/or with Adonai?
What are the direct and implicit lessons and teachings that are gleaned
from these episodes, and how do these lessons and teachings compare with the
613 mitzvot?
What
does, “Adonai will be fighting for you,” actually mean? How does this compare with Sri Krishna’s
teachings to Arjuna? And how does this
compare to Jesus’s description of having the opportunity of receiveing legions
of angels from Deus, but pursuing Peace when being captured? How does this compare with similar teachings
within the Koran, within Buddhism, and within additional traditions?
--
Bhagavad Gita
Chapter 8
“O Krishna, what is Brahman, and what is the
nature of action? What is the adhyatma,
the adhibhuta, the adhidaiva?
“What is the adhiyajna, the supreme sacrifice,
and how is it to be offered? How are the
self-controlled united with (You) at the time of death?” (v1-2).
“My highest nature, the imperishable Brahman,
gives every creature its existence and lives in every creature as the
adhyatma. My action is creation and the
bringing forth of creatures.
“The adhibhuta is the perishable body; the adhidaiva is Purusha, eternal
spirit. The adhiyajna, the supreme
sacrifice, is made to (Me) as the Lord within you.” (v3-4).
“When you make your mind one-pointed through
regular practice of meditation, you will find the supreme glory of the
Lord.” (v8).
“Remembering (Me) at the time of death, close
down the doors of the sense and place the mind in the heart. Then, while absorbed in meditation, focus all
energy upwards to the head.
“Repeating in this state the (Divine) Name, the
syllable Om that represents the changeless Brahman, you will go forth from the
body and attain the supreme goal.”
(v12-13).
“When the day of Brahma dawns, forms are brought
forth from the Unmanifest; when the
night of Brahma comes, these forms merge in the Formless again,” (v18).
“The six months of the northern path of the sun,
the path of light, of fire of day, of the bright fortnight, leads knowers of
Brahman to the supreme goal.
“The six months of the southern path of the sun,
the path of smoke, of night, of the dark fortnight, leads other souls to the
light of the moon and to rebirth.”
(v24-25).
--
Bhagavad Gita
Chapter 8
“O Krishna,
what is Brahman, and what is the nature of action? What is the adhyatma,
the adhibhuta, the adhidaiva?
“What is the
adhiyajna, the supreme sacrifice, and how is it to be offered? How are
the self-controlled united with (You) at the time of death?” (v1-2).
“My highest
nature, the imperishable Brahman, gives every creature its existence and lives
in every creature as the adhyatma. My action is creation and the bringing
forth of creatures.” (v3).
“The adhibuta
is the perishable body; the adhidaiva is Purusha, eternal spirit.
The adhiyajna, the supreme sacrifice, is made to (Me) as the Lord within
you.” (v4).
“Those who
remember (Me) at the time of death will come to (Me).” (v5).
“Remembering
(Me) at the time of death, close down the doors of the senses and place the
mind in the heart. Then, while absorbed in meditation, focus all energy
upwards to the head.
“Repeating in
this state the divine Name, the syllable Om that represents the changeless
Brahman, you will go forth from the body and attain the supreme goal.”
(v12-13).
“Those who
(Realise) life’s supreme goal know that I am unmanifested and unchanging.
Having come home to (Me), they never return to separate existence.”
(v21).
“This supreme
Lord (Who) pervades all existence, the (True) Self of all creatures, may be
(Realised) through undivided love.” (v22).
“The six
months of the northern path of the sun, the path of light, of fire, of day, of
the bright fortnight, leads knowers of Brahman to the supreme goal.
“The six
months of the southern path of the sun, the path of smoke, of night, of the
dark fortnight, leads other souls to the light of the moon and to
rebirth.” (v24-25).
“There is
merit in studying the scriptures, in selfless service, austerity, and giving,
but the practice of meditation carries you beyond all these to the supreme
abode of the highest Lord.” (v28).
--
Discussion Questions From Chapters 7 – 8
Amidst the notion of “thousands” searching for
spiritual aspiration, there is the consideration of how any person may
definitively know the actual circumstances of other individuals: that, for all any person knows, the entire
experience of this temporal realm of the Universe may be an intentional façade,
whereby all beings and phenomena are knowingly colluding with each other to
shape the experience and perception of an individual; whilst such may be extremely dubious (and
perhaps even self-involved), it also seems impossible to disprove; yet again, amidst the belief of an Omnipotent
phenomena (and presumably benevolent) manifesting all circumstances within the
Universe, this seems increasingly plausible, even if unexplainable; so amidst this consideration of even one’s
enemies intentionally behaving in such a manner to illicit a response from an
individual, what are lessons that an individual may discern in how to respond to
the thoughts, words, and deeds of others?
What is the nature of “akasha”? Is this effectively a physical phenomenon
(such as an expansive “air,” or is this an increasingly intangible and esoteric
phenomenon (such as “Heaven”)?
How do the 8 divisions of prakriti (and
particularly the first 5), compare with teachings, from the Upanishads,
regarding the basic elements of the Universe?
How does this compare with respective teachings from additional
religious traditions regarding the basic elements of the Universe? Is there any validity within the notion that,
within the physical Universe, there only exists 1.) matter (all material phenomena and chemicals,
including fire, air, water, earth/dust, and perhaps akasha), 2.) energy (an illusive phenomenon that
“animates” matter and facilitates motion), and 3.) “now” (the intangible
phenomenon of consciousness, thought, awareness, that may be considered as
including mind, intellect, ego, and perhaps akasha)?
From the teachings within Chapter 8, and
additionally, what is the confluence between the story of Creation, provided
within Beresheit (from the Torah), and the nature of the Creation described
within the Bhagavad Gita? How do these
also compare with respective teachings from the Koran and from the Buddha?
What are the distinctions between athyatma (the
presence of Brahman within each individual), and adhidaiva (Purusha), described
as the “eternal spirit”? Are these 2
distinct phenomena that simultaneously exist within an individual, and if so,
what is the nature of the interaction between these 2 phenomena and the
respective influences these 2 phenomena have within an individual?
What is the nature of “the Lord,” described
within Verse 8 and additionally? Is this
synonymous with “Brahman,” or is this applicable to the nature of existence of
Krishna, or is this a distinct phenomenon/being from either of these?
What is the nature of Brahma, amidst the
description of Brahman, and the additional Theological explanations within
Chapter 8?
Do Verses 24 and 25, regarding the “Northern
Path” and the “Southern Path,” have any intended, and/or effectual,
implications regarding the perception of individuals who are respectively
derived from geographically Northern and Southern locations?
--
Discussion
Questions From Chapters 7 – 8
How does the
element of the “source of life in all beings” compare and contrast with the 4
previous elements that Sri Krishna describes, and what is the nature of the
confluence of this phenomena with that of the entre 8 divisions of prakriti?
Sri Krishna
describes a person’s experience being manifest through the concentration of a
person’s Faith, and that many people seem to simply yearn for transient
phenomena and circumstances; within this consideration: what is the
quintessential “wish” or aspiration that an individual may maintain? And
how can that aspiration actually be manifested within this temporal
Realm? May it be considered that this aspiration already exists (perhaps
only as a semblance, even simply through the thought within a person’s mind)?
Amidst this, what is a person’s responsibility in further manifesting this
aspiration?
Amidst Sri
Krishna’s description of Brahman as the Ultimate Reality beyond the duality of
existence and abstinence from existence (and particularly amidst Sri Krishna’s
utilisation of the 1st person singular in communicating this
“Phenomenon” or as this “Phenomenon”), what is the accuracy (or lack thereof)
within depicting this Ultimate Reality as a character that resembles some form
of personification? What phenomenon is actually being referenced within
each of the occasions that the English word, “Lord,” is utilised in
translations of Sri Krishna’s teachings?
When
referencing the “darkness” of the night, and the “brightness” of the day, are
there any ethnic inferences that are intended, and/or historically inferred
from this apparent geography bias (comparing the North with the South)?
--
Digha Nikaya
Sigalovada Suttanta
“Thus
have I heard:-- The Exalted One was once
staying near Rajagaha in the Bamboo Wood at the Squirrels Feedingground.
“Now at
this time young Sigala, a householder’s son, rising betimes, went forth from
Rajagaha, and with wet hair and wet garments and clasped hands uplifted, paid
worship to the several quarters of earth and sky:--to the east, south, west,
and north, to the nadir and the zenith.
“And
the Exalted One early that morning dressed himself, took bowl and robe and
entered Rajagaha (searching for) alms.
Now he saw young Sigala worshipping and spoke to him thus:--
“Why,
young householder, do you, rising betimes and leaving Rajagaha, with wet hair
and ariment, worship the several quarters of earth and sky?
“Sir,
my father, when he was a-dying, said to me:
Dear son, you should worship the quarters of earth and sky. So I, sir, honouring my father’s word,
reverencing, revering, holding it sacred, rise betimes and, leaving Rajagaha,
worship on this wise.
“But in
the religion of an Ariyan, young householder, the six quarters should not be
worshipped thus.
“How
then, sir, in the religion of an Ariyan, should the six quarters be
worshipped?” (v1-2).
“Inasmuch,
young householder, as the Ariyan disciple has put away the four vices in
conduct, inasmuch as he dos no evil actions from the four motives, inasmuch as
he dos not pursue the six channels for dissipating wealth, he thus, avoiding
these fourteen evil things, is a coverer of the six quarters; he has practised so as to conquer both
worlds; he tastes success both in this
world and in the next. At the
dissolution of the body, after death, he is reborn to a happy destiny in
heaven. What are the four vices of conduct that he has put away? The destruction of life, the taking what is
not given, licentiousness, and lying speech.
These are the four vices of conduct that he has put away.” (v3).
“By
what four motives does he do no evil deed?
Evil deeds are done form motives of partiality, enmity, stupidity and
fear. But inasmuch as the Ariyan
disciple is not led away by these motives, he through them dos no evil
deed.” (v5).
“And
which are the six channels or dissipating wealth? The being addicted to intoxicating liquors,
frequenting the streets at unseemly hours,
haunting fairs, the being infatuated by gambling, associating with evil
companions, the habit of idleness.
The
Buddha describes 6 adverse consequences from each of these 6 channels.
The
Buddha recites a poem of this teaching.
“Four,
O young householder, are they who should be reckoned as foes in the likeness of
friends; to wit, a rapacious person, the
man of words not deeds, the flatterer, the fellow-waster.” (v15).
The
Buddha provides further detail on each of these.
“Four,
O young householder, are the friends who should be reckoned as sound at
heart:--the helper; the friend who is
the same in happiness and adversity; the
friend of (benevolent) counsel; the
friend who sympathizes.” (v21).
The
Buddha provides further detail on each of these.
The
Buddha recites another poem.
“And
how, O young householder, dos the Ariyan disciple protect the six
quarters? The following should be looked
upon as the six quarters:--parents as the east, teachers as the south, wife and
children as the west, friends and companions as the north, servants and work
people as the nadir, religious teachers and Brahmins as the zenith.” (v27).
The
Buddha provides further detail pertaining to each of these relationships.
--
Amidst
the consideration of the pursuer of senses, how might the “spiritual wandering”
of an individual be appropriately perceived and described amidst the tangible,
physical stationary behaviour of that individual? And how might the notion that, as one becomes
increasingly honest with one’s slef, on better perceives the dishonesty within
others?
--
Gospels
John 11
“Now a
certain man was ill, Lazarus of Bethany, the village of Mary and her sister
Martha. It was Mary who anointed the (Leader) with ointment and wiped his
feet with her hair, whose brother Lazarus was ill. So the sisters sent to
him, saying, ‘(Leader), he whom you love is ill.’ But when Jesus heard it
he said, ‘This illness is not unto death; it is for the glory of God, so
that the Son of God may be glorified by means of it.’” (v1-4).
Jesus goes to
Yudea to heal Lazarus.
“Thus he
spoke, and then he said to them, ‘Our friend Lazarus has fallen asleep, but I
go to awake him out of sleep.’ The disciples said to him, ‘Leader, if he
has fallen asleep, he will recover.’ Now Jesus had spoken of his death,
but they thought that he mean taking rest in sleep. Then Jesus told them
plainly, ‘Lazarus is dead; and for your sake I am glad that I was not
there, so that you may believe. But let us go to him.’” (v11-15).
“Now when
Jesus came, he found that Lazarus had already been in the tomb four
days.” (v17).
“Jesus said
to her, ‘Your brother will rise again.’ Martha said to him, ‘I know that
he will rise again in the resurrection at the last day.’ Jesus said to
her, ‘I am the resurrection and the life; he who believes in me, though
he die, yet shall he live, and whoever lives and believes in me shall never
die. Do you believe this?’” (v23-26).
“Then Jesus,
deeply moved again, came to the tomb; it was a cave, and a stone lay upon
it.” (v38).
“So they took
away the stone. And Jesus lifted up his eyes and said, ‘(Creator), I
thank (Thee) that (Thou) hast heard me. I knew that (Thou) hearest me
always, but I have said this on account of the people standing by, that they
may believe that (Thou) didst send me.’ When he had said this, he cried
with a loud voice, ‘Lazarus, come out.’ The dead man came out, his hands
and feet bound with bandages, and his face wrapped with a cloth. Jesus
said to them, ‘Unbind him, and let him go.’” (v41-44).
Conspiracies
are planned to capture Jesus.
“But one of
them, Caiaphas, who has high priest that year, said to them, ‘You know nothing
at all; you do not understand that it is expedient for you that one man
should die for the people, and that the whole nation should not perish.’
He did not say this of his own accord, but being high priest that year he
prophesied that Jesus should die for the nation, and not for the nation only,
but to gather into one the children of God who are scattered abroad. So
from that day on they took counsel how to put him to death.” (v49-53).
Pesach
arrives.
--
Discussion
Questions From Chapters 11 – 13
How does
Jesus’s love for Lazarus compare and contrast with the love that Jesus
proclaims for his biological brothers?
How does
Jesus’s proclamation of being the resurrection connect with his description of
beings existing as Angels within Heaven? How do reincarnation and Nirvana
compare and contrast within these notions of resurrection and Heaven?
What is the nature of the tangible experience (through dreams, meditation,
prayer, imagination, conscious thought, and additionally) of resurrection,
reincarnation, Heaven, and Nirvana? How does the notion of everyone being
derived from Heaven/Nirvana/Deus, and everyone eventually returning to
Heaven/Nirvana/Deus, compare, contrast, and confluence with these respective
notions?
Is death
simply an illusion? How might this be tangibly perceived, understood, and
experienced within this temporal Realm of the Universe? What legitimacy
exists within the notion of all phenomena being an illusion (including all the
words and actions of all other beings around 1’s own self), and that all such
phenomena are simply a challenge for an individual to respond with compassion
and righteousness?
Who are the
“children of God” that are referenced within Verse 52, and what does this mean
to gather the children of God into 1? Might this include bringing
together nations of other religions into a higher practise of singular
humanity/sentient beings? How is such “Universality” strengthened by the
traditional development of Christianity beyond the Children of Israel?
Does such expansion historically establish circumstances whereby the
“proclamation of Faith” is increasingly significant so as to distinguish
between practitioners of Jesus’s perceived doctrine and practitioners of
perceived “other” doctrines? What are some of the challenges with relying
substantially upon the proclamation of Faith as a means of
establishing/perceiving/evidencing allegiance as a community? What are
additional means through which to discern such allegiance?
--
Koran
Sura 70: Al Ma’arij The Ways of Ascent
Sura 71: Nuh Noah
Sura 72: Al Jinn The Jinn
Sura 73: Al Muzzammil The Covering Himself up
“A
questioner asks about the chastisement to befall
“The
disbelievers—there is none to avert it—
“From
Allah, Lord of the ways of Ascent.
“To
(Allah) ascend the angels and the Spirit in a day the measure of which is fifty
thousand years.
“So be
patient with a (benevolent) patience.
“Surely
they see it far off,
“And We
see it nigh.” (v1-7).
“Surely
man is created impatient—
“Fretful
when evil afflicts him,
“And
niggardly when (benevolence) befalls him—
“Except
those who pray,
“Who
are constant at their prayer,
“And in
whose wealth there is a known right
“For
the beggar and the destitute,
“And
those who accept the (Truth) of the day of Judgment:
“And
those who are fearful of the chastisement of their Lord—
“Surely
the chastisement of their Lord is a thing not to be felt secure from—
“And
those who restrain their sexual passions,
“Except
in the presence of their mates or those whom their right hands possess—for such
surely are not to be blamed,” (v19-30).
“And
those who are faithful to their trusts and their covenant,
“And
those who are upright in their testimonies,
“And
those who keep a guard on their prayer.
“These
are in Gardens, honoured.” (v32-35).
“But
nay! I swear by the Lord of the Eastern
lands and the Western lands! That We are
certainly Powerful
“To
bring in their place (others) better than them, and We shall not be overcome.
“So
leave them to plunge in vain talk and to sport, until they come face to face
with that day of theirs which they are promised—” (v40-42).
“Surely
We sent (Noach) to his people, saying:
‘Warn thy people before there come to them a painful chastisement.
“He
said: O my people, surely I am a plain
warner to you:
“That you
should serve Allah and keep your duty to (Allah) and obey me—
“(Allah)
will forgive you some of your sins and grant you respite to an appointed
term. Surely the term of Allah, when it
comes, is not postponted. Did you but
know!” (v1-4).
“he
said: My Lord, I have called my people
night and day;
“But my
call has only made them flee the more.”
(v5-6).
“And
whenever I call to them that Thou mayest forgive tem, they thrust their fingers
in their ears and cover themselves with their garments, and persist and are big
with pride.
“Then
surely I have called to them aloud,
“Then
spoken to them in public and spoken to them in private,
“So I
have said: Ask forgiveness of your Lord;
surely (Allah) is ever Forgiving:
(Allah)
will send down upon you rain, pouring in abundance,
“And
help you with wealth and sons, and make for you gardens, and make for you
rivers.” (v7-12).
“Say: It has been revealed to me that a party of
the jinn listened, so they said: Surely
we have hear a wonderful Quran.
“Guiding
to the right way—so we believe in it.
And we shall not set up anyone with our Lord.
“And
(Allah)—exalted be the majesty of our Lord!—has not taken a consort, nor a son.
“And
the foolish among us used to forge extravagant lies against Allah:
“And we
thought that men and jinn did not utter a lie against Allah:
“And
persons from among men used to (search for) refuge with persons from among the
jinn, so they increased them in evil doing:
“And
they thought, as you think, that Allah would not raise anyone:
“And we
sought to reach heaven, but we found it filled with strong guards and flames:
“And we
used to sit in some of the sitting-places thereof to steal a hearing. But he who tries to listen now finds a flame
lying in wait for him:
“And we
know not whether evil is meant for those on earth or whether their Lord means
to direct them aright.
“And
some of us are (benevolent) and others of us are below that—we are sects
following different ways:
“And we
know that we cannot escape Allah in the earth, nor can we escape (Allah) by
flight:
“And
when we heard the guidance, we believed in it.
So whoever believes in his Lord, he fears neither loss nor injustice:
“And
some of us are those who submit, and some of us are deviators. So whoever submits, these aim at the right
way.
“And as
to deviators, they are fuel of hell:
“And if
they keep to the right way, We would certainly give them to drink of abundant
water,
“So
that We may try them thereby. And
whoever turns away from the reminder of his Lord, (Allah) will make him enter
into an afflicting chastisement:”
(v1-17).
“And
the mosques are Allah’s, so call not upon anyone with Allah:
“And
when the Servant of Allah stood up praying to (Allah), they well-nigh crowded
him to death.” (v18-19).
“Say: I only call upon my Lord, and associate
naught with (Allah).
“Say: I control not evil nor (benevolence) for you.
“Say: None can protect me against Allah, nor can I
find any refuge besides (Allah).
“Mine
is naught but to deliver the command of Allah and (Allah’s) messages, And whoever disobeys Allah and (Allah’s)
Messenger, surely for him is the Fire of hell, to abide therein for ages.
“Till
when they see that which they are promised, they will know who is weaker in
helpers and less in numbers.
“Say: I know not whether that which you are
promised is nigh or if my Lord will appoint for it a distant term.
“The
Knower of the unseen, so (Allah) makes (Allah’s) secrets known to none,
Except
a messenger whom (Allah) chooses. For
surely (Allah) makes a guard to go before him and after him,
“That
(Allah) may know that they have (Truly) delivered the messages of their
Lord; and (Allah) encompasses what is
with them, and (Allah) keeps account of all things.” (v20-28).
“O thou
covering thyself up!
“Rise
to pray by night except a little,
“Half
of it, or lessen it a little,
“Or add
to it, and recite the Qur’an in a leisurely manner.
“Surely
We shall charge thee with a weighty word.
“The
rising by night is surely the firmest way to tread and most effective in
speech.
“Truly
thou hast by day prolonged occupation.
“And
remember the name of thy Lord and devote thyself to (Allah) with compete
devotion.
“The
Lord of the East and the West—there is not (Deity) but (Allah)—so take (Allah)
for Protector.
“And
bear patiently what they say and forsake them with a becoming withdrawal.
“And
leave Me and the deniers, possessors of plenty, and respite them a
little.” (v1-11).
“Thy
Lord knows indeed that thou passest in prayer nearly two-thirds of the night,
and sometimes half of it, and sometimes a third of it, as do a party of those
with thee. And Allah measures the night
and the day. (Allah) knows that all of
you are not able to do it, so (Allah) has turned to you mercifully; so read of the Quran that which is easy for
you. (Allah) know that there are sick among
you, and others who travel in the land (searching f) of Allah’s bounty, and
others who fight in Allah’s way. So read
as much of it as is easy for you, and keep up prayer and pay the poor rate and
offer to Allah a (benevolent) gift. And
whatever of (benevolence) you send on beforehand for yourselves, you will din
it with Allah—that is best and greatest in reward. And ask forgiveness of
Allah. Surely Allah is Forgiving,
Merciful.” (v20).
--
Why is
the ransoming of slaves described as a “righteous” and “favourable” act, rather
than as an obligatory act?
What is
the nature of the arrangement of female servants whom one’s “right hand
possesses”? What is the required
duration that a woman must be another man’s servant before he is able to have
sexual intercourse with her; and how
does this differ from prostitution? What
are the rules concerning the selling, “renting,” or temporary “exchanging” of
female servants? What are the rules
pertaining to coveting another woman, and the female servant of another
man? How does this compare with
additional traditions, particularly within Judaism (and within Judaism, how is
economic trade, itself, facilitated [whether it is for another man’s female
servant or for produce], without some form of covetousness towards that which a
merchant is offering?)?
Within
Verse 36, there is reference to both the East and the West; whilst many references to the West (including
Judaism and Christianity) are made throughout the Koran, there seem to be very
few explicit references to Eastern civilisations (such as Hinduism, Buddhism,
China, and additionally); is this
reference specifically to such civilisations?
Is there any intentionality and/or significance within this, as
well? Is there any validity within the
observance of the similarity between the prose construct of the Koran with that
of the Upanishads, compared with that of the Torah and the Christian New
Testament?
What
are some of the dynamics that may be extrapolated from Noach’s description of
his approach to his contemporaries? How
does this compare with Jesus’s teachings regarding the ministries of his
disciples? How does this compare with
the establishment of the tribes of Israel?
How does this compare with the methodology of the Buddha? And how does this compare with the teachings
of Sri Krishna?
How do
the 99 Beautiful Names of Allah compare with the 613 mitzvot; what additional, respective, comparatively
large numbers of note can be found within additional traditions? How do the respective mechanics, metaphysics,
and additional characteristics of these numerals compare and contrast with each
other?
Sura Al
Jinn seems to provide a rather candid and genuine insight of Islam; what does this reveal about the nature of the
Jinn? Is Verse 16 communicated from the
voice of the Jinn of from the voice of the Angel Jibril?
The
commands within Sura Al Muzzammil, regarding the performance of Salat and the
study of the Koran, seem to be rather “laissez-faire;” how are these teachings to be appropriately
understood within the original context of the Koran? And how are these teachings to be
appropriately understood amidst the development of traditions regarding these
practises and observances?
--
May
Love, Peace, And Blessings Of The Highest Authority We Respectively Recognise,
Known By Many Names, Including God, El Shaddai, Eloheinu, Elohim, Adonai,
Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Deus, Dios, Dominus,
Jah, Jehovah, Allah, Ahura Mazda, Vaya Guru, The Divine, Infinity, Logic, Wakan
Tanka, And Additionally Be Upon The Rishis, Moshe, The Buddha, Jesus, Muhammad,
Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao
Tzu, Socrates, Plato, Aristotle, Black Elk, Martin Luther, Gandhi, Bob Marley,
The Respective Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa,
The Earth, Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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