Adem, It is no good trying to understand religious “information” of the Qur'an that Muslims have not experienced for themselves.

[Guest guest]

>

> Before i begin i would like to inform you that www.al-qiyamah.org

> site is yet to be completed and has link issues, though the main

> Sure Signs are in place. The Sure Signs themselves should be

> sufficient to confirm that the Mahdi has the blessings of God

> Almighty. There is absolutely no way these pre-ordained Sure Signs

> can manifest without Allah's (SWT) power.

>

 

Winds Of Qiyamah Are Blowing (Fatir)

http://al-qiyamah.org/winds_of_qiyamah_fatir.htm

 

Your Hands Will Speak (Fussilat)

http://al-qiyamah.org/your_hands_will_speak_fussilat.htm

 

Angels Sent Have Arrived (Al Mursalat)

http://al-qiyamah.org/angels_sent_forth_al_mursalat.htm

 

Regions Within Revealed (Fussilat)

http://al-qiyamah.org/regions_within_revealed_fussilat.htm

 

Sun And Moon Joined Together (Al-Qiyamah)

http://al-qiyamah.org/sun_and_moon_joined_al-qiyamah.htm

 

Allah's Iron Has Been Delivered (Al Hadid)

http://al-qiyamah.org/allah's_iron_delivered_al_hadid.htm

 

Revelation Of Light Completed (Al Saf)

http://al-qiyamah.org/revelation_of_light_completed_al_saf.htm

 

Mighty Blast On Earth Announced (Qaf)

http://al-qiyamah.org/might_blast_on_earth_announced_qaf.htm

 

Mighty Blast In Sky Has Occurred (Qaf)

http://al-qiyamah.org/mighty_blast_in_sky_has_occurred_qaf.htm

 

Children Of Israel Gathered (Al Isra')

http://al-qiyamah.org/children_of_israel_gathered_al_isra.htm

 

Hidden Imam Mahdi Has Emerged (Qaf)

http://al-qiyamah.org/hidden_imam_mahdi_qaf.htm

 

Kitab Al Munir Identified (Al Hajj)

http://al-qiyamah.org/kitab_al_munir_identified_al_hajj.htm

 

>

> Adem, i hope i have answered your two questions to your

> satisfaction. i hope " Fundamental Principles of Qiyamat' by Jamshid

> will silence you into submission to His Call to commence Qiyamat

> based on your daily experiences of the Cool Breeze (Winds of

> Qiyamat), and not have any more petty issues/questions still

> creating doubts...

>

> LAA UQSIM BI-YAWM AL-QIYAMAH;

> WA-LAA UQSIM BI-AN-NAFSAL-LAWWAAMAH

> I do call to witness the Resurrection Day;

> And I do call to witness the self-reproaching Spirit.

>

> May you also begin calling all Believers to bear witness to the

> Resurrection,

>

 

Adem, It is no good trying to understand religious " information " of the Qur'an

that Muslims have not experienced for themselves.

 

" Ibn al-Arabi did not believe that the God he knew had an objective

existence. Even though he was a skilled metaphysician, he did not

believe that God's existence could be proved by logic. He liked to

call himself a disciple of Khidr, a name given to the mysterious

figure who appears in the Koran as the spiritual director of Moses,

who brought the external Law to the Israelites. God has given Khidr a

special knowledge of himself, so Moses begs him for instruction, but

Khidr tells him that he will not be able to put up with this, since

it lies outside his own religious experience. It is no good trying to

understand religious " information " that we have not experienced

ourselves. The name Khidr seems to have meant " the Green One, "

indicating that his wisdom was ever fresh and eternally renewable.

Even a prophet of Moses' stature cannot necessarily comprehend

esoteric forms of religion, for, in the Koran, he finds that indeed

he cannot put up with Khidr's method of instruction. The meaning of

this strange episode seems to suggest that the external trappings of

a religion do not always correspond to its spiritual or mystical

element. People, such as the ulema, might be unable to understand the

Islam of a Sufi like Ibn al-Arabi. Muslim tradition makes Khidr the

master of all who seek a mystic truth, which is inherently superior

to and quite different from the God which is the same as everybody

else's but to a God who is in the deepest sense of the word

subjective. "

 

Karen Armstrong, A History of God,

Ballantine Books, 1993, p. 236-37.

Paperback: 496 pages

Publisher: Ballantine Books (August 9, 1994)

ISBN-10: 0345384563

ISBN-13: 978-0345384560

 

Amazon.com

Armstrong, a British journalist and former nun, guides us along one

of the most elusive and fascinating quests of all time--the search

for God. Like all beloved historians, Armstrong entertains us with

deft storytelling, astounding research, and makes us feel a greater

appreciation for the present because we better understand our past.

Be warned: A History of God is not a tidy linear history. Rather, we

learn that the definition of God is constantly being repeated,

altered, discarded, and resurrected through the ages, responding to

its followers' practical concerns rather than to mystical mandates.

Armstrong also shows us how Judaism, Christianity, and Islam have

overlapped and influenced one another, gently challenging the

secularist history of each of these religions. --Gail Hudson

 

Editorial Reviews

From Publishers Weekly

 

This searching, profound comparative history of the three major

monotheistic faiths fearlessly illuminates the sociopolitical ground

in which religious ideas take root, blossom and mutate. Armstrong, a

British broadcaster, commentator on religious affairs and former

Roman Catholic nun, argues that Judaism, Christianity and Islam each

developed the idea of a personal God, which has helped believers to

mature as full human beings. Yet Armstrong also acknowledges that the

idea of a personal God can be dangerous, encouraging us to judge,

condemn and marginalize others. Recognizing this, each of the three

monotheisms, in their different ways, developed a mystical tradition

grounded in a realization that our human idea of God is merely a

symbol of an ineffable reality. To Armstrong, modern, aggressively

righteous fundamentalists of all three faiths represent " a retreat

from God. " She views as inevitable a move away from the idea of a

personal God who behaves like a larger version of ourselves, and

welcomes the grouping of believers toward a notion of God that " works

for us in the empirical age. "