THE MIRACLE OF TIME-QURANIC PERSPECTIVE
By: Abdullah Bukhari bin Abdul Rahim.
Translated by: Nur Fatimah Zahrah binti Rahimin Affandi.
Time is a miracle that Allah created. It does not have a body nor a face, but its existence itself is significant in our lives. When the clock is ticking, it is called "seconds". When the sun sets in the West, it will change to "days". When the earth completed its cycle by surrounding the sun for 365 days, it will change to "years". That is the beauty of "time". Nobody can run away from it. People that were young, now became old as time goes by. Humans also can mature and gain numerous experiences through time.
Despite that, sometimes time can be defeated with knowledge. Educated people with knowledge can change the power of time using vehicles that can speed. Travel with planes is very different from travel with cars. The principles said by Allah when he told about Prophet Sulayman's power which can decrease his traveling duration from a month to a day by riding the wind. Metaphorically speaking, we can say that the vehicle used by Prophet Sulayman to ride the wind is similar to a plane used today:
وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ
Meaning: And to Sulayman (We subjected) the wind- ITS MORNING (JOURNEY WAS THAT OF) A MONTH- AND ITS AFTERNOON (JOURNEY WAS THAT OF) A MONTH. (Saba'[34:12]).
Not just that, the angels that are created with light by Allah can also overcome the "time" with their swift movements. It turns out that "time" deals differently with the angels' technology and the humans' capabilities. Allah's commandment wraps it beautifully:
تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
Meaning: The angels and the Spirit will ascend to Him (to accept and complete their task) during a Day the extent of which (felt by the people that are at fault) is fifty thousand years (al-Ma'arij [70:4]).
Time is also one of Allah's first creations because there are a lot of verses that highlighted the early creation of the sky and the earth created in 6 "times":
وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ
Meaning: And it is He who created the heavens and the earth in six days - and His Throne had been upon water (Hud[11:7]).
The existence of "time" in this world is determined by the sunrise, sunset and the emergence of the moon. Though, it will definitely differ from the "time" in al-Barzakh. This is because we do not know if there is the sun and the moon in al-Barzakh. It could be that the humans that died in Prophet Adam's time or died a day before Doomsday is still in a same "time" space with the power of Allah as "the Creator of Time".
I have read a dialogue between 2 people of Tabi'in (students of the companions that did not get the chance to meet Rasullullah SAW) that met in a dream. Abdullah bin al-Mubarak said: "I dreamt of meeting Sufyan al-Thawri (have passed away). And i asked him: What did Allah do to you?" Sufyan answered: I have met Muhammad SAW and his companions (al-Ruh by Imam Ibn al-Qayyim, al-Jawziyyah, case 28). Despite that, this dream still cannot be considered as an argument.
"Time" is a creation of Allah that is bound to its Creator. It is compulsory for "time" to obey Allah's desire like how the fire obeyed when saving Prophet Ibrahim AS:
قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ
Meaning: Allah said, "O fire, be coolness and safety upon Ibrahim!" (al-Anbiya'[21:69]).
Throughout the human history, the power of time has been taken away by Allah for a few times like in the tale of 7 pious young men that slept in a cave:
وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِئَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
Meaning: And they remained in their cave for three hundred years (by the count of the scribes) and exceeded by nine (by your count) (al-Kahf[18:25]).
Although "time" has passed for 300 hundred years, the 7 bodies of these young men are still very youthful like how they were when they first slept. Same goes to the tale of a young man of Bani Isra'il that slept for a hundred years:
أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَلْ لَبِثْتَ مِئَةَ عَامٍ فَانْظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آَيَةً لِلنَّاسِ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Meaning: Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said: "HOW LONG HAVE YOU REMAINED (HERE)?" THE MAN SAID, "I HAVE REMAINED (HERE) A DAY OR PART OF A DAY" HE SAID, "RATHER YOU HAVE REMAINED (HERE) ONE HUNDRED YEARS. LOOK AT YOUR FOOD AND YOUR DRINK; IT HAS NOT CHANGED WITH TIME. AND LOOK AT YOUR DONKEY ( THAT WAS ONLY LEFT WITH BONES); and We will make you a sign for the people. And look at the bones (of this donkey) - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent" (al-Baqarah [2:259]).
This story clearly shows that Allah is the only one that holds the absolute power of controlling "time". This man's body and food was not affected because "time" was not allowed to touch them, but the donkey turned into bones because Allah allowed "time" to impose its power on it. Subhanallah!
It is the same with Prophet Isa AS. On a normal count, the Prophet was already over 2000 years old, but the Prophet's youth stayed with him like when he was brought up to the sky. He became immune from "time" and did not age because Allah forbid "time" from touching Prophet Isa AS.
May this writing open our hearts to realize that time is a very magical creation of Allah. This is one of the reasons why Allah swore against "time" in the Qur'an:
وَالْعَصْرِ (1) إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (2) إِلَّا الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ (3)
Meaning: By time! Indeed, mankind is in loss -Except for those who have believed and done righteous deeds, and advised each other to truth and advised each other to patience (al-'Asr[103:1-3]).
Benefit this creation of Allah the best you can because it will be the reason for our happiness and sorrow in the hereafter. We will definitely be glad if we spend our "time" wisely by filling up our lives being obedient to Allah. On the contrary, we will suffer and regret if we waste our "time" in doing sinful and unbenificial things.
Rencana asal:
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Karmapa on Europe's Changing Times - Exclusive interview: "Life is Change"
噶瑪巴為‘歐洲時代變遷’發言 – 獨家訪問:“生命是改變”(3 / 4)
The whole article is divided into 4 parts. They will be posted within this month. 全文共4節,在這個月之內刊登。
( PLEASE SHARE 請分享)
[Q / 問:] Pope Francis' style is changing the relation between Catholic Church and faithful in a way closest to the reality of people's lives. Do you think it's possible to adapt the traditional religious systems to the contemporary world without the risk of loss in terms of rules and doctrine?
教宗方濟各的風格改變了天主教與信徒的關係,令到宗教最能貼近人們生活現實。你覺得有沒有可能讓傳統宗教系統適應現代世界,而沒有喪失戒條和教義的危險?
[A / 答:] What I believe as a Buddhist, although Buddhism doesn't really have a belief system at all, so rather I should say what I understand, is that philosophies, religions, rituals, science, medicine, politics, economic science, agricultural science, all of these are just tools, nothing more, and at the end of the day, what we are supposed to do with these tools, or the nature of these tools, these methods, these means, is to bring awareness, to provide awareness to those who seek. All of these means are just a medium; all of these are languages. And we use these languages to make everyone aware of what is what, how things function, what is the nature of things, in the simplest of ways and the most elaborate ways, and that's about it.
作為一位佛教徒,我相信佛教並沒有一個信仰系統。那麼我寧願說:哲學、宗教、儀式、科學、醫學、經濟學、農業學,這些全部莫過於是工具。最終,我們應該利用這些工具或其性質、方法、途徑,讓在尋找的人得到覺知。這些工具全是媒介,全是語言。我們莫非用這些語言,最淺易、詳盡地,讓每人知道那是什麼、事情怎樣運作、事情的本質。
And so therefore, whoever practices being an example of awareness is an object of gratitude and respect, genuine gratitude and respect. Because what they are doing is bringing the inspiration that no matter where we come from, no matter who we are, no matter our background, no matter the language we speak, we can become aware of the meaning of this existence, the purpose of this existence, and so eventually, or in absolute, in ultimate, there is no doctrine to be lost, because there never was one.
因此,誰人值得我們效法為覺知的榜樣,我們也應該向他致謝、尊重,真正的致謝和尊重。因為他們能啟發我們,讓我們知道無論我們從哪裡來、我們是誰、我們說什麼語言,我們都能夠覺知道存在的意義、存在的目的。因此在究竟終極的層面,不會失去教義,因為它從未存在過。
All there is, and all there will ever be, is clarity, clarity meaning excellence in a way, like beauty or truth, which is not a doctrine at all but the nature of the way things are - that a person practicing compassion or loving kindness on one side of the world, and another at the opposite end of the world - both in their own ways, their own language, their own culture, no matter how different they may be, no matter how different they look - that excellence has no border. That quality, that beauty, that truth has no border at all. There is no difference - we cannot separate that excellence in any way, and therefore it is sometimes described as timeless. However, we do have lots of different tools, languages, mediums to describe that excellence. And so of course the languages or the tools or the means that we utilise will always be different of course. As life is always changing, that language will always change. For example, the English language has always changed, ever since its conception, one could say; and it will continue to change - in a hundred years time it will be very different from how we use the English language right now - very, very different.
唯有澄明存在。澄明代表卓越,像美和真。這完全不是一種教義,而是事物的本質。一個人在世界的一角修持慈悲,另外一個人在另一角同樣在修持。無論他們方法、語言、風俗、樣貌有多不同,卓越也是無邊界的。那質量、美及真是沒有邊界的。沒有分別– 無法分割卓越,因此有時候它被譽為是永恆的。但我們可以用很多不同的工具、語言、媒介來描述卓越。當然,我們一定會用各種不同的語言、工具或媒介。因為生命是無常的,語言也是無常。比如,英語從開始到現在,它已經轉變,也繼續轉變。過百年後,應用英語時會大大不同 – 非常非常不同。
So therefore, deep down there is no real need to worry that we will lose the doctrine as such, because there never was one - it was just a means, it was just a language. All there is that excellence, which is, in one way, clarity - clear, transparent.
因此,在深層裡不需要擔心失去教義,因為它從來未有存在。它只是一個工具、語言。唯有卓越,即是澄明 – 清晰、透明。
We cannot be bordered or gapped or separated by anything.
我們不能被包圍、破開或分割。
Compassion practiced by a mute individual and a very very literate one is the same. One might not be able to express it in words, but the experience and the expression is the same.
當一個啞巴跟一個語文能力很強的人同樣在修持,他們修持的慈悲是一樣的。可能沒法用言語形容,但經歷和表達是一樣。
[Q / 問:] What would you say to the Pope?
你會對教宗說什麼?
[A / 答:] I would like to express to him my deepest respect for carrying his responsibility for others' benefit.
我想對教宗作最深致敬,因為他執行利益眾生的任務。
英文原文:http://www.agi.it/…/karmapa_on_europes_changing_times_-_li…/
圖片來源:https://www.facebook.com/17th.Karmapa/
(中文翻譯由本FB翻譯小組負責。若有錯漏,請見諒。節錄或載列文章內容以原文為準。)
absolute beauty meaning 在 Diana Danielle Facebook 的最佳解答
The 99 Names of Allah in Arabic with English Meaning
1 Allah (الله) The Greatest Name
2 Ar-Rahman (الرحمن) The All-Compassionate
3 Ar-Rahim (الرحيم) The All-Merciful
4 Al-Malik (الملك) The Absolute Ruler
5 Al-Quddus (القدوس) The Pure One
6 As-Salam (السلام) The Source of Peace
7 Al-Mu’min (المؤمن) The Inspirer of Faith
8 Al-Muhaymin (المهيمن) The Guardian
9 Al-Aziz (العزيز) The Victorious
10 Al-Jabbar (الجبار) The Compeller
11 Al-Mutakabbir (المتكبر) The Greatest
12 Al-Khaliq (الخالق) The Creator
13 Al-Bari’ (البارئ) The Maker of Order
14 Al-Musawwir (المصور) The Shaper of Beauty
15 Al-Ghaffar (الغفار) The Forgiving
16 Al-Qahhar (القهار) The Subduer
17 Al-Wahhab (الوهاب) The Giver of All
18 Ar-Razzaq (الرزاق) The Sustainer
19 Al-Fattah (الفتاح) The Opener
20 Al-`Alim (العليم) The Knower of All
21 Al-Qabid (القابض) The Constrictor
22 Al-Basit (الباسط) The Reliever
23 Al-Khafid (الخافض) The Abaser
24 Ar-Rafi (الرافع) The Exalter
25 Al-Mu’izz (المعز) The Bestower of Honors
26 Al-Mudhill (المذل) The Humiliator
27 As-Sami (السميع) The Hearer of All
28 Al-Basir (البصير) The Seer of All
29 Al-Hakam (الحكم) The Judge
30 Al-`Adl (العدل) The Just
31 Al-Latif (اللطيف) The Subtle One
32 Al-Khabir (الخبير) The All-Aware
33 Al-Halim (الحليم) The Forbearing
34 Al-Azim (العظيم) The Magnificent
35 Al-Ghafur (الغفور) The Forgiver and Hider of Faults
36 Ash-Shakur (الشكور) The Rewarder of Thankfulness
37 Al-Ali (العلى) The Highest
38 Al-Kabir (الكبير) The Greatest
39 Al-Hafiz (الحفيظ) The Preserver
40 Al-Muqit (المقيت) The Nourisher
41 Al-Hasib (الحسيب) The Accounter
42 Al-Jalil (الجليل) The Mighty
43 Al-Karim (الكريم) The Generous
44 Ar-Raqib (الرقيب) The Watchful One
45 Al-Mujib (المجيب) The Responder to Prayer
46 Al-Wasi (الواسع) The All-Comprehending
47 Al-Hakim (الحكيم) The Perfectly Wise
48 Al-Wadud (الودود) The Loving One
49 Al-Majid (المجيد) The Majestic One
50 Al-Ba’ith (الباعث) The Resurrector
51 Ash-Shahid (الشهيد) The Witness
52 Al-Haqq (الحق) The Truth
53 Al-Wakil (الوكيل) The Trustee
54 Al-Qawiyy (القوى) The Possessor of All Strength
55 Al-Matin (المتين) The Forceful One
56 Al-Waliyy (الولى) The Governor
57 Al-Hamid (الحميد) The Praised One
58 Al-Muhsi (المحصى) The Appraiser
59 Al-Mubdi’ (المبدئ) The Originator
60 Al-Mu’id (المعيد) The Restorer
61 Al-Muhyi (المحيى) The Giver of Life
62 Al-Mumit (المميت) The Taker of Life
63 Al-Hayy (الحي) The Ever Living One
64 Al-Qayyum (القيوم) The Self-Existing One
65 Al-Wajid (الواجد) The Finder
66 Al-Majid (الماجد) The Glorious
67 Al-Wahid (الواحد) The One, the All Inclusive, The Indivisible
68 As-Samad (الصمد) The Satisfier of All Needs
69 Al-Qadir (القادر) The All Powerful
70 Al-Muqtadir (المقتدر) The Creator of All Power
71 Al-Muqaddim (المقدم) The Expediter
72 Al-Mu’akhkhir (المؤخر) The Delayer
73 Al-Awwal (الأول) The First
74 Al-Akhir (الأخر) The Last
75 Az-Zahir (الظاهر) The Manifest One
76 Al-Batin (الباطن) The Hidden One
77 Al-Wali (الوالي) The Protecting Friend
78 Al-Muta’ali (المتعالي) The Supreme One
79 Al-Barr (البر) The Doer of Good
80 At-Tawwab (التواب) The Guide to Repentance
81 Al-Muntaqim (المنتقم) The Avenger
82 Al-’Afuww (العفو) The Forgiver
83 Ar-Ra’uf (الرؤوف) The Clement
84 Malik-al-Mulk (مالك الملك) The Owner of All
85 Dhu-al-Jalal wa-al-Ikram (ذو الجلال و الإكرام) The Lord of Majesty and Bounty
86 Al-Muqsit (المقسط) The Equitable One
87 Al-Jami’ (الجامع) The Gatherer
88 Al-Ghani (الغنى) The Rich One
89 Al-Mughni (المغنى) The Enricher
90 Al-Mani’(المانع) The Preventer of Harm
91 Ad-Darr (الضار) The Creator of The Harmful
92 An-Nafi’ (النافع) The Creator of Good
93 An-Nur (النور) The Light
94 Al-Hadi (الهادي) The Guide
95 Al-Badi (البديع) The Originator
96 Al-Baqi (الباقي) The Everlasting One
97 Al-Warith (الوارث) The Inheritor of All
98 Ar-Rashid (الرشيد) The Righteous Teacher
99 As-Sabur (الصبور) The Patient One
[-- Aysha Khan--]
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