Tipaimukh hydraulic dam (THD) to be constructed by our giant neighbor India in the upstream at a distance of 200km (direct distance 100 km) from Amalshid border of Jakigang of Sylhet district of Bangladesh followed by Fulertal Barrage in 100 km downstream of Tipaimukh dam and 100 upstream of Bangladesh border to divert the water to Indian Province Assam is a stern threat to the existence of Bangladesh hydrodynamically, geo-morphologically, geographically, tectonically-seismically, structurally, ecologically, bio-diversically, anthropologically, agriculturally, socially, culturally, economically, financially causing not only environmental hazard but also socio-economic and health risks to the mass people of Bangladesh from all walks of life .
Throughout the world, 263 trans-boundary (passed through more than one countries bordering geographically) rivers and lakes spread of which 57 trans-boundary rivers are located in Bangladesh of which 54 rivers are trans-boundary with India. About 45000 large dams extended over 140 countries of the world. India constructed more than 6000 dams of which more than 50 dams are constructed by our Giant Neighbor India on 35 trans-boundary rivers between Bangladesh and India without bothering Bangladesh, violating International River Laws and without any negotiation with downstream Bangladesh.
Dams in USA: A total of 75,000, including 6575 large dams; 2400 privately owned hydropower dams; no new large dams in recent years; 100s of dams removed since 1999; plan to remove about 10,000 dams by 2010.
Dams in India: As per CWC (1994), a total of 4291 large dams in operation (3159 in Maha, Guj, MP); over 50% constructed in 1971-90; a total of 695 dams under construction; 22 dams are being constructed in the north-eastern seven sister provinces of India.
India misuses all of these dams withdrawing unlimited waters in up-stream violating international laws and signed Memorandum of Understanding (MoU), agreements, treaties between the trans-boundary countries. Consequently environment of Bangladesh are at the extreme risks.
Recently Tipaimuk dam on the Barak being constructed by India is the threat to the existence of Bangladesh in the train of environmental havoc and disaster to lean the bio-diversity and wetlands of north-eastern Bangladesh specially in the Sylhet basin.
History of India with Bangladesh is not optimistic rather crucial, and ironic due to illogical withdrawal of water from Ganges in dry season violating conditions of signed treaty & international laws and again flooding Bangladesh releasing gigantic amount of water opening all the gates of Farakka dam in rainy season. Same is the case between India and Nepal.
Bangladesh will face a lot of problems specially in dry seasons in the form of desertification and the severe flooding in the rainy seasons due to release of huge amount of water for the last three decades.
An ironic, sarcastic and double-crossing man-made river-killer Tipaimukh dam by Giant Neighbor Iindia to kill the mighty rivers, streams and canals; dry up haors, swamps and other wetlands of its North-eastern region of Bangladesh.
Features of Tipaimukh Dam: the construction on the river Barak will be completed in 2011; it is rock dam located at the village of Tipaimukh; the THD is being constructed with an objective of holding water, generating 1500 MW electricity, flood control, and irrigation; cost is about 9000 Indian Rupees; length of the dam 390 m, breadth 162.8 m and height 178 m located at 108 m above the sea level storing 16 bcm water.
Environmental impacts of the dam will include: Increase the frequency of very large and small floods; Severity of flash flood in pre-monsoon due to the heavy rainfall in the hilly region due to the instantaneous release of water; Devastating Floods in rainy season due to the release of surplus water in every year .
Decrease of water flow in Surma-Kushiara-Kalani-Meghna; Extreme low flow in of Surma-Kushiara-Kalani-Meghna during dry season after commissioning are expected to low as 10% of the flow of before dam construction. If Fulertal barrage is constructed, water availability in Surma-Kushiara will be severely threatened.
Siltation in the river beds of Surma-Kushiara-Kalani-Meghna due to suppression of sediment flow.
Possible morphological change of Surma-Kushiara-Kalani-Meghna causing change in the river course by probable severe earthquake of Richter scale greater than 8 due to dam failure in the earthquake prone area of Tipaimukh and redistribution of water flow, siltation etc.
Change in water quality (turbidity, dissolved gases, minerals, metals etc.) of Surma-kushiara-kalani-Meghna.
Ultimate killing of the rivers in downstream Bangladesh; THD will kill the rivers Surma, Kushiara, Kalani, Meghna and their tributaries and distrubutaries.
Desertification and hydrological draughtness in seven districts Sylhet, Moulavibazar, Sunamgang, Habigang, Kishorgang, Netrokona & Brahmanbaria at the first stage; . Desertification and draughtness cause the disticts of Narshingdi, Munshigang, Narayangang, Comilla, Chandpur, Shariatpur, Lakhmipur. Barishal at the long term. Desertification and hydrological draughtness will be more severe if Fulertal Barrage is constructed.
Salinity intrusion in the new areas and increase in salinity in existing saline zone of lower Meghna due to the suppression of freshwater flow specially in dry season that will advance to upstream day by day causing severe crisis in water use in drinking, domestic and agricultural purpose, reducing soil fertility affecting crop production; saline water will reach to Sylhet within 15 years of commission of dam.
Loss of fertility of the soil causing severe declination of crops, fruits etc.
Reduction of wetland in haor areas dropping fresh water, curtailing fish due to food shortage, disappearance of migratory birds, dying trees, herbs, shrubs among others.
Harsh effects on swamp forest of haor area leading to loss of animal, plant, birds, reptile and fish biodiversity and ultimate destruction of swamp forest in wetlands.
There will be severe effects in river navigability of Surma-Kushiara-Kalani-Meghna shrinking potential water transport route; reduce the production of paddy and vegetables in north-eastern Bangladesh; cause destruction of fish habitats in rivers, streams and canals leading to tremendous reduction in the availability of fresh water fishes effecting aquatic ecology severely.
It will also cause deterioration of ecosystem (both terrestrial and aquatic); Decrease of growth rate in all species; Plankton, flora and fauna will be under serious stress; decrease of groundwater recharge (one-third/fourth of GW recharged by rain water and rest by flood water, if water flow is reduced by 30 to 50%, normal flood will be disappeared hampering GW recharge) severely; affect forest bio-diversity decreasing the forest of both of the plain land and hilly areas ; Ultimately forests will be destructed. It will increase the probability of disaster in downstream Bangladesh if the dam collapses due to any kind of failure and extremely large down-flow stored water; aeriously affect irrigation for Boro production at late rainy season when water flow will stop. Again if water flow increases by 110% in winter, it will affect boro paddy and vegetables causing food crisis.
The risk of earthquake will increase due to the Tipaimukh dam on the seismic fault line of three tectonic plates. In 1897, Shilong earthquake of 8.7 scale changed the river course of Bramahputra. Tipaimukh will provide 500 feet deep reservoir that will exert more pressure of 160 ton per square meter that will increase the earthquake risk tremendously.
The dam will adversely affect the social life of north-eastern region of Bangladesh specially Sylhet region and lead to loss of livelihoods and habitats of a large number of families.
Bangladesh is already under threat of climate change due to the continuous emission of GHG by the fossil fuel from the industries of the USA - the largest industrialized country of the world, China - the most populous country of the world, India - the mighty Giant neighbor of Bangladesh.
If the Tipaimukh impacts are added the problems already aggravated by the Farakka barrage in the Western and South-western parts of Bangladesh would further worsen.
Things that need to be done on an urgent basis include: Effective bilateral negotiation, common understanding and mutually benefited collaboration through realistic and practicable (that can be implement) water sharing of trans-boundary rivers in black and white (not in paper and agreement only) playing intelligent , tactful and diplomatic role in Bangladesh-India Joint River Commission (JRC) from Bangladesh part like the Indus River between India and Pakistan and many neighboring countries of the world.
Presenting the research study based data by experienced and real expert groups in the JRC meeting with strong arguments, reasons, clues and points etc.
Members of the expert group should be selected from expertise specialists and renown researchers of the specific fields.
Significant number of prior studies to assess the actual scenario of the trans-boundary rivers at the crucial and strategic points applying proper technology and knowhow, economic feasibility, financial viability and equi-participation from all walks of life of the society as well as the scientific and authentic study for flow data, water level data of river, water level data of groundwater incorporated with latest sophisticated ultrasonic mechanism, advanced computer modeling and information technology, before going to JRC meeting.
Academicians, researchers, experts as well as engineers should come forward to raise and open the adverse environmental, socio-economic and health impacts of Tipaimukh in the daily life, life of people in the north-eastern region specially Sylhet basin.
Engineers, experts and technologists should explain hydrodynamic, geo-morphological, geographical, tectonic, seismic, structural, ecological, bio-diversical, anthropological, agricultural, social, cultural, economical threats of Tipaimukh the people of all walks of life for effectively supporting the Government on the issue .
Lawyers, all type of environmentalists, Civil society, media men (both of print and news media), teli-media, teachers community, intellectuals, social workers, NGOs, public representatives such as parliament members/mayor and counselors of city corporations and municipalities/ chairmen and members of Union Councils should come forward and create awareness among the masses.
The government should the raise the trans-boundary issues like Farakka, and specially the crucial trans-boundary issue if Tipaimukh at international forums such as the UN with the collective efforts and proper cooperation of the opposition.
Bangladesh Government should handle the trans-boundary river issues like Tipaimukh issue very tactfully to realise the interest of the country.
In addition to all kinds of Government initiatives the private sector, NGOs, media groups, civil society, academia, research organizations, experts, intellects, and specialists of trans-boundary arena should raise their voice. The Government should play vital role inside the country as well as in bilateral joint river commission and multilateral and international forums.
(The writer is the senior-most faculty and head, civil and environmental engineering department Shah Jalal University of Science and Technology, Sylhet, E-mail: aic_cee @ yahoo.com)
Prof M Aktarul Islam Chowdhury
India misuses all of these dams withdrawing unlimited waters in up-stream violating international laws and signed Memorandum of Understanding (MoU), agreements, treaties between the trans-boundary countries. Consequently environment of Bangladesh are at the extreme risks
India has resumed construction of the Tipaimukh dam on the Barack River which ends a kilometer north of Jakiganj in Sylhet division in the north-east of Bangladesh. The river then divide into two – the Surma and Kushiara before entering Bangladesh.
The dam construction work was stalled in March 2007 in the face of protests within and outside India. The Tipaimukh dam will be built 200 km from the Amolshid border, at Jakiganj, to construct a 162.5M water reservoir for hydro-power generation. The dam when completed in 2012 is supposed to provide 1500 megawatts (actually 400 MW) of power to the Indian state of Assam.
Besides, another barrage is to be built 100 km from the Bangladesh border at Fulertal in India on same river for irrigation purposes.
These two arrangements on the same Barrack River will bring a major disaster for Bangladesh, practically contributing to the drying up of 350 km long Surma and the 110 km long Kushiara Rivers which water most of the north-eastern regions of Bangladesh. As a result agriculture in large portions of Bangladesh will be affected, particularly in winter. Additionally these two installations will bring negative ecological, climatic and environmental changes to vast areas in both Bangladesh and India.
The possibility of earthquakes of more than 7 magnitude and dam failure due to earthquake is another prime concern. An earthquake will of course cause huge devastation and the breaking of the dam will create 5m high flooding conditions in the Sylhet area.
It’s not just the barrage and dam that are a source of considerable concern and trepidation in Bangladesh; in 1976 India put into operation the Farakka dam which more or less destroyed the Ganges-Brahmaputra basin, most of which lies in the deltaic plains of Bangladesh and in 1990 India also constructed a dam along the Teesta river thereby virtually making ineffective much of the Teesta dam project constructed down-stream in Bangladesh to support irrigation and agriculture in the north-west region of the country. What is even more worrying is that India has evolved plans to divert waters, from the north of the country to its drought-prone southern and eastern states, of some 53 river which flow from India to Bangladesh.
Bangladesh shares a common border with India in the west, north and east and with Myanmar in the southeast. These borders cut across 57 rivers which discharge through Bangladesh into the Bay of Bengal in the south. The upstream courses of these rivers traverse India, China, Nepal and Bhutan. Trans-boundary flows, which enter Bangladesh from remote catchments extending short distance to thousands of kilometers upstream, are the important source of water resources. Among the trans-boundary rivers, the ones most affected by Indian dams and their related systems of canals, reservoirs and irrigation schemes are Ganges, Brahmaputra, Meghna and Teesta.
Although the Indian and Bangladeshi governments have a water sharing agreement for the Ganges, there are none for the other 53 rivers that cross the border. With the Tipaimukh dam now underway, India seems to be going ahead with its mega-project of diverting river waters from its north to its south and east, thereby putting Bangladesh’s very survival at stake.
As to how the AL government is going to handle this issue of our survival through water-sharing of common rivers between India and Bangladesh is difficult to say because right now the government is suffering from a sense of complacency and “friendship” with India forgetting the fact that India is a state with interests to maintain and that Bangladesh too is a state with equally pressing imperatives to survive as such. India is taking unilateral decisions about matters which affect Bangladesh’s core interests and if these cannot be resolved bilaterally, Bangladesh must look at options of going to multilateral forums such as the UN to get its right not only recognized but also implemented.
Let’s protest the Indian movement against Bangladesh altogether. It is a survival issue of Bangladesh.
Press room
2010 - News
20.04.2010
Online application procedures for permits envisaged by the 2010 Quota for Seasonal Labour Decree are open
Starting from 8 a.m. of 21st April until 12 p.m. of 31st December 2010, employers are allowed to submit applications for employment permit for non-EU seasonal workers residing abroad, up to a maximum quota of 80,000 units. Permits available for autonomous work purposes amount to 4,000.
Starting from 8 a.m of 21st April 2010 until 12 p.m. of 31st December 2010, employers are allowed to submit applications for employment permit for seasonal workers envisaged by the 2010 Quota for Seasonal Labour Decree by using the specific form available for download from: http://nullaostalavoro.interno.it/Ministero/download.
The quota decree issued in 2010 provides for the entry in Italy of up to a maximum of 80,000 non-EU seasonal workers, to be distributed over the regions and autonomous provinces by decision of the Ministry of Labour and Walfare.
The quota includes:
•Non-EU employed seasonal workers from Serbia, Montenegro, Bosnia-Herzegovina, Former Yugoslav Republic of Macedonia, Kosovo, Croatia, India, Ghana, Pakistan, Bangladesh, Sri Lanka and Ukraine.
•Non-EU employed seasonal workers from the following countries which signed, or are expected to sign, cooperation agreements on migration: Tunisia, Albania, Morocco, Moldova and Egypt.
•Non-EU citizens having been granted a permit to stay for seasonal work purposes as employees in 2007, 2008 and 2009.
Quotas of immigrants as autonomous workers
Moreover, this decree, while setting in advance the 2010 maximum non-EU quota for non-seasonal workers, provides for the entry of 4,000 non-EU citizens residing abroad for autonomous work purposes belonging to the following categories:
•Entrepreneurs engaging in activities of interest for the Italian economy;
•Professionals;
•Non-cooperative company associates and mangers;
•Renowned and highly skilled international artists recruited by public and private organisations;
•Craftsmen from Third countries which give financial contribution to investments made by their citizens in the national territory.
Within the limits set by this quota, no more than 1,500 units are allowed to convert their permit to stay for study and vocational training purposes into a permit for autonomous work purposes; furthermore 1,000 Lybian citizens are allowed to enter Italy for autonomous work purposes.
As far as permits to enter the national territory for autonomous work purposes are concerned, procedures envisaged by article 26 of the Consolidated Text No. 286/98 and article 39 of the Decree of the President of the Republic No. 394/99 shall apply.
Che cos’è una colf?
Colf sta per collaboratrice familiare. In Italia ce ne sono un milione e centomila: il 97% sono donne, il 79% straniere. Si stima che le irregolari siano mezzo milione.
Come si assumono?
Per le italiane o comunitarie bastano un documento valido e il codice fiscale. Le pratiche per l'assunzione vanno espletate entro le 24 ore precedenti l'inizio del rapporto di lavoro presso l'Inps o i Caf, i patronati e le associazioni autorizzate. I lavoratori extracomunitari devono essere in possesso del permesso di soggiorno; il loro datore di lavoro deve inviare in Prefettura 5 giorni prima dell'inizio del rapporto una copia del contratto di soggiorno e di quello di lavoro. Deve garantire un orario settimanale non inferiore a 20 ore, dimostrare di possedere un reddito annuo almeno doppio rispetto alla retribuzione dovuta al lavoratore, impegnarsi al pagamento delle spese di viaggio in caso di rimpatrio, assicurare alloggio adeguato o esibire la richiesta del certificato di abitabilità dell’alloggio in cui vive il lavoratore.
Quali sono gli effetti previsti dal governo?
Con la sanatoria sarà possibile non solo regolarizzare il rapporto di lavoro in nero, ma anche legalizzare la presenza irregolare dei lavoratori clandestini. Il Viminale stima che la procedura interesserà circa 300 mila persone, tra cui 170 mila extracomunitari. La Ragioneria generale dello stato ha valutato che ci sarà un gettito complessivo di maggiori entrate contributive pari a un miliardo e 300 mila euro tra oggi e il 2012.
Che cosa bisogna fare per regolarizzare una colf?
La domanda per la sanatoria per colf e badanti extracomunitarie potrà essere presentata al sito del ministero dell’Interno o allo sportello Unico per l’immigrazione. Per italiani o comunitari la domanda va presentata all’Inps. I tempi: fino al 30 settembre.
Chi può usufruire di questa possibilità?
Chi abbia un rapporto di lavoro già in essere da almeno il 30 marzo 2009 e ancora in corso. Il datore di lavoro dovrà, all’atto della presentazione della domanda, versare un contributo di 500 euro per ciascun lavoratore (400 al lavoratore e 100 allo Stato per le spese). Il reddito minimo per la richiesta di assunzione non può essere inferiore a 20 mila euro per le famiglie monoreddito e 25 mila per le altre. L’orario di lavoro minimo dev’essere di 20 ore settimanali. Ogni famiglia può regolarizzare al massimo un lavoratore domestico e due assistenti alla persona.
Chi è escluso?
Non potranno essere regolarizzate colf e badanti che abbiano commesso reati gravi, abbiano già ricevuto un decreto di espulsione, abbiano condanne anche con sentenza non definitiva per reati che prevedono l’arresto in flagranza.
Cosa prevede il contratto di lavoro per le colf?
Vanno indicati: data d’inizio del rapporto di lavoro; livello di appartenenza; durata del periodo di prova (massimo 30 giorni retribuiti); esistenza o meno della convivenza; residenza e domicilio del lavoratore; orari; collocazione della mezza giornata di riposo settimanale in aggiunta alla domenica; retribuzione; periodo di godimento delle ferie annuali.
Che cosè il livello di appartenenza?
Ce ne sono quattro, ciascuno suddiviso in due parametri retributivi (standard e super). Livello A: addetti alla pulizia o baby sitter. Livello B: custodi, cameriere, giardiniere, assistenza a persone autosufficienti. Livello C: assistente a persone non autosufficienti. Livello D: governante, maggiordomo, assistente formato a persone non autosufficienti.
Quanto lavorano e quanto vengono pagate?
Lo stipendio varia a seconda del livello: per chi vive a casa del datore di lavoro si va tra i 550 euro mensili per il livello A ai 1200 per il livello D. L'assistenza notturna va da 862 a 1207 euro mensili. Per i lavoratori non conviventi la paga è oraria: 4 euro per il livello A, 7,10 per il D. Al lavoratore spetta la tredicesima. L'orario è di massimo 10 ore giornaliere, non consecutive, per un totale di 54 ore settimanali per i lavoratori conviventi; 8 ore giornaliere non consecutive per un totale di 40 ore settimanali, distribuite su 5 o 6 giorni per i lavoratori non conviventi. A chi lavora almeno 6 ore consecutive spetta un pasto o un'indennità di pari valore. Lo straordinario prevede una retribuzione oraria maggiorata del 25% dalle 6 alle 22, del 50% dalle 22 alle 6 e del 60% la domenica o nei festivi.
Ferie, riposi e permessi?
Il riposo settimanale è di 36 ore e deve essere goduto per 24 ore di domenica (salvo diversi accordi tra le parti), mentre le residue 12 ore possono essere godute in qualsiasi altro giorno. Chi lavora nelle 12 ore di riposo non domenicale deve avere una maggiorazione del 40%. Nei giorni festivi si riposa. Le ferie ammontano a 26 giorni lavorativi l'anno. Sono previsti permessi per le madri e per frequentare corsi di formazione, oltre a permessi per malattia e sindacali.
Michael Jackson: 1958-2009 available in:English (original) | French | Spanish | Italian | German | Portuguese | Swedish | Russian | Dutch | Arabic
Michael Jackson: 1958-2009
"King of Pop" Was Entertainment World's Most Influential Performer - And Tabloid World's Most Disturbing Celebrity
Michael Jackson: 1958-2009
The "King Of Pop" had a life full of number one hits and personal scandals
Stories
NJ Promoter Sues King Of Pop
Jackson Recruits Old Pal For Tour
(CBS/ AP) Michael Jackson, the moonwalking former child star who became known the world over as the "King of Pop" before his life and career deteriorated in a freakish series of scandals, has died. He was 50.
A person with knowledge of the situation says Jackson died Thursday in a Los Angeles hospital. The person was not authorized to speak publicly and requested anonymity.
His death brought a tragic end to a long, bizarre, sometimes farcical decline from his peak in the 1980s, when he was popular music's premier all-around performer, a uniter of black and white music who shattered the race barrier on MTV, dominated the charts and dazzled even more on stage.
Jackson's 1982 album, "Thriller" still is the top-selling album of all time, and Michael Jackson was the top performer in the world through much of the 1980s. But somewhere along the way, Jackson went from the king of pop to wacko Jacko.
Some say it started with an accident during the filming of a TV commercial that burned his scalp severely and led to a dependence on prescription pain killers. He became an increasingly reclusive and odd figure.
He was married briefly to Elvis Presley's daughter, then to his skin doctor's assistant. Jackson was a father of three, despite ongoing speculation that they could not be his natural children. He sparked one of his many scandals when he dangled one of the children over a balcony, causing concern of his parenting skills.
All of those scandals paled to the ongoing suspicion of child abuse. He paid one boy more than $20 million to make his allegations go away, but it happened again one day in November 2003.
The charges stemmed from a documentary in which Jackson stated again his belief that having young boys in his bed was completely natural.
"It's very right. It's very loving. That's what the world needs now," Jackson said at the time.
Much of the world saw it differently. Jackson was arrested, handcuffed, booked and eventually stood trial. The court case was a surreal spectacle befitting Jackson's bizarre way of life, including dancing on top of SUVS, pajamas worn to court, and a string of celebrities walking in and out of the courthouse in Santa Maria, California.
"Please keep an open mind and let me have my day in court," Jackson said.
But the inconsistent testimony from the boy and his family members, including a truly bizarre five days on the stand from the boy's mother, convinced the jury Jackson was not guilty. Still, the acquittal never completely put to rest the questions surrounding Michael Jackson., a curious figure who leaves behind a legacy of staggering musical genius, and stunningly bad judgment.
Jackson has kept a largely low profile in recent years but in March, he announced he would perform a series of London concerts scheduled for July.
Jackson was a master of memorable performances and a man whose real life remains a mystery. Michael Jackson also leaves legions of fans with an ongoing fascination with the one-time and some would say forever king of pop
Collected by
M.S.A. Shobuz
Michael Jackson : 1958-2009 Automatically translated into French thanks to WorldLingo
Michael Jackson : 1958-2009
« le roi du bruit » était l'interprète le plus influent du monde de divertissement - et la célébrité la plus inquiétante tabloïd Michael
Jackson du monde : 1958-2009
le « Roi Of Pop » a eu une vie complètement du numéro un frappe et l'instigateur personnel
des histoires
NJ de scandales poursuit les recrues du Roi Of
Pop Jackson vieux pal pour l'excursion
(CBS AP) Michael Jackson, l'ancien enfant moonwalking tiennent le premier rôle qui est devenu notoire l'excédent du monde comme le « roi du bruit » avant la sa vie et carrière a détérioré d'une série capricieuse de scandales, est mort. Il avait 50 ans.
Une personne avec la connaissance de la situation dit jeudi mort par Jackson dans un hôpital de Los Angeles. La personne n'a pas été autorisée à parler publiquement et anonymat prié.
Sa mort a apporté une extrémité tragique à un long, bizarre, parfois absurde déclin de sa crête dans les années 80, quand il était l'interprète universel du ministre de la musique populaire, un uniter de la musique noire et blanche qui brise la barrière de course sur MTV, dominé les diagrammes et brillé encore plus sur l'étape.
L'album 1982 de Jackson, « récit à suspense » est toujours l'album de dessus-vente de toute l'heure, et Michael Jackson était l'interprète supérieur dans le monde par une grande partie des années 80. Mais quelque part le long de la manière, Jackson est allé du roi du bruit au wacko Jacko.
Certains indiquent qu'ils ont commencé par un accident pendant le pelliculage d'un film publicitaire de TV qui a brûlé son cuir chevelu sévèrement et a mené à une dépendance à l'égard des tueurs de douleur de prescription. Il est devenu une figure de plus en plus reclusive et impaire.
Il a été marié brièvement à la fille d'Elvis Presley, puis à l'aide de son docteur de peau. Jackson était un père de trois, en dépit de la spéculation continue qu'ils ne pourraient pas être ses enfants normaux. Il a étincelé un de ses beaucoup de scandales quand il a balancé un des enfants au-dessus d'un balcon, entraînant le souci de ses qualifications parenting.
Tous ces scandales ont pâli au soupçon continu de l'abus d'enfant. Il a payé à un garçon plus de $20 millions pour faire ses allégations partir, mais il s'est produit encore pendant un jour en novembre 2003.
Les frais ont provenu d'un documentaire en lequel Jackson a énoncé encore sa croyance qui avoir de jeunes garçons dans son lit était complètement normal.
« C'est très exact. Il est très affectueux. Est ce de ce que le monde a besoin maintenant, « Jackson dit alors.
Une grande partie du monde l'a vu différemment. Jackson a été arrêté, a menotté, réservé et par la suite tenu d'essai. L'affaire en jugement était un spectacle surréaliste convenant au mode de vie bizarre de Jackson, y compris danser sur SUVS, aux pyjamas portés à la cour, et à une corde des célébrités marchant dans et hors du tribunal dans Santa Maria, la Californie.
« Gardez svp un esprit ouvert et laissez-moi avoir mon jour devant le tribunal, » Jackson dit.
Mais le témoignage contradictoire du garçon et de ses membres de famille, y compris des cinq jours véritablement bizarres sur le stand de la mère du garçon, a convaincu Jackson de fortune n'était pas coupable. Toujours, l'acquittement a jamais complètement mis pour reposer les questions entourant Michael Jackson., une figure curieuse qui laisse un legs de décaler le génie musical, et d'une manière éblouissante mauvais jugement.
Jackson a gardé un profil bas en grande partie ces dernières années mais en mars, il l'a annoncé exécuterait une série de concerts de Londres programmés pour juillet.
Jackson était un maître des exécutions mémorables et d'un homme dont réel un mystère des restes. Michael Jackson laisse également des légions de ventilateurs avec une fascination continue avec le jetable et certains diraient pour toujours le roi du bruit
rassemblé par
M.S.A. Shobuz
Michael Jackson: 1958-2009 Automatically translated into Spanish thanks to WorldLingo
Michael Jackson: 1958-2009
“el rey del estallido” era el ejecutante más influyente del mundo de la hospitalidad - y celebridad Michael Jackson del mundo de Tabloid
que disturbaba lo más: 1958-2009
el “rey Of Pop” tenía una vida del número uno golpea por completo y el promotor personal
de las historias
NJ de los escándalos demanda amigacho de los reclutas de rey
Of Pop Jackson el viejo para el viaje
(CBS AP) Michael Jackson, la estrella anterior moonwalking del niño que se sabía el excedente del mundo como el “rey del estallido” antes de su vida y carrera deterioró en una serie monstruosa de escándalos, ha muerto. Él era 50.
Una persona con el conocimiento de la situación dice jueves muerto Jackson en un hospital de Los Ángeles. No autorizaron a la persona a hablar público y anonimato solicitado.
Su muerte trajo un extremo trágico a una declinación larga, extraña, a veces absurda de su pico en los años 80, cuando él era el ejecutante versátil del primero ministro de la música popular, un uniter de la música blanca y negro que rompe la barrera de la raza en MTV, dominado las cartas y deslumbrado aún más en etapa.
El álbum 1982 de Jackson, “novela de suspense” sigue siendo el álbum tapa-vendedor de toda la hora, y Michael Jackson era el ejecutante superior en el mundo con mucho de los años 80. Pero en alguna parte a lo largo de la manera, Jackson fue del rey del estallido al wacko Jacko.
Algunos dicen que comenzaron con un accidente durante la película de un anuncio de la TV que se quemó su cuero cabelludo seriamente y condujo a una dependencia de asesinos del dolor de la prescripción. Él hizo una figura cada vez más reclusive e impar.
Lo casaron brevemente con la hija de Elvis Presley, entonces a la ayudante de su doctor de la piel. Jackson era un padre de tres, a pesar de la especulación en curso que no podrían ser sus niños naturales. Él chispeó uno de sus muchos escándalos cuando él colgó a uno de los niños sobre un balcón, causando la preocupación de sus habilidades parenting.
Todos esos escándalos palidecieron a la suspicacia en curso del abuso de niño. Él pagó a un muchacho más de $20 millones para hacer que sus alegaciones salen, pero sucedió otra vez un día en noviembre de 2003.
Las cargas provinieron un documentary en el cual Jackson indicó otra vez su creencia que tener muchachos jóvenes en su cama era totalmente natural.
“Muy correcto. Es muy cariñoso. El es lo que ahora necesita el mundo, “Jackson dicha en ese entonces.
Mucho del mundo lo vio diferentemente. Jackson fue arrestada, puso manilla, reservado y estado parada eventual de ensayo. El proceso legal era un espectáculo surreal befitting la manera extraña de la vida de Jackson, incluyendo bailar encima de SUVS, pijamas usados a la corte, y una cadena de celebridades que caminaban dentro y fuera del palacio de justicia en Santa María, California.
“Guarde por favor una mente abierta y déjeme tener mi día ante el tribunal,” Jackson dicha.
Pero el testimonio contrario del muchacho y de sus miembros de la familia, incluyendo los cinco días verdaderamente extraños en el soporte de la madre del muchacho, convenció la Jackson del jurado no era culpable. No obstante, la absolución puso nunca totalmente para reclinar las preguntas que rodeaban a Michael Jackson., una figura curiosa que se va detrás de una herencia de escalonar el genio musical, e imponentemente mal juicio.
Jackson ha guardado un perfil en gran parte bajo estos últimos años pero en marcha, él lo anunció realizaría una serie de conciertos de Londres programar para julio.
Jackson era un amo de funcionamientos memorables y de un hombre que de la vida real un misterio del restos. Michael Jackson también deja legiones de ventiladores con una fascinación en curso con el de una sola vez y algo diría por siempre a rey del estallido
recogido por
M.S.A. Shobuz
Michael Jackson: 1958-2009 Automatically translated into Italian thanks to WorldLingo
Michael Jackson: 1958-2009
“il re dello schiocco„ era esecutore più influente del mondo di intrattenimento - e Celebrity più preoccupante Michael Jackson
del mondo di Tabloid: 1958-2009
“il re Of Pop„ ha avuto una durata in pieno del numero uno colpisce ed il promotore personale
di storia
NJ di scandali cita le reclute vecchio pal
del re Of Pop Jackson per il giro
(CBS AP) Michael Jackson, la stella precedente moonwalking del bambino che è stato conosciuta l'eccedenza del mondo come “il re dello schiocco„ prima della sue vita e carriera si è deteriorato in serie freakish di scandali, è morto. Era 50.
Una persona con conoscenza della situazione dice giovedì morto Jackson in un ospedale de Los Angeles. La persona non è stata autorizzata a parlare pubblicamente ed anonimato chiesto.
La sua morte ha portato un'estremità tragica ad un declino lungo, bizzarro, a volte farcical dal suo picco negli anni 80, quando era esecutore completo di primo ministro della musica popolare, un uniter di musica in bianco e nero che frantuma la barriera della corsa su MTV, dominato le tabelle ed abbagliato ancor più sulla fase.
L'album 1982 de Jackson, “racconto eccitante„ ancora è l'album parte-vendente di tutto il tempo e Michael Jackson era l'esecutore superiore nel mondo con gran parte degli anni 80. Ma in qualche luogo lungo il senso, Jackson è andato dal re dello schiocco al wacko Jacko.
Alcuni dicono che hanno cominciato con un incidente durante la contaminazione di un annuncio pubblicitario della TV che ha bruciato severamente il suo cuoio capelluto ed ha condotto ad una dipendenza dagli assassini di dolore di prescrizione. Si è trasformato in in una figura sempre più reclusive e dispari.
È stato sposato brevemente alla figlia del Elvis Presley, allora all'assistente del suo medico della pelle. Jackson era un padre di tre, malgrado la speculazione continua che non potrebbero essere i suoi bambini naturali. Ha scintillato uno dei suoi molti scandali quando dangled uno dei bambini sopra un balcone, causando la preoccupazione delle sue abilità parenting.
Tutti quegli scandali paled al sospetto continuo di abuso di bambino. Ha pagato ad un ragazzo più di $20 milioni per fare le sue allegazioni andare via, ma è accaduto ancora un giorno nel novembre 2003.
Le spese hanno provenuto da un documentary in cui Jackson ha dichiarato ancora la sua credenza che avere ragazzi giovani nella sua base era completamente naturale.
“È molto di destra. È molto loving. Quello è di che cosa il mondo ora ha bisogno, “Jackson detta allora.
Gran parte del mondo lo ha visto diversamente. Jackson è stata arrestata, ammanettato, è stata prenotata e finalmente si è levata in piedi di prova. Il caso di corte era uno spettacolo surreal che befitting il modo di vivere de Jackson bizzarro, compreso ballare in cima a SUVS, i pigiami portati alla corte e una serie di celebrities che camminano dentro e fuori dal courthouse in Santa Maria, la California.
“Mantenga prego una mente aperta e lascilo avere mio giorno in tribunale,„ Jackson detta.
Ma la testimonianza contradditoria dal ragazzo e dai suoi membri della famiglia, compreso cinque giorni vero bizzarri sul basamento dalla madre del ragazzo, ha convinto Jackson jury non era colpevole. Eppure, il acquittal mai completamente ha messo per riposare le domande che circondano Michael Jackson., una figura curiosa che lascia un'eredità di vacillamento del genius musicale e stunningly giudizio difettoso.
Jackson ha mantenuto un profilo in gran parte basso negli ultimi anni ma in marzo, lo ha annunciato effettuerebbe una serie di concerti de Londra previsti per luglio.
Jackson era un padrone delle prestazioni memorable e di un uomo di cui in vivo un mistero del remains. Michael Jackson inoltre lascia le legioni dei ventilatori con un fascino continuo per il di una volta ed alcuni direbbero per sempre il re dello schiocco
raccolto
da M.S.A. Shobuz
Michael Jackson: 1958-2009 Automatically translated into German thanks to WorldLingo
Michael Jackson: 1958-2009
„war König des Knalls“ einflußreichster Ausführender der Unterhaltung Welt - und beunruhigendste Berühmtheit Michael Jackson der Tabloid
Welt: 1958-2009
hatte der „König Of Pop“ ein Leben voll von Nr. man schlägt und persönlicher Förderer
der Skandale
Geschichte-NJ klagt Rekrut-alten Kameraden
des König-Of Pop Jackson für Tour
(CBS AP) Michael Jackson, der moonwalking ehemalige Kindstern, der der Weltüberschuß bekannt wurde, wie der „König des Knalls“ vor seinem Leben und Karriere verschlechtert in einer freakish Reihe Skandalen, gestorben ist. Er war 50.
Eine Person mit Wissen der Situation sagt Jackson gestorbenen Donnerstag in einem Los Angeles Krankenhaus. Die Person wurde nicht autorisiert, öffentlich zu sprechen und erbetene Anonymität.
Sein Tod holte ein tragisches Ende zu einer langen, seltsamen, manchmal possenhaften Abnahme von seiner Spitze in den achtziger Jahren, als er vielseitiger Ausführender des Premiers der populären Musik, ein uniter von Schwarzweiss-Musik war, das die Rennensperre auf MTV zerbricht, beherrscht den Diagrammen und auf Stadium sogar geblendet.
Jacksons Album 1982, „Thriller“ ist noch das Oberseite-verkaufende Album aller Zeit, und Michael Jackson war der obere Ausführende in der Welt durch viel der achtziger Jahre. Aber irgendwo entlang der Weise, ging Jackson vom König des Knalls zum wacko Jacko.
Einige sagen, daß es mit einem Unfall während der Schmierfilmbildung einer Fernsehapparat Werbung begann, die seinen Scalp streng brannte und zu eine Abhängigkeit auf Verordnungschmerzmördern führte. Er wurde eine in zunehmendem Maße reclusive und ungerade Abbildung.
Er wurde kurz Elvis Presleys zur Tochter, dann zum Assistenten seines Hautdoktors verbunden. Jackson war ein Vater von drei, trotz der fortwährenden Betrachtung, daß sie nicht seine natürlichen Kinder sein konnten. Er funkte einer seiner vielen Skandale, als er eins der Kinder über einem Balkon baumelte und verursachte Interesse seiner parenting Fähigkeiten.
Alle jene Skandale paled zum fortwährenden Misstrauen des Kindesmißbrauches. Er zahlte einem Jungen mehr als $20 Million, um seine Behauptungen weggehen zu lassen, aber es geschah wieder ein Tag im November 2003.
Die Aufladungen stammten einen Dokumentarfilm ab, in dem Jackson wieder seinen Glauben angab, der, junge Jungen in seinem Bett zu haben vollständig natürlich war.
„Es ist sehr recht. Es ist sehr liebevoll. Das ist was die Welt jetzt benötigt, „Jackson, das zu der Zeit gesagt wird.
Viel der Welt sah sie anders als. Jackson wurde festgehalten, mit Handschellen fesselte, angemeldet und Probe schließlich gestanden. Der Gerichtfall war ein surreal Schauspiel, das Jacksons seltsame Lebensart, einschließlich das Tanzen auf SUVS, die Pyjamas getragen wurden zum Gericht und eine Zeichenkette der Berühmtheiten paßt, die in und aus dem Gericht in Santa Maria, Kalifornien gehen.
„Halten Sie bitte einen geöffneten Verstand und lassen Sie mich meinen Tag haben bei Gericht,“ gesagtes Jackson.
Aber das inkonsequente Zeugnis vom Jungen und von seinen Familie Mitgliedern, einschließlich wirklich seltsame fünf Tage auf dem Standplatz von der Mutter des Jungen, überzeugte das jury Jackson war nicht schuldig. Noch setzte sich die Erfüllung nie vollständig, um die Fragen stillzustehen, die Michael Jackson., eine neugierige Abbildung umgeben, die hinter einem Vermächtnis des Schwankens des musikalischen Genies verläßt, und erstaunlich schlechtes Urteil.
Jackson hat ein groß niedriges Profil in den letzten Jahren gehalten, aber im März, verkündete er ihn würde durchführen eine Reihe London Konzerte, die für Juli festgelegt wurden.
Jackson war ein Meister der denkwürdigen Leistungen und des Mannes dessen reales Leben ein Geheimnis bleibt. Michael Jackson läßt auch Legionen der Ventilatoren mit einer fortwährenden Faszination mit dem einmaligen und einige würden für immer den König des Knalls gesammelt
durch M.S.A.
sagen. Shobuz
Michael Jackson: 1958-2009 Automatically translated into Portuguese thanks to WorldLingo
Michael Jackson: 1958-2009
“o rei do PNF” era o Performer o mais influential do mundo do Entertainment - e celebridade perturbando Michael Jackson
do mundo de Tabloid: 1958-2009
o “rei Estalar” teve uma vida completamente do número um bate e o Promoter pessoal
das histórias
NJ dos scandals Sues os recrutas Pal velho
do rei Estalar Jackson para a excursão
(CBS AP) Michael Jackson, a estrela anterior moonwalking da criança que se tornou sabida o excesso do mundo como o “rei do PNF” antes de suas vida e carreira se deteriorou em uma série freakish dos scandals, morreu. Era 50.
Uma pessoa com conhecimento da situação diz quinta-feira morrida Jackson em um hospital de Los Angeles. A pessoa não foi autorizada falar publicamente e anonymity pedido.
Sua morte trouxe uma extremidade trágica a um declínio longo, bizarre, às vezes farcical de seu pico nos 1980s, quando era o performer versátil do premier da música popular, um uniter da música preta e branca que quebrasse a barreira da raça em MTV, dominados as cartas e dazzled ainda mais no estágio.
O album 1982 de Jackson, “Thriller” é ainda o album alto-vendendo de toda a hora, e Michael Jackson era o performer superior no mundo com muito dos 1980s. Mas em algum lugar ao longo da maneira, Jackson foi do rei do PNF ao wacko Jacko.
Alguns dizem que começaram com um acidente durante o película de um comercial da tevê que queime seu scalp severamente e o conduza a uma dependência em assassinos da dor da prescrição. Transformou-se uma figura cada vez mais reclusive e impar.
Foi casado momentaneamente à filha de Elvis Presley, então ao assistente do seu doutor da pele. Jackson era um pai de três, apesar de speculation ongoing que não poderiam ser suas crianças naturais. Acendeu um de seus muitos scandals quando dangled uma das crianças sobre um balcão, causando o interesse de suas habilidades parenting.
Todos aqueles scandals paled à suspeita ongoing do abuso de criança. Pagou a um menino mais de $20 milhões para fazer seus allegations partir, mas aconteceu outra vez um dia em novembro 2003.
As cargas stemmed de um documentary em que Jackson indicou outra vez sua opinião que ter meninos novos em sua cama era completamente natural.
“É muito direito. É muito loving. Aquele é o que o mundo necessita agora, “Jackson dito naquele tempo.
Muito do mundo viu-o diferentemente. Jackson foi prendido, handcuffed, registrado e estado eventualmente experimental. O exemplo de corte era um espetáculo surreal que befitting a maneira de Jackson de vida bizarre, including dançar no alto de SUVS, os pajamas desgastados à corte, e uma corda das celebridades que andam dentro e fora do tribunal em Santa Maria, Califórnia.
“Mantenha por favor uma mente aberta e deixe-me ter meu dia na corte,” Jackson dito.
Mas o testimony inconsistent do menino e de seus membros da família, including cinco dias verdadeiramente bizarre no carrinho da mãe do menino, convenceu o Jackson jury não era culpado. Ainda, o acquittal pôs nunca completamente para descansar as perguntas que cercam Michael Jackson., uma figura curiosa que saisse atrás de um legacy de desconcertar o gênio musical, e stunningly julgamento mau.
Jackson manteve um perfil pela maior parte baixo em anos recentes mas em março, anunciou-o executaria uma série dos concerts de Londres programados para julho.
Jackson era um mestre de desempenhos memorable e de um homem cuja a vida real remanescesse um mistério. Michael Jackson deixa também legions dos ventiladores com um fascínio ongoing com o one-time e alguns diriam para sempre o rei do PNF
coletado
por M.S.A. Shobuz
Michael Jackson: 1958-2009 Automatically translated into Swedish thanks to WorldLingo
Michael Jackson: 1958-2009
”var konungen av popet” underhållningvärldens mest inflytelserika aktör - och tabloidtidningvärldens störande kändis
Michael Jackson: 1958-2009
”hade konungen av popet” ett liv mycket av att numrera en slår, och den personliga tillskyndaren
för skandal
berättelser NJ stämm konungen av pop
Jackson rekryt som gammal Pal för turnerar
(CBS/AP) Michael Jackson, den moonwalking tidigare barnstjärnan som blev bekant världen över som ”konungen av popet”, för hans liv och karriär som försämras i en nyckfull serie av skandaler, har dött. Han var 50.
En person med kunskap av lägenågot att säga Jackson dog torsdag i ett Los Angeles sjukhus. Personen bemyndigades inte för att tala publicly och bedd anonymitet.
Hans död kom med ett tragiskt avslutar till en lång, bisarr, ibland farsartad nedgång från hans maximalt på åttiotalet, då han var populär musiks första all-around aktör, en uniter av svartvit musik, som splittrade racebarriären på MTV, dominerad kartlägger och bländade även mer arrangerar på.
Jacksons album 1982, ”stilla thriller” är densäljande tiden för album allra, och Michael Jackson var den bästa aktören i världen till och med mycket av 80-tal. Men någonstans längs långt, gick Jackson från konungen av popet till knäpp Jacko.
Någon något att säga som den startade med en olycka under filmandet av en TVreklamfilm, som brände his skalperar strängt och ledde till ett beroende på recept smärtar mördare. Han blev ett mer och mer tillbakadraget, och udda figurera.
Han att gifta sig kort till den Elvis Presleys dottern, då till his flår doktorns assistent. Jackson var en fader av tre, pågående spekulation för illvilja att de inte kunde vara hans naturliga barn. Han gnistade en av hans många skandaler, då han dinglade ett av barnen över en balkong och att orsaka bekymmer av hans barnuppfostranexpertis.
Alla de skandaler paled till den pågående misstanken av barnmisshandel. Han betalade en pojke mer än $20 miljoner för att göra hans beskyllningar att gå bort, men det händde igen en dag i November 2003.
Laddningarna stemmed från en dokumentär som Jackson påstod i igen hans tro, som att ha unga pojkar i hans säng var fullständigt naturligt.
”Är det mycket högert. Det älskar mycket. Det är vad världen behöver nu, ”Jackson som sägs på tiden.
Mycket av världen sågar den olikt. Jackson arresterades, handfängslade, bokade och stod slutligen försök. Rättsfall var en overklig anblick som överst anstår Jacksons bisarra livsföring, inklusive dans av SUVS, pajamas som ha på sig för att uppvakta och en stränga av kändisar som går i och ut ur domstolsbyggnaden i Santa Maria, Kalifornien.
”Behaga uppehället som ett öppet varar besvärad, och låt mig ha min dag i domstol,” sagda Jackson.
Men den inkonsekventa vittnesbörden från pojken och hans familjemedlemmar, riktigt bisarra fem dagar på stativ från pojken fostrar däribland, övertygat juryn Jackson var inte skyldig. Stilla, ifrågasätter frigivningen som aldrig fullständigt sätts för att vila, omgeende Michael Jackson., figurerar bjöd ett nyfiket vem lämnar bak en legat av förbluffa musikaliskt snille, och stunningly dom.
Jackson har hållit ett i hög grad lågt för att profilera under senare år, men i mars, meddelade han honom skulle utför en serie av London konserter som var planlagda för Juli.
Jackson var ett ledar- av minnesvärda kapaciteter och en man vars verkliga livet återstår en gåta. Michael som Jackson lämnar också legioner av, fläktar med en pågående tjusning med den one-time och någon skulle något att sägaför evigtkonungen av popet som
samlas av
M.S.A. Shobuz
Майкл Джексон: 1958-2009 Automatically translated into Russian thanks to WorldLingo
Майкл Джексон: 1958-2009
«король шипучки» был совершителем мира зрелищности самым влиятельным - и знаменитость Майкл Джексон мира Tabloid
нарушая: 1958-2009
«король Хлопать» имел жизнь вполне одно ударяет и личный Promoter
рассказов
NJ скандалов судит короля Хлопать
Джексон Завербовывать старого Pal для путешествия
(CBS/AP) Майкл Джексон, moonwalking бывшей звезды ребенка которой стал известный мир над по мере того как «король шипучки» перед его жизнью и карьерой ухудшил в freakish серии скандалов, умирал. Он был 50.
Персона с знанием ситуации говорит Джексон, котор умерли четверг в стационаре Лос-Анджелес. Персона не была утвержена поговорить общественно и спрошенная анонимность.
Его смерть принесла трагичный конец к длиннему, bizarre, иногда фарсовому склонению от его пика в 1980s, когда он был совершителем premier популярного нот all-around, uniter нот черно-белых которое разрушает расовый барьер на MTV, преобладанных диаграммам и ослепленных even more на этапе.
Альбом 1982 Джексон, «Thriller» все еще будет верхн-продавая альбомом всего времени, и Майкл Джексон было верхним совершителем в мире через много из 1980s. Но где-то вдоль дороги, Джексон пошло от короля шипучки к wacko Jacko.
Некоторые говорят они начало с аварией во время киносъемки рекламной вставки во время телепередач сгорела его скальп строги и вела к зависимости на убийцах боли рецепта. Он стал все больше и больше reclusive и сверхсчетным рисунком.
Он был поженен кратко к дочи Elvis Presley, после этого к ассистенту его доктора кожи. Джексон было отцом 3, несмотря на ongoing умозрение что они не смогли быть его естественными дет. Он искрился один из его много скандалов когда он dangled один из детей над балконом, причиняющ заботу его parenting искусств.
Весь из тех скандалов побледнели к ongoing подозрению злоупотребления ребенка. Он оплатил одному мальчику больше чем $20 миллионов для того чтобы сделать его заявления пойти прочь, но он случался снова один день в ноябре 2003.
Обязанности stem from репортажноое-документальн в которое Джексон заявляло снова его верование иметь молодых мальчиков в его кровати был вполне естественн.
«Очень право. Оно очень loving. То миру нужно теперь, «Джексон сказанным вовремя.
Много из мира увидело его по-разному. Было арестовано, handcuffed Джексон, после того как оно записано и окончательн после того как оно о пробно. Судебное дело было surreal зрелищем следуя дороге Джексон bizarre жизни, включая танцевать on top of SUVS, пижамам несенным к суду, и шнуру знаменитостей гуляя in and out of courthouse в Santa Maria, California.
«Пожалуйста держите открытый разум и препятствуйте мне иметь мой день in court,» сказанное Джексон.
Но сбивчивое свидетельствование от мальчика и его членов семьи, включая поистине bizarre 5 дней на стойке от мати мальчика, убедило присяжное Джексон не было виновно. Все еще, acquittal никогда вполне положил для того чтобы отдохнуть вопросы окружая Майкл Джексон., любознательний рисунок который выходит за legacy располагать ступенями музыкального гения, и stunningly плохое суждение.
Джексон держало больш низкий профиль in recent years но в марте, он объявил его выполнил бы серию согласий лондона запланированных на июль.
Джексон было оригиналом памятных представлений и человека реальная жизнь остает тайной. Майкл Джексон также оставляет легионы вентиляторов с ongoing увлекательностью с одноразовым и некоторые сказали бы forever королю шипучки
собранному
M.S.A. Shobuz
Michael Jackson: 1958-2009 Automatically translated into Dutch thanks to WorldLingo
Michael Jackson: 1958-2009
de „Koning van Pop“ was Invloedrijkste Uitvoerder van de Wereld van het Vermaak de de - en meest Storende Beroemdheid Michael Jackson van de Wereld
Tabloid: 1958-2009
had de „Koning van Pop“ een het levenshoogtepunt van aantal men raakt en de persoonlijke Promotor
van schandalen
Verhalen NJ vervolgt Koning van Pop
Rekruten van Jackson Oude is Pal voor Reis
(CBS/AP) Michael Jackson, de moonwalking vroegere kindster die de wereld „Koning van Pop“ vóór zijn leven over genoemd geworden werd en de carrière in een freakish reeks schandalen verslechterde, gestorven. Hij was 50.
Een persoon met kennis van de situatie zegt Jackson Donderdag in het ziekenhuis van Los Angeles stierf. De persoon was niet gemachtigd om openbaar te spreken en gevraagde anonimiteit.
Zijn dood bracht een tragisch eind aan een lange, bizarre, soms farcical daling van zijn piek in de jaren '80, toen hij de eerste globale uitvoerder van de populaire muziek, een uniter van zwart-witte muziek was die de rasbarrière op MTV verbrijzelde, de grafieken overheerste en zelfs nog meer op stadium verblindde.
Het album van 1982 van Jackson, „Thriller“ nog is het hoogste-verkoopt album van al tijd, en Michael Jackson was de hoogste uitvoerder in de wereld door veel van de jaren '80. Maar ergens langs de manier, ging Jackson van de koning van pop naar wacko Jacko.
Sommigen zeggen het met een ongeval tijdens de film van een commerciële TV begon die streng zijn scalp brandde en tot een afhankelijkheid van de moordenaars van de voorschriftpijn leidde. Hij werd een meer en meer reclusive en oneven cijfer.
Hij werd gehuwd kort aan de dochter van Elvis Presley, dan aan de medewerker van zijn huid arts. Jackson was een vader van drie, ondanks aan de gang zijnde speculatie dat zij niet zijn natuurlijke kinderen konden zijn. Hij vonkte één van zijn vele schandalen toen hij één van de kinderen over een balkon bengelde, veroorzakend zorg van zijn parenting vaardigheden.
Elk van die schandalen die aan de aan de gang zijnde verdenking van kindmisbruik zijn verbleekt. Hij betaalde één jongen meer dan $20 miljoen om zijn beweringen te maken weggaan, maar het gebeurde opnieuw één dag in November 2003.
De lasten stamden uit een documentaire waarin Jackson opnieuw zijn geloof verklaarde dat hebbend jonge jongens in zijn bed volledig natuurlijk was.
„Het is zeer juist. Het is zeer houdend van. Dat is wat de wereld nu vergt, „tegelijkertijd bovengenoemd Jackson.
Veel van de wereld zag verschillend het. Jackson werd gearresteerd, de handboeien omdeed, geboekt en uiteindelijk bevonden proef. De rechtszaak was een surreal schouwspel dat de bizarre manier van Jackson van het leven, met inbegrip van het dansen bovenop SUVS, pyjama's past versleten aan hof, en een koord van beroemdheden die in en uit het gerechtsgebouw in Santa Maria, Californië lopen.
„Houd gelieve een open mening en me mijn dag te laten hebben voor het gerecht,“ bovengenoemd Jackson.
Maar de inconsistente verklaring van de jongen en zijn familieleden, met inbegrip van echt bizarre vijf dagen op de tribune van de moeder van de jongen, overtuigde de jury Jackson was niet schuldig. Nog, acquittal nooit volledig gezet om de vragen te rusten die Michael Jackson omringen., een nieuwsgierig cijfer dat achter een erfenis van wankelend muzikaal genie, en stunningly slecht oordeel weggaat.
Jackson heeft een grotendeels laag profiel de laatste jaren gehouden maar in Maart aan, kondigde hij hij een reeks overleg van Londen uitvoeren zou dat voor Juli wordt gepland.
Jackson was een meester van gedenkwaardige prestaties en een mens van wie echte overblijfselen een geheim. Michael Jackson verlaat ook legioenen van ventilators met een aan de gang zijnde betovering met éénmalig en wat zou zeggen voor altijd koning van pop
Verzameld door
M.S.A. Shobuz
مايكل جاكسون: 1958-2009 Automatically translated into Arabic thanks to WorldLingo
مايكل جاكسون: 1958-2009
"كان ملك الفرقعة" ترفيه عالم مؤدّ مؤثّرة أكثر - و [تبلويد] عالم أكثر يزعج شهرة
مايكل جاكسون: 1958-2009
ال "تلقّى ملك [أف] [بوب]" حياة تماما من رقم واحدة يضرب وشخصيّة فضائح
قصص
[نج] مادّة حفّازة يقاضي ملك [أف] [بوب]
جاكسون مجندات صديقة قديمة لرحلة
([كبس/] [أب]) مايكل جاكسون, ال [موونولكينغ] سابقة طفلة نجم الذي أصبح يعرف العالم على بما أنّ ال "ملك الفرقعة" قبل ه حياة ومهنة أفسد في [سري] غريبة فضائح, يموت. هو كان 50.
يقول شخص مع معرفة من الحالة جاكسون يمات يوم الخميس في [لوس نجلس] مستشفى. لم يفوّض الشخص كان أن يتكلّم علنا ويرجى كتان.
أحضر موته نهاية مأساويّة إلى طويلة, غريبة, انحدار هزليّة أحيانا من قمته في الثمانينات, عندما هو كان لون موسيقى شعبيّة أول مؤدّ شاملة, [أونيتر] من لون موسيقى [بلك ند وهيت] الذي يتناثر الجنس عائقة على [متف], يسيطر المخططات ويبهر [إفن مور] على مرحلة.
جاكسون 1982 ألبوم, "أفلام الرّعب" بعد ال [توب-سلّينغ] ألبوم من كلّ وقت, وكان مايكل جاكسون المؤدّ علويّة في العالم من خلال كثير من الثمانينات. غير أنّ في مكان ما على طول الطريق, ذهب جاكسون من الملك الفرقعة إلى [وكو] [جكو].
بعض يقول بدأ هو مع حادث أثناء التصوير سينمائيّ من تلفزيون إعلان أنّ أحرق فروت رأسه بقساوة وقاد إلى حالة اعتماد على وصف ألم قاتلات. هو أصبح بدرجة متزايدة [ركلوسف] ورقم غريبة.
هو كان زوّجت بإيجاز إلى [إلفيس] [برسلي] ابنة, بعد ذلك إلى ه جلد دكتورة مساعدة. جاكسون كان أب من ثلاثة, على الرغم من مضاربة جارية أنّ هم استطاع لم يكن أطفاله طبيعيّة. هو نشّط واحدة من ه كثير فضائح عندما دلي هو واحدة من الأطفال على شرفة, يسبّب اهتمام من ه [برنتينغ] مهارات.
سيّج كلّ من أنّ فضائح إلى التوهم جارية [شلد بوس]. هو دفع واحدة فتى أكثر من $20 مليون أن يجعل ادّعاءاته ذهبت بعيدا, غير أنّ حدث هو ثانية واحدة يوم في نوفمبر - تشرين الثّاني 2003.
ترتّب الحشوات برنامج وثائقيّ في أيّ جاكسون أفاد ثانية إعتقاده أنّ يتلقّى فتى شابّة في سريره كان تماما طبيعيّة.
"هو جدّا يصحّ. هو جدّا ودود. أنّ ماذا العالم يحتاج الآن, "جاكسون يقال [أت ث تيم].
رأى كثير من العالم هو بطريقة مختلفة. أوقفت جاكسون كان, قيّد, يحجز وأخيرا يقف تجريبيّة. كان ال [كورت كس] مشهد خياليّة يليق جاكسون [وي وف ليف] غريبة, بما في ذلك يرقص [أن توب وف] [سوفس], بيجامات يرتدى إلى محكمة, وخيط الشهرات يمشي [إين ند ووت وف] المحكمة في [سنتا مريا], كاليفورنيا.
غير أنّ أقنع الشهادة متناقضة من الفتى وه أسرة أعضاء, بما في ذلك حقّا غريبة خمسة أيام على الحامل قفص من الفتى أم, جاكسون مؤقّتة [ب] لم مذنبة. بعد, وضع الإعفاء أبدا تماما أن يستريح الأسئلة يحيط مايكل جاكسون., رقم فضوليّة الذي يترك خلف ميراث من [ستغّرينغ] عبقريّة موسيقيّة, و [ستثنّينغلي] حكم سيّئة.
قد حافظ جاكسون [لوو بروفيل] كثيرا [إين رسنت رس] غير أنّ في مارس - آذار, هو أعلن هو أنجز [سري] من لندن حفل موسيقيّ يبرمج ليوليو-تمّوز.
جاكسون كان سيد من أداء بارزة ورجل الذي [رل ليف] أثر لغة. يترك مايكل جاكسون أيضا فيالق المراوح مع فتنة جارية مع ال [أن-تيم] وبعض قال دائما ملك الفرقعة
Can you rEally read this ? available in:English (original) | French | Spanish | Italian | German | Portuguese | Swedish | Russian | Dutch | Arabic
if yuo cna raed tihs, yuo hvae a sgtrane mnid too. Cna yuo raed tihs? Olny 55% of plepoe can. i cdnuolt blveiee taht I cluod aulaclty uesdnatnrd waht I was rdanieg. The phaonmneal pweor of the hmuan mnid, aoccdrnig to a rscheearch at Cmabrigde Uinervtisy, it dseno't mtaetr in waht oerdr the ltteres in a wrod are, the olny iproamtnt tihng is taht the frsit and lsat ltteer be in the rghit pclae. The rset can be a taotl mses and you can sitll raed it whotuit a pboerlm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe. Azanmig huh? yaeh and I awlyas tghuhot slpeling was ipmorantt!
Pouvez-vous vraiment lire ceci ? Automatically translated into French thanks to WorldLingo
si vous pouvez raed ceci, vous avez un mnid de sgtrane aussi. Pouvez-vous raed ceci ? Olny 55% de plepoe peut. blveiee du cdnuolt i cet uesdnatnrd aulaclty de cluod d'I ce que j'étais rdanieg. Le pweor phaonmneal du mnid hmuan, aoccdrnig à un rscheearch chez Cmabrigde Uinervtisy, ce le mtaetr de dseno't dans quel oerdr les ltteres dans un mot sont, le tihng olny d'iproamtnt est que le frsit et le dernier ltteer soient dans les pclae de rghit. L'ensemble de référence peut être des mses d'un taotl et vous pouvez immobile raed le whotuit un pboerlm. C'est des bcuseae que les deos de mnid de huamn pas raed le lteter d'ervey par l'istlef, mais le mot comme wlohe. Huh d'Azanmig ? le yaeh et tghuhot des awlyas d'I slpeling étaient ipmorantt !
¿Puede usted realmente leer esto? Automatically translated into Spanish thanks to WorldLingo
si usted puede raed esto, usted tiene un mnid del sgtrane también. ¿Puede usted raed esto? Olny el 55% del plepoe puede. blveiee del cdnuolt i ese uesdnatnrd aulaclty del cluod de I cuál era rdanieg. El pweor phaonmneal del mnid hmuan, aoccdrnig a un rscheearch en Cmabrigde Uinervtisy, el mtaetr del dseno't en qué oerdr son los ltteres en una palabra, el tihng olny del iproamtnt es que el frsit y el ltteer pasado estén en los pclae del rghit. El rset puede ser mses de un taotl y usted puede inmóvil raed lo whotuit un pboerlm. Ésta es bcuseae que los deos del mnid del huamn no raed el lteter del ervey por el istlef, solamente la palabra como wlohe. ¿Huh de Azanmig? ¡el yaeh y tghuhot de los awlyas de I slpeling eran ipmorantt!
Potete realmente leggere questo? Automatically translated into Italian thanks to WorldLingo
se potete raed questo, voi avete un mnid dello sgtrane anche. Potete raed questo? Olny 55% di plepoe può. blveiee del cdnuolt i quel uesdnatnrd aulaclty del cluod di I che cosa ero rdanieg. Il pweor phaonmneal del mnid hmuan, aoccdrnig ad un rscheearch a Cmabrigde Uinervtisy, mtaetr del dseno't in che oerdr i ltteres in una parola sono, il tihng olny del iproamtnt è che il frsit e l'ultimo ltteer sono nei pclae del rghit. Il rset può essere mses del taotl e potete tranquillo raed esso whotuit un pboerlm. Ciò è bcuseae che i deos del mnid del huamn non raed il lteter di ervey da istlef, ma la parola come wlohe. Huh di Azanmig? il yaeh e tghuhot di awlyas di I che slpeling erano ipmorantt!
Können Sie dieses wirklich lesen? Automatically translated into German thanks to WorldLingo
wenn Sie raed dieses, Sie haben ein sgtrane mnid auch können. Können Sie raed dieses? Olny 55% von plepoe kann. cdnuolt I blveiee dieses I cluod aulaclty uesdnatnrd, was ich rdanieg war. Das phaonmneal pweor des hmuan mnid, aoccdrnig zu einem rscheearch bei Cmabrigde Uinervtisy, ist es dseno't mtaetr in welchem oerdr die ltteres in einem Wort sind, das olny iproamtnt tihng, daß das frsit und das letzte ltteer in den rghit pclae sind. Das R-Set kann ein taotl mses sein und Sie können ruhig raed es whotuit ein pboerlm. Dieses ist bcuseae, welche die huamn mnid deos nicht ervey lteter durch istlef raed, aber das Wort als wlohe. Azanmig huh? yaeh und das slpeling I awlyas tghuhot waren ipmorantt!
Pode você realmente ler este? Automatically translated into Portuguese thanks to WorldLingo
se você puder raed isto, você tiver um mnid do sgtrane demasiado. Pode você raed isto? Olny 55% do plepoe pode. blveiee do cdnuolt i esse uesdnatnrd aulaclty do cluod de I o que eu era rdanieg. O pweor phaonmneal do mnid hmuan, aoccdrnig a um rscheearch em Cmabrigde Uinervtisy, o mtaetr do dseno't no que oerdr os ltteres em uma palavra são, o tihng olny do iproamtnt é que o frsit e o último ltteer estejam nos pclae do rghit. O rset pode ser mses de um taotl e você pode imóvel raed o whotuit um pboerlm. Esta é bcuseae que os deos do mnid do huamn não raed o lteter do ervey pelo istlef, mas a palavra como um wlohe. Huh de Azanmig? o yaeh e dos awlyas de I tghuhot que slpeling eram ipmorantt!
Kan du egentligen läsa denna? Automatically translated into Swedish thanks to WorldLingo
om du kan raed detta, dig har en sgtranemnid för. Kan du raed detta? Olny 55% av plepoe kan. blveiee för cdnuolt i den aulaclty uesdnatnrd för I-cluod vad jag var rdanieg. Den phaonmneal pweoren av den hmuan mniden, aoccdrnig till en rscheearch på Cmabrigde Uinervtisy, är det dseno'tmtaetr i vilken oerdr ltteresna i en uttrycka är, den olny iproamtnttihngen att frsiten och den sist ltteeren är i rghitpclaena. Rseten kan vara mses för en taotl, och du kan stilla raed den whotuit en pboerlm. Denna är bcuseae som huamnmniddeosna inte raed erveylteter vid istlef, bara uttrycka som en wlohe. Azanmig huh? yaeh och I-awlyastghuhot som slpeling, var ipmorantt!
Можете вы реально прочитать это? Automatically translated into Russian thanks to WorldLingo
если вы можете raed это, вы имеете mnid sgtrane слишком. Можете вы raed это? Olny 55% plepoe может. blveiee cdnuolt iего то uesdnatnrd cluod I aulaclty я был rdanieg. Phaonmneal pweor hmuan mnid, aoccdrnig к rscheearch на Cmabrigde Uinervtisy, оно mtaetr dseno't в что oerdr ltteres в слове будут, olny tihng iproamtnt, чтобы frsit и последнее ltteer находились в pclae rghit. Rset может быть mses taotl и вы можете неподвижно raed он whotuit pboerlm. Это будет bcuseae deos mnid huamn, котор не raed lteter ervey istlef, только словом как wlohe. Huh Azanmig? yaeh и awlyas I tghuhot slpeling было ipmorantt!
Kunt u dit werkelijk lezen? Automatically translated into Dutch thanks to WorldLingo
als u raed dit kunt, ook hebt u een sgtrane mnid. Kunt u raed dit? Olny 55% van plepoe kan. i cdnuolt blveiee die aulaclty uesdnatnrd van I cluod wat ik rdanieg was. Phaonmneal pweor van hmuan mnid, aoccdrnig aan een rscheearch in Cmabrigde Uinervtisy, het dseno't mtaetr in wat oerdr ltteres in een woord zijn, olny iproamtnt tihng is dat frsit en laatste ltteer in rghitpclae zijn. Rset kan een taotl zijn mses en u kunt raed het nog whotuit een pboerlm. Dit is bcuseae huamn mnid deos niet ervey lteter door istlef, maar het woord als wlohe raed. Azanmig huh? yaeh en awlyas die van I tghuhot waren ipmorantt slpeling!
يستطيع أنت [رلّي] قرأت هذا? Automatically translated into Arabic thanks to WorldLingo
إن أنت تستطيع [رد] هذا, أنت يتلقّى [سغترن] [منيد] أيضا. تستطيع أنت [رد] هذا? يستطيع [ألني] 55% من [بلبو]. [إي] [كدنوولت] [بلفي] أنّ أنا [كلوود] [أوسدنتنرد] [أولكلتي] ماذا أنا كنت [ردنيغ]. ال [بويور] [فونمنل] من ال [منيد] [همون], [أوكّدرنيغ] إلى [رسكهيرش] في [كمبريغد] [أوينرفتيسي], هو [دسنو'ت] [متتر] في ما [أردر] ال [لتّرس] في كلمة يكونون, ال [ألني] [إيبروأمتنت] [تيهنغ] أنّ ال [فرست] و [لتّير] متأخّرة في ال [رغيت] [بكل]. ال [رست] يستطيع كنت [توتل] [مسس] ويستطيع أنت ساكنة [رد] هو [وهوتثيت] [ببورلم]. هذا [بكس] ال [هومن] [منيد] [ديوس] لا [رد] [إرفي] [لتتر] ب [إيستلف], غير أنّ الكلمة ك [ولوه]. [أزنميغ] [هوه]? كان [يه] وأنا [أولس] [تغوهوت] [سلبلينغ] [إيبمورنتّ]!
Youth's Corruption and His Problems available in:English (original) | French | Spanish | Italian | German | Portuguese | Swedish | Russian | Dutch | Arabic
There are many and various reasons for youth's corruption and his problems. Man, during the period of his youthfulness has a lot of physical, mental and intellectual developments. That period is an evolutionary one in which man experiences rapid development in his transformation. Hence the need for providing him with means of self-control and curbing of his self-defiance as well as wise leadership that can lead him to the straight path. Youth corruption can be attributed to many factors, prominent among them are:
1. Joblessness
Joblessness is a disease that kills mental, intellectual and physical capabilities. As a matter of fact, it is inevitable that human being should move and work and if he is deprived of work and movement, his brain becomes beset, his intellect becomes exhausted, and movement of the mind becomes weak and devilish insinuations and malicious thoughts take control of his heart. Evil and wicked intentions may occur to him as a result of the depression that befalls him out of his joblessness.
In order to be cured of this disease, the affected youth should get a vocation that suits him like reading, writing, trading or any other thing that can stand between him and his joblessness and which is capable of making him a sound and useful member of his community whether he does the work for himself or for others.
2. Estrangement between youths and elders
This problem appears in a situation where some elders see corruption in their youths and just stand aloof without making any effort to correct them having lost hope in their reform and consequently hating them or being scared of them and paying non-challenged attitude to their conditions whether they are good or bad.
These elders have already concluded that youths are all corrupted and therefore nurse psychological grudges against every youth, a situation that tears the society apart and causes both elders and youths to regard each other with contempt and disdain. This, indeed, is one of the dangers that encircle the society.
This problem however can be solved if elders and youths endeavour to remove the estrangement and alienation that exist between them. Both should bear it in mind that society- with its youths and elders - is like a single body, and if a part of it decays, the decadence will affect the whole body. Elders also are requested to feel the sense of responsibility rested on their shoulders towards their youths and eliminate the hopelessness of youths' piety in their minds because Allah is capable of doing everything.
For, how often a person straying far has been guided by Allah who thereafter became a torch of guidance and a reformer.
Youths on their part, should hold their elders in high esteem. They should respect their views and accept their directives because they have achieved degrees of experience and reality of life which youths have not achieved. Therefore when elders' wisdom are added to youths' energy the society becomes prosperous by the will of Allah.
3. Getting in contact with corrupted people and keeping their companies
This situation has a lot of psychological, mental and moral influence on the youth. That is why the Prophet (ًٍٍٍِSAWS) said: "Man is on the religion of his intimate friend, so let every one of you look critically for whom to befriend."
Solution to this problem is that the youth should choose a righteous, good and intelligent person as his companion in order to benefit from his goodness, righteousness and intelligence. He should consider people very well before befriending them by studying their conditions and reputations. If they happen to be people of noble character, upright, religious and of good reputation, they are his object of long cherished wish and his acquired booty. He should therefore stick to them.
If on the other hand they happen to be people of opposite characters, he must be cautious of them, keep away from them and should not be carried away by their sweet-talk and fine outward appearance.
4. Reading of destructive books, magazines, newspapers, etc
This type of literature makes one skeptical about his religion and faith and drags one from excellent morality to the abyss of degeneration which naturally leads to kufr (disbelief) and depravity if the youth does not have a strong resistance power in terms of deep Islamic education and mental acuteness and sagacity that can enable him differentiate between truth and falsehood and between what is useful and what is harmful.
Also, reading of this kind of literature turns the youth upside down because it meets fertile ground in his mind and thinking without any hindrance and get its roots strengthened and its stem solidified. It also reflects in his rationality and life.
The solution to this problem is to immediately shift from reading such literature to books that inculcate the love of Allah and His Prophet (SAWS) in one's heart and those books that help in actualizing faith and virtuous deeds. He should patiently endure reading of those books because his soul will put up a strong fight against him in order to coerce him into reading what he was used to before and will make him feel bored and irritated at reading useful books.
Example of him is like a person who wrestles with his soul so as to force it obeys Allah and the soul instead insists on wallowing in falsehood and distraction.
There are many useful books that help in this situation, most important of which is the Noble Qur'an and its Tafseer (explanation) written by scholars who based their exegesis on authentically transmitted ahadeeth [Traditions of Prophet Muhammad (SAWS)] and unequivocal common sense. Equally important and useful are books on ahadeeth and writings of scholars that are deduced and inferred from the two above mentioned sources.
[Summarized from: Youth's Problems in the Light of the Qur'an and Sunnah]
Collected By
SB
La corruption et ses problèmes de la jeunesse Automatically translated into French thanks to WorldLingo
Il y a beaucoup d'et de diverses raisons de la corruption et de ses problèmes de la jeunesse. Équipez, pendant la période de sa jeunesse a beaucoup de développements physiques, mentaux et intellectuels. Cette période est évolutionnaire dans laquelle l'homme éprouve le développement rapide dans sa transformation. Par conséquent le besoin de lui fournir des moyens de sang-froid et de limitation de son individu-défit aussi bien que la conduite sage qui peut le mener au chemin droit. La corruption de la jeunesse peut être attribuée à beaucoup de facteurs, en avant parmi eux sont :
1. Le chômage
de chômage est une maladie qui tue des possibilités mentales, intellectuelles et physiques. En fait, il est inévitable que l'être humain devrait se déplacer et fonctionner et s'il est privé du travail et du mouvement, son cerveau devient assailli, son intellect devient épuisé, et le mouvement de l'esprit devient faible et les insinuations diaboliques et les pensées malveillantes prennent la commande de son coeur. Les intentions mauvaises et mauvaises peuvent se produire à lui en raison de la dépression qui lui arrive hors de son chômage.
Afin d'être traité de cette maladie, la jeunesse affectée devrait obtenir une vocation qui lui convient comme la lecture, écriture, commerçant ou n'importe quelle autre chose qui peut se tenir entre lui et son chômage et qui est capable de lui faire un membre sain et utile de sa communauté s'il effectue le travail pour se ou pour d'autres.
2. L'aliénation entre les jeunesses et les aînés
ce problème apparaît dans une situation où quelques aînés voient la corruption dans leurs jeunesses et le stand juste à distance sans faire n'importe quel effort de les corriger ayant perdu l'espoir dans leur réforme et par conséquent les détestant ou étant effrayés de eux et payant l'attitude non-défiée à leurs conditions s'ils sont bons ou mauvais.
Ces aînés ont déjà conclu que des jeunesses toutes sont corrompues et donc l'infirmière psychologique donne à contrecoeur contre chaque jeunesse, une situation qui détache la société et fait se considérer des aînés et des jeunesses avec le mépris et le dédain. Ce, en effet, est l'un des dangers qui encerclent la société.
Ce problème cependant peut être résolu si les aînés et les jeunesses essayent d'enlever l'aliénation et l'aliénation qui existent entre eux. Tous les deux devraient le soutenir à l'esprit qui société avec ses jeunesses et aînés - est comme un corps simple, et si une partie de elle se délabre, la décadence affectera le corps entier. Des aînés également sont demandés de sentir le sens de la responsabilité reposé sur leurs épaules vers leurs jeunesses et d'éliminer le désespoir de la piété des jeunesse dans leurs esprits parce qu'Allah est capable de faire tout.
Pour, combien de fois une personne vaguant loin a été guidée par Allah qui est ensuite devenu un incendier des conseils et d'un réformateur.
Les jeunesses sur leur partie, devraient tenir leurs aînés dans l'estime élevée. Ils devraient respecter leurs vues et accepter leurs directives parce qu'ils ont réalisé des degrés d'expérience et la réalité de la vie que les jeunesses n'ont pas réalisée. Par conséquent quand la sagesse des aînés sont ajoutées à l'énergie des jeunesse la société devient prospère par la volonté d'Allah.
3. Obtenant en contact avec les personnes corrompues et gardant leurs compagnies
cette situation a beaucoup d'influence psychologique, mentale et morale sur la jeunesse. C'est pourquoi le prophète (ًٍٍٍِSAWS) dit : Le « homme est sur la religion de son ami intime, ainsi laissez chaque de toi regarder en critique pour qui pour traiter en ami. La »
solution à ce problème est que la jeunesse devrait choisir une personne juste, bonne et intelligente en tant que son compagnon afin de tirer bénéfice de sa qualité, droiture et intelligence. Il devrait considérer des personnes très bien avant de les traiter en ami en étudiant leurs conditions et réputations. S'ils s'avèrent justement être les gens du caractère noble, droits, religieux et de la bonne réputation, ils sont son objet de long souhait aimé et son butin acquis. Il devrait donc s'en tenir à eux.
Si d'une part ils s'avèrent justement être les gens des caractères opposés, il doit être prudent de eux, de la subsistance loin de eux et ne devrait pas être emporté par leur doux-parlent et affinent l'aspect extérieur.
4. La lecture des livres, des magasins, des journaux, etc. destructifs
ce type de littérature rend un sceptique au sujet de sa religion et foi et traîne un de l'excellente moralité à l'abîme de la dégénération qui mène naturellement au kufr (incrédulité) et à la dépravation si la jeunesse n'a pas une puissance forte de résistance en termes d'éducation islamique profonde et l'intensité et le sagacity mentaux qui peut le permettre différencient entre la vérité et la fausseté et entre ce qui est utile et ce qui est nocive.
En outre, la lecture de ce genre de littérature tourne la jeunesse à l'envers parce qu'elle rencontre la terre fertile dans son esprit et pensante sans n'importe quel obstacle et obtient ses racines renforcées et sa tige a solidifié. Il se reflète également dans sa rationalité et vie.
La solution à ce problème est de décaler immédiatement de lire une telle littérature aux livres qui inculquent l'amour d'Allah et son prophète (SCIES) en coeur à un et ces livres qui aident en actualisant la foi et les contrats vertueux. Il devrait patiemment supporter la lecture de livres parce que son âme mettra vers le haut un combat fort contre lui afin de le contraindre dans la lecture ce qu'il a été employé à avant et lui fera la sensation alésée et irritée aux livres utiles de lecture.
L'exemple de lui est comme une personne qui lutte avec son âme afin de la forcer obéisse Allah et l'âme insiste à la place pour wallowing dans la fausseté et la distraction.
Il y a beaucoup de livres utiles qui aident dans cette situation, la plus importante dont est le Qur'an noble et son Tafseer (explication) écrits par les disciples qui ont basé leur exégèse sur l'ahadeeth authentiquement transmis [traditions de prophète Muhammad (les SCIES)] et bon sens clair. Également important et utile sont les livres sur l'ahadeeth et les écritures des disciples qui sont déduits et impliqués des deux sources mentionnées ci-dessus.
[Récapitulé de : Les problèmes de la jeunesse à la lumière du Qur'an et du Sunnah]
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Corrupción y sus problemas de la juventud Automatically translated into Spanish thanks to WorldLingo
Hay mucho y las varias razones de la corrupción y de sus problemas de la juventud. Sirva, durante el período de su juventud tiene muchos de progresos físicos, mentales e intelectuales. Ese período es evolutivo en el cual el hombre experimenta el desarrollo rápido en su transformación. Por lo tanto la necesidad de proveer de él medios del autodominio y de la contenerlo de su uno mismo-desafío así como la dirección sabia que puede conducirlo a la trayectoria recta. La corrupción de la juventud se puede atribuir a muchos factores, prominentes entre ellos es:
1. El desempleo
del desempleo es una enfermedad que mata a capacidades mentales, intelectuales y físicas. De hecho, es inevitable que el humano debe moverse y trabajar y si lo privan de trabajo y del movimiento, su cerebro se sitia, su intelecto se agota, y el movimiento de la mente llega a ser débil y las insinuaciones diabólicas y los pensamientos malévolos toman control de su corazón. Las intenciones malvadas y traviesas pueden ocurrir a él como resultado de la depresión que lo acontece fuera de su desempleo.
Para ser curado de esta enfermedad, la juventud afectada debe conseguir una vocación que lo satisfaga como la lectura, escritura, negociando o cualquier otra cosa que puedan estar paradas entre él y su desempleo y que sea capaz de hacerle a un miembro sano y útil de su comunidad si él hace el trabajo para se o para otras.
2. El Estrangement entre las juventudes y las ancianos
este problema aparece en una situación donde algunas ancianos ven la corrupción en sus juventudes y el soporte justo a distancia sin la fabricación de ningún esfuerzo de corregirlos que pierden esperanza en su reforma y por lo tanto odiándolos o que son asustados de ellos y pagando actitud no-desafiada a sus condiciones si son buenas o malas.
Estas ancianos han concluido ya que las juventudes todas están corrompidas y por lo tanto la enfermera psicologica envidia contra cada juventud, una situación que rasga a sociedad aparte y hace ancianos y juventudes mirarse con desprecio y desdén. Éste, es de hecho uno de los peligros que cercan a sociedad.
Este problema sin embargo puede ser solucionado si las ancianos y las juventudes se esfuerzan para quitar el estrangement y la enajenación que existen entre ellos. Ambos deben llevarlo en la mente que sociedad con sus juventudes y ancianos - es como un solo cuerpo, y si una parte de ella se decae, la decadencia afecta el cuerpo entero. Las ancianos también se solicitan sentir el sentido de la responsabilidad reclinado sobre sus hombros hacia sus juventudes y eliminar la desesperación de la piedad de las juventudes en sus mentes porque Allah es capaz de hacer todo.
Para, cuantas veces a Allah ha dirigido a una persona que se perdía lejos que hizo después de eso una antorcha de la dirección y de un reformador.
Las juventudes en su parte, deben sostener sus ancianos en alta estima. Deben respetar sus opiniones y aceptar sus directorios porque han alcanzado grados de experiencia y la realidad de la vida que las juventudes no han alcanzado. Por lo tanto cuando la sabiduría de las ancianos se agrega a la energía de las juventudes la sociedad hace próspera por la voluntad de Allah.
3. Consiguiendo en contacto con la gente corrompida y guardando a sus compañías
esta situación tiene muchos de influencia psicologica, mental y moral en la juventud. Ése es porqué el profeta (ًٍٍٍِSAWS) dicho: El “hombre está en la religión de su amigo íntimo, así que deje cada de usted mirar críticamente para quién para befriend. La”
solución a este problema es que la juventud debe elegir a una persona righteous, buena e inteligente como su compañero para beneficiar de su calidad, righteousness e inteligencia. Él debe considerar a gente muy bien antes de befriending la estudiando sus condiciones y reputaciones. Si suceden ser gente del carácter noble, verticales, religiosos y de la buena reputación, son su objeto del deseo acariciado largo y su booty adquirido. Él debe por lo tanto pegarse a ellos.
Si por otra parte suceden ser gente de caracteres opuestos, él debe ser cauteloso de ellos, de subsistencia lejos de ellos y no debe ser llevado por su dulce-habla y multa aspecto exterior.
4. La lectura de libros, de compartimientos, de periódicos, del etc destructivos
este tipo de literatura hace uno escéptico sobre su religión y fe y arrastra uno de moralidad excelente al abismo de la degeneración que conduce naturalmente al kufr (incredulidad) y a la depravación si la juventud no tiene una energía fuerte de la resistencia en términos de educación islámica profunda y la agudeza y el sagacity mentales que pueden permitirlo distinguen entre la verdad y la falsedad y entre cuál es útil y cuál es dañosa.
También, la lectura de esta clase de literatura da vuelta a la juventud al revés porque resuelve la tierra fértil en su mente y pensando sin ningún obstáculo y consigue sus raíces consolidadas y su vástago solidificó. También refleja en su racionalidad y vida.
La solución a este problema es cambiar de puesto inmediatamente de leer tal literatura a los libros que inculcan el amor de Allah y su profeta (SIERRAS) en su corazón y esos libros que ayuden en la actualización de la fe y de hechos virtuosos. Él debe aguantar pacientemente la lectura de esos libros porque su alma pondrá para arriba una lucha fuerte contra él para forzarlo en la lectura qué le utilizaron a antes y le hará la sensación agujereada e irritada en los libros útiles de la lectura.
El ejemplo de él es como una persona que luche con su alma para forzarla obedezca Allah y el alma en lugar de otro insista en wallowing en falsedad y la distracción.
Hay muchos libros útiles que ayudan en esta situación, más importante de cuál es el Qur'an noble y su Tafseer (explicación) escritos por los eruditos que basaron su exégesis en el ahadeeth auténtico transmitido [tradiciones del profeta Muhammad (las SIERRAS)] y sentido común inequívoco. Igualmente importante y útil son los libros en ahadeeth y escrituras de los eruditos que se deducen y se deducen de las dos fuentes antedichas.
[Resumido de: Problemas de la juventud teniendo en cuenta el Qur'an y el Sunnah]
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Corruzione ed i suoi problemi della gioventù Automatically translated into Italian thanks to WorldLingo
Ci è molto e vari motivi per la corruzione ed i suoi problemi della gioventù. Equipaggi, durante il periodo del suo youthfulness ha sviluppi fisici, mentali ed intellettuali molto. Quel periodo è evolutivo in cui l'uomo avverte lo sviluppo veloce nella sua trasformazione. Quindi l'esigenza del fornirgli i mezzi di self-control e della limitazione del suo auto-defiance così come direzione saggia che può condurla al percorso diritto. La corruzione della gioventù può essere attribuita a molti fattori, prominenti fra loro è:
1. Il Joblessness
di Joblessness è una malattia che uccide le possibilità mentali, intellettuali e fisiche. In effetti, è inevitabile che l'umano dovrebbe muoversi e funzionare e se è privato di lavoro e di movimento, il suo cervello è principale, il suo intellect è esaurito ed il movimento della mente diventa debole ed i insinuations devilish ed i pensieri cattivi prendono il controllo del suo cuore. Le intenzioni diaboliche e cattive possono accadere a lui come conseguenza della depressione che lo accade dal suo joblessness.
Per curarsi di questa malattia, la gioventù affected dovrebbe convincere un vocation che lo soddisfa come lettura, scrittura, commerciale o qualunque altra cosa che può levarsi in piedi fra lui ed il suo joblessness e che è capace di rendergli un membro sano ed utile della sua Comunità se fa il lavoro per sè o per altre.
2. Il Estrangement fra le gioventù ed i elders
questo problema compare in una situazione dove alcuni elders vedono la corruzione nelle loro gioventù ed il basamento giusto aloof senza fare alcun sforzo correggerli che perdono la speranza nella loro riforma e conseguentemente odiandoli o che sono spaventati di loro e pagando l'atteggiamento non-sfidato alle loro circostanze se sono buoni o difettosi.
Questi elders già hanno concluso che le gioventù tutte sono corrotte e quindi l'infermiera psicologica grudges contro ogni gioventù, una situazione che la società strapp ed induce sia i elders che le gioventù a considerarsi con contempt e disdain. Ciò, effettivamente, è uno dei pericoli che circondano la società.
Questo problema tuttavia può essere risolto se i elders e le gioventù tentano di rimuovere il estrangement e l'alienazione che esistono fra loro. Entrambi dovrebbero sopportarli in mente che società con le relativi gioventù ed elders - è come un singolo corpo e se una parte di esso decade, il decadence interesserà il corpo intero. I Elders inoltre sono invitati a ritenere il senso della responsabilità riposato sulle loro spalle verso le loro gioventù ed ad eliminare il hopelessness di piety delle gioventù nelle loro menti perché Allah è capace di fare tutto.
Per, ogni quanto tempo una persona che si smarrisce lontano è stata guidata da Allah che da allora in poi si è trasformato in in una torcia di consiglio e di un reformer.
Le gioventù sulla loro parte, dovrebbero tenere i loro elders nell'alta stima. Dovrebbero rispettare i loro punti di vista ed accettare i loro indirizzamenti perché hanno realizzato i gradi di esperienza e la realtà di vita che le gioventù non hanno realizzato. Di conseguenza quando la saggezza dei elders è aggiunta ad energia delle gioventù la società diventa prosperosa dalla volontà di Allah.
3. Ottenendo in contatto con la gente corrotta e mantenendo le loro aziende
questa situazione ha influenza psicologica, mentale e morale molto sulla gioventù. Ecco perché il Prophet (ًٍٍٍِSAWS) ha detto: “L'uomo è sulla religione del suo amico intimo, in modo da lascigli ogni osservare criticamente per chi per befriend. „
La soluzione a questo problema è che la gioventù dovrebbe scegliere una persona righteous, buona ed intelligente come suo compagno per trarre beneficio dalla suoi qualità, righteousness ed intelligenza. Dovrebbe considerare molto bene la gente prima di befriending studiando le loro circostanze e reputazioni. Se sembrano essere la gente del carattere nobile, dritti, religiosi e di buona reputazione, sono il suo oggetto del desiderio affezionato lungo ed il suo booty acquistato. Dovrebbe quindi attaccare a loro.
Se d'altra parte sembrano essere la gente dei caratteri opposti, deve essere prudente loro, della conservazione via da loro e non dovrebbe essere trasportato dal loro dolce-comunica e multa l'apparenza esterna.
4. La lettura dei libri, degli scomparti, dei giornali, ecc distruttivi
questo tipo di letteratura rende uno scettico circa la sue religione e fede e trascina uno dalla moralità eccellente al abyss di degenerazione che conduce naturalmente a kufr (disbelief) ed a depravity se la gioventù non ha un'alimentazione forte di resistenza in termini di formazione islamica profonda e l'intensità e il sagacity mentali che può permetterlo differenziano fra la verità ed il falsehood e fra che cosa è utile e che cosa sono nocivi.
Inoltre, la lettura di questo genere di letteratura gira la gioventù inversa perché viene a contatto della terra fertile nella sua mente e pensando senza alcun ostacolo ed ottiene le relative radici rinforzate ed il relativo gambo si è solidificato. Inoltre riflette nella sue razionalità e vita.
La soluzione a questo problema è immediatamente spostare dalla lettura della tale letteratura ai libri che inculcano l'amore di Allah ed il suo Prophet (SEGHE) in suo cuore e quei libri che aiutano nell'attualizzazione la fede e degli atti virtuosi. Dovrebbe resistere pazientemente alla lettura di quei libri perché la sua anima gli metterà in su una lotta forte per costringerla in lettura che cosa è stato usato a prima e gli renderà il tatto alesato ed irritato ai libri utili della lettura.
L'esempio di lui è come una persona che wrestles con la sua anima in modo da forzarlo obbedisce Allah e l'anima preferibilmente insiste sul wallowing nel falsehood e nella distrazione.
Ci sono molti libri utili che aiutano in questa situazione, più importante di quale è il Qur'an nobile ed il relativo Tafseer (spiegazione) scritti dagli eruditi che hanno basato il loro exegesis su ahadeeth autenticamente trasmesso [tradizioni del Prophet Muhammad (SEGHE)] e buonsenso inequivocabile. Ugualmente importante ed utile sono i libri su ahadeeth e su scritture degli eruditi che sono dedotti ed arguiti dalle due fonti suddette.
[Ricapitolato da: Problemi della gioventù alla luce del Qur'an e del Sunnah]
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Korruption und seine Probleme der Jugend Automatically translated into German thanks to WorldLingo
Es gibt viel und verschiedene Gründe für Korruption und seine Probleme der Jugend. Bemannen Sie, während der Periode seines Youthfulness hat eine Menge körperliche, Geistes- und intellektuelle Entwicklungen. Diese Periode ist ein Entwicklungs, in dem Mann schnelle Entwicklung in seiner Umwandlung erfährt. Folglich die Notwendigkeit am Versehen er mit Mitteln von Self-control und am Bändigen seines Selbst-Trotzes sowie kluge Führung, die ihn zum geraden Weg führen kann. Jugendkorruption kann vielen Faktoren zugeschrieben werden, die unter ihnen vorstehend sind, ist:
1. Joblessness
Joblessness ist eine Krankheit, die die Geistes-, intellektuellen und körperlichen Fähigkeiten tötet. In Wirklichkeit ist es unvermeidlich, daß menschliches Wesen bewegen und arbeiten sollte und wenn er Arbeit und Bewegung beraubt wird, sein Gehirn wird belagert, wird sein Intellekt erschöpft, und Bewegung des Verstandes wird schwach und devilish Unterstellungen und böswillige Gedanken nehmen Steuerung seines Herzens. Schlechte und gemeine Absichten können zu ihm resultierend aus dem Tiefstand auftreten, der ihn aus seinem Joblessness heraus sich ereignet.
Zwecks erhalten kuriert zu werden von dieser Krankheit, sollte die betroffene Jugend eine Berufung, die ihm wie Messwert, das Schreiben entspricht und handelt oder jede mögliche andere Sache, die zwischen ihm und seinem Joblessness stehen können und die zum Bilden ihn eines stichhaltigen und nützlichen Mitgliedes seiner Gemeinschaft fähig ist, ob er die Arbeit für oder für andere erledigt.
2. Entfremdung zwischen Jugend und ältesten
dieses Problem erscheint in einer Situation, in der einige älteste Korruption in ihrer Jugend und gerechten Standplatz aloof sehen, ohne irgendeine Bemühung zu bilden, sie zu beheben Hoffnung verlierend in ihrer Verbesserung und hassend sie infolgedessen oder von ihnen erschreckend und zahlend nicht-herausgeforderte Haltung zu ihren Bedingungen, ob sie gut oder schlecht sind.
Diese ältesten haben bereits, daß alle Jugend verdorben wird und folglich die psychologische Krankenschwester gegen jede Jugend neidet, eine Situation festgestellt, die die Gesellschaft auseinander heftig zerreißt und älteste und Jugend veranlaßt, sich mit Verachtung und Verachtung zu betrachten. Dieses ist in der Tat eine der Gefahren, die die Gesellschaft umkreisen.
Dieses Problem kann jedoch gelöst werden, wenn älteste und Jugend sich bemüht, die Entfremdung und die Entfremdung zu entfernen, die zwischen ihnen bestehen. Beide sollten es im Verstand tragen, der Gesellschaft mit seiner Jugend und ältesten - wie ein einzelner Körper ist, und wenn ein Teil von ihm verfällt, die Dekadenz den vollständigen Körper beeinflußt. Älteste auch werden verlangt, der Richtung der Verantwortlichkeit zu glauben stillgestanden auf ihren Schultern in Richtung zu ihrer Jugend und die Hoffnungslosigkeit der Frömmigkeit der Jugend in ihrem Verstand zu beseitigen, weil Allah zum Tun alles fähig ist.
Für, wie oft eine Person, die weit wegläuft, von Allah geführt worden ist, der danach eine Fackel der Anleitung und des Reformers wurde.
Jugend auf ihrem Teil, sollte ihre ältesten in der hohen Achtung halten. Sie sollten ihre Ansichten respektieren und ihre Richtlinien annehmen, weil sie Grade Erfahrung und Wirklichkeit des Lebens erzielt haben, die Jugend nicht erzielt hat. Folglich, wenn Klugheit der ältesten Energie der Jugend hinzugefügt werden, wird die Gesellschaft durch den Willen von Allah wohlhabend.
3. Erhalten in Verbindung mit verdorbenen Leuten und ihre Firmen halten,
hat diese Situation eine Menge psychologischer, Geistes- und moralischer Einfluß auf die Jugend. Das ist, warum der Prophet (ًٍٍٍِSAWS) besagt: „Mann ist auf der Religion seines vertrauten Freunds, also lassen Sie jedes von Ihnen nach wem kritisch schauen, um zu befreunden. “
Lösung zu diesem Problem ist, daß die Jugend eine righteous, gute und intelligente Person als sein Begleiter beschließen sollte, um von seiner Güte, von righteousness und von Intelligenz zu profitieren. Er sollte Leute sehr gut betrachten, bevor er sie befreundet, indem er ihre Bedingungen und Renommees studiert. Wenn sie geschehen, aufrecht, frommen zu sein Leute des vortrefflichen Buchstabens, und des guten Renommees, sind sie sein Gegenstand des langen geschätzten Wunsches und seine erworbene Beute. Er sollte an ihnen folglich haften.
Wenn einerseits sie geschehen, Leute der gegenüberliegenden Buchstaben zu sein, muß er von ihnen, vom Unterhalt weg von ihnen vorsichtig sein und sollte nicht durch ihr weggeschaffen werden süss-spricht und verurteilt Außenaussehen.
4. Messwert der zerstörenden Bücher, der Zeitschriften, der Zeitungen, des usw.
diese Art der Literatur bildet ein skeptisch über seine Religion und Glauben und schleppt ein vom ausgezeichneten Sittlichkeitsgefühl zum Abgrund von Degeneration, die natürlich zu kufr (Ungläubigkeit) und Depravity führt, wenn die Jugend eine starke Widerstand Energie nicht in tiefer islamischer Ausbildung ausgedrückt hat und Geistesschärfe und sagacity, dem ihm ermöglichen können, zwischen Wahrheit und Unwahrheit und unterscheiden zwischen, was nützlich ist und was schädlich ist.
Auch das Ablesen dieser Art der Literatur dreht die Jugendoberseite - unten, weil sie fruchtbaren Boden in seinem Verstand trifft und denkend ohne irgendeine Behinderung und erhalten Sie seine Wurzeln verstärkt und sein Stamm verfestigte sich. Es reflektiert auch sich in seiner Vernunft und in Leben.
Die Lösung zu diesem Problem ist, vom Ablesen solcher Literatur auf Bücher sofort sich zu verschieben, die die Liebe von Allah und sein Prophet (SÄGEN) im Einerherzen und in jenen Büchern einprägen, die im Verwirklichen des Glaubens und der rechtschaffenen Briefe helfen. Er sollte Messwert jener Bücher geduldig aushalten, weil seine Seele oben einen starken Kampf gegen ihn setzt, um ihn in Messwert zu zwingen was ihm zu vorher benutzt wurde und ihn das Gefühl bildet, das an den Lesenützlichen Büchern gebohrt wird und gereizt ist.
Beispiel von ihm ist wie eine Person, die mit seiner Seele wringt, um sie zu zwingen Allah befolgt und die Seele anstatt auf dem Wallowing in der Unwahrheit und in der Ablenkung besteht.
Es gibt viele nützliche Bücher, die in dieser Situation helfen, am wichtigsten von, welchem das vortreffliche Qur'an und sein Tafseer (Erklärung) geschrieben von den Gelehrten ist, die ihre Exegese auf authentisch übertragenem ahadeeth gründeten [Traditionen des Prophets Muhammad (SÄGEN)] und unmißverständlicher gesunder Menschenverstand. Sind Bücher auf ahadeeth und Schreiben der Gelehrter gleichmäßig wichtig und nützlich, die von den zwei obenerwähnten Quellen abgeleitet und geschlossen werden.
[Zusammengefaßt von: Probleme der Jugend angesichts des Qur'an und des Sunnah]
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Seus problemas da juventude Corruption e Automatically translated into Portuguese thanks to WorldLingo
Há muito e várias razões para os seus problemas da juventude o corruption e. Equipe, durante o período de sua juventude tem muitos de desenvolvimentos físicos, mentais e intelectuais. Esse período é evolucionário em que o homem experimenta o desenvolvimento rápido em sua transformação. Daqui a necessidade para fornecê-lo com os meios do self-control e curbing de seu self-defiance as well as a liderança sábia que pode lhe conduzir ao trajeto reto. O corruption da juventude pode ser atribuído a muitos fatores, proeminentes entre eles é:
1. O Joblessness
do Joblessness é uma doença que mate potencialidades mentais, intelectuais e físicas. De fato, é inevitável que ser humano deve se mover e trabalhar e se for privado do trabalho e do movimento, seu cérebro torna-se beset, seu intellect torna-se esgotado, e o movimento da mente torna-se fraco e os insinuations devilish e os pensamentos maliciosos fazem exame do controle de seu coração. As intenções Evil e más podem ocorrer-lhe em conseqüência do depression que befalls o fora de seu joblessness.
A fim para ser curado desta doença, a juventude afetada deve começar um vocation que o sirva como a leitura, escrita, negociando ou toda a outra coisa que podem estar entre ele e seu joblessness e que for capaz de lhe fazer um membro sadio e útil de sua comunidade se faz o trabalho para himself ou para outra.
2. O Estrangement entre juventudes e pessoas idosas
este problema aparece em uma situação onde algumas pessoas idosas v o corruption em suas juventudes e o carrinho justo aloof sem fazer nenhum esforço os corrigir que perdem a esperança em sua reforma e conseqüentemente odiando os ou que scared deles e pagando a atitude non-desafiada a suas circunstâncias se são boas ou más.
Estas pessoas idosas têm conclído já que as juventudes todas corrupted e conseqüentemente a enfermeira psicológica grudges de encontro a cada juventude, uma situação que rasgasse a sociedade distante e fizesse com que as pessoas idosas e as juventudes se considerem com contempt e disdain. Este, certamente, é um dos perigos que encircle a sociedade.
Este problema entretanto pode ser resolvido se as pessoas idosas e as juventudes se esforçarem para remover o estrangement e o alienation que existem entre eles. Ambos devem carregá-lo na mente que sociedade com suas juventudes e pessoas idosas - é como um único corpo, e se uma parte dela deteriorar, o decadence afetará o corpo inteiro. As pessoas idosas são pedidas também sentir o sentido da responsabilidade descansado em seus ombros para suas juventudes e eliminar o hopelessness do piety das juventudes em suas mentes porque Allah é capaz de fazer tudo.
Para, como uma pessoa que vagueia distante foi guiada frequentemente por Allah que se transformou depois disso uma tocha da orientação e de um reformer.
As juventudes em sua parte, devem prender suas pessoas idosas no esteem elevado. Devem respeitar suas vistas e aceitar suas diretrizes orientadoras porque conseguiram graus de experiência e realidade da vida que as juventudes não conseguiram. Conseqüentemente quando a sabedoria das pessoas idosas é adicionada à energia das juventudes a sociedade torna-se próspera pela vontade de Allah.
3. Começando no contato com povos corrupted e mantendo suas companhias
esta situação tem muitos da influência psicológica, mental e moral na juventude. Isso é porque o Prophet (ًٍٍٍِSAWS) dito: O “homem está na religião de seu amigo intimate, assim que deixe cada de você olhar crìticamente para quem para befriend. A”
solução a este problema é que a juventude deve escolher uma pessoa righteous, boa e inteligente como seu companheiro a fim se beneficiar de seus goodness, righteousness e inteligência. Deve considerar povos muito bem antes de befriending os estudando suas circunstâncias e reputações. Se acontecerem ser povos do caráter nobre, eretos, religiosos e da reputação boa, são seu objeto do desejo estimado longo e seu booty adquirido. Deve conseqüentemente furar-lhes.
Se na uma mão acontecerem ser povos de caráteres opostos, deve ser cauteloso deles, do sustento longe deles e não deve ser carregado afastado pelo seu doce-fala e multa a aparência externa.
4. A leitura de livros, de compartimentos, de jornais, etc. destrutivos
este tipo de literatura faz um skeptical sobre suas religião e fé e arrasta um do morality excelente ao abyss do degeneration que conduz naturalmente ao kufr (disbelief) e ao depravity se a juventude não tiver um poder forte da resistência nos termos da instrução Islamic profunda e o acuteness e o sagacity mentais que podem o permitir se diferenciarem entre a verdade e o falsehood e entre o que são útil e o que é prejudicial.
Também, a leitura deste tipo da literatura gira a juventude de cabeça para baixo porque se encontra com a terra fértil em sua mente e pensando sem nenhum hindrance e começa suas raizes strengthened e sua haste solidified. Reflete também em seus rationality e vida.
A solução a este problema é deslocar imediatamente de ler tal literatura aos livros que inculcate o amor de Allah e seu Prophet (SERRAS) em one coração e naqueles livros que ajudam em actualizing a fé e ações virtuous. Deve pacientemente resistir a leitura daqueles livros porque sua alma porá acima uma luta forte de encontro a ele a fim coerce o na leitura o que foi usado a antes e lhe fará a sensação furada e irritated em livros úteis da leitura.
O exemplo dele é como uma pessoa que wrestles com sua alma para a forçar obedece Allah e a alma insiste preferivelmente em wallowing no falsehood e no distraction.
Há muitos livros úteis que ajudam nesta situação, a mais importante de qual é o Qur'an nobre e seu Tafseer (explanação) escritos pelos scholars que basearam sua exegese no ahadeeth authentically transmitido [tradições do Prophet Muhammad (as SERRAS)] e sentido comum unequivocal. Ingualmente importante e útil são os livros no ahadeeth e nas escritas dos scholars que são deduzidos e inferred das duas fontes acima mencionadas.
[Sumariado de: Problemas da juventude na luz do Qur'an e do Sunnah]
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Ungdom korruption och hans problem Automatically translated into Swedish thanks to WorldLingo
Det finns många, och olikt resonerar för ungdom korruption och hans problem. Bemanna under perioden av hans youthfulness har utvecklingar för läkarundersökning för radda mentala och intellektuella. Den period är evolutions- som manen erfar i forutveckling i hans omformning. Hence behovet för att ge honom med hjälpmedel av självkontroll och att curbing av hans själv-trots as well as klokt ledarskap som kan leda honom till den raka banan. Ungdommen som korruption kan tillskrivas till många, dela upp i faktorer, framstående bland dem är:
1. Joblessness
Joblessness är en sjukdom, som dödar mentalt, intellektuellen och läkarundersökningkapaciteter. Faktiskt, är det ofrånkomligt att människa bör flyttningen och arbete och, om han är fråntaget arbete och rörelse, hans hjärna blir besatt, blir hans intellekt utmattadt, och rörelse av vara besvärad blir svag, och devilish antydningar och ondsinta tankar tar kontroll over hans hjärta. Onda och onda avsikter kan uppstå till honom som ett resultat av fördjupningen som drabbar honom ut ur hans joblessness.
För att att kureras av denna sjukdom, bör den upprörda ungdommen få en kall som passar honom lik läsning, handstil, handeln eller något annat ting, som kan stå mellan honom, och hans joblessness och, som är kapabel av danande honom en solid och användbar medlem av hans gemenskap huruvida, han gör arbetet för självt eller för andra.
2. Estrangement mellan ungdommar och fläderar
detta problem visas i ett läge var några fläderar ser korruption i deras ungdommar och rättvisa stativ som är reserverade utan danande något försök att korrigera dem som har borttappadt hopp i deras reform och hatar därför dem eller skrämmas av dem och när du betalar non-utmanad inställning till deras villkorar dem är bra eller bjöd huruvida.
Dessa fläderar har redan avslutat, att alla ungdommar fördärvas och vårdar därför psykologiska agg mot varje ungdom, ett läge som river samhället ifrån varandra och orsakar både fläderar och ungdommar till hänseende varje annat med förakt och förakt. Detta, är sannerligen en av farorna som omringar samhället.
Detta problem emellertid kan lösas, om fläderar och ungdommar bemöda sig för att ta bort estrangementen och alienationen som finns dem emellan. Båda bör uthärda det i åtanke att societyen- med dess ungdommar och fläderar - lik är en singel förkroppsligar, och om en del av den förfaller, den dekis ska affekten som helheten förkroppsligar. Fläderar bes också till känselförnimmelsen som avkänningen av ansvar som vilas på deras, knuffar in mot deras ungdommar och avlägsnar hopelessnessen av ungdom piety i deras varar besvärad, därför att Allah är kapabel av att göra allt.
För, hur ofta en person som långt strövar har vägletts av Allah som blev därefter en fackla av vägledning och en världsförbättrare.
Ungdommar på deras del, bör rymma deras fläderar i kickaktning. De bör deras respekt beskådar och accepterar deras direktiv, därför att de har uppnått grader av erfar och verklighet av liv som ungdommar inte har uppnått. , när därför fläder vishet tillfogas till ungdom energi, blir samhället blomstra vid som ska av Allah.
3. Få i kontakt med fördärvat folk och hålla deras företag
har detta läge en psykologisk, mental och moralisk påverkan för radda på ungdommen. Det är varför den said profeten (ًٍٍٍِSAWS): ”Är manen på religionen av hans intima vän, så låt varje av dig se kritiskt för vem för att befriend. ”
Är lösningen till detta problem att ungdommen bör välja en rättfärdig, bra och intelligent person som hans följe för att gynna från hans godhet, righteousness och intelligens. Han bör betrakta folk mycket väl, innan han befriending dem, genom att studera som är deras, villkorar och anseende. Om de händer att vara folk av nobelt tecken, upprätt, klosterbroder och av bra anseende, är de his anmärker av lång cherished wish och hans fångna byte. Han bör därför klibba till dem.
Om å ena sidan de händer att vara folk av motsatstecken, måste bör han vara försiktig av dem, uppehälle i väg från dem och inte bäras bort av deras sötsak-talar och bötfäller utåt utseendemässigt.
4. Läsning av destruktivt bokar, tidskrifter, tidningar, gör
släpar etc. denna typ av litteratur en skeptical om hans religion och tro och en från utmärkt moral till avgrunden av försämring som leder naturligt till kufr (misstro) och demoralisering, om ungdommen inte har, ett starkt motstånd att driva in benämner av djup islamisk utbildning, och mental acuteness och sagacityen, som kan möjliggöra honom, gör åtskillnad mellan mellan sanning och osanning och mellan vad är användbar och vad är skadlig.
Också vänder får läsning av denna sort av litteratur ungdommen uppochnervänd, därför att den möter fertilt slipat i his varar besvärad och tänkande utan något hindrar och dess rotar förstärkt, och dess stem överfört till fast form. Det reflekterar också i hans rationality och liv.
Lösningen till detta problem är omgående att skifta från läs- sådan litteratur till bokar som inculcate förälskelsen av Allah och hans profet (SÅGAR) i ens hjärta, och de bokar den hjälp, i att förverkliga tro och dygdiga gärningar. Han bör tålmodigt uthärda läsning av de bokar, därför att hans soul ska satt upp ett starkt slagsmål mot honom för att betvinga honom in i läsning vad han var van vid för och ska gör honom den borrade känselförnimmelsen och irriterat på läs- användbart bokar.
Exemplet av honom är likt en person som brottas med hans soul, för att att tvinga den lyder Allah, och soulen insisterar i stället på wallowing i osanning och förvirring.
Det finns många användbart bokar den hjälp i detta läge som är viktigast av vilken är den nobla Qur'anen och dess Tafseer (förklaring) som är skriftliga av forskare som baserade deras exegesis på authentically överförd ahadeeth [traditioner av profeten Muhammad (SÅGAR)], och otvetydig sunt förnuft. Lika viktigt och användbart var bokar på ahadeeth och handstilar av forskare som sluta sig till och innebäras från de två ovannämnda källorna.
[Resumerat från: Ungdom problem i det ljust av Qur'anen och Sunnahen] som
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Его проблемы молодости развращение и Automatically translated into Russian thanks to WorldLingo
Много и различные причины для его проблем молодости развращения и. Человек, во время его моложавости имеет множество материальня, умственно и интеллектуальных развитий. Тот период постепеновское одним в человек испытывает быстро развитие в его преобразовании. Следовательно потребность для обеспечивать его с серединами самоконтроля и curbing его собственн-попирания также, как велемудрое водительство может вести его к прямому курсу. Развращение молодости можно приписать к много факторов, видно среди их являются следующими:
1. Joblessness
Joblessness будет заболевание убивает умственные, интеллектуальные и физические возможности. Фактически, оно неизбежно что людское существование должно двинуть и работать и если он лишен работы и движения, то, его мозг будет beset, его интеллект будет вымотанным, и движение разума будет слабым и дьявольски пронырливости и злостые мысли принимают управление его сердца. Злейшие и wicked намерия могут произойти к ему в результате нажатия befalls он из его joblessness.
Быть вылеченным этого заболевания, affected молодость должна получить призвание которое одевает он как чтение, сочинительство, торгуя или любую другую вещь которая могут стоять между им и его joblessness и которая способна делать им ядровый и полезный член его общины делает ли он работу для себя или для других.
2. Estrangement между молодостями и старейшинями
эта проблема появляется в ситуацию где некоторые старейшини видят развращение в их молодостях и справедливую стойку aloof без делать любое усилие исправить их теряя упование в их реформе и последовательн ненавидящ их или будучи пуганными их и оплачивающ non-брошенную вызов ориентацию к их условиям ли они хороши или плох.
Эти старейшини уже заключали что молодости все коррумпированы и поэтому нюна психологическая grudges против каждой молодости, ситуация которая срывает общество врозь и причиняет и старейшиней и молодостей сосчитать с презрительностью и disdain. Это, деиствительно, одной из опасностей которые обводят общество.
Эту проблему однако можно разрешить если старейшини и молодости стремятся извлечь estrangement и отчужденность, то существуют между ими. Оба должны принести его в разуме общество с своими молодостями и старейшинями - как одиночное тело, и если часть ее распадается, то decadence повлияет на все тело. Спрошены, что чувствуют чувство ответственности отдохнутое на их плечах к их молодостям и исключают старейшини также безвыходность молодостей piety в их разумах потому что аллах способен делать все.
Для, how often персона ся далеко была направлена аллахом который в дальнейшем стал факелом наведения и reformer.
Молодости на их части, должны держать их старейшиней в высоком esteem. Они должны уважать их взгляды и признавать их директивы потому что они достигали градусов опыта и реальности жизни молодости не достигали. Поэтому когда премудрость старейшиней добавлена к энергии молодостей общество будет зажиточным the will аллаха.
3. Получающ in contact with коррумпированные люди и держащ их компании
эта ситуация имеет множество психологического, умственного и морального воздействия на молодости. То почему пророк (ًٍٍٍِSAWS) сказанный: «Человек находится на вероисповедании его плотного друга, поэтому препятствуйте каждое одному из вас посмотреть, что критически для отнести дружески. »
Разрешение к этой проблеме что молодость должна выбрать righteous, хорошую и толковейшую персону как его товарищ для того чтобы помочь от его goodness, righteousness и сведении. Он должен рассматривать людей very well перед относить дружески им путем изучать их условия и репутации. Если они случаются быть людьми благородного характера, чистосердечны, вероисповедны и хорошей репутации, то они будут его предметом длиной взлелеянного желания и его приобретенным booty. Он должен поэтому вставить к им.
Если с другой стороны они случаются быть людьми противоположных характеров, то он должен быть опаслив их, содержания далеко от их и не должен быть carry away их сладостн-говорит и штрафует наружное возникновение.
4. Чтение разрушительных книг, кассет, газет, etc
этот тип словесности делает одно скептично о его вероисповедании и вере и волочит одно от превосходного morality к хляби вырождения которое естественно водит к kufr (неверию) и развратности если молодость не имеет сильную силу сопротивления in terms of глубокое исламское образование и умственные заостренность и sagacity которое могут включить его дифференцируют между правдой и кривдой и между, то полезны и вредно.
Также, читать этой вроде словесности поворачивает внешнюю сторону молодости - вниз потому что оно встречает плодородную землю в его разуме и думающ без любого hindrance и получите свои корни усилено и свой стержень затвердел. Оно также отражает в его разумности и жизни.
Разрешение к этой проблеме должно немедленно перенести от читать такую словесность к книгам внедряют влюбленность аллаха и его пророк (ПИЛЫ) в one 's сердце и тех книгах помогают в актуализировать веру и добродетельные документы. Он должен терпеливейше вытерпеть чтение тех книг потому что его душа положит вверх сильную драку против его для того чтобы coerce он в чтение ему использовал к раньше и сделает им чывство пробуренное и раздражанное на книгах чтения полезных.
Пример его как персона wrestles с его душой для того чтобы принудить ее повинует аллаху и душа вместо настаивает на wallowing в кривде и отвечении.
Будут много полезных книг помогают в этой ситуации, самой важной of which благородное Qur'an и свое Tafseer (объяснение) написанные эрудитами которые основали их exegesis на подлинно переданном ahadeeth [традициях пророка Muhammad (ПИЛЫ)] и недвусмысленное здравый смысл. Равн важно и полезно книги на ahadeeth и сочинительствах эрудитов дедуцированы и inferred от 2 выше - упомянутые источники.
[Суммировано от: Проблемы молодости in the light of Qur'an и Sunnah]
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De Corruptie van de jeugd en Zijn Problemen Automatically translated into Dutch thanks to WorldLingo
Er zijn veel en diverse redenen voor de corruptie van de jeugd en zijn problemen. De mens, tijdens de periode van zijn youthfulness heeft heel wat fysieke, geestelijke en intellectuele ontwikkelingen. Die periode is evolutieve waarin de mens snelle ontwikkeling in zijn transformatie ervaart. Vandaar de behoefte om hem van middelen te voorzien van zelf-controle en het in bedwang houden van zijn zelf-uitdagendheid evenals wijze leiding die hem tot de rechte weg kunnen leiden. De corruptie van de jeugd kan aan vele factoren worden toegeschreven, prominent onder hen zijn:
1. Joblessness
Joblessness is een ziekte die geestelijke, intellectuele en fysieke mogelijkheden doodt. Eigenlijk, is het onvermijdelijk dat het menselijke wezen zich zou moeten bewegen en werken en als hij van het werk en beweging wordt beroofd, worden zijn hersenen bezet, zijn wordt intellect uitgeput, en de beweging van de mening wordt zwakke en duivelse insinuations en de kwaadwillige gedachten nemen controle van zijn hart. De kwade en slechte bedoelingen kunnen aan hem als resultaat van de depressie voorkomen die hem uit zijn joblessness overkomt.
van deze ziekte worden genezen, zou de beïnvloede jeugd een roeping die hem als lezing, schrijven aanpassen, die of een ander ding handel drijft moeten ertoe brengen die zich tussen hem en zijn joblessness kunnen bevinden en dat tot hem een correct en nuttig lid van zijn gemeenschap kan maken of hij het werk voor zich of voor anderen doet.
2. Estrangement tussen jongeren en oudsten
Dit probleem lijkt in een situatie waar sommige oudsten corruptie in hun jongeren en enkel tribune op een afstand zonder enige inspanning te leveren om hen zien te verbeteren die hoop in hun hervorming hebben verloren en bijgevolg hatend hen of doen schrikken van hen en niet-uitgedaagde houding tegenover hun voorwaarden hebben betaald of zij goed of slecht zijn.
Deze oudsten hebben reeds besloten dat de jongeren allen en daarom verpleegsters psychologische wrok tegen elke jeugd, een situatie wordt bedorven die apart de maatschappij scheurt en zowel oudsten als jongeren ertoe brengt om elkaar met contempt en minachting te beschouwen. Dit, inderdaad, is één van de gevaren die de maatschappij omringen.
Dit probleem nochtans kan worden opgelost als de oudsten en de jongeren pogen om estrangement en de vervreemding te verwijderen die tussen hen bestaan. Allebei zouden het in mening moeten dragen dat de maatschappij met zijn jongeren en oudsten - is als één enkel lichaam, en als een deel van het rot, zal het verval het gehele lichaam beïnvloeden. De oudsten worden ook verzocht om de betekenis van verantwoordelijkheid te voelen die op hun schouders naar hun jongeren wordt gerust en hopelessness van piety van jongeren in hun meningen te elimineren omdat Allah alles kan doen.
Voor, hoe vaak een persoon die ver door Allah afdwaalt is begeleid die daarna een toorts van begeleiding en een hervormer werd.
De jongeren van hun kant, zou hun oudsten in hoge achting moeten houden. Zij zouden hun meningen moeten eerbiedigen en hun richtlijnen goedkeuren omdat zij graden van ervaring en werkelijkheid van het leven hebben bereikt geen die de jongeren hebt bereikt. Daarom wanneer de wijsheid van oudsten aan de energie wordt toegevoegd van jongeren wordt de maatschappij rijk door de wil van Allah.
3. Krijgend in contact met bedorven mensen en houdend hun bedrijven
heeft Deze situatie heel wat psychologische, geestelijke en morele invloed op de jeugd. Dat is waarom Prophet (ًٍٍٍِSAWS) zei: De „mens is op de godsdienst van zijn vertrouwelijke vriend, zodat liet elke één van u kritisch voor wie aan befriend kijken. De“
oplossing voor dit probleem is dat de jeugd een righteous, goede en intelligente persoon als zijn metgezel zou moeten verkiezen van zijn goedheid, oprechtheid en intelligentie te profiteren. Hij zou mensen zeer goed moeten overwegen alvorens hen befriending door hun voorwaarden en reputaties te bestuderen. Als zij mensen van edel karakter, recht gebeuren te zijn, godsdienstig en van goede reputatie, zijn zij zijn voorwerp van lang geliefde wens en zijn verworven booty. Hij zou daarom aan hen moeten plakken.
Als enerzijds zij mensen van tegenovergestelde karakters gebeuren te zijn, moet hij voorzichtig van hen zijn, van hen wegblijven en zou niet door hun zoet-bespreking en fijne uitgaande verschijning moeten worden meegesleept.
4. De lezing van vernietigende boeken, tijdschriften, kranten, enz.
Dit type van literatuur maakt één over zijn godsdienst en geloof sceptisch en sleept van uitstekende ethiek aan het kloof van degeneratie dat natuurlijk tot kufr (disbelief) en depravity leidt als de jeugd geen sterke weerstandsmacht in termen van diep Islamitisch onderwijs hebt en de geestelijke scherpte en sagacity die hem kunnen toelaten tussen waarheid en falsehood en onderscheiden tussen wat nuttig is en wat schadelijk is.
Ook, draait het lezen van dit soort literatuur ondersteboven de jeugd omdat het vruchtbare grond in zijn mening en het denken zonder enige belemmering ontmoet en krijgt zijn wortels versterkt en zijn stam gemaakt hard. Het denkt ook in zijn rationaliteit en leven na.
De oplossing voor dit probleem is onmiddellijk van het lezen van dergelijke literatuur aan boeken te verschuiven die de liefde van Allah en Zijn Prophet (ZAGEN) in zijn hart en die boeken inprenten dat in het realiseren van geloof en positieve akten helpen. Hij zou lezing van die boeken geduldig moeten verdragen omdat zijn ziel een sterke strijd tegen hem zal beginnen om hem tot lezing te dwingen wat hij aan vóór hem gevoel bored en geïrriteerd bij het lezen van nuttige boeken zal werd gebruikt en maken.
Het voorbeeld van hem is als een persoon die met zijn ziel worstelt om te dwingen het uitvoert Allah en de ziel in plaats daarvan bij het wallowing in falsehood en de afleiding aandringt.
Er zijn vele nuttige boeken die in deze situatie helpen, het belangrijkst van welke Edele Qur'an en zijn Tafseer (verklaring) die door geleerden wordt geschreven is die hun exegese op authentiek overgebracht ahadeeth baseerden [Tradities van Prophet Muhammad (ZAGEN)] en onmiskenbaar gezond verstand. Even belangrijk en nuttig zijn boeken op ahadeeth en geschrift van geleerden die worden afgeleid en van de twee bovengenoemde bronnen geconcludeerd.
[Samengevat van: De Problemen van de jeugd in het licht van Qur'an en Sunnah]
die door Sb
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شباب فساد ومشاكله Automatically translated into Arabic thanks to WorldLingo
هناك كثير وأسباب مختلفة لشباب فساد ومشاكله. جنّدت, أثناء الفترة من فتوته يتلقّى [ا لوت] من طبيعيّة, عقليّة وتطويرات عقليّة. أنّ فترة تطوّريّة واحدة في أيّ رجل يختبر تطوير سريعة في تحويله. بالتّالي الحاجة ل يزوّده مع [منس] ال [سلف-كنترول] ويقيّد من [سلف-دفينس] ه [أس ولّ س] قيادة حكيمة أنّ يستطيع قدته إلى الممر مستقيمة. شباب فساد يستطيع كنت نسبت إلى كثير عاملات, بارزة بين هم:
1. [جوبلسّنسّ]
[جوبلسّنسّ] مرض أنّ يقتل عقليّة, عقليّة وإمكانيات طبيعيّة. [أس ا متّر وف فكت], هو يتحتّم أنّ كائن إنسانيّة سوفت تحرّكت وعملت وإن هو يكون حرمت من عمل وحركة, دماغه يصبح يحاصر, يصبح عقله يستنزف, وحركة من العقل يصبح ضعيفة وتعريضات شيطانيّة وأفكار خبيثة يأخذون تحكم من قلبه. شرّيرة ونيات شرّيرة يمكن وقعت إلى ه نتيجة الهبوط أنّ يحدثه من [جوبلسّنسّ] ه.
[إين وردر تو] كنت عالجت من هذا مرض, ال يتأثّر شباب سوفت حصلت مهنة أنّ يتناسبه مثل قراءة, كتابة, يتاجر أو أيّ أخرى شيء أنّ يستطيع وقفت بين ه و [جوبلسّنسّ] ه وأيّ يكون قادرة من يجعله صحيحة وعضوة مفيدة من جماعته ما إذا يتمّ هو العمل ل بنفسي أو لأخرى.
2. يظهر تنفير بين شباب وشيخات
هذا مشكلة في حالة حيث بعض شيخات يرون فساد في شبابهم وحامل قفص صحيحة بمعزل دون يجعل أيّ جهد أن يصحّهم يتلقّى يخسر أمل في إصلاحهم وبالتّالي يكرههم أو يكون يخاف من هم ويدفع [نون-شلّنجد] موقف إلى شروطهم ما إذا هم جيّدة أو سيّئة.
يستنتج هذا شيخات يتلقّى سابقا أنّ شباب كلّ أفسدت ولذلك ممرضة نفسانيّة يتذمّر ضدّ كلّ شباب, حالة أنّ يمزّق المجتمعة على حدة ويسبّب على حدّ سواء شيخات وشباب أن يعتبر بعضهم بعضا مع إحتقار وإزدراء. هذا, حقّا, واحدة من الأخطار أنّ يطوّق المجتمعة.
هذا مشكلة مهما يستطيع كنت حللت إن شيخات وشباب يحاولون أن يزيل التنفير واغتراب أنّ يتواجد بين هم. كلا سوفت حملت هو في عقل أنّ [سست-] مع ه شباب وشيخات - يكون مثل جسم وحيدة, وإن جزء من هو يتخرّب, الإنحطاط سيأثر ال [وهول بودي]. رجات شيخات أيضا أن يشعر الإحساس المسؤولية يستراح على أكتافهم نحو شبابهم وأزلت الفقدان الأمل من شباب تقوى في عقولهم لأنّ الله يكون قادرة من يتمّ كلّ شيء.
ل, [هوو وفتن] شخص يشرد بعيدا يتلقّى يكون أرشدت بالله الذي بعد ذلك أصبح مشعل من إرشاد ومصلحة.
شباب على جزءهم, سوفت أمسكت شيخاتهم في تقدير عال. هم سوفت احترمت منظراتهم وقبلت توجيهاتهم لأنّ هم قد حقّقوا درجات الخبرة وحقيقة الحياة أيّ شباب يتلقّى لم يحقّقوا. لذلك عندما شيخات أضفت حكمة إلى شباب طاقة المجتمعة يصبح مزدهرة ب [ث ويلّ] الله.
3. يحصل [إين كنتكت ويث] يفسد الناس ويحافظ شركاتهم
يتلقّى هذا حالة [ا لوت] من نفسانيّة, عقليّة وتأثير أخلاقية على الشباب. أنّ لما النبي ([سوس]) يقول: تركت "رجل على الدين من صديقته خصوصيّة, لذلك كلّ واحدة من أنت نظرت بانتقاد ل من أن يصادق. "
حل إلى هذا مشكلة أنّ الشباب سوفت اخترت مستقيمة, جيّدة وشخص ذكيّة كرفيقته [إين وردر تو] استفدت من ه جودة, [ريغتيووسنسّ] وذكاء. هو سوفت اعتبرت الناس [فري ولّ] قبل يصادقهم ب يدرس هم شروط وسمعات. إن هم يحدثون أن يكون الناس من رمز نبيلة, قائمة, دينيّة ومن سمعة جيّدة, هم شيءه من طويلة يدلّ أمنية وه يكتسب غنيمة. هو سوفت لذلك ب التصق إلى هم.
إن [أن ث ون هند] هم يحدثون أن يكون الناس من رموز مضادّة, هو ينبغي كنت يحتاط من هم, كتيف دعم بعيدا من هم وسوفت لا يكون حمست ب هم [سويت-تلك] وييصفّي مظهر ظاهريّة.
4. يجعل قراءة من مدمّرة كتب, مجلات, جرائد, [إتك]
هذا نوع الأدب واحدة [سكبتيك] حول ه دين وإيمان ويجرّ واحدة من أخلاقية ممتازة إلى الهاوية الإنحلال أيّ بشكل طبيعيّ يقود إلى [كوفر] (إنكار) وحالة فساد إن الشباب لا يتلقّى قوّيّة مقاومة قوة بخصوص تربية عميقة [إيسلميك] وعقليّة حدة و [سغستي] أنّ يستطيع مكّنته يميّز بين حقيقة وبهتان وبين ماذا يكون مفيدة وماذا يكون مضرّة.
أيضا, يلتفت يقرأ من هذا نوع الأدب الشباب مقلوبة لأنّ هو يلتقي أرض خصيبة في عقله ويفكّر دون أيّ إعاقة ويحصل جذوره يقوّى وجذره عزّز. هو أيضا يعكس في ه عقلانية وحياة.
الحل إلى هذا مشكلة أن فورا غيّرت من يقرأ هذا أدب إلى كتب أنّ يلقّن الحالة حبّ الله ونبيه (مناشير) في قلب [أن 'س] وأنّ كتب أنّ يساعد في يحقّق إيمان ووثيق فعّالة. هو سوفت [بتينتلي] احتملت قراءة من أنّ كتب لأنّ روحه سيضع فوق معركة قوّيّة ضدّ ه [إين وردر تو] قهرته داخل قراءة ماذا هو كان استعملت إلى من قبل وسيجعله إحساس يثقب ويهيّج في قراءة كتب مفيدة.
مثال من ه مثل شخص الذي تصارع مع روحه [س س تو] أجبرت هو يطيع الله والروح بدلا من ذلك يلحّ على [ولّووينغ] في بهتان وإلتهاء.
هناك كثير كتب مفيدة أنّ يساعد في هذا حالة, أكثر مهمّة [أف وهيش] [قور'ن] نبيلة و [تفسر] ه (شرح) يكتب بطالبات الذي أسّس تأويلهم على بشكل موثوق يبثّ [أهديث] [تقاليد النبي [موهمّد] (مناشير)] وإحساس جلّيّة عاديّة. بالتّساوي مهمّة ومفيدة كتب على [أهديث] وكتابات الطالبات أنّ يكون استنتجت واستنتجت من الاثنان مصادر [أبوف-منأيشند].
[يلخّص من: شباب مشاكل [إين ث ليغت وف] [قور'ن] و [سونّه]]
(কিছু মন্তব্য দেখে নীচের দিকে কিছু কথা যোগ করতে বাধ্য হলাম। এই পোস্টে এমনহলে মূলসুরটাই কেটে যায়। অনুরোধ করছি, সেই ধরনের কথা,মনোভাব বর্জন করার।অন্যকথাও কিছু আছে)
আমরা ব্লগ থেকে সংগঠিত হয়ে গিয়ে নিজেরা সরিয়ে আনতে পারিনা মৃত্যুর কোলের শিশুদের, মানুষদের। চাইলেই ট্যাঙ্কগুলোকে লাগাতে পারিনা চাষের কাজে। এইগুলি হতে পারে না আ্যাম্বুলেন্স।
যারা চাকরি করতে এসে গুলি ছুড়ছে তাদের মনে করিয়ে দিতে পারি না, বন্দুক ফেলে দাও কিংবা একবার ঘুরিয়ে দেখ মুখ নির্দেশকারির দিকে।
শিশুরা যারা মিসাইলে লেখে ভালবাসার কথা, তাদের বুঝিয়ে দিতে পারি না, তোমাদের বুকে কেন বোনা হচ্ছে ঘৃনার বীজ,শত্রু কোথায়।আমরা হয়ত নিজেদের জায়গার একটা মিছিলও করতে পারি না, পারি হয়ত।
আজ পুঁজিবাদের এই আগ্রাসনে, রাস্ট্রায়ত্ত পুঁজির স্বার্থ কী নিদারুন চেহারা নিচ্ছে আমরা তা বুঝতে পারছি অনায়াসে। নিজের সন্তানের মুখে চোখ রেখে অন্তত আমরা শিউরে উঠতে পারি সেই প্রতিফলনে, গাজার শিশু, ইসরায়েলি শিশু তার বাবা-মায়ের সাথে আমাদের কোন পার্থক্য নেই।
বাংলাদেশের যুদ্ধাপরাধীদের বিচার চেয়ে এই ব্লগাররা অনেক সংঘঠিত ভাবে কাজ করছেন। গনস্বাক্ষরে চাইবেন বিচার। এখন কিন্তু সেরকম সময়ও আর নেই , গাজার জন্য।
নীচে চিঠি রাখলাম সঙ্গে পৃথিবীর প্রায় সবদেশের কতৃপক্ষের ই-মেল আই ডি, রাস্ট্রসংঘের টা এবং তাদের বিভিন্নদেশের অফিসগুলোর ঠিকানা।
আমরা অন্তত তাদের প্রত্যেকদিন মেল করে মনে করিয়ে দিতে পারি ভয়াভয়তার কথা।
যারা অন্য ব্লগগুলোতেও যান, তাঁরাও এইগুলি নিয়ে সেখানে পোস্টদিন।
ঠিকানাগুলো সব ইন্টারনেট থেকে সংগৃহিত, পরীক্ষা করে দেখা হয়নি তবে যতদূর সম্বভ অফিসিয়াল সাইট থেকেই নেয়া হয়েছে।
রাস্ট্রসংঘের মহাসচিব এবং তাদের বিভিন্ন দেশের কর্তাদের দিচ্ছি
এই চিঠি। এখানে সব সদস্যদেশ এবং অন্যদু'একটি দেশ রয়েছে এতে আমরা প্রায় সব দেশেই পৌঁছব। যতটা পারি ভাগ ভাগ করে দি্যেছি কপি করার সুবিধার্থে।
United Nations
Please STOP GENOCIDE IN GAZA, STOP INFANTICIDE IN GAZA.
You are meant to maintain peace. Ask nations to mount pressure, send peace keeping force to Gaza, if it needs. Explel itruders from Gaza.
We can not tolerate more, stop the barbarism
United Permanent Missions
Please place this plea to your concerned country-authority, its people, politicians.
Stop triggering humans.
Please STOP GENOCIDE IN GAZA, STOP INFANTICIDE IN GAZA.
We are meant to maintain peace. Ask nations to mount pressure, send peace keeping force to Gaza, if it needs. Explel itruders from Gaza.
We can not tolerate more, stop the barbarism
Tell
United Nations
Please place this plea to your people, politicians.
Stop triggering humans.
ইসরায়েল আর প্যালেস্টাইনের দু'টো আলাদা করে দিলাম । ইচ্ছা হলে আলাদা করে লিখতে পারেন।
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ইসারেল:ask@israel-info.gov.il
প্যালেস্টাইন: postmaster@mininfo.pna.org
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হোয়াইট হাউস: comments@whitehouse.gov
vice-president কেও লেখা যেতে পারে।
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সংযোজিত: কয়েকটা মেইল বাউন্স করতে পারে মেইল বক্স ভর্তি না অন্যকারনে, সেগুলিতে মনোযোগ দেয়ার দরকার নেই,ঐরকম অধিকাংশ ক্ষেত্রেই দ্বিতীয় কোনোও আই ডি জুড়ে দেয়া হয়েছে পোস্টে।
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যে সব দেশের সরকারের ঠিকানা ২য় চিঠিতে আছে সেগুলি হল
Taiwan, Tajikistan, Tanzania, Thailand, Togo, Tonga, Trinidad and Tobago, Tunisia, Turkey, Turkmenistan, Tuvalu,Uganda, Ukraine, United Arab Emirates, United Kingdom,Vanuatu, Vatican City, Venezuela, Vietnam,Western Samoa,Yemen, Yugoslavia,Zambia, Zimbabwe,
Oman,Pakistan, Palau, Palestine, Panama, Papua New Guinea, Paraguay, Peru,Philippines, Poland, Portugal,Qatar,Romania, Russia, Rwanda,Saint Kitts And Nevis, Saint Lucia, Saint Vincent And The Grenadines, San Marino, Sao Tome And Principe, Saudi Arabia, Senegal, Seychelles, Sierra Leone, Singapore, Slovakia, Slovenia, Solomon Islands, Somalia, South Africa, South Korea, Spain, Sri Lanka,Sudan, Suriname, Swaziland, Sweden, Switzerland, Syria
ই-মেল এ কপি করতে অসুবিধা হবে বলে পাশাপাশি দিলাম না
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এই পোস্টে কিছু মন্তব্য দেখে, এই অংশটি যোগ করছি :
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গাজার মানুষ বাঁচুক, তা সে মুসলিম না অন্যকিছু তার খবরের দরকার নেই। গাজার মানুষ বাঁচাতে গিয়ে ইসরায়েল মানুষ পাল্টা নিধনে মারা যাক, তা চাই না। উপরেও সেটা লিখেছি।
এই পোস্টি দয়া করে কোন ধর্মীয় গোষ্ঠির উপর আঘাত এই দৃষ্টিকোন থেকে লেখিনি। দয়া করে সেরকম কোন বিচার থেকে কোনো কমেন্ট করবেন না, যাদের কাছে মানুষ মারা যাচ্ছে, শুধু এটাই কোন পয়েন্ট না, সাথে অন্য অনুপান চান, তারা দয়া করে এখানে লেখা বিরত রাখুন। কারন এতে মূল উদ্দেশ্যটাই মার যায়। এইরকম রেসিস্ট অনিভবের ফসলই কিন্তু আজেকর গাজা। মূল শত্রু কারা সেটা চিন্হিত ও বর্জন করুন, সেটা পুঁজিবাদি আগ্রসান যারা ধর্মকে একটা অস্ত্র হিসাবে ব্যবহার করে।
কোন কেয়ামত চাইনা আরও কী ধ্বংস দরকার। কিসের পর কী কেয়ামত আসে বলে কেউ বলেছেন।কোন বিতর্ক করে এই পোস্টির মূল ভাবনাটা ঘুরিয়ে দিতে চাই না, আপনারাও বর্জন করুন প্রতিক্রীয়াশিল মোনোভাবের মন্তব্যগুলিকে।
হিব্রু'র উত্তর দিতে পারি কিন্তু তার আগে দরকার শিশুদের, মানুষের মৃত্যু বন্ধ হওয়া।মৃত্যু নিয়ে না হয় ধর্ম নাই হল। মৃত্যু মানে সবার কাছেই এক, গাজার শিশু, ইসরায়েলি শিশু তার বাবা-মায়ের সাথে আমাদের কোন পার্থক্য নেই।
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১৮ ই জানুয়ারী, ২:৩০
ইসরায়েল সিসফায়ার করবে বলে মুখে বলেছে, ৩০ মিনিট আগে নাকি তা শুরু হয়েছে কিন্তু সেনা,বন্দুক,গোলা-বারুদ নিয়ে বসে আছে গাজাতেই , তাদের প্রোয়োজনে আবার শুরু করবে বলে । আগ্রাসন। এ কেমন সিজ -ফায়ার !!!!! ভাঁওতা মনে হয়, আসলে মানূষ মারতে আরও ছুতো সাজানো হচ্ছে।
জেনেভা কনভেনসনের কিছুই মানা হচ্ছে না।
আমরা এখনই চিঠি লেখা বন্ধ করছি না। আরও দুটো লাইন যোগ করছি তাতে।মানুষ মারাই লক্ষ্য।
পৃথিবীতে যুদ্ধ বন্ধ হোক।
(অনুরোধকরছি de । de এইপোস্টেএমনহলেমূলসুরটাইকেটেযায় de । de কিছুমন্তব্যদেখেনীচেরদিকেকিছুকথাযোগকরতেবাধ্যহলাম, সেইধরনেরকথা, অন্যকথাওকিছুআছে de । de মনোভাববর্জনকরার)
le আমরাব্লগথেকেসংগঠিতহয়েগিয়েনিজেরাসরিয়েআনতেপারিনামৃত্যুরকোলেরশিশুদের, যারাচাকরিকরতেএসেগুলিছুড়ছেতাদেরমনেকরিয়েদিতেপারিনা de । de এইগুলিহতেপারেনাআ্যাম্বুলেন্স de । de চাইলেইট্যাঙ্কগুলোকেলাগাতেপারিনাচাষেরকাজে de ।
de মানুষদের, শিশুরাযারামিসাইলেলেখেভালবাসারকথা de ।
de বন্দুকফেলেদাওকিংবাএকবারঘুরিয়েদেখমুখনির্দেশকারিরদিকে, তাদেরবুঝিয়েদিতেপারিনা, তোমাদেরবুকেকেনবোনাহচ্ছেঘৃনারবীজ, আমরাহয়তনিজেদেরজায়গারএকটামিছিলওকরতেপারিনা de । de শত্রুকোথায়, আজপুঁজিবাদেরএইআগ্রাসনে de ।
de পারিহয়ত, নিজেরসন্তানেরমুখেচোখরেখেঅন্ততআমরাশিউরেউঠতেপারিসেইপ্রতিফলনে de । de রাস্ট্রায়ত্তপুঁজিরস্বার্থকীনিদারুনচেহারানিচ্ছেআমরাতাবুঝতেপারছিঅনায়াসে, গাজারশিশু, এখনকিন্তুসেরকমসময়ওআরনেই de ।
de গনস্বাক্ষরেচাইবেনবিচার de । de বাংলাদেশেরযুদ্ধাপরাধীদেরবিচারচেয়েএইব্লগাররাঅনেকসংঘঠিতভাবেকাজকরছেন de । de ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই, নীচেচিঠিরাখলামসঙ্গেপৃথিবীরপ্রায়সবদেশেরকতৃপক্ষেরই-মেলআইডি de ।
de গাজারজন্য, যারাঅন্যব্লগগুলোতেওযান de ।
de আমরাঅন্তততাদেরপ্রত্যেকদিনমেলকরেমনেকরিয়েদিতেপারিভয়াভয়তারকথা de ।
de রাস্ট্রসংঘেরটাএবংতাদেরবিভিন্নদেশেরঅফিসগুলোরঠিকানা, ঠিকানাগুলোসবইন্টারনেটথেকেসংগৃহিত de ।
de তাঁরাওএইগুলিনিয়েসেখানেপোস্টদিন, । les Nations Unies
de যতটাপারিভাগভাগকরেদি্যেছিকপিকরারসুবিধার্থে
de । de এখানেসবসদস্যদেশএবংঅন্যদু'একটিদেশরয়েছেএতেআমরাপ্রায়সবদেশেইপৌঁছব de । de এইচিঠি de রাস্ট্রসংঘেরমহাসচিবএবংতাদেরবিভিন্নদেশেরকর্তাদেরদিচ্ছি de ।
de পরীক্ষাকরেদেখাহয়নিতবেযতদূরসম্বভঅফিসিয়ালসাইটথেকেইনেয়াহয়েছে
satisfont le GÉNOCIDE d'ARRÊT DANS GAZA, ARRÊTENT L'INFANTICIDE DANS GAZA.
Vous êtes censé pour maintenir la paix. Demandez les nations pour monter la pression, envoyez la force de maintien de la paix à Gaza, s'il a besoin. Itruders d'Explel de Gaza.
Nous ne pouvons pas tolérer plus, arrêtons la barbarie
les missions que permanentes unies
satisfont l'endroit cette réclamation à votre pays-autorité intéressée, ses personnes, politiciennes.
Cessez de déclencher des humains.
প্রথমটাআইডিটামহাসচিবের
inquiries@un.org,
afgwatan@aol.com, albania@un.int, algeria@un.int, andorra@un.int, themission@angolaun.org, argentina@un.int, armenia@un.int, australia@un.int, azerbaijan@un.int, bangladesh@un.int, bahrain@un.int, info@bruneimission-ny.org, prun@foreign.gov.bb, belarus@un.int, blzun@aol.com, bihnyun@aol.com, botswana@un.int, bulgaria@un.int, bfapm@un.int, burundi@un.int, cambodia@un.int, canada@un.int, capeverde@un.int, caf@un.int, chile@un.int, colombia@colombiaun.org, congo@un.int, costarica@un.int, cuba@un.int, pmccyprus.un@verizon.net, un.newyork@embassy.mzv.cz, dpr.korea@verizon.net, drcongo@un.int, nycmis@um.dk, djibouti@nyct.net, domun@onecommonwealth.org, drun@un.int, egypt@un.int, elsalvador@un.int, mission.newyork@mfa.ee, fiji@un.int, france@un.int, gambia@un.int, germany@un.int, ghanaperm@aol.com, grenada@un.int, guatemala@un.int, missionofguinea@aol.com, guyana@un.int, haiti@un.int, hungary@un.int, unmission@mfa.is, iran@un.int, ireland@un.int, italy@un.int, jamaica@un.int, mission@un-japan.org, missionun@jordanmissionun.com, kazakhstan@un.int, kenya@un.int, lesotho@un.int, libya@un.int, lithuania@un.int, repermad@verizon.net, malawinewyork@aol.com, malaysia@un.int, maldives@un.int, nicaragua@un.int, sknmission@aol.com, rusun@un.int, misiune@romaniaun.org, unmoldova@aol.com, korea@un.int, portugal@un.int, misunphil@aol.com, onuper@aol.com, paraguay@un.int, pngmission@pngun.org, emb@panama-un.org, mission@palauun.org, malionu@aol.com, oman@un.int, samoa@un.int, netherlands@un.int, nepal@un.int, nauru@un.int, namibia@un.int, myanmar@un.int, mozambique@un.int, mongolia@un.int, monaco@un.int, fsmun@fsmgov.org, mexico@un.int, mauritius@un.int, mauritania@un.int, marshallislands@un.int, pakistan@un.int, swaziland@un.int, malawiu@aol.com, myanmarmission@verizon.net, nauru@onecommonwealth.org, cuba_onu@cubanmission.com, uruguay@un.int, tzrepny@aol.com, uk@un.int, tuvalu@onecommonwealth.org, turkmenistan@un.int, tto@un.int, tongaunmission@aol.com, timor-leste@un.int, thailand@u
Nous sommes censés pour maintenir la paix. Demandez les nations pour monter la pression, envoyez la force de maintien de la paix à Gaza, s'il a besoin. Itruders d'Explel de Gaza.
Nous ne pouvons pas tolérer plus, arrêtons la barbarie
disons
les Nations Unies
satisfaisons l'endroit cette réclamation à vos personnes, politiciennes.
Cessez de déclencher des humains.
হোয়াইটহাউস : ।
de কেওলেখাযেতেপারে de vice-président de comments@whitehouse.gov
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সংযোজিত : কয়েকটামেইলবাউন্সকরতেপারেমেইলবক্সভর্তিনাঅন্যকারনে, সেগুলিতেমনোযোগদেয়ারদরকারনেই, । de ঐরকমঅধিকাংশক্ষেত্রেইদ্বিতীয়কোনোওআইডিজুড়েদেয়াহয়েছেপোস্টে
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যেসবদেশেরসরকারেরঠিকানায়চিঠিতেআছেসেগুলিহল
Taiwan, Tajikistan, Tanzanie, Thaïlande, Togo, Tonga, Trinité-et-Tabago, Tunisie, Turquie, Turkmenistan, Tuvalu, Ouganda, Ukraine, Emirats Arabes Unis, Royaume-Uni, Vanuatu, ville de Vatican, Venezuela, Vietnam, Samoa occidental, Yémen, Yougoslavie, Zambie, Le Zimbabwe,
l'Oman, le Pakistan, le Palau, la Palestine, le Panama, la Papouasie-Nouvelle Guinée, le Paraguay, le Pérou, les Philippines, la Pologne, le Portugal, le Qatar, la Roumanie, la Russie, le Rwanda, le Saint Kitts et le Nevis, le Saint Lucia, le Saint Vincent et les grenadines, Saint-Marin, Sao-Tomé-et-Principe, Arabie Saoudite, Sénégal, Seychelles, Sierra Leone, Singapour, Slovaquie, Slovénie, îles Salomon, Somalie, Afrique du Sud, Corée du Sud, Espagne, Sri Lanka, Soudan, Suriname, ই-মেলএকপিকরতেঅসুবিধাহবেবলেপাশাপাশিদিলামনা du Souaziland, Suède, Suisse,
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গাজারমানুষবাঁচুক, গাজারমানুষবাঁচাতেগিয়েইসরায়েলমানুষপাল্টানিধনেমারাযাক de । de তাসেমুসলিমনাঅন্যকিছুতারখবরেরদরকারনেই, দয়াকরেসেরকমকোনবিচারথেকেকোনোকমেন্টকরবেননা de । de এইপোস্টিদয়াকরেকোনধর্মীয়গোষ্ঠিরউপরআঘাতএইদৃষ্টিকোনথেকেলেখিনি de ।
de উপরেওসেটালিখেছি de । de তাচাইনা, যাদেরকাছেমানুষমারাযাচ্ছে, শুধুএটাইকোনপয়েন্টনা, সাথেঅন্যঅনুপানচান, মূলশত্রুকারাসেটাচিন্হিতওবর্জনকরুন de । de এইরকমরেসিস্টঅনিভবেরফসলইকিন্তুআজেকরগাজা de । de কারনএতেমূলউদ্দেশ্যটাইমারযায় de । de তারাদয়াকরেএখানেলেখাবিরতরাখুন, কোনবিতর্ককরেএইপোস্টিরমূলভাবনাটাঘুরিয়েদিতেচাইনা de ।
de কিসেরপরকীকেয়ামতআসেবলেকেউবলেছেন de । de কোনকেয়ামতচাইনাআরওকীধ্বংসদরকার de । de সেটাপুঁজিবাদিআগ্রসানযারাধর্মকেএকটাঅস্ত্রহিসাবেব্যবহারকরে, হিব্রু'রউত্তরদিতেপারিকিন্তুতারআগেদরকারশিশুদের de ।
de আপনারাওবর্জনকরুনপ্রতিক্রীয়াশিলমোনোভাবেরমন্তব্যগুলিকে, মৃত্যুমানেসবারকাছেইএক de । de মৃত্যুনিয়েনাহয়ধর্মনাইহল de । de মানুষেরমৃত্যুবন্ধহওয়া, গাজারশিশু, । de ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই
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ইজানুয়ারী :
ইসরায়েলসিসফায়ারকরবেবলেমুখেবলেছে, মিনিটআগেনাকিতাশুরুহয়েছেকিন্তুসেনা, বন্দুক, গোলা-বারুদনিয়েবসেআছেগাজাতেই, একেমনসিজ de । de আগ্রাসন de । de তাদেরপ্রোয়োজনেআবারশুরুকরবেবলে - ফায়ার ! ! ! ! ! le ভাঁওতামনেহয়, । de পৃথিবীতেযুদ্ধবন্ধহোক
de । de মানুষমারাইলক্ষ্য
de । de আরওদুটোলাইনযোগকরছিতাতে de । de আমরাএখনইচিঠিলেখাবন্ধকরছিনা de । de জেনেভাকনভেনসনেরকিছুইমানাহচ্ছেনা
de । de আসলেমানূষমারতেআরওছুতোসাজানোহচ্ছে
(অনুরোধকরছি del । del এইপোস্টেএমনহলেমূলসুরটাইকেটেযায় del । del কিছুমন্তব্যদেখেনীচেরদিকেকিছুকথাযোগকরতেবাধ্যহলাম, সেইধরনেরকথা, অন্যকথাওকিছুআছে del । del মনোভাববর্জনকরার)
el আমরাব্লগথেকেসংগঠিতহয়েগিয়েনিজেরাসরিয়েআনতেপারিনামৃত্যুরকোলেরশিশুদের, যারাচাকরিকরতেএসেগুলিছুড়ছেতাদেরমনেকরিয়েদিতেপারিনা del । del এইগুলিহতেপারেনাআ্যাম্বুলেন্স del । del চাইলেইট্যাঙ্কগুলোকেলাগাতেপারিনাচাষেরকাজে del ।
del মানুষদের, শিশুরাযারামিসাইলেলেখেভালবাসারকথা del ।
del বন্দুকফেলেদাওকিংবাএকবারঘুরিয়েদেখমুখনির্দেশকারিরদিকে, তাদেরবুঝিয়েদিতেপারিনা, তোমাদেরবুকেকেনবোনাহচ্ছেঘৃনারবীজ, আমরাহয়তনিজেদেরজায়গারএকটামিছিলওকরতেপারিনা del । del শত্রুকোথায়, আজপুঁজিবাদেরএইআগ্রাসনে del ।
del পারিহয়ত, নিজেরসন্তানেরমুখেচোখরেখেঅন্ততআমরাশিউরেউঠতেপারিসেইপ্রতিফলনে del । del রাস্ট্রায়ত্তপুঁজিরস্বার্থকীনিদারুনচেহারানিচ্ছেআমরাতাবুঝতেপারছিঅনায়াসে, গাজারশিশু, এখনকিন্তুসেরকমসময়ওআরনেই del ।
del গনস্বাক্ষরেচাইবেনবিচার del । del বাংলাদেশেরযুদ্ধাপরাধীদেরবিচারচেয়েএইব্লগাররাঅনেকসংঘঠিতভাবেকাজকরছেন del । del ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই, নীচেচিঠিরাখলামসঙ্গেপৃথিবীরপ্রায়সবদেশেরকতৃপক্ষেরই-মেলআইডি del ।
del গাজারজন্য, যারাঅন্যব্লগগুলোতেওযান del ।
del আমরাঅন্তততাদেরপ্রত্যেকদিনমেলকরেমনেকরিয়েদিতেপারিভয়াভয়তারকথা del ।
del রাস্ট্রসংঘেরটাএবংতাদেরবিভিন্নদেশেরঅফিসগুলোরঠিকানা, ঠিকানাগুলোসবইন্টারনেটথেকেসংগৃহিত del ।
del তাঁরাওএইগুলিনিয়েসেখানেপোস্টদিন, । Naciones Unidas
del যতটাপারিভাগভাগকরেদি্যেছিকপিকরারসুবিধার্থে
del । del এখানেসবসদস্যদেশএবংঅন্যদু'একটিদেশরয়েছেএতেআমরাপ্রায়সবদেশেইপৌঁছব del । del এইচিঠি del রাস্ট্রসংঘেরমহাসচিবএবংতাদেরবিভিন্নদেশেরকর্তাদেরদিচ্ছি del ।
del পরীক্ষাকরেদেখাহয়নিতবেযতদূরসম্বভঅফিসিয়ালসাইটথেকেইনেয়াহয়েছে
satisface GENOCIDIO de la PARADA EN GAZA, PARA INFANTICIDE EN GAZA.
Le significan para mantener paz. Pida las naciones para montar la presión, envíe la fuerza del mantenimiento de la paz a Gaza, si necesita. Itruders de Explel de Gaza.
No podemos tolerar más, paramos el barbarismo que
las misiones permanentes unidas
satisfacen el lugar esta súplica a su país-autoridad en cuestión, su gente, políticos.
Pare el accionar de seres humanos.
প্রথমটাআইডিটামহাসচিবের
inquiries@un.org,
afgwatan@aol.com, albania@un.int, algeria@un.int, andorra@un.int, themission@angolaun.org, argentina@un.int, armenia@un.int, australia@un.int, azerbaijan@un.int, bangladesh@un.int, bahrain@un.int, info@bruneimission-ny.org, prun@foreign.gov.bb, belarus@un.int, blzun@aol.com, bihnyun@aol.com, botswana@un.int, bulgaria@un.int, bfapm@un.int, burundi@un.int, cambodia@un.int, canada@un.int, capeverde@un.int, caf@un.int, chile@un.int, colombia@colombiaun.org, congo@un.int, costarica@un.int, cuba@un.int, pmccyprus.un@verizon.net, un.newyork@embassy.mzv.cz, dpr.korea@verizon.net, drcongo@un.int, nycmis@um.dk, djibouti@nyct.net, domun@onecommonwealth.org, drun@un.int, egypt@un.int, elsalvador@un.int, mission.newyork@mfa.ee, fiji@un.int, france@un.int, gambia@un.int, germany@un.int, ghanaperm@aol.com, grenada@un.int, guatemala@un.int, missionofguinea@aol.com, guyana@un.int, haiti@un.int, hungary@un.int, unmission@mfa.is, iran@un.int, ireland@un.int, italy@un.int, jamaica@un.int, mission@un-japan.org, missionun@jordanmissionun.com, kazakhstan@un.int, kenya@un.int, lesotho@un.int, libya@un.int, lithuania@un.int, repermad@verizon.net, malawinewyork@aol.com, malaysia@un.int, maldives@un.int, nicaragua@un.int, sknmission@aol.com, rusun@un.int, misiune@romaniaun.org, unmoldova@aol.com, korea@un.int, portugal@un.int, misunphil@aol.com, onuper@aol.com, paraguay@un.int, pngmission@pngun.org, emb@panama-un.org, mission@palauun.org, malionu@aol.com, oman@un.int, samoa@un.int, netherlands@un.int, nepal@un.int, nauru@un.int, namibia@un.int, myanmar@un.int, mozambique@un.int, mongolia@un.int, monaco@un.int, fsmun@fsmgov.org, mexico@un.int, mauritius@un.int, mauritania@un.int, marshallislands@un.int, pakistan@un.int, swaziland@un.int, malawiu@aol.com, myanmarmission@verizon.net, nauru@onecommonwealth.org, cuba_onu@cubanmission.com, uruguay@un.int, tzrepny@aol.com, uk@un.int, tuvalu@onecommonwealth.org, turkmenistan@un.int, tto@un.int, tongaunmission@aol.com, timor-leste@un.int, thailand@u
Nos significan para mantener paz. Pida las naciones para montar la presión, envíe la fuerza del mantenimiento de la paz a Gaza, si necesita. Itruders de Explel de Gaza.
No podemos tolerar más, paramos el barbarismo
decimos
Naciones Unidas
satisfacemos el lugar esta súplica a su gente, políticos.
Pare el accionar de seres humanos.
হোয়াইটহাউস: ।
del কেওলেখাযেতেপারে del vice presidente de comments@whitehouse.gov
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সংযোজিত: কয়েকটামেইলবাউন্সকরতেপারেমেইলবক্সভর্তিনাঅন্যকারনে, সেগুলিতেমনোযোগদেয়ারদরকারনেই, । del ঐরকমঅধিকাংশক্ষেত্রেইদ্বিতীয়কোনোওআইডিজুড়েদেয়াহয়েছেপোস্টে
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যেসবদেশেরসরকারেরঠিকানায়চিঠিতেআছেসেগুলিহল
Afganistan, Albania, Argelia, Andorra, Angola, Antigua y BarbudaArgentina, Armenia, Australia, Austria, AzerbaijanBahamas, Bahrein, Bangladesh, Barbados, Belarus, Bélgica, Belice, Benin, Camboya, Camerún, Canadá, Cabo Verde, República Centroafricana, Sábalo, Chile, China, Colombia, el Comoro, Congo (Dem. Representante.), Congo (representante.), Costa Rica, Croatia, Cuba, Chipre, república checa, Dinamarca, Djibouit, Dominica, República Dominicana, Ecuador, Egipto, El Salvador, Guinea ecuatorial, Eritrea, Estonia, Etiopía, Fiji, Finlandia, Francia, Gabón, Gambia, Georgia, Alemania, Ghana, Grecia, Groenlandia, Grenada, Guatemala, Guinea, Guinea-Bissau, Guyana, Haití, Honduras, Hungría, Islandia, la India, Indonesia, Irán, Iraq, Irlanda, Israel, Italia, Costa de Marfil, Jamaica, Japón, Jordania
Kazakhstan, Kenia, Kiribati, Kuwait, Kyrgyzstan, Laos, Latvia, Líbano, Lesotho, Liberia, Libia, Liechtenstein, Lituania, Luxemburgo, Macedonia, Madagascar, Malawi, Malasia, Maldives, Malí, Malta, islas de ordenar, Mauritania, Isla Mauricio, México, Micronesia, Moldova, Mónaco, Mongolia, Marruecos, Mozambique, Myanmar, Namibia, Nauru, Nepal, Países Bajos, Nueva Zelandia, Nicaragua, Niger, Nigeria, Chipre del norte, Corea del norte, Noruega
Taiwán, Tajikistan, Tanzania, Tailandia, Togo, Tonga, Trinidad y Trinidad y Tobago, Túnez, Turquía, Turkmenistan, Tuvalu, Uganda, Ucrania, emiratos árabes unidos, Reino Unido, Vanuatu, ciudad de Vatican, Venezuela, Vietnam, Samoa occidental, Yemen, Yugoslavia, Zambia, Zimbabwe,
Omán, Paquistán, Palau, Palestina, Panamá, Papua Nueva Guinea, Paraguay, Perú, Filipinas, Polonia, Portugal, Qatar, Rumania, Rusia, Rwanda, Santo Kitts y Nevis, Santo Lucia, Santo Vincent y los Grenadines, San Marino, Sao Tome y Príncipe, la Arabia Saudita, Senegal, Seychelles, Sierra Leona, Singapur, Eslovaquia, Eslovenia, islas de Solomon, Somalia, Suráfrica, Corea del sur, España, Sri Lanka, Sudán, Suriname, ই-মেলএকপিকরতেঅসুবিধাহবেবলেপাশাপাশিদিলামনা de Swazilandia, Suecia, Suiza,
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গাজারমানুষবাঁচুক, গাজারমানুষবাঁচাতেগিয়েইসরায়েলমানুষপাল্টানিধনেমারাযাক del । del তাসেমুসলিমনাঅন্যকিছুতারখবরেরদরকারনেই, দয়াকরেসেরকমকোনবিচারথেকেকোনোকমেন্টকরবেননা del । del এইপোস্টিদয়াকরেকোনধর্মীয়গোষ্ঠিরউপরআঘাতএইদৃষ্টিকোনথেকেলেখিনি del ।
del উপরেওসেটালিখেছি del । del তাচাইনা, যাদেরকাছেমানুষমারাযাচ্ছে, শুধুএটাইকোনপয়েন্টনা, সাথেঅন্যঅনুপানচান, মূলশত্রুকারাসেটাচিন্হিতওবর্জনকরুন del । del এইরকমরেসিস্টঅনিভবেরফসলইকিন্তুআজেকরগাজা del । del কারনএতেমূলউদ্দেশ্যটাইমারযায় del । del তারাদয়াকরেএখানেলেখাবিরতরাখুন, কোনবিতর্ককরেএইপোস্টিরমূলভাবনাটাঘুরিয়েদিতেচাইনা del ।
del কিসেরপরকীকেয়ামতআসেবলেকেউবলেছেন del । del কোনকেয়ামতচাইনাআরওকীধ্বংসদরকার del । del সেটাপুঁজিবাদিআগ্রসানযারাধর্মকেএকটাঅস্ত্রহিসাবেব্যবহারকরে, হিব্রু'রউত্তরদিতেপারিকিন্তুতারআগেদরকারশিশুদের del ।
del আপনারাওবর্জনকরুনপ্রতিক্রীয়াশিলমোনোভাবেরমন্তব্যগুলিকে, মৃত্যুমানেসবারকাছেইএক del । del মৃত্যুনিয়েনাহয়ধর্মনাইহল del । del মানুষেরমৃত্যুবন্ধহওয়া, গাজারশিশু, । del ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই
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ইজানুয়ারী:
¡ইসরায়েলসিসফায়ারকরবেবলেমুখেবলেছে, মিনিটআগেনাকিতাশুরুহয়েছেকিন্তুসেনা, বন্দুক, গোলা-বারুদনিয়েবসেআছেগাজাতেই, একেমনসিজ del । del আগ্রাসন del । del তাদেরপ্রোয়োজনেআবারশুরুকরবেবলে - ফায়ার!!!!! el ভাঁওতামনেহয়, । del পৃথিবীতেযুদ্ধবন্ধহোক
del । del মানুষমারাইলক্ষ্য
del । del আরওদুটোলাইনযোগকরছিতাতে del । del আমরাএখনইচিঠিলেখাবন্ধকরছিনা del । del জেনেভাকনভেনসনেরকিছুইমানাহচ্ছেনা
del । del আসলেমানূষমারতেআরওছুতোসাজানোহচ্ছে
(অনুরোধকরছি del । del এইপোস্টেএমনহলেমূলসুরটাইকেটেযায় del । di কিছুমন্তব্যদেখেনীচেরদিকেকিছুকথাযোগকরতেবাধ্যহলাম, সেইধরনেরকথা, অন্যকথাওকিছুআছে del । del মনোভাববর্জনকরার)
il আমরাব্লগথেকেসংগঠিতহয়েগিয়েনিজেরাসরিয়েআনতেপারিনামৃত্যুরকোলেরশিশুদের, il যারাচাকরিকরতেএসেগুলিছুড়ছেতাদেরমনেকরিয়েদিতেপারিনা del । del এইগুলিহতেপারেনাআ্যাম্বুলেন্স del । del চাইলেইট্যাঙ্কগুলোকেলাগাতেপারিনাচাষেরকাজে del ।
del মানুষদের, il শিশুরাযারামিসাইলেলেখেভালবাসারকথা del ।
di বন্দুকফেলেদাওকিংবাএকবারঘুরিয়েদেখমুখনির্দেশকারিরদিকে, il তাদেরবুঝিয়েদিতেপারিনা, il তোমাদেরবুকেকেনবোনাহচ্ছেঘৃনারবীজ, il আমরাহয়তনিজেদেরজায়গারএকটামিছিলওকরতেপারিনা del । del শত্রুকোথায়, il আজপুঁজিবাদেরএইআগ্রাসনে del ।
del পারিহয়ত, il নিজেরসন্তানেরমুখেচোখরেখেঅন্ততআমরাশিউরেউঠতেপারিসেইপ্রতিফলনে del । di রাস্ট্রায়ত্তপুঁজিরস্বার্থকীনিদারুনচেহারানিচ্ছেআমরাতাবুঝতেপারছিঅনায়াসে, il গাজারশিশু, il এখনকিন্তুসেরকমসময়ওআরনেই del ।
del গনস্বাক্ষরেচাইবেনবিচার del । di বাংলাদেশেরযুদ্ধাপরাধীদেরবিচারচেয়েএইব্লগাররাঅনেকসংঘঠিতভাবেকাজকরছেন del । di ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই, il নীচেচিঠিরাখলামসঙ্গেপৃথিবীরপ্রায়সবদেশেরকতৃপক্ষেরই-মেলআইডি del ।
del গাজারজন্য, il যারাঅন্যব্লগগুলোতেওযান del ।
di আমরাঅন্তততাদেরপ্রত্যেকদিনমেলকরেমনেকরিয়েদিতেপারিভয়াভয়তারকথা del ।
di রাস্ট্রসংঘেরটাএবংতাদেরবিভিন্নদেশেরঅফিসগুলোরঠিকানা, il ঠিকানাগুলোসবইন্টারনেটথেকেসংগৃহিত del ।
del তাঁরাওএইগুলিনিয়েসেখানেপোস্টদিন, il । le Nazioni Unite
del যতটাপারিভাগভাগকরেদি্যেছিকপিকরারসুবিধার্থে
del । di এখানেসবসদস্যদেশএবংঅন্যদু'একটিদেশরয়েছেএতেআমরাপ্রায়সবদেশেইপৌঁছব del । del এইচিঠি di রাস্ট্রসংঘেরমহাসচিবএবংতাদেরবিভিন্নদেশেরকর্তাদেরদিচ্ছি del ।
di পরীক্ষাকরেদেখাহয়নিতবেযতদূরসম্বভঅফিসিয়ালসাইটথেকেইনেয়াহয়েছে
soddisfa l'ARRESTO GENOCIDE IN GAZA, ARRESTA INFANTICIDE IN GAZA.
Siete significati per effettuare la pace. Chieda alle nazioni per montare la pressione, trasmetta la forza di tutela della pace a Gaza, se ha bisogno di. Itruders di Explel da Gaza.
Non possiamo tollerare più, arrestiamo il barbarism
le missioni permanente unite che
soddisfano il posto questa richiesta alla vostra paese-autorità interessata, la relativa gente, politici.
Smetta di innescare gli esseri umani.
প্রথমটাআইডিটামহাসচিবের
inquiries@un.org,
afgwatan@aol.com, albania@un.int, algeria@un.int, andorra@un.int, themission@angolaun.org, argentina@un.int, armenia@un.int, australia@un.int, azerbaijan@un.int, bangladesh@un.int, bahrain@un.int, info@bruneimission-ny.org, prun@foreign.gov.bb, belarus@un.int, blzun@aol.com, bihnyun@aol.com, botswana@un.int, bulgaria@un.int, bfapm@un.int, burundi@un.int, cambodia@un.int, canada@un.int, capeverde@un.int, caf@un.int, chile@un.int, colombia@colombiaun.org, congo@un.int, costarica@un.int, cuba@un.int, pmccyprus.un@verizon.net, un.newyork@embassy.mzv.cz, dpr.korea@verizon.net, drcongo@un.int, nycmis@um.dk, djibouti@nyct.net, domun@onecommonwealth.org, drun@un.int, egypt@un.int, elsalvador@un.int, mission.newyork@mfa.ee, fiji@un.int, france@un.int, gambia@un.int, germany@un.int, ghanaperm@aol.com, grenada@un.int, guatemala@un.int, missionofguinea@aol.com, guyana@un.int, haiti@un.int, hungary@un.int, unmission@mfa.is, iran@un.int, ireland@un.int, italy@un.int, jamaica@un.int, mission@un-japan.org, missionun@jordanmissionun.com, kazakhstan@un.int, kenya@un.int, lesotho@un.int, libya@un.int, lithuania@un.int, repermad@verizon.net, malawinewyork@aol.com, malaysia@un.int, maldives@un.int, nicaragua@un.int, sknmission@aol.com, rusun@un.int, misiune@romaniaun.org, unmoldova@aol.com, korea@un.int, portugal@un.int, misunphil@aol.com, onuper@aol.com, paraguay@un.int, pngmission@pngun.org, emb@panama-un.org, mission@palauun.org, malionu@aol.com, oman@un.int, samoa@un.int, netherlands@un.int, nepal@un.int, nauru@un.int, namibia@un.int, myanmar@un.int, mozambique@un.int, mongolia@un.int, monaco@un.int, fsmun@fsmgov.org, mexico@un.int, mauritius@un.int, mauritania@un.int, marshallislands@un.int, pakistan@un.int, swaziland@un.int, malawiu@aol.com, myanmarmission@verizon.net, nauru@onecommonwealth.org, cuba_onu@cubanmission.com, uruguay@un.int, tzrepny@aol.com, uk@un.int, tuvalu@onecommonwealth.org, turkmenistan@un.int, tto@un.int, tongaunmission@aol.com, timor-leste@un.int, thailand@u
Siamo significati per effettuare la pace. Chieda alle nazioni per montare la pressione, trasmetta la forza di tutela della pace a Gaza, se ha bisogno di. Itruders di Explel da Gaza.
Non possiamo tollerare più, arrestiamo il barbarism
diciamo
alle Nazioni Unite
soddisfiamo il posto questa richiesta alla vostra gente, politici.
Smetta di innescare gli esseri umani.
হোয়াইটহাউস: ।
del কেওলেখাযেতেপারে del vice presidente di comments@whitehouse.gov
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সংযোজিত: কয়েকটামেইলবাউন্সকরতেপারেমেইলবক্সভর্তিনাঅন্যকারনে, সেগুলিতেমনোযোগদেয়ারদরকারনেই, । di ঐরকমঅধিকাংশক্ষেত্রেইদ্বিতীয়কোনোওআইডিজুড়েদেয়াহয়েছেপোস্টে
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যেসবদেশেরসরকারেরঠিকানায়চিঠিতেআছেসেগুলিহল
Afganistan, Albania, Algeria, Andorra, Angola, Antigua e BarbudaArgentina, Armenia, Australia, Austria, AzerbaijanBahamas, Bahrain, Bangladesh, Barbados, Belarus, Belgio, Belize, Benin, Cambogia, Cameroon, Canada, Capo Verde, Repubblica centroafricana, Ritaglio, Cile, Cina, Colombia, Comore, Congo (Dem. Rappresentante.), il Congo (rappresentante.), Costa Rica, Croatia, Cuba, Cipro, Repubblica ceca, Danimarca, Djibouit, Dominica, Repubblica Domenicana, Ecuador, Egitto, El Salvador, Guinea equatoriale, Eritrea, Estonia, Etiopia, Fiji, Finlandia, Francia, Gabon, Gambia, Georgia, Germania, Ghana, Grecia, Groenlandia, Granada, Guatemala, Guinea, Guinea-Bissau, Guyana, Haiti, Honduras, Ungheria, Islanda, India, Indonesia, Iran, Irak, Irlanda, Israele, Italia, Ivory Coast, Giamaica, Giappone, Giordano
Kazakhstan, Kenia, Kiribati, Kuwait, Kyrgyzstan, Laos, Latvia, Libano, il Lesoto, Liberia, Libia, Liechtenstein, Lituania, Lussemburgo, Macedonia, Madagascar, Malawi, Malesia, Maldives, Mali, Malta, isole di Marshall, Mauritania, isola Maurizio, Messico, Micronesia, Moldova, Monaco, Mongolia, Marocco, Mozambico, Myanmar, Namibia, Nauru, Nepal, Paesi Bassi, Nuova Zelanda, Nicaragua, Niger, Nigeria, Cipro del nord, Korea di Nord, Norvegia
Taiwan, Tajikistan, Tanzania, Tailandia, Togo, Tonga, Trinità e Tobago, Tunisia, Turchia, Turkmenistan, Tuvalu, Uganda, Ucraina, Emirati Arabi Uniti, Regno Unito, Vanuatu, città di Vatican, Venezuela, Vietnam, Samoa occidentale, Yemen, Iugoslavia, Zambia, Lo Zimbabwe,
l'Oman, il Pakistan, Palau, il Palestine, il Panama, la Papuasia Nuova Guinea, il Paraguay, il Perù, Filippine, la Polonia, il Portogallo, il Qatar, la Romania, la Russia, la Ruanda, San Kitts e Nevis, San Lucia, San Vincent ed i Grenadines, il San Marino, il Sao Tomé ed il Principe, Arabia Saudita, Senegal, Seychelles, Sierra Leone, Singapore, Slovacchia, Slovenia, isole di Solomon, Somalia, Sudafrica, Corea del sud, Spagna, Sri Lanka, Sudan, Suriname, ই-মেলএকপিকরতেঅসুবিধাহবেবলেপাশাপাশিদিলামনা dello Swaziland, Svezia, Svizzera,
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গাজারমানুষবাঁচুক, গাজারমানুষবাঁচাতেগিয়েইসরায়েলমানুষপাল্টানিধনেমারাযাক del । del তাসেমুসলিমনাঅন্যকিছুতারখবরেরদরকারনেই, দয়াকরেসেরকমকোনবিচারথেকেকোনোকমেন্টকরবেননা del । di এইপোস্টিদয়াকরেকোনধর্মীয়গোষ্ঠিরউপরআঘাতএইদৃষ্টিকোনথেকেলেখিনি del ।
del উপরেওসেটালিখেছি del । del তাচাইনা, যাদেরকাছেমানুষমারাযাচ্ছে, শুধুএটাইকোনপয়েন্টনা, সাথেঅন্যঅনুপানচান, মূলশত্রুকারাসেটাচিন্হিতওবর্জনকরুন del । del এইরকমরেসিস্টঅনিভবেরফসলইকিন্তুআজেকরগাজা del । del কারনএতেমূলউদ্দেশ্যটাইমারযায় del । del তারাদয়াকরেএখানেলেখাবিরতরাখুন, কোনবিতর্ককরেএইপোস্টিরমূলভাবনাটাঘুরিয়েদিতেচাইনা del ।
del কিসেরপরকীকেয়ামতআসেবলেকেউবলেছেন del । del কোনকেয়ামতচাইনাআরওকীধ্বংসদরকার del । di সেটাপুঁজিবাদিআগ্রসানযারাধর্মকেএকটাঅস্ত্রহিসাবেব্যবহারকরে, হিব্রু'রউত্তরদিতেপারিকিন্তুতারআগেদরকারশিশুদের del ।
di আপনারাওবর্জনকরুনপ্রতিক্রীয়াশিলমোনোভাবেরমন্তব্যগুলিকে, মৃত্যুমানেসবারকাছেইএক del । del মৃত্যুনিয়েনাহয়ধর্মনাইহল del । del মানুষেরমৃত্যুবন্ধহওয়া, গাজারশিশু, । di ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই
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ইজানুয়ারী:
ইসরায়েলসিসফায়ারকরবেবলেমুখেবলেছে, মিনিটআগেনাকিতাশুরুহয়েছেকিন্তুসেনা, বন্দুক, গোলা-বারুদনিয়েবসেআছেগাজাতেই, একেমনসিজ del । del আগ্রাসন del । del তাদেরপ্রোয়োজনেআবারশুরুকরবেবলে - ফায়ার!!!!! il ভাঁওতামনেহয়, । del পৃথিবীতেযুদ্ধবন্ধহোক
del । del মানুষমারাইলক্ষ্য
del । del আরওদুটোলাইনযোগকরছিতাতে del । del আমরাএখনইচিঠিলেখাবন্ধকরছিনা del । del জেনেভাকনভেনসনেরকিছুইমানাহচ্ছেনা
del । del আসলেমানূষমারতেআরওছুতোসাজানোহচ্ছে
Nationen ENDGenozid IN GAZA, STOPPEN INFANTICIDE IN GAZA.
Sie werden bedeutet, um Frieden beizubehalten. Bitten Sie um um Nationen, um Druck anzubringen, schicken Sie Gaza Erhaltung des Friedenskraft, wenn sie benötigt. Explel itruders von Gaza.
Wir können nicht mehr zulassen, stoppen den Barbarism
vereinigte, die dauerhafte Missionen
Platz dieser Vorwand zu Ihrer beteiligten Landberechtigung gefallen, seine Leute, Politiker.
Stoppen Sie, Menschen auszulösen.
প্রথমটাআইডিটামহাসচিবের
inquiries@un.org,
afgwatan@aol.com, albania@un.int, algeria@un.int, andorra@un.int, themission@angolaun.org, argentina@un.int, armenia@un.int, australia@un.int, azerbaijan@un.int, bangladesh@un.int, bahrain@un.int, info@bruneimission-ny.org, prun@foreign.gov.bb, belarus@un.int, blzun@aol.com, bihnyun@aol.com, botswana@un.int, bulgaria@un.int, bfapm@un.int, burundi@un.int, cambodia@un.int, canada@un.int, capeverde@un.int, caf@un.int, chile@un.int, colombia@colombiaun.org, congo@un.int, costarica@un.int, cuba@un.int, pmccyprus.un@verizon.net, un.newyork@embassy.mzv.cz, dpr.korea@verizon.net, drcongo@un.int, nycmis@um.dk, djibouti@nyct.net, domun@onecommonwealth.org, drun@un.int, egypt@un.int, elsalvador@un.int, mission.newyork@mfa.ee, fiji@un.int, france@un.int, gambia@un.int, germany@un.int, ghanaperm@aol.com, grenada@un.int, guatemala@un.int, missionofguinea@aol.com, guyana@un.int, haiti@un.int, hungary@un.int, unmission@mfa.is, iran@un.int, ireland@un.int, italy@un.int, jamaica@un.int, mission@un-japan.org, missionun@jordanmissionun.com, kazakhstan@un.int, kenya@un.int, lesotho@un.int, libya@un.int, lithuania@un.int, repermad@verizon.net, malawinewyork@aol.com, malaysia@un.int, maldives@un.int, nicaragua@un.int, sknmission@aol.com, rusun@un.int, misiune@romaniaun.org, unmoldova@aol.com, korea@un.int, portugal@un.int, misunphil@aol.com, onuper@aol.com, paraguay@un.int, pngmission@pngun.org, emb@panama-un.org, mission@palauun.org, malionu@aol.com, oman@un.int, samoa@un.int, netherlands@un.int, nepal@un.int, nauru@un.int, namibia@un.int, myanmar@un.int, mozambique@un.int, mongolia@un.int, monaco@un.int, fsmun@fsmgov.org, mexico@un.int, mauritius@un.int, mauritania@un.int, marshallislands@un.int, pakistan@un.int, swaziland@un.int, malawiu@aol.com, myanmarmission@verizon.net, nauru@onecommonwealth.org, cuba_onu@cubanmission.com, uruguay@un.int, tzrepny@aol.com, uk@un.int, tuvalu@onecommonwealth.org, turkmenistan@un.int, tto@un.int, tongaunmission@aol.com, timor-leste@un.int, thailand@u
Wir werden bedeutet, um Frieden beizubehalten. Bitten Sie um um Nationen, um Druck anzubringen, schicken Sie Gaza Erhaltung des Friedenskraft, wenn sie benötigt. Explel itruders von Gaza.
Wir können nicht mehr zulassen, stoppen den Barbarism
erklären
Nationen
gefallen Platz dieser Vorwand zu Ihren Leuten, Politiker.
Stoppen Sie, Menschen auszulösen.
(অনুরোধকরছি do । do এইপোস্টেএমনহলেমূলসুরটাইকেটেযায় do । do কিছুমন্তব্যদেখেনীচেরদিকেকিছুকথাযোগকরতেবাধ্যহলাম, সেইধরনেরকথা, অন্যকথাওকিছুআছে do । do মনোভাববর্জনকরার)
o আমরাব্লগথেকেসংগঠিতহয়েগিয়েনিজেরাসরিয়েআনতেপারিনামৃত্যুরকোলেরশিশুদের, যারাচাকরিকরতেএসেগুলিছুড়ছেতাদেরমনেকরিয়েদিতেপারিনা do । do এইগুলিহতেপারেনাআ্যাম্বুলেন্স do । do চাইলেইট্যাঙ্কগুলোকেলাগাতেপারিনাচাষেরকাজে do ।
do মানুষদের, শিশুরাযারামিসাইলেলেখেভালবাসারকথা do ।
do বন্দুকফেলেদাওকিংবাএকবারঘুরিয়েদেখমুখনির্দেশকারিরদিকে, তাদেরবুঝিয়েদিতেপারিনা, তোমাদেরবুকেকেনবোনাহচ্ছেঘৃনারবীজ, আমরাহয়তনিজেদেরজায়গারএকটামিছিলওকরতেপারিনা do । do শত্রুকোথায়, আজপুঁজিবাদেরএইআগ্রাসনে do ।
do পারিহয়ত, নিজেরসন্তানেরমুখেচোখরেখেঅন্ততআমরাশিউরেউঠতেপারিসেইপ্রতিফলনে do । do রাস্ট্রায়ত্তপুঁজিরস্বার্থকীনিদারুনচেহারানিচ্ছেআমরাতাবুঝতেপারছিঅনায়াসে, গাজারশিশু, এখনকিন্তুসেরকমসময়ওআরনেই do ।
do গনস্বাক্ষরেচাইবেনবিচার do । do বাংলাদেশেরযুদ্ধাপরাধীদেরবিচারচেয়েএইব্লগাররাঅনেকসংঘঠিতভাবেকাজকরছেন do । do ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই, নীচেচিঠিরাখলামসঙ্গেপৃথিবীরপ্রায়সবদেশেরকতৃপক্ষেরই-মেলআইডি do ।
do গাজারজন্য, যারাঅন্যব্লগগুলোতেওযান do ।
do আমরাঅন্তততাদেরপ্রত্যেকদিনমেলকরেমনেকরিয়েদিতেপারিভয়াভয়তারকথা do ।
do রাস্ট্রসংঘেরটাএবংতাদেরবিভিন্নদেশেরঅফিসগুলোরঠিকানা, ঠিকানাগুলোসবইন্টারনেটথেকেসংগৃহিত do ।
do তাঁরাওএইগুলিনিয়েসেখানেপোস্টদিন, nações unidas
।
do যতটাপারিভাগভাগকরেদি্যেছিকপিকরারসুবিধার্থে do । do এখানেসবসদস্যদেশএবংঅন্যদু'একটিদেশরয়েছেএতেআমরাপ্রায়সবদেশেইপৌঁছব do । do এইচিঠি do রাস্ট্রসংঘেরমহাসচিবএবংতাদেরবিভিন্নদেশেরকর্তাদেরদিচ্ছি
do । do পরীক্ষাকরেদেখাহয়নিতবেযতদূরসম্বভঅফিসিয়ালসাইটথেকেইনেয়াহয়েছে
satisfaz o BATENTE GENOCIDE EM GAZA, PARA INFANTICIDE EM GAZA.
Você é significado manter a paz. Peça nações para montar a pressão, emita a força mantendo-se de paz a Gaza, se necessitar. Itruders de Explel de Gaza.
Nós não podemos tolerar mais, paramos o barbarism
as missões permanentes unidas que
satisfazem o lugar este plea a sua país-autoridade interessada, seu pessoa, políticos.
Pare de provocar seres humanos.
হোয়াইটহাউস: ।
do কেওলেখাযেতেপারে do vice-presidente de comments@whitehouse.gov
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সংযোজিত: কয়েকটামেইলবাউন্সকরতেপারেমেইলবক্সভর্তিনাঅন্যকারনে, সেগুলিতেমনোযোগদেয়ারদরকারনেই, । do ঐরকমঅধিকাংশক্ষেত্রেইদ্বিতীয়কোনোওআইডিজুড়েদেয়াহয়েছেপোস্টে
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যেসবদেশেরসরকারেরঠিকানায়চিঠিতেআছেসেগুলিহল
Afganistan, Albânia, Argélia, Andorra, Angola, Antigua e BarbudaArgentina, Arménia, Austrália, Áustria, AzerbaijanBahamas, Barém, Bangladesh, Barbados, Belarus, Bélgica, Belize, Benin, Cambodia, República dos Camarões, Canadá, Cabo Verde, república africana central, República do Tchad, o Chile, China, Colômbia, Cômoros, Congo (Dem. Representante.), Congo (representante.), Costa-Rica, Croatia, Cuba, Chipre, república Czech, Dinamarca, Djibouit, Dominica, república Dominican, Equador, Egipto, Salvador de EL, Guinea Equatorial, Eritrea, Estónia, Etiópia, Fiji, Finlandia, France, Gabon, Gambia, Geórgia, Germany, Ghana, Greece, Greenland, Grenada, Guatemala, Guinea, Guiné-Bissau, Guyana, Haiti, Honduras, Hungria, Islândia, India, Indonésia, Irã, Iraq, Ireland, Israel, Italy, costa de marfim, Jamaica, Japão, Jordão
Kazakhstan, Kenya, Kiribati, Kuwait, Kyrgyzstan, Laos, Latvia, Líbano, Lesotho, Liberia, Líbia, Liechtenstein, Lithuania, Luxembourg, Macedonia, Madagascar, Malawi, Malaysia, Maldives, Mali, Malta, consoles de Marshall, Mauritânia, Mauritius, México, Micronesia, Moldova, Monaco, Mongolia, Marrocos, Mozambique, Myanmar, Namíbia, Nauru, Nepal, Países Baixos, Nova Zelândia, Nicarágua, Niger, Nigéria, Chipre norte, Coreia norte, Noruega
Formosa, Tajikistan, Tanzânia, Tailândia, Togo, Tonga, Trinidad e Tobago, Tunísia, Turquia, Turkmenistan, Tuvalu, Uganda, Ucrânia, Emirates árabes unidos, Reino Unido, Vanuatu, cidade de Vatican, Venezuela, Vietnam, Samoa ocidental,Yemen, Jugoslávia, Zâmbia, Zimbabwe,
Oman, Paquistão, Palau, Palestina, Panamá, papua - guinea novo, Paraguai, Peru, Filipinas, Poland, Portugal, Qatar, Romania, Rússia, Rwanda, Saint Kitts e Nevis, Saint Lucia, Saint Vincent e os Grenadines, San Marino, São Tomé e Principe, Arábia.Saudita, Senegal, Seychelles, Sierra Leão, Singapore, Slovakia, Slovenia, consoles de Solomon, Somália, África do Sul, Coreia sul, Spain, Sri Lanka, Sudão, Suriname, ই-মেলএকপিকরতেঅসুবিধাহবেবলেপাশাপাশিদিলামনা de Suazilândia, Sweden, Switzerland,
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গাজারমানুষবাঁচুক, গাজারমানুষবাঁচাতেগিয়েইসরায়েলমানুষপাল্টানিধনেমারাযাক do । do তাসেমুসলিমনাঅন্যকিছুতারখবরেরদরকারনেই, দয়াকরেসেরকমকোনবিচারথেকেকোনোকমেন্টকরবেননা do । do এইপোস্টিদয়াকরেকোনধর্মীয়গোষ্ঠিরউপরআঘাতএইদৃষ্টিকোনথেকেলেখিনি do ।
do উপরেওসেটালিখেছি do । do তাচাইনা, যাদেরকাছেমানুষমারাযাচ্ছে, শুধুএটাইকোনপয়েন্টনা, সাথেঅন্যঅনুপানচান, মূলশত্রুকারাসেটাচিন্হিতওবর্জনকরুন do । do এইরকমরেসিস্টঅনিভবেরফসলইকিন্তুআজেকরগাজা do । do কারনএতেমূলউদ্দেশ্যটাইমারযায় do । do তারাদয়াকরেএখানেলেখাবিরতরাখুন, কোনবিতর্ককরেএইপোস্টিরমূলভাবনাটাঘুরিয়েদিতেচাইনা do ।
do কিসেরপরকীকেয়ামতআসেবলেকেউবলেছেন do । do কোনকেয়ামতচাইনাআরওকীধ্বংসদরকার do । do সেটাপুঁজিবাদিআগ্রসানযারাধর্মকেএকটাঅস্ত্রহিসাবেব্যবহারকরে, হিব্রু'রউত্তরদিতেপারিকিন্তুতারআগেদরকারশিশুদের do ।
do আপনারাওবর্জনকরুনপ্রতিক্রীয়াশিলমোনোভাবেরমন্তব্যগুলিকে, মৃত্যুমানেসবারকাছেইএক do । do মৃত্যুনিয়েনাহয়ধর্মনাইহল do । do মানুষেরমৃত্যুবন্ধহওয়া, গাজারশিশু, । do ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই
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ইজানুয়ারী:
ইসরায়েলসিসফায়ারকরবেবলেমুখেবলেছে, মিনিটআগেনাকিতাশুরুহয়েছেকিন্তুসেনা, বন্দুক, গোলা-বারুদনিয়েবসেআছেগাজাতেই, একেমনসিজ do । do আগ্রাসন do । do তাদেরপ্রোয়োজনেআবারশুরুকরবেবলে - ফায়ার!!!!! o ভাঁওতামনেহয়, । do পৃথিবীতেযুদ্ধবন্ধহোক
do । do মানুষমারাইলক্ষ্য
do । do আরওদুটোলাইনযোগকরছিতাতে do । do আমরাএখনইচিঠিলেখাবন্ধকরছিনা do । do জেনেভাকনভেনসনেরকিছুইমানাহচ্ছেনা
do । do আসলেমানূষমারতেআরওছুতোসাজানোহচ্ছে
(অনুরোধকরছি för । för কিছুমন্তব্যদেখেনীচেরদিকেকিছুকথাযোগকরতেবাধ্যহলাম। এইপোস্টেএমনহলেমূলসুরটাইকেটেযায়, সেইধরনেরকথা, মনোভাববর্জনকরার। অন্যকথাওকিছুআছে)
behar আমরাব্লগথেকেসংগঠিতহয়েগিয়েনিজেরাসরিয়েআনতেপারিনামৃত্যুরকোলেরশিশুদের, যারাচাকরিকরতেএসেগুলিছুড়ছেতাদেরমনেকরিয়েদিতেপারিনা för । för এইগুলিহতেপারেনাআ্যাম্বুলেন্স för । för মানুষদের
। চাইলেইট্যাঙ্কগুলোকেলাগাতেপারিনাচাষেরকাজে, বন্দুকফেলেদাওকিংবাএকবারঘুরিয়েদেখমুখনির্দেশকারিরদিকে
। শিশুরাযারামিসাইলেলেখেভালবাসারকথা, তাদেরবুঝিয়েদিতেপারিনা, তোমাদেরবুকেকেনবোনাহচ্ছেঘৃনারবীজ, শত্রুকোথায়। আমরাহয়তনিজেদেরজায়গারএকটামিছিলওকরতেপারিনা, পারিহয়ত
för । för গনস্বাক্ষরেচাইবেনবিচার för । för ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই। বাংলাদেশেরযুদ্ধাপরাধীদেরবিচারচেয়েএইব্লগাররাঅনেকসংঘঠিতভাবেকাজকরছেন, গাজারজন্য
। নীচেচিঠিরাখলামসঙ্গেপৃথিবীরপ্রায়সবদেশেরকতৃপক্ষেরই-মেলআইডি, যারাঅন্যব্লগগুলোতেওযান
för । för রাস্ট্রসংঘেরটাএবংতাদেরবিভিন্নদেশেরঅফিসগুলোরঠিকানা
। আমরাঅন্তততাদেরপ্রত্যেকদিনমেলকরেমনেকরিয়েদিতেপারিভয়াভয়তারকথা, তাঁরাওএইগুলিনিয়েসেখানেপোস্টদিন
। ঠিকানাগুলোসবইন্টারনেটথেকেসংগৃহিত, Förenta nation
för ।
för যতটাপারিভাগভাগকরেদি্যেছিকপিকরারসুবিধার্থে för । för এখানেসবসদস্যদেশএবংঅন্যদু'একটিদেশরয়েছেএতেআমরাপ্রায়সবদেশেইপৌঁছব för । för এইচিঠি för পরীক্ষাকরেদেখাহয়নিতবেযতদূরসম্বভঅফিসিয়ালসাইটথেকেইনেয়াহয়েছে
।
রাস্ট্রসংঘেরমহাসচিবএবংতাদেরবিভিন্নদেশেরকর্তাদেরদিচ্ছি STOPPFOLKMORD I GAZA, STOPPAR BARNAMORD I GAZA.
Du betyds för att underhålla fred. Fråga nationer att montera pressar, överför fred som håller styrka till Gaza, om den behöver. Explel itruders från Gaza.
Vi kan inte tolerera mer, stoppar barbarin
förenade som permanent beskickningar
behar förlägger denna vädjan till din angick land-myndighet, dess folk, politikar.
Stoppa att starta människor.
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গাজারমানুষবাঁচুক তাসেমুসলিমনাঅন্যকিছুতারখবরেরদরকারনেই। গাজারমানুষবাঁচাতেগিয়েইসরায়েলমানুষপাল্টানিধনেমারাযাক, দয়াকরেসেরকমকোনবিচারথেকেকোনোকমেন্টকরবেননা för । för এইপোস্টিদয়াকরেকোনধর্মীয়গোষ্ঠিরউপরআঘাতএইদৃষ্টিকোনথেকেলেখিনি för ।
för তাচাইনা। উপরেওসেটালিখেছি, যাদেরকাছেমানুষমারাযাচ্ছে, শুধুএটাইকোনপয়েন্টনা, সাথেঅন্যঅনুপানচান, মূলশত্রুকারাসেটাচিন্হিতওবর্জনকরুন för । för এইরকমরেসিস্টঅনিভবেরফসলইকিন্তুআজেকরগাজা för । för তারাদয়াকরেএখানেলেখাবিরতরাখুন। কারনএতেমূলউদ্দেশ্যটাইমারযায়, কোনবিতর্ককরেএইপোস্টিরমূলভাবনাটাঘুরিয়েদিতেচাইনা för ।
för কিসেরপরকীকেয়ামতআসেবলেকেউবলেছেন för । för সেটাপুঁজিবাদিআগ্রসানযারাধর্মকেএকটাঅস্ত্রহিসাবেব্যবহারকরে। কোনকেয়ামতচাইনাআরওকীধ্বংসদরকার, আপনারাওবর্জনকরুনপ্রতিক্রীয়াশিলমোনোভাবেরমন্তব্যগুলিকে।
হিব্রু'রউত্তরদিতেপারিকিন্তুতারআগেদরকারশিশুদের, মৃত্যুমানেসবারকাছেইএক för । för মানুষেরমৃত্যুবন্ধহওয়া। মৃত্যুনিয়েনাহয়ধর্মনাইহল, গাজারশিশু, ইসরায়েলিশিশুতারবাবা-মায়েরসাথেআমাদেরকোনপার্থক্যনেই।,
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ইজানুয়ারী:
ইসরায়েলসিসফায়ারকরবেবলেমুখেবলেছে মিনিটআগেনাকিতাশুরুহয়েছেকিন্তুসেনা, বন্দুক, গোলা-বারুদনিয়েবসেআছেগাজাতেই, একেমনসিজ för । för তাদেরপ্রোয়োজনেআবারশুরুকরবেবলে। আগ্রাসন - ফায়ার!!!!! ভাঁওতামনেহয় । för পৃথিবীতেযুদ্ধবন্ধহোক
för । för মানুষমারাইলক্ষ্য
för । för আরওদুটোলাইনযোগকরছিতাতে för । för আমরাএখনইচিঠিলেখাবন্ধকরছিনা för । för আসলেমানূষমারতেআরওছুতোসাজানোহচ্ছে
। জেনেভাকনভেনসনেরকিছুইমানাহচ্ছেনা
угождает СТОПУ GENOCIDE В GAZA, ОСТАНАВЛИВАЕТ INFANTICIDE В GAZA.
Вы намереваетесь поддерживать мир. Спросите нации для того чтобы установить давление, пошлите усилие мира держа к Gaza, если для этого. Itruders Explel от Gaza.
Мы не можем допустить больше, останавливаем варварство
соединенные, котор постоянные представительства
угождают месту эта мольба к вашему concerned стран-авторитету, свои людей, политиканов.
Остановите вызвать людей.
প্রথমটাআইডিটামহাসচিবের
inquiries@un.org,
afgwatan@aol.com, albania@un.int, algeria@un.int, andorra@un.int, themission@angolaun.org, argentina@un.int, armenia@un.int, australia@un.int, azerbaijan@un.int, bangladesh@un.int, bahrain@un.int, info@bruneimission-ny.org, prun@foreign.gov.bb, belarus@un.int, blzun@aol.com, bihnyun@aol.com, botswana@un.int, bulgaria@un.int, bfapm@un.int, burundi@un.int, cambodia@un.int, canada@un.int, capeverde@un.int, caf@un.int, chile@un.int, colombia@colombiaun.org, congo@un.int, costarica@un.int, cuba@un.int, pmccyprus.un@verizon.net, un.newyork@embassy.mzv.cz, dpr.korea@verizon.net, drcongo@un.int, nycmis@um.dk, djibouti@nyct.net, domun@onecommonwealth.org, drun@un.int, egypt@un.int, elsalvador@un.int, mission.newyork@mfa.ee, fiji@un.int, france@un.int, gambia@un.int, germany@un.int, ghanaperm@aol.com, grenada@un.int, guatemala@un.int, missionofguinea@aol.com, guyana@un.int, haiti@un.int, hungary@un.int, unmission@mfa.is, iran@un.int, ireland@un.int, italy@un.int, jamaica@un.int, mission@un-japan.org, missionun@jordanmissionun.com, kazakhstan@un.int, kenya@un.int, lesotho@un.int, libya@un.int, lithuania@un.int, repermad@verizon.net, malawinewyork@aol.com, malaysia@un.int, maldives@un.int, nicaragua@un.int, sknmission@aol.com, rusun@un.int, misiune@romaniaun.org, unmoldova@aol.com, korea@un.int, portugal@un.int, misunphil@aol.com, onuper@aol.com, paraguay@un.int, pngmission@pngun.org, emb@panama-un.org, mission@palauun.org, malionu@aol.com, oman@un.int, samoa@un.int, netherlands@un.int, nepal@un.int, nauru@un.int, namibia@un.int, myanmar@un.int, mozambique@un.int, mongolia@un.int, monaco@un.int, fsmun@fsmgov.org, mexico@un.int, mauritius@un.int, mauritania@un.int, marshallislands@un.int, pakistan@un.int, swaziland@un.int, malawiu@aol.com, myanmarmission@verizon.net, nauru@onecommonwealth.org, cuba_onu@cubanmission.com, uruguay@un.int, tzrepny@aol.com, uk@un.int, tuvalu@onecommonwealth.org, turkmenistan@un.int, tto@un.int, tongaunmission@aol.com, timor-leste@un.int, thailand@u
Мы намереваемся поддерживать мир. Спросите нации для того чтобы установить давление, пошлите усилие мира держа к Gaza, если для этого. Itruders Explel от Gaza.
Мы не можем допустить больше, останавливаем варварство
говорим
Организацию Объединенных Наций
угождаем месту эта мольба к вашим людям, политиканам.
Остановите вызвать людей.
।
যতটাপারিভাগভাগকরেদি্যেছিকপিকরারসুবিধার্থে । de Verenigde Naties van het পরীক্ষাকরেদেখাহয়নিতবেযতদূরসম্বভঅফিসিয়ালসাইটথেকেইনেয়াহয়েছে। রাস্ট্রসংঘেরমহাসচিবএবংতাদেরবিভিন্নদেশেরকর্তাদেরদিচ্ছি
এইচিঠি
TE HOUDEN gelieve VOLKERENMOORD IN GAZA, INFANTICIDE van het EINDE IN GAZA tegen.
U hoort om vrede te handhaven. Vraag naties om druk op te zetten, vrede die kracht houdt naar Gaza verzenden, als het vereist. Itruders van Explel van Gaza.
Wij kunnen geen meer tolereren, de barbarism Verenigde
Permanente Opdrachten tegenhouden
te plaatsen gelieve dit pleidooi aan uw betrokken land-gezag, zijn mensen, politici.
Einde dat mensen teweegbrengt.
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موقف إبادة جماعيّة في [غزا], يتوقّف [إينفنتيسد] في [غزا].
أنت عنيت أن يبقي سلام. سألت أمم أن يعلو ضغطة, أرسلت [بس كيبينغ] قوة إلى غزّة, إن هو يحتاج. [إإكسبلل] [إيترودرس] من غزّة.
نحن يستطيع لا يتسامح أكثر, يتوقّف ال [بربريسم]
يوحّد مهام
دائمة يسرّون مكان هذا حجة إلى ك يقلق [كونتر-وثوريتي], الناسه, سياسيات.
توقّفت يطلق أناس.
Earth Quake - Bangladesh Related to country: Bangladesh available in:English (original) | French | Spanish | Italian | German | Portuguese | Swedish | Russian | Dutch | Arabic
Moderate quake hits northeastern Bangladesh
2 hours ago
A shallow, 4.9-magnitude earthquake hit northeastern Bangladesh early Sunday, meteorologists said.
The US Geological Survey (USGS) said the quake was centred 115 kilometres (70 miles) north of the capital Dhaka at a depth of 5.2 kilometres and struck at 12:51 am (1851 GMT Saturday).
There were no reports of any damage or casualties, but the tremor was felt in Dhaka and a police spokesman in Mymensingh, the district nearest the epicentre, told AFP it sparked panic there.
A meteorologist at Bangladesh's Storm Warning Centre said it had measured the quake at 5.6 on the Richter scale, according to local media reports.
Bangladesh last month announced plans to step up its earthquake response contingency plans.
The South Asian nation sits on active tectonic plates and is frequently jolted by tremors. The last major earthquake struck in 1896.
AFP- Report
Collected by
M.S.A. Shobuz
Tremblement de la terre - Bangladesh Automatically translated into French thanks to WorldLingo
Cliquez le lien pour des coups
d'A peu profond, 4.9 grandeurs Bangladesh du nord-est frappé par tremblement de terre dimanche tôt, météorologistes dits.
L'enquête géologique des USA (USGS) a indiqué que le tremblement a été centré 115 kilomètres (70 milles) de nord de Dhaka capital à une profondeur de 5.2 kilomètres et frappé chez 12:51 AM (GMT 1851 samedi).
Il n'y avait aucun rapport d'aucuns dommages ou accident, mais le tremblement a été senti dans Dhaka et un porte-parole de police dans Mymensingh, la zone le plus près l'épicentre, dit AFP qu'il a étincelé panique là.
Un météorologiste chez le Bangladesh donnent l'assaut à le centre d'avertissement a dit qu'il avait mesuré le tremblement à 5.6 sur l'échelle de Richter, selon des rapports locaux de médias.
Le Bangladesh le mois dernier a annoncé des plans pour intensifier ses plans d'urgence de réponse aux séismes.
La nation asiatique du sud se repose sur les plats tectoniques actifs et est fréquemment secouée par des tremblements. Le dernier tremblement de terre principal a frappé en 1896.
AFP- le rapport
s'est rassemblé par
M.S.A. Shobuz
Temblor de la tierra - Bangladesh Automatically translated into Spanish thanks to WorldLingo
Chasque el acoplamiento para los golpes
de A baja, 4.9 magnitudes Bangladesh del noreste golpeado terremoto domingo temprano, meteorologists dichos.
La encuesta sobre geológica los E.E.U.U. (USGS) dijo que el temblor fue centrado 115 kilómetros (70 millas) de norte del Dhaka capital en una profundidad de 5.2 kilómetros y que pulsado en 12:51 (GMT 1851 sábado).
No había informes de ningún daño o muertes, pero el temblor era sentido en Dhaka y un portavoz en Mymensingh, el districto del policía lo más cerca posible el epicentro, dicho AFP lo chispeó pánico allí.
Un meteorologist en el centro amonestador de la tormenta de Bangladesh dijo que había medido el temblor en 5.6 en la escala de Richter, según informes locales de los medios.
Bangladesh el mes pasado anunció planes para intensificar sus planes de contingencia de la respuesta de terremoto.
La nación asiática del sur se sienta en las placas tectónicas activas y es sacudida con frecuencia por temblores. El terremoto principal pasado pulsó en 1896.
AFP- el informe
recogió por
M.S.A. Shobuz
Tremito della terra - Bangladesh Automatically translated into Italian thanks to WorldLingo
Scatti il collegamento per i colpi
di A poco profondo, 4.9 grandezze Bangladesh di nordest colpita terremoto domenica in anticipo, meteorologists detti.
L'indagine geologica degli Stati Uniti (USGS) ha detto che il tremito è stato concentrato 115 chilometri (70 miglia) di nord del Dhaka capitale ad una profondità di 5.2 chilometri ed è stato colpito a 12:51 l'(GMT 1851 sabato).
Non ci erano rapporti di tutti i danni o incidenti, ma il tremito è stato ritenuto in Dhaka e un portavoce in Mymensingh, il distretto della polizia il più vicino il epicentre, detto a AFP esso ha scintillato panico là.
Un meteorologist al centro d'avvertimento della tempesta della Bangladesh ha detto che aveva misurato il tremito a 5.6 sulla scala di Richter, secondo i rapporti locali di mezzi.
La Bangladesh ultimo mese ha annunciato i programmi per ascendere i relativi piani di emergenza di reazione antisismica.
La nazione asiatica del sud si siede sulle piastre tettoniche attive e frequentemente è scossa dai tremiti. L'ultimo terremoto principale ha colpito in 1896.
AFP- il rapporto
ha raccolto
da M.S.A. Shobuz
Masse Beben - Bangladesh Automatically translated into German thanks to WorldLingo
Klicken Sie die Verbindung für Detail-
gemäßigte Bebenerfolge nordöstlicher Bangladesh
2 Stunden A, das
, 4.9 Größe Erdbeben geschlagener nordöstlicher Bangladesh früher Sonntag flach ist, vor, die gesagten Meteorologen.
Die US geologische übersicht (USGS) sagte, daß das Beben 115 Kilometer (70 Meilen) Norden des HauptDhaka an einer Tiefe von 5.2 Kilometern zentriert wurde und bei 12:51 morgens (GMT 1851 Samstag) angeschlagen.
Es gab keine Reports aller möglicher Beschädigung oder Unfall, aber der Tremor wurde in Dhaka geglaubt und ein Polizeiwortführer in Mymensingh, der Bezirk nahe der Epicentre, AFP es erklärt funkte Panik dort.
Ein Meteorologe in der Sturm-warnenden Mitte Bangladeshs sagte, daß sie das Beben bei 5.6 auf der Richterskala, entsprechend lokalen Mittelreports gemessen hatte.
Bangladesh letzter Monat verkündete Pläne, um seine Resonanz-Katastrophenpläne zu steigern.
Die asiatische Südnation sitzt auf aktiven tectonic Platten und jolted häufig durch Tremor. Das letzte Haupterdbeben schlug 1896 an.
AFP-, sammelte
Report durch
M.S.A. Shobuz
Quake da terra - Bangladesh Automatically translated into Portuguese thanks to WorldLingo
Estale a ligação para batidas
de A raso, 4.9 valores Bangladesh do nordeste batido terremoto domingo adiantado, meteorologists ditos.
O exame Geological dos E.U. (USGS) disse que o quake estêve centrado 115 quilômetros (70 milhas) de norte do Dhaka importante em uma profundidade de 5.2 quilômetros e golpeado em 12:51 am (GMT 1851 sábado).
Não havia nenhum relatório de nenhumas danos ou víctimas, mas o tremor foi sentido em Dhaka e um spokesman em Mymensingh, o distrito das polícias o mais próximo o epicentre, dito AFP o acendeu pânico lá.
Um meteorologist em centro de advertência da tempestade de Bangladesh disse que tinha medido o quake em 5.6 na escala de Richter, de acordo com relatórios locais dos meios.
Bangladesh último mês anunciou plantas para pisar acima de suas plantas de contingência da resposta de terremoto.
A nação Asian sul senta-se em placas tectonic ativas e é sacudida freqüentemente por tremors. O último terremoto principal golpeou em 1896.
AFP- o relatório
coletou
por M.S.A. Shobuz
Jordskalv - Bangladesh Automatically translated into Swedish thanks to WorldLingo
Klicka anknyta för specificerar
grunt A, för den Bangladesh för 4.9 storlek jordskalvet slågna nordöstra söndagen tidig sort, sagda meteorologer.
Den geologiska granskningen för US (USGS) sade att skalv centrerades 115 kilometer (70 miles) nord av huvudstaden Dhaka på ett djup av 5.2 kilometer och sloggs på den 12:51 förmiddagen (GMT-lördagen 1851).
Det fanns inte några rapporter av några skada eller olycksoffer, men jordskalvet var klädde med filt i Dhaka, och en polistalesman i Mymensingh, området närmast epicentrat som berättas AFP som, den gnistade, görar panikslagen där.
En meteorolog på Bangladesh stormvarning centrerar said det hade mätt skalv på 5.6 på det Richter fjäll, enligt lokalmassmediarapporter.
Bangladesh den meddelade sist månaden planerar för att kliva upp dess jordskalvsvarskatastrofplaner.
Den södra asiatiska nationen sitter på den arkitektoniska aktivet pläterar och skumpas vanligt av jordskalv. Jumbon ha som huvudämne jordskalvet som slås i 1896.
AFP-, rapport som
samlas av
M.S.A. Shobuz
Quake земли - Бангладеш Automatically translated into Russian thanks to WorldLingo
Щелкните соединением для ударов
Геологическое изыскание США (USGS) сказало quake был центризован 115 километров (70 миль) севера прописного Dhaka на глубине 5.2 километров и поражен на 12:51 am (GMT 1851 субботе).
Не было рапортов VSех повреждения или casualties, но тремор чувствовался в Dhaka и оратор в Mymensingh, заречье полиций наиболее почти эпицентр, сказанный AFP его искрился паника там.
Meteorologist на центре шторма Бангладеша Warning сказало оно измерило quake на 5.6 на маштабе Richter, согласно местным отчетам о средств.
Бангладеш последний месяц объявил планы для того чтобы step up свои планы действий в чрезвычайных обстоятельствах реакции землетрясения.
Южная азиатская нация сидит на активно тектонических плитах и част jolted треморами. Последнее главное землетрясение поразило в 1896.
AFP- рапорт
собрал
M.S.A. Shobuz
De Schok van de aarde - Bangladesh Automatically translated into Dutch thanks to WorldLingo
Klik de verbinding voor details
Het geologische Onderzoek van de V.S. (USGS) zei de schok 115 kilometers (70 mijlen) het noorden van hoofdDhaka bij een diepte van 5.2 kilometers in 12:51 am gecentreerd en geslagen was (1851 GMT Zaterdag).
Er waren geen rapporten van om het even welke schade of slachtoffers, maar de trilling werd gevoeld in Dhaka en een politiewoordvoerder in Mymensingh, het district het meest dichtbij het epicentrum, vertelde AFP het paniek daar vonkte.
Meteorologist op het Centrum van de Waarschuwing van het Onweer van Bangladesh zei het de schok bij 5.6 op de schaal Richter, volgens lokale media rapporten had gemeten.
Bangladesh kondigde vorige maand plannen aan om zijn rampenplannen van de aardbevingsreactie op te voeren.
De Aziatische natie van het Zuiden zit op actieve tectonische platen en door trillingen vaak geschokt. De laatste belangrijkste aardbeving sloeg in 1896.
AFP- rapport
dat door M.S.A.
wordt verzameld. Shobuz
أرض هزّة - بنغلادش Automatically translated into Arabic thanks to WorldLingo
طقطقت ال [لينك] لتفاصيل
معتدلة هزّة إصابات بنغلادش
شماليّ شرقيّ 2 ساعات [أغو]
[ا] ضحلة, 4.9 أهمية زلزال يضرب بنغلادش شماليّ شرقيّ يوم الأحد مبكّرة, راصد جوي يقال.
ال [أوس] قال فحص جيولوجيّة ([أوسغس]) الهزّة كان ركّزت 115 كيلومترات (70 أميال) شمال من دكا رئيسيّة في عمق من 5.2 كيلومترات و [ستروك] في 12:51 قبل الظّهر (1851 حسب توقيت غرينتش يوم السّبت).
هناك كان ما من تقارير من أيّ إتلاف أو إصابات, غير أنّ [فلت] الرجفة كان في دكا وشرطة ناطق بلسان في [ممنسن], المنطقة [نرست] المركز الزلزال السطحيّ, يقال الوكالة الفرنسيّة للأنباء هو نشّط حالة ذعر هناك.
قال راصد جوي في بنغلادش عاصفة مركز تحذيريّة هو كان قد قاس الهزّة في 5.6 على [ريشتر] مقياس, وفقا ل محلّية أوساط تقارير.
أعلن بنغلادش شهر متأخّرة خطط أن يزداد ه [إرثقوك رسبونس] [كنتينجنسي بلن].
يجلس الأمة جنوبيّة آسيويّة على لوحات نشطة تشكّليّة وغالبا رججت برجفات. [ستروك] الزلزال متأخّرة كبريات في 1896.
Italy declares state of emergency over immigration
Saturday, 26 July , 2008, 16:40
Rome: The Italian government announced a nationwide state of emergency on Saturday in reaction to a phenomenal increase in illegal immigration to the country's south.
The Silvio Berlusconi government's move is to provide local authorities with greater means to deal with the rising tide of illegals arriving by boat.
Interior Minister Roberto Maroni plans to build new intake centres throughout the country, the daily La Repubblica reported.
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According to the interior ministry, nearly 11,000 people illegally migrated to Italy in the first half of 2008, twice as many that came in the same period in 2007.
The Italian government called a state of emergency with a wave of refugees in 2002 and it was renewed annually - even under the centre-left government of Romano Prodi. As the intake centres in February 2008 seemed sufficient, the Prodi government limited the emergency measures to the three southern regions of Calabria, Sicily and Puglia. The Berlusconi government at the behest of the Interior Ministry has now widened the powers to the entire country.
Warning of the introduction of a "police state," the country's opposition attacked the measures sharply, calling them abhorrent. "Italy does not need inhuman and extraordinary measures," said parliamentarian Rocco Buttiglione, the Turin-based newspaper La Stampa reported on Saturday.
In response, Maroni criticised what he claimed was the opposition intention to make the state of emergency seem like an entirely new development, and called the opposition position "the worst Italian politics."
The Interior Minister is to face Parliament on Tuesday.
Berlusconi, who was elected Prime Minister in April, had declared the fight against illegal immigration a priority. A first step was the passage this week of a package of new security laws brought forward by the conservative government.
The number of illegal immigrants in Italy is estimated at around 650,000. Tens of thousands of refugees attempt the dangerous journey in less-than-seaworthy boats from North Africa into southern Europe each year.
Overnight another 73 would-be immigrants arrived in two boats at the Italian island of Lampedusa.
Collected By
M.S.A. Shobuz
Untitled Automatically translated into French thanks to WorldLingo
L'Italie déclare l'état d'urgence au-dessus de l'immigration
le samedi 26 juillet 2008, 16:40
Rome : Le gouvernement italien a annoncé un état d'urgence dans tout le pays samedi dans la réaction à une augmentation phénoménale de l'immigration illégale aux sud du pays.
Le mouvement du gouvernement de Silvio Berlusconi est de fournir à des autorités locales de plus grands moyens de traiter la marée de montée des illegals arrivant en le bateau.
Le ministre intérieur Roberto Maroni projette établir de nouveaux centres de prise dans tout le pays, la La quotidienne Repubblica rapporté.
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selon le ministère intérieur, presque 11.000 personnes ont illégalement émigré en Italie dans le premier semestre de 2008, deux fois autant de qui est venu dans la même période en 2007.
Le gouvernement italien appelé un état d'urgence avec une vague des réfugiés en 2002 et de lui a été remplacé annuellement - même sous le gouvernement centre-gauche de Romano Prodi. Car la prise centre en février 2008 semblé suffisante, le gouvernement de Prodi a limité les mesures de secours aux trois régions méridionales de la Calabre, de la Sicile et de la Puglia. Le gouvernement de Berlusconi à la demande du ministère intérieur a maintenant élargi les puissances au pays entier.
Avertir de l'introduction d'un « état de police, » l'opposition du pays a attaqué les mesures brusquement, les appelant répugnantes. La « Italie n'a pas besoin d'inhumain et des mesures extraordinaires, » a dit Rocco parlementaire Buttiglione, la La Turin-basée Stampa de journal a rendu compte samedi.
Dans la réponse, Maroni critiquée ce qu'il a réclamé était l'intention d'opposition de faire l'état de l'urgence sembler comme un développement entièrement nouveau, et a appelé la position d'opposition « la plus mauvaise politique italienne. »
Le ministre intérieur doit faire face au Parlement le mardi.
Berlusconi, qui a été élu premier ministre en avril, avait déclaré le combat contre l'immigration illégale une priorité. Une première étape était le passage que cette semaine d'un paquet de nouvelles lois sur les valeurs mobilières a avancé par le gouvernement conservateur.
Le nombre d'immigrés illégaux en Italie est estimé à environ 650.000. Les dizaines de milliers de réfugiés essayent le voyage dangereux dans des bateaux moins-que-navigables d'Afrique du Nord dans l'Europe méridionale tous les ans.
Durant la nuit encore 73 immigrés potentiels sont arrivés dans des deux bateaux à l'île italienne de Lampedusa.
Rassemblé par
M.S.A. Shobuz
Untitled Automatically translated into Spanish thanks to WorldLingo
Italia declara el estado de la emergencia sobre la inmigración
el sábado 26 de julio de 2008, 16:40
Roma: El gobierno italiano anunció un estado de la emergencia a nivel nacional el sábado en la reacción a un aumento fenomenal en la inmigración ilegal al sur del país.
El movimiento del gobierno de Silvio Berlusconi es proveer de autoridades locales mayores medios de ocuparse de la marea de levantamiento de los illegals que llegan en barco.
El ministro interior Roberto Maroni planea construir nuevos centros del producto a través del país, el La diario Repubblica divulgado.
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según el ministerio interior, casi 11.000 personas emigraron ilegal a Italia por la mitad primer de 2008, dos veces tanto que vino en el mismo período en 2007.
El gobierno italiano llamó un estado de la emergencia con una onda de refugiados en 2002 y fue renovado anualmente - incluso bajo gobierno centro-izquierdo de Romano Prodi. Pues el producto se centra parecido en febrero de 2008 suficiente, el gobierno de Prodi limitó las medidas de emergencia a las tres regiones meridionales de Calabria, de Sicilia y de Puglia. El gobierno de Berlusconi en la orden del ministerio interior ahora ha ensanchado las energías al país entero.
El cuidado de la introducción de un “estado del policía,” la oposición del país atacó las medidas agudamente, llamándolas repugnantes. “Italia no necesita inhumano y las medidas extraordinarias,” dijo Rocco parlamentario Buttiglione, el La Turín-basado Stampa del periódico divulgó el sábado.
En la respuesta, Maroni criticada qué él demandó era la intención de la oposición de hacer que el estado de emergencia se parece como enteramente un nuevo desarrollo, y llamó la posición de la oposición “la política italiana peor.”
El ministro interior debe hacer frente al parlamento el martes.
Berlusconi, que fue elegido primer ministro en abril, había declarado la lucha contra la inmigración ilegal una prioridad. Un primer paso era el paso que esta semana de un paquete de los nuevos leyes de seguridad trajo adelante por el gobierno conservador.
El número de inmigrantes ilegales en Italia se estima aproximadamente 650.000. Los diez de millares de refugiados procuran el viaje peligroso en barcos menos-que-marineros de África del norte en Europa meridional cada año.
Otros 73 inmigrantes supuestos llegaron durante la noche en dos barcos la isla italiana de Lampedusa.
Recogido por
M.S.A. Shobuz
Untitled Automatically translated into Italian thanks to WorldLingo
L'Italia dichiara dichiara dell'emergenza sopra l'immigrazione
il sabato 26 luglio 2008, 16:40
Roma: Il governo italiano ha annunciato un nazionale dichiara dell'emergenza il sabato nella reazione ad un aumento fenomenale nell'immigrazione clandestina al sud del paese.
Il movimento del governo di Silvio Berlusconi è di fornire le autorità locali i mezzi più grandi per occuparsi della marea aumentante dei illegals che arrivano in barca.
Il ministro interno Roberto Maroni progetta sviluppare i nuovi centri della presa durante il paese, la La quotidiana Repubblica segnalato.
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secondo il ministero interno, quasi 11.000 genti hanno migrato illegalmente in Italia a metà primo di 2008, due volte altretanto che è venuto nello stesso periodo in 2007.
Il governo italiano ha denominato un dichiarare dell'emergenza con un'onda dei rifugiati in 2002 ed è stato rinnovato annualmente - anche sotto il governo centro-di sinistra di Romano Prodi. Poichè la presa concentra nel febbraio 2008 sembrato sufficiente, il governo di Prodi ha limitato le misure di emergenza alle tre regioni del sud della Calabria, della Sicilia e della Puglia. Il governo di Berlusconi sull'ordine di il ministero interno ora ha allargato le alimentazioni all'intero paese.
Avvertendo dell'introduzione dell'“polizia dichiara,„ l'opposizione del paese ha attacato le misure acutamente, denominandole ripugnanti. “L'Italia non ha bisogno di inumano e misure straordinarie,„ ha detto Rocco parliamentarian Buttiglione, Torino-ha basato la La Stampa del giornale ha segnalato il sabato.
Nella risposta, Maroni criticata che cosa ha esatto era l'intenzione di opposizione fare il dichiarare dell'emergenza sembrare come uno sviluppo interamente nuovo ed ha denominato la posizione di opposizione “la politica italiana più difettosa.„
Il ministro interno deve affrontare il Parlamento il martedì.
Berlusconi, che è stato scelto Primo Ministro in aprile, aveva dichiarato la lotta contro immigrazione clandestina una priorità. Un primo punto era il passaggio che questa settimana di un pacchetto di nuove leggi di sicurezza ha portato in avanti dal governo conservatore.
Il numero di immigranti illegali in Italia è valutato a circa 650.000. I dieci dei migliaia dei rifugiati tentano ogni anno il viaggio pericoloso in barche di meno-che-seaworthy dall'Africa del nord in Europa del sud.
Durante la notte altri 73 immigranti potenziali sono arrivato in due barche all'isola italiana di Lampedusa.
Raccolto
da M.S.A. Shobuz
Untitled Automatically translated into German thanks to WorldLingo
Italien erklärt Ausnahmezustand über Immigration
Samstag, den 26. Juli 2008, 16:40
Rom: Die italienische Regierung verkündete einen allgemein Ausnahmezustand am Samstag in der Reaktion zu einer phänomenalen Zunahme der ungültigen Immigration zum Süden des Landes.
Die Bewegung der Silvio Berlusconi Regierung ist, lokale Behörden mit grösseren Mitteln zu versehen, die steigenden Gezeiten der illegals zu beschäftigen, die durch Boot ankommen.
Innenminister Roberto Maroni plant, neue Einlaßmitten in dem Land, das tägliche La berichtetes Repubblica zu errichten.
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entsprechend dem Innenministerium, fast 11.000 Leute wanderten illegal nach Italien zur Hälfte erste von 2008 ab, zweimal da viel, das in die gleiche Periode 2007 kam.
Die italienische Regierung benannte einen Ausnahmezustand mit einer Welle der Flüchtlinge 2002 und sie wurde jährlich - sogar unter der Mitte-linken Regierung von Romano Prodi erneuert. Da der Einlaß genügend im Februar 2008 geschienen zentriert, begrenzte die Prodi Regierung die Notmaßnahmen auf die drei südlichen Regionen von Kalabrien, von Sizilien und von Puglia. Die Berlusconi Regierung am Geheiße des Innenministeriums hat jetzt die Energien zum gesamten Land verbreitert.
Das Warnen der Einleitung eines „Polizeizustandes,“ die Opposition des Landes nahm die Masse scharf in Angriff und nannte sie verabscheuungswürdig. „Italien benötigt nicht unmenschliches und außerordentliche Masse,“, sagte Parlamentarier Rocco Buttiglione, berichtete das Turin-gegründete Zeitung La Stampa über Samstag.
In der Antwort war Maroni kritisiert was er behauptete, die Opposition Absicht, den Ausnahmezustand wie eine völlig neue Entwicklung scheinen zu lassen und nannte die Opposition Position „die schlechteste italienische Politik.“
Der Innenminister soll Parlament am Dienstag gegenüberstellen.
Berlusconi, das Premierminister im April gewählt wurde, hatte den Kampf gegen ungültige Immigration eine Priorität erklärt. Ein erster Schritt war der Durchgang, den diese Woche eines Pakets der neuen Sicherheit Gesetze durch die konservative Regierung vortrug.
Die Zahl ungültigen Immigranten in Italien wird um ungefähr 650.000 geschätzt. 10 Tausenden Flüchtlinge versuchen die gefährliche Reise in den weniger-als-seetauglichen Booten von Nordafrika in Südeuropa jedes Jahr.
Über Nacht kamen andere 73 angebliche Immigranten in zwei Booten in der italienischen Insel von Lampedusa an.
Gesammelt durch
M.S.A. Shobuz
Untitled Automatically translated into Portuguese thanks to WorldLingo
Italy declara o estado de emergência sobre o immigration
sábado, 26 julho, 2008, 16:40
Roma: O governo italiano anunciou um estado de emergência de âmbito nacional em sábado na reação a um aumento phenomenal no immigration ilegal ao sul do país.
O movimento do governo de Silvio Berlusconi é fornecer autoridades locais com os meios mais grandes tratar da maré levantando-se dos illegals que chegam pelo barco.
O ministro Interior Roberto Maroni planeia construir centros novos da entrada durante todo o país, o La diário Repubblica relatado.
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de acordo com o ministry interior, quase 11.000 povos migraram ilegal a Italy ao primeiro meio de 2008, duas vezes tanto como que veio no mesmo período em 2007.
O governo italiano chamou um estado de emergência com uma onda dos refugees em 2002 e foi renovado anualmente - mesmo sob o governo centro-esquerdo de Romano Prodi. Como a entrada centra-se em fevereiro 2008 pareceu suficiente, o governo de Prodi limitou as medidas de emergência às três regiões do sul de Calabria, de Sicília e de Puglia. O governo de Berlusconi no behest do Ministry Interior tem alargado agora os poders ao país inteiro.
Advertir da introdução das “de um estado polícias,” a oposição do país atacou as medidas agudamente, chamando as abhorrent. “Italy não necessita inumano e medidas extraordinárias,” disse Rocco parliamentarian Buttiglione, o La Turin-baseado Stampa do jornal relatou em sábado.
Na resposta, Maroni criticada o que reivindicou era a intenção da oposição fazer o estado da emergência parecer como um desenvolvimento inteiramente novo, e chamava a posição da oposição “a política italiana a mais má.”
O ministro Interior deve enfrentar o Parliament em terça-feira.
Berlusconi, que foi elegido ministro principal em abril, tinha declarado a luta de encontro ao immigration ilegal uma prioridade. Uma primeira etapa era a passagem que esta semana de um pacote de leis de segurança novas trouxe para a frente pelo governo conservador.
O número de immigrants ilegais em Italy é estimado em ao redor 650.000. Os dez dos milhares dos refugees tentam a viagem perigosa em barcos menos-do que-seaworthy de África norte em Europa do sul todos os anos.
Durante a noite outros 73 immigrants would-be chegaram em dois barcos no console italiano de Lampedusa.
Coletado
por M.S.A. Shobuz
Obetitlat Automatically translated into Swedish thanks to WorldLingo
Italien förklarar undantagstillståndet över invandring
lördagen, 26 Juli, 2008, 16:40
Rome: Den italienska regeringen meddelade ett rikstäckande undantagstillstånd på lördag i reaktion till en fenomenal förhöjning i illegal invandring till landets söder.
Den Silvio Berlusconi regering flyttning är att ge kommunen med mer stor hjälpmedel för att handla med resningtiden av illegals som ankommer med fartyget.
Inreminister Roberto som Maroni planerar för att bygga nytt intag, centrerar alltigenom landet, dagstidninglaen Repubblica anmälde.
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enligt inredepartement, nästan 11.000 bemannar olagligt migrated till Italien i första halvlek av 2008, två gånger så många som kom i den samma perioden i 2007.
Den italienska regeringen kallade ett undantagstillstånd med en vinka av flyktingar i 2002, och den förnyades årligen - även under denlämnade regeringen av Romano Prodi. Som intaget centrerar i Februari 2008 verkade tillräckligt, den Prodi regeringen begränsade det nöd- mäter till de tre sydliga regionerna av Calabria, Sicily och Puglia. Den Berlusconi regeringen på behesten av inredepartement har nu gjort överheten bredare till det hela landet.
Att varna av inledningen av ”en polisstat,” landets opposition anföll mäter skarpt och att kalla dem motbjudande. ”Behöver Italien inte omänskligt, och utöver det vanliga mäter,”, sade parliamentarian Rocco Buttiglione, denbaserade tidningslaen Stampa som anmäldes på lördag.
I svar var kallade kritiserade Maroni vad han fordrade, oppositionavsikten att göra undantagstillståndet att verka likt en helt ny utveckling och oppositionen placerar ”den värst italienska politiken.”,
Inreminister ska vända mot parlamentet på tisdag.
Berlusconi, som valdes premiärministern i April, hade förklarat slagsmål mot illegal invandring en prioritet. En första steg var passagen som denna vecka av en paketera av nya säkerhetslagar kom med framåtriktat vid den konservativa regeringen.
Numrera av illegal invandrare i Italien beräknas på omkring 650.000. Tiotusentals flyktingförsök den farliga resan i mindre-än-seaworthy fartyg från norr Afrika in i sydliga Europa varje år.
Över natten ankom en andra 73 would-be invandrare itu fartyg på den italienska ön av Lampedusa.
Samlat av
M.S.A. Shobuz
Untitled Automatically translated into Russian thanks to WorldLingo
Италия объявляет положение аварийной ситуации над иммиграцией
воскресенье 26-ое июль 2008, 16:40
Rome: Итальянское правительство объявило общенациональное положение аварийной ситуации на субботе в реакции к феноменальному увеличению в нелегальная эмиграчии к югу страны.
Движение правительства Silvio Берлускони должно обеспечить органы местного самоуправления с большими серединами общаться с поднимая tide illegals приезжая шлюпкой.
Нутряной министр Роберто Maroni планирует построить новые центры входа повсеместно в страна, ежедневный La сообщенное Repubblica.
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согласно Министерству внутренних дел, почти 11.000 людей противозаконно проникли к Италии в первой половине 2008, дважды так много которая пришла в такой же период в 2007.
Итальянское правительство вызвало положение аварийной ситуации с волной беженцев в 2002 и оно было возобновлено однолетн - даже под центр-левым правительством Romano Prodi. По мере того как вход центризует в феврале 2008 после того как он показан достаточно, правительство Prodi ограничивало чрезвычайные меры к 3 южным зонам Калабрии, Сицилии и Puglia. Правительство Берлускони на повелении Министерства внутренних дел теперь расширяло силы к вся страна.
Предупреждение введения «полицейского государства,» противовключение страны атаковало измерения остро, вызывающ их abhorrent. «Италии не нужно нечеловечное и экстренная мера,» сказал parliamentarian Rocco Buttiglione, Turin-основанный La Stampa газеты сообщил на суббота.
В рецензированной реакции, Maroni он востребовал было намерием противовключения сделать положение аварийной ситуации показаться как вс строительство новых объектов, и вызывало положение противовключения «самой плохой итальянской политикой.»
Нутряной министр должен смотреть на парламента на вторнике.
Берлускони, который был избран премьер-министром в Эйприл, объявило драку против нелегальная эмиграчии приоритет. Первым шагом был проход эта, котор неделя пакета новых законов обеспеченностью принесла вперед правительством консерваторов.
Число противозаконных иммигрантов в Италии оценено в пределах 650.000. 10 тысяч беженцев пытают опасное путешествие в менее-чем-seaworthy шлюпках от северной Африки в южный Europe each year.
Всю ночь другие 73 would-be иммигранта приехали в 2 шлюпки в итальянский остров Lampedusa.
Собрано
M.S.A. Shobuz
Zonder titel Automatically translated into Dutch thanks to WorldLingo
Italië verklaart staat van noodsituatie over immigratie
Zaterdag, 26 Juli, 2008, 16:40
Rome: De Italiaanse overheid kondigde een nationale staat van noodsituatie op Zaterdag in reactie op een fenomenale verhoging van onwettige immigratie aan het zuiden van het land aan.
De beweging van de overheid van Silvio Berlusconi moet plaatselijk autoriteiten van grotere middelen voorzien om het toenemende getijde van illegals te behandelen aankomend door boot.
De binnenlandse Minister Roberto Maroni is van plan om nieuwe opnamecentra door het land, dagelijks La gemelde Repubblica te bouwen.
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volgens het binnenlandse ministerie, bijna 11.000 mensen migreerden illegaal aan Italië in de eerste helft van 2008, tweemaal zo velen die tijdens de zelfde periode in 2007 kwamen.
De Italiaanse overheid riep een staat van noodsituatie met een golf van vluchtelingen in 2002 en het werd vernieuwd jaarlijks - zelfs onder de centrum-linkse overheid van Romano Prodi. Als opnamecentra in Februari scheen 2008 voldoende, beperkte de overheid Prodi de spoedmaatregelen tot de drie zuidelijke gebieden van Calabrië, Sicilië en Puglia. De overheid Berlusconi bij de opdracht van het Binnenlandse Ministerie heeft nu de bevoegdheden aan het volledige land verwijd.
De waarschuwing van de introductie van een „politiestaat,“ de oppositie van het land viel de maatregelen aan die scherp, hen weerzinwekkend roepen. „Italië heeft geen onmenselijke en buitengewone maatregelen nodig,“ bovengenoemde parlementariër Rocco Buttiglione, in Turijn-Gebaseerd krantenLa Stampa die over Zaterdag wordt gemeld.
In reactie, kritiseerde Maroni wat hij was de oppositiebedoeling om de staat van noodsituatie te maken als een volledig nieuwe ontwikkeling schijnen, eiste en de oppositiepositie de „slechtste Italiaanse politiek.“ riep
De binnenlandse Minister moet het Parlement op Dinsdag onder ogen zien.
Berlusconi, die Eerste Minister in April werd verkozen, had de bestrijding van onwettige immigratie een prioriteit verklaard. Een eerste stap was de passage deze week van een pakket van nieuwe veiligheidswetten die naar voren door de conservatieve overheid worden gebracht.
Het aantal onwettige immigranten in Italië wordt geschat om ongeveer 650.000. De tientallen duizenden vluchtelingen proberen de gevaarlijke reis in minder-dan-seaworthy boten van Noord-Afrika in zuidelijk Europa elk jaar.
's nachts kwamen nog eens 73 zogenaamde immigranten in twee boten aan bij het Italiaanse Eiland Lampedusa.
Verzameld door
M.S.A. Shobuz
[أونتيتلد] Automatically translated into Arabic thanks to WorldLingo
إيطاليا يفيد [ستت وف مرجنسي] على هجرة
يوم السّبت, 26 يوليو-تمّوز, 2008, 16:40
روما: أعلن الحكومة إيطاليّة [ستت وف مرجنسي] قوميّة في يوم السّبت في ردّ فعل إلى زيادة ظواهريّة في [إيلّغل يمّيغرأيشن] إلى البلد جنوب.
سيلفيو [برلوسكني] حكومة حركة أن يزوّد سلطة محليّة مع [منس] عظيمة أن يعالج مع ال يرتفع مدّ و جزر ال [إيلّغل] يصل بزورق.
يخطّط وزيرة داخليّة [روبرتو] [مروني] أن يبني جديدة مدخل [سنترس] طوال البلد, اللا يوميّة [ربوبّليك] يفاد.
أيضا في الأخبار: حالة قلق في بنغالور يوم بعد ذعر يفجّر | عمود: هاجر بطلات من شيطانة ديموقراطيّة
وفقا ل الوزارة داخليّة, تقريبا 11,000 الناس لاشرعيّا إلى إيطاليا في النصف أولى من 2008, مرّتين [أس مني] أنّ أتى في ال نفسه فترة في 2007.
دعا الحكومة إيطاليّة [ستت وف مرجنسي] مع موجة اللاجئ في 2002 وهو كان جدّدت سنويّا - حتّى تحت الحكومة [سنتر-لفت] رومانية [برودي]. يركّز كالمدخل في فبراير - شباط 2008 بدا كافية, [برودي] حكومة حدث الطارئ إجراءات إلى الثلاثة مناطق جنوبيّة من كلبرا, صقلّيّة و [بوغليا]. [برلوسكني] يوسّع حكومة في الوصية من الوزارة داخليّة يتلقّى الآن القوى إلى البلد كاملة.
هاجم يحذّر من التقديم من "شرطة دولة," البلد معارضة الإجراءات بحدّة, يدعوهم بغيضة. "لا يحتاج إيطاليا قاسية وإجراءات خارق للعادة," قال [روكّو] [برليمنترين] [بوتّيغليون], ال [تثرين-بسد] جريدة لا [ستمبا] أفاد في يوم السّبت.
في إستجابة, كان [مروني] ينتقد ماذا هو ادّعى المعارضة نية أن يجعل ال [ستت وف مرجنسي] بدات مثل تطوير جديدة كلّيّا, ودعا المعارضة موقعة "السياسة مريضة إيطاليّة."
الوزيرة داخليّة أن يواجه مجلس نواب في يوم الثلاثاء.
كان [برلوسكني], الذي كان انتخبت رئيس وزراء في أبريل - نيسان, قد أفاد المعركة ضدّ [إيلّغل يمّيغرأيشن] أولوية. كان خطوة أولى الممر هذا أسبوع من مجموعة من [سكريتي لو] جديدة أحضر إلى الأمام بالحكومة محافظة.
قدّمت الرقم من مهاجرات غير شرعيّ في إيطاليا حوالي 650,000. يحاول [تن] الآلاف اللاجئات السفر خطرة في زوارق [لسّ-ثن-سوورثي] من [نورث فريك] داخل أوروبا جنوبيّة [إش ر].
بين عشيّة وضحاها آخر 73 وصل مهاجرات مدّعية في اثنان زوارق في الجزيرة إيطاليّة [لمبدوسا].
Symbole, code barres, signe, logo pour Msn et d'autres Automatically translated into French thanks to WorldLingo
┘∟ « » ❤ de ┐└ de ┌ de﹄ de ﹃de ┛┳⊥ de ┷┏┓┗ de ┨┯ de ┠ de ╩ de ╓ de ═ de ╗╬ de ╝╚╔ de 〓≡ de □ de 回 de ▓ de ■ de █ de █ de ▇ de ◥▆ de ⊙¤㊣★☆♀◆◇◣◢◥▲▼△▽⊿◤ de あ de → de ☆ de の de ♪ de ♭ de ♩ de ♪ de ♬ de ♫ de ◈ de ◙ de ◘ de ぃ de ▩ de ▦ de ▥ de ▤ de ▣ de ♣ de ♠ de ☼ de ◦ de ◊ de ♦ de ▒▬ de ░ de ▐ de ▌ de █ de ▄ de ▀ de ♦ de ☼ de ▫ de ▪ de ↕ de ↔ de ◑ de ◐ de ♨ de ▨ de ▧ de ◄ de ► de ☻ de ☺ de ◎ de ⊙ de ☏ de ☎ de ☞ de ☜ de ♡ de ♥ de ♀ de ♂ de ﹌ de ﹋ de ﹏ de ︴ de ︳ de ︱ de ‖ de ∵∴ de ^ de ︵de ^ de ^_^ de ^-^ de ^*^ de *^_^* de ╯ de ╭╮╰ de ﹎ de ﹍ de ﹊ de ﹉ de ↑↓→←↘↙♀♂┇┅. ◕‿◕. ۩۩ de ≈ de ✟ஐ de ✎. . ◕‿- du ➹ ~.~ de ❈ de ✲ de ۩ de ۞ de ۩ de ۩۩. ㊛ de ㊚ de ✖ de ✕ de ✔ de ✓ de ➸ de ♈ de ☭ de ☠ de ☢ de ☣ de ☪ de ✄ de ❀ de ❁ de ❂ de ❃ de ❧ de ❦ de ❉❥ de ✦ de ✥ de ✤ de ✣ de ✪ de ✚ de ❣ de ┲ de ┱ de】 de 【de ☀☂☁ *. : . ✿ de ・ de ゚ de `de ✿*゚. . : *
⊙▂⊙ ⊙0⊙ ⊙ ︿⊙ ⊙ω⊙ ⊙﹏⊙ ⊙△⊙ ⊙▽⊙ ≧0≦ o (╥﹏╥) o //) (de ㄒoㄒ/{{{(>_<)}}} <º de ☀))))><. ·`de ´¯·. ¯ de ß de ® de £ du § € h|¯ •·. ·`de ´¯·. ·• . ·`de ´¯·. >< ((((º> - (•·÷ de ÷ []·•) - ·±÷ de ‡ de ±± de ‡ de ÷±· °ºO de `de ¨ de ¨ de `d'Oº° •°o.O O.o°• ¨°o.O O.o°¨ - ÷¤- de ¤÷ (´ de `[*¤ de ¤*]) •·. ·`de ´¯·. ·• •·. ·`de ´¯·. ·• « ·`de ´·. (`·. ¸ de ¸. ·´). ·`de ´·°º× » de `de ˜ » de » ׺° » de °º× de `de ˜ de » ׺° » - (v´¯ de `de ¯) - » ×÷·. ·`de ´¯·) » « (·`de ´¯·. ·●▽● de ●△● de ●﹏● de ●ω●
de ● de ︿de ● du ∩△∩ ∩▽∩♡.●▂● ●0● de ∩﹏∩ de ∩ω∩ de ∩ de ︿de ∩ du ◑▽◐ ♡.∩▂∩ ∩0∩ de ◑△◐ de ◑﹏◐ de ◑ω◐ de ◐ de ︿de ◑ du ◑▂◐ ◑0◐ de ⊙▽⊙ de ⊙△⊙ de ⊙﹏⊙ de ⊙ω⊙ de ⊙ de ︿de ⊙ du ⊙▂⊙ ⊙0⊙ de ゃ de ō de ゃ de ÷× (◡‿◡✿) (◕‿◕✿) (◕ de 〝de ◕) •. ★*… … *★. • ·*. : . ✿✲-·(° de `de ¯. •°•. *★ de ★*. •°•. *¤° de °´¯)•★ •: `de *´¨ * : •. ۩☆ de ۞ de ۩ de ۩ de ۞ de ☆۩•: `de *´¨ * : •. *. : . ✿ de ・ de ゚ de `de ✿*゚. . : * *. : . ✿ de ・ de ゚ de ✿*゚'. . : * *. : . ✿ de ・ de ✿*゚¨゚✎. . : * *. : . ✿ de ・ de ✿*゚¨゚✎. . : * « - (v´¯ de `de ¯) « -- . ·. ¸¸·`de ´¯·. ¤¸¸ de ¸¸.ஐ…. ·`de ´¯·. ¸·. >>-- » [[凸 (de ′ de ‵ de #) (′ de ▽ de ‵) ψ
(°ο°) ~ @ (^ de 人 de ^) (* ‧ ↓˙*) (︶) > <) (de︶/╭ de ╮ (de ′ de ﹏ de ‵) (′ de ▽ de ‵) (′ de ▽ de ‵)/ˊ∪▂∪ˋ de ˋ du ╭ de ╮ ╭ du ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶ de ︿de︶) o (‵ de ~ de ′) (° de、 de ▽ de °) < (′ de ^ de ‵) > o (‧ de "" de ‧) o (¯▽¯ ;) (-﹀ de ˊ de ︿de ˋ de b⊙﹏⊙∥∣° de __-) - # ╯ ︿╰﹀ (= ′ de ‵ =) <) (de︶/っ de ╯▽╰ de ╯△╰ de ╯﹏╰ de ╯ω╰ de ╰ de ︿de ╯ du ╮╯▂╰ ╯0╰ (de ′ de ﹏ de ‵) (・ de ェ de ・ de *´). ゜+.★ (. ノ de ξ de ノ゙ de ・ de ω de ・) (・ de з de ・ de ξ) (・ de ・ Ω) (. Ф∀Ф.)o (ノ ω-ヾ) (・ de ´ de ゝ ω) b U, ・ de ω de ・) (« Θ ») (baise de ゞ de *ФωФ) ! 凸 = ノ (de `de ´Д) vous ! *´⊥'】 de 【(=゚ω゚) (; ノ de ノ゚Д゚) (yωy*) (・ de ゝз de ´) ¯ (de ¯ (∞)) (. ・ de ω de ・.) (. >д<) (c_ de ・, ・.) っ (de >ω< de っ) (_ _.) (´ de ・ de 皿 de ・ de `) (- д´- de `) (゚ロ゚ ;)
(; ゚曲゚) (0^◇^0)/(^ω^) V | ) (de ^O^/ | =^.^= | ^-^b | (^_-) - ☆ | (*^o^*) | ) (de ^.^/ | ) (de ^∇^/(*^.^) | (o^.^o) | (⌒ε⌒*) | ε^ (de ^_^)) | (~.^) s | (^з^) - ☆ |o (>_<) o | 凸 (з´ de `) | ノ (de >< de ノ) | (; _) | p (`O´*) | +_+ ; ; | (>_<) | (з´o de `d'o) | m (_ _) m->sorry (T^T) | (T.T) | (; _ ;) | (/« _ ») `` | (v_v)
(O_o) | (@_@ ;) | (O.O ;) | (=_= ;) | (O.O ;)(o, o ;) | (; ^_^A ($_$) |(^.^) b | ノ (de ・ de ε de ・) | (.« - ») y. o0○ | (- _) zzz | ('_^) b | m~ de ~m [- _] || ノ de ヽ (`de ー de ´) | φ (. ) | Zzz. (u_u) | 人 (de ^^) (^^) | ┐ de ┘♪└ de ┌ (^_^) (^_^) | < (っ '') ⌒☆ de づ (* └ de ノ de ・ de ゝ de ・ de `_) (▽*) (o´c_, `o) (`de ・ de д de ・ de *´) (・ de ∀ de ゝ d'o)
↘╬
o ♡.19 •• de ิ. ❤ de あぃ de ☆→ de の de ♪ de ♭ de ♩ de ♪ de ♬ de ♫ de ◈ de ◙ de ◘ de ▩ de ▦ du ▥ ♡.22 de ▤ de ▣ de ♣ de ♠ de ☼ de ◦ de ◊ de ♦ de ▬ de ▒ de ░ de ▐ de ▌ de █ de ▄ de ▀ de ♦ de ☼ du ▫ ♡.21 de ▪ de ↕ de ↔ de ◑ de ◐ de ♨ de ▨ de ▧ de ◄ de ☻► de ☺ de ◎ de ⊙ de ☏ de ☎ de ☞ de ☜ de ♡ de ♥ de ♀ de ♂ du ✖ ♡.20 de ♣ de ♠ de ั. ◕‿◕. ♡ de ∪▽∪ de ∪△∪ de ∪﹏∪ de ∪ω∪ de ∪ de ︿de ∪ du ●▽● ♡.∪▂∪ ∪0∪ de ●△● de ●﹏● de ●ω● de ● de ︿de ● du ∩△∩ ∩▽∩♡.●▂● ●0● de ∩﹏∩ de ∩ω∩
de ∩ de ︿de ∩ du ◑▽◐ ♡.∩▂∩ ∩0∩ de ◑△◐ de ◑﹏◐ de ◑ω◐ de ◐ de ︿de ◑ du ⊙▽⊙ ♡.◑▂◐ ◑0◐ de ⊙△⊙ de ⊙﹏⊙ de ⊙ω⊙ de ⊙ de ︿de ⊙ du ⊙▂⊙ ⊙0⊙ de ゃ de ō de ゃ de ♡. ♡ de ≧▽≦ de ≧△≦ de ≧﹏≦ de ≧ω≦ de ≦ de ︿de ≧ du ≧▂≦ ≧0≦. >▂< >0< > ♡ de >▽< de >△< de >﹏< de ︿< de >ω<. ♡ de ╯▽╰ de ╯△╰ de ╯﹏╰ de ╯ω╰ de ╰ de ︿de ╯ du ╯▂╰ ╯0╰.
+▂+ +0+ + ︿+ ♡ de +ω+ +﹏+ +△+ +▽+. △ˊˋ▽ˊ♡ de ˊˋ ωˊˋ﹏ˊˋ de ︿de ˋ▂ˊˋ0ˊˋ. ♡ de △ˇˇ▽ˇ de ˇˇ ωˇˇ﹏ˇˇ de ︿de ˇ▂ˇˇ0ˇˇ. ♡ de ˙▽˙ de ˙△˙ de ˙﹏˙ de ˙ω˙ de ˙ de ︿de ˙ du ˙▂˙ ˙0˙. ﹀ de ˊ de ︿de ˋ de ⊙﹏⊙∥∣° de ≡ de ≡ (▔﹏▔) - ♡ de﹀ de ╰ de ︿de ╯ de # (= ′ de ‵ =).
o (‧ de "" de ‧) o (- _) b _/♡. □|| ------) (de ˙<>˙/------ < (""" de """ O) > ♡. ψ de 凸 (de ′ de ‵ de #) (′ de ▽ de ‵) @ (^ de 人 de ^) (* ♡ de ↓˙* de ‧). (^ O DE ~ DE ^ D'O) ♡. ♡ de ~* (de ▽) (﹏) (ˇ). (︶) > <) (de︶/╭ de ╮ (de ′ de ﹏ de ‵) (′ de ▽ de ‵) (′ de ▽ de ‵)/♡. 萬歲. 真棒. ~♡ de 開心. (/≧▽≦/) (≧▽≦) ♡ ≧▽≦y de y (/≧▽≦)/~┴┴ (≧▽≦) (@). (≧3≦)/♡ de ˋ) (de ≧ω≦/o (≧ω≦) o o (≧o≦
) o (° de、 de ▽ de °). ♡ de ≧□≦○ de ┴┴~ d'o (≧v≦) o (≧▽≦)/~┴┴. 驚訝. ♡ de ~ de 吃驚. ︽de ⊙_⊙ de ︽(⊙_⊙) (@ 口 @) Σ (@) () + Σ (⊙▽⊙ " un ♡. (@ [] @ ! !) ㄏ de ㄟ (≧◇≦) (ε (#) Σ (° de △ de °|||) ♡ de ︴. 無奈. ♡ de ~ de 裝傻. ╭♡ de ╮ de ╭ « de ╮ de ~* (de ▽) (▽) (╯▽╰) (▽). =ω= (3) un ♡ de ╭ du ╮ de ▽ (╯3╰). ˊ♡ de ˋ du ╭ de ╮ de ╭ du ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶ de ︿de︶) o (‵ de ~ de ′). (.)
~ de ~o (de <65507> (~o▽).。。♡ de ~ (de ~▽) []. 8 y 1 2 3 4 5 6 7 8 9 ♡ de `de、 du 与 0-=. ⊙ de ☏ de ☎ de ☞ du ♡ ♡.☜ de ♥ de ♀ de ♂ du ▨ ♡.▩┇┅ de ▧ de ▦ de ▥ de ▤ de ▣ de ░ de ↂ de ℡ de ⁂ du ☎☏☪♈♨ ♡.™♂✿♥㊣♀ de ㊚㊛㊙℗♯♩♪♫♬♭ de ㍿ de 〄 de 〠 de ➽ du ♩ ♡.➳ de ♨ du ☽ ♡.♠♡♢♣♤♥♦♧ de ☼ de ☻ de ☺
Symbol, barcode, sign, logo for Msn & others Automatically translated into Spanish thanks to WorldLingo
┘∟ “” ❤ del ┐└ del ┌ del﹄ del ﹃del ┛┳⊥ del ┷┏┓┗ del ┨┯ del ┠ del ╩ del ╓ del ═ del ╗╬ del ╝╚╔ del 〓≡ del □ del 回 del ▓ del ■ del █ del █ del ▇ del ◥▆ del ⊙¤㊣★☆♀◆◇◣◢◥▲▼△▽⊿◤ del あ del → del ☆ del の del ♪ del ♭ del ♩ del ♪ del ♬ del ♫ del ◈ del ◙ del ◘ del ぃ del ▩ del ▦ del ▥ del ▤ del ▣ del ♣ del ♠ del ☼ del ◦ del ◊ del ♦ del ▒▬ del ░ del ▐ del ▌ del █ del ▄ del ▀ del ♦ del ☼ del ▫ del ▪ del ↕ del ↔ del ◑ del ◐ del ♨ del ▨ del ▧ del ◄ del ► del ☻ del ☺ del ◎ del ⊙ del ☏ del ☎ del ☞ del ☜ del ♡ del ♥ del ♀ del ♂ del ﹌ del ﹋ del ﹏ del ︴ del ︳ del ︱ del ‖ del ∵∴ del ^ del ︵del ^ del ^_^ del ^-^ del ^*^ del *^_^* del ╯ del ╭╮╰ del ﹎ del ﹍ del ﹊ del ﹉ del ↑↓→←↘↙♀♂┇┅. ◕‿◕. ۩۩ del ≈ del ✟ஐ del ✎. . ◕‿- del ➹ ~.~ del ❈ del ✲ del ۩ del ۞ del ۩ del ۩۩. ㊛ del ㊚ del ✖ del ✕ del ✔ del ✓ del ➸ del ♈ del ☭ del ☠ del ☢ del ☣ del ☪ del ✄ del ❀ del ❁ del ❂ del ❃ del ❧ del ❦ del ❉❥ del ✦ del ✥ del ✤ del ✣ del ✪ del ✚ del ❣ del ┲ del ┱ del】 del 【del ☀☂☁ *.: . ✿ del ・ del ゚ del `del ✿*゚. .: *
⊙▂⊙ ⊙0⊙ ⊙ ︿⊙ ⊙ω⊙ ⊙﹏⊙ ⊙△⊙ ⊙▽⊙ ≧0≦ o (╥﹏╥) o // ()/{del ㄒoㄒ {{(>_<)}}} <º del ☀))))><. ·`del ´¯·. ¯ del ß del ® del £ del § € h|¯ •·. ·`del ´¯·. ·• . ·`del ´¯·. >< ((((º> - (•·÷ del ÷ []·•) - ·±÷ del ‡ del ±± del ‡ del ÷±· °ºO del `del ¨ del ¨ del `de Oº° •°o.O O.o°• ¨°o.O O.o°¨ - ÷¤- del ¤÷ ´ (del `[*¤ del ¤*]) •·. ·`del ´¯·. ·• •·. ·`del ´¯·. ·• “·`del ´·. (`·. ¸ del ¸. ·´). ·`del ´·°º×” - (v´¯ del `del ¯) -” ×÷ del `” del ˜ ׺°” del °º× del `del” del ˜ del” ׺°”·. ·`del ´¯·)” “(·`del ´¯·. ·●▽● del ●△● del ●﹏● del ●ω●
del ● del ︿del ● del ∩△∩ ∩▽∩♡.●▂● ●0● del ∩﹏∩ del ∩ω∩ del ∩ del ︿del ∩ del ◑▽◐ ♡.∩▂∩ ∩0∩ del ◑△◐ del ◑﹏◐ del ◑ω◐ del ◐ del ︿del ◑ del ◑▂◐ ◑0◐ del ⊙▽⊙ del ⊙△⊙ del ⊙﹏⊙ del ⊙ω⊙ del ⊙ del ︿del ⊙ del ⊙▂⊙ ⊙0⊙ del ゃ del ō del ゃ del ÷× (◡‿◡✿) (◕‿◕✿) (◕ del 〝del ◕) •. ★*… … *★. • ·*.: . ✿✲-·(° del `del ¯. •°•. *★ del ★*. •°•. *¤° del °´¯)•★ •: `del *´¨ *: •. ۩☆ del ۞ del ۩ del ۩ del ۞ del ☆۩•: `del *´¨ *: •. *.: . ✿ del ・ del ゚ del `del ✿*゚. .: * *.: . ✿ del ・ del ゚ del ✿*゚'. .: * *.: . ✿ del ・ del ✿*゚¨゚✎. .: * *.: . ✿ del ・ del ✿*゚¨゚✎. .: * “- (v´¯ del `del ¯) “-- . ·. ¸¸·`del ´¯·. ¤¸¸ de ¸¸.ஐ…. ·`del ´¯·. ¸·. >>--” [[(凸 del ′ del ‵ de #) (′ del ▽ del ‵) ψ
(°ο°) ~ @ (^ del 人 del ^) (* ‧ ↓˙*) (︶) > < ()/(del︶ ╭ del ╮ del ′ del ﹏ del ‵) (′ del ▽ del ‵) (′ del ▽ del ‵)/ˊ∪▂∪ˋ del ˋ del ╭ del ╮ del ╭ del ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶) del ︿del︶ o (‵ del ~ del ′) (°) del、 del ▽ del ° < (′ del ^ del ‵) > o (‧) del "" del ‧ o (¯▽¯;) (-﹀ del ˊ del ︿del ˋ del b⊙﹏⊙∥∣° del __-) - # ╯ ︿╰﹀ (= ′ del ‵ =) < ()/(del︶ っ del ╯▽╰ del ╯△╰ del ╯﹏╰ del ╯ω╰ del ╰ del ︿del ╯ del ╮╯▂╰ ╯0╰ del ′ del ﹏ del ‵) (・ del ェ del ・ del *´). ゜+.★ (. ノ del ξ del ノ゙ del ・ del ω del ・) (・ del з del ・ del ξ) (・ del ・ Ω) (. Ф∀Ф.)¡o (ノ ω-ヾ) (・ del ´ del ゝ ω) b U, ・) del ω del ・ (“Θ”) cogida del ゞ (del *ФωФ)! ¡凸 = (ノ del `del ´Д) usted! *´⊥'】 del 【(=゚ω゚) (; ノ del ノ゚Д゚) (yωy*) (・ del ゝз del ´) ¯ (del ¯ (∞)) (. ・ del ω del ・.) (. >д<) (c_ del ・, ・.) (っ del >ω< del っ) (_ _.) (´ del ・ del 皿 del ・ del `) (- д´-) del `(゚ロ゚;)
(; ゚曲゚) (0^◇^0)/(^ω^) V | (del ^O^)/ | =^.^= | ^-^b | (^_-) - ☆ | (*^o^*) | (de ^.^)/ | ()/(del ^∇^ *^.^) | (o^.^o) | (⌒ε⌒*) | ε^ (del ^_^)) | (~.^) s | (^з^) - ☆ |o (>_<) o | 凸 (з´ del `) | (ノ del >< del ノ) | (; _) | p (`O´*) | +_+; ; | (>_<) | (з´o del `de o) | m (_ _) m->sorry (T^T) | (T.T) | (; _;) | (/“_”) `` | (v_v)
(O_o) | (@_@;) | (O.O;) | (=_=;) | (O.O;)(o, o;) | (; ^_^A ($_$) |(^.^) b | (ノ del ・ del ε del ・) | (.“-”) y. o0○ | (- _-) zzz | ('_^) b | m~ del ~m [- _-] || ノ del ヽ (`del ー del ´) | φ (. ) | Zzz. (u_u) | 人 (del ^^) (^^) | ┐ del ┘♪└ del ┌ (^_^) (^_^) | < (っ '') ⌒☆ del づ (* └ del ノ del ・ del ゝ del ・ del `_) (▽*) (o´c_, `o) (`) del ・ del д del ・ del *´ (・ del ∀ del ゝ de o)
↘╬
o ♡.19 •• del ิ. ❤ del あぃ del ☆→ del の del ♪ del ♭ del ♩ del ♪ del ♬ del ♫ del ◈ del ◙ del ◘ del ▩ del ▦ del ▥ ♡.22 del ▤ del ▣ del ♣ del ♠ del ☼ del ◦ del ◊ del ♦ del ▬ del ▒ del ░ del ▐ del ▌ del █ del ▄ del ▀ del ♦ del ☼ del ▫ ♡.21 del ▪ del ↕ del ↔ del ◑ del ◐ del ♨ del ▨ del ▧ del ◄ del ☻► del ☺ del ◎ del ⊙ del ☏ del ☎ del ☞ del ☜ del ♡ del ♥ del ♀ del ♂ del ✖ ♡.20 del ♣ del ♠ del ั. ◕‿◕. ♡ del ∪▽∪ del ∪△∪ del ∪﹏∪ del ∪ω∪ del ∪ del ︿del ∪ del ●▽● ♡.∪▂∪ ∪0∪ del ●△● del ●﹏● del ●ω● del ● del ︿del ● del ∩△∩ ∩▽∩♡.●▂● ●0● del ∩﹏∩ del ∩ω∩
del ∩ del ︿del ∩ del ◑▽◐ ♡.∩▂∩ ∩0∩ del ◑△◐ del ◑﹏◐ del ◑ω◐ del ◐ del ︿del ◑ del ⊙▽⊙ ♡.◑▂◐ ◑0◐ del ⊙△⊙ del ⊙﹏⊙ del ⊙ω⊙ del ⊙ del ︿del ⊙ del ⊙▂⊙ ⊙0⊙ del ゃ del ō del ゃ de ♡. ♡ del ≧▽≦ del ≧△≦ del ≧﹏≦ del ≧ω≦ del ≦ del ︿del ≧ del ≧▂≦ ≧0≦. >▂< >0< > ♡ del >▽< del >△< del >﹏< del ︿< del >ω<. ♡ del ╯▽╰ del ╯△╰ del ╯﹏╰ del ╯ω╰ del ╰ del ︿del ╯ del ╯▂╰ ╯0╰.
+▂+ +0+ + ︿+ ♡ de +ω+ +﹏+ +△+ +▽+. △ˊˋ▽ˊ♡ del ˊˋ ωˊˋ﹏ˊˋ del ︿de ˋ▂ˊˋ0ˊˋ. ♡ del △ˇˇ▽ˇ del ˇˇ ωˇˇ﹏ˇˇ del ︿de ˇ▂ˇˇ0ˇˇ. ♡ del ˙▽˙ del ˙△˙ del ˙﹏˙ del ˙ω˙ del ˙ del ︿del ˙ del ˙▂˙ ˙0˙. ﹀ del ˊ del ︿del ˋ del ⊙﹏⊙∥∣° del ≡ del ≡ (▔﹏▔) - ♡ del﹀ del ╰ del ︿del ╯ de # (= ′ del ‵ =).
o (‧) del "" del ‧ o (- _-) b _/♡. □|| ------(del ˙<>˙)/------ < (""" del """ O) > ♡. (ψ del 凸 del ′ del ‵ de #) (′ del ▽ del ‵) @ (^ del 人 del ^) (* ♡ del ↓˙* del ‧). (^ O DEL ~ DEL ^ DE O) ♡. ♡ del ~* (del ▽) (﹏) (ˇ). (︶) > < ()/(del︶ ╭ del ╮ del ′ del ﹏ del ‵) (′ del ▽ del ‵) (′) del ▽ del ‵/♡. 萬歲. 真棒. ~♡ del 開心. (/≧▽≦/) (≧▽≦) ♡ ≧▽≦y de y (/≧▽≦)/~┴┴ (≧▽≦) (@). (≧3≦)/(♡ del ˋ)/o (≧ω≦) o o (≧o≦)
o del ≧ω≦ (° del、 del ▽ del °). ♡ del ≧□≦○ del ┴┴~ de o (≧v≦) o (≧▽≦)/~┴┴. 驚訝. ♡ del ~ del 吃驚. ︽del ⊙_⊙ del ︽(⊙_⊙) (@ 口 @) Σ (@) () + Σ (⊙▽⊙ " un ♡. (@ [] @!!) ㄏ del ㄟ (≧◇≦) (ε (#) Σ (° del △ del °|||) ♡ del ︴. 無奈. ♡ del ~ del 裝傻. ╭♡ del ╮ del ╭ “del ╮ del ~* (del ▽) (▽) (╯▽╰) (▽). =ω= (3) un ♡ del ╭ del ╮ del ▽ (╯3╰). ˊ♡ del ˋ del ╭ del ╮ del ╭ del ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶) del ︿del︶ o (‵ del ~ del ′). (.)
~ del ~o (de <65507> (~o▽).。。♡ del ~ (del ~▽) []. 8 y 1 2 3 4 5 6 7 8 9 ♡ del `del、 del 与 0-=. ⊙ del ☏ del ☎ del ☞ del ♡ ♡.☜ del ♥ del ♀ del ♂ del ▨ ♡.▩┇┅ del ▧ del ▦ del ▥ del ▤ del ▣ del ░ del ↂ del ℡ del ⁂ del ☎☏☪♈♨ ♡.™♂✿♥㊣♀ del ㊚㊛㊙℗♯♩♪♫♬♭ del ㍿ del 〄 del 〠 del ➽ del ♩ ♡.➳ del ♨ del ☽ ♡.♠♡♢♣♤♥♦♧ del ☼ del ☻ del ☺
Simbolo, barcode, segno, marchio per Msn & altri Automatically translated into Italian thanks to WorldLingo
┘∟ “„ ❤ del ┐└ del ┌ del﹄ del ﹃del ┛┳⊥ del ┷┏┓┗ del ┨┯ del ┠ del ╩ del ╓ del ═ del ╗╬ del ╝╚╔ del 〓≡ del □ del 回 del ▓ del ■ del █ del █ del ▇ del ◥▆ del ⊙¤㊣★☆♀◆◇◣◢◥▲▼△▽⊿◤ del あ del → del ☆ del の del ♪ del ♭ del ♩ del ♪ del ♬ del ♫ del ◈ del ◙ del ◘ del ぃ del ▩ del ▦ del ▥ del ▤ del ▣ del ♣ del ♠ del ☼ del ◦ del ◊ del ♦ del ▒▬ del ░ del ▐ del ▌ del █ del ▄ del ▀ del ♦ del ☼ del ▫ del ▪ del ↕ del ↔ del ◑ del ◐ del ♨ del ▨ del ▧ del ◄ del ► del ☻ del ☺ del ◎ del ⊙ del ☏ del ☎ del ☞ del ☜ del ♡ del ♥ del ♀ del ♂ del ﹌ del ﹋ del ﹏ del ︴ del ︳ del ︱ del ‖ del ∵∴ del ^ del ︵del ^ del ^_^ del ^-^ del ^*^ del *^_^* del ╯ del ╭╮╰ del ﹎ del ﹍ del ﹊ del ﹉ del ↑↓→←↘↙♀♂┇┅. ◕‿◕. ۩۩ del ≈ del ✟ஐ del ✎. . ◕‿- del ➹ ~.~ del ❈ del ✲ del ۩ del ۞ del ۩ del ۩۩. ㊛ del ㊚ del ✖ del ✕ del ✔ del ✓ del ➸ del ♈ del ☭ del ☠ del ☢ del ☣ del ☪ del ✄ del ❀ del ❁ del ❂ del ❃ del ❧ del ❦ del ❉❥ del ✦ del ✥ del ✤ del ✣ del ✪ del ✚ del ❣ del ┲ del ┱ del】 del 【del ☀☂☁ *.: . ✿ del ・ del ゚ del `del ✿*゚. .: *
⊙▂⊙ ⊙0⊙ ⊙ ︿⊙ ⊙ω⊙ ⊙﹏⊙ ⊙△⊙ ⊙▽⊙ ≧0≦ o (╥﹏╥) o //)/{(del ㄒoㄒ {{(>_<)}}} <º del ☀))))><. ·`del ´¯·. ¯ del ß del ® del £ del § € h|¯ •·. ·`del ´¯·. ·• . ·`del ´¯·. >< ((((º> - (•·÷ del ÷ []·•) - ·±÷ del ‡ del ±± del ‡ del ÷±· °ºO del `del ¨ del ¨ del `di Oº° •°o.O O.o°• ¨°o.O O.o°¨ - ÷¤- del ¤÷ (´ del `[*¤ del ¤*]) •·. ·`del ´¯·. ·• •·. ·`del ´¯·. ·• “·`del ´·. (`·. ¸ del ¸. ·´). ·`del ´·°º×„ - (v´¯ del `del ¯) -„ ×÷ del `„ del ˜ del ׺°„ del °º× del `„ del ˜„ del ׺°„·. ·`del ´¯·)„ “(·`del ´¯·. ·●▽● del ●△● del ●﹏● del ●ω●
del ● del ︿del ● del ∩△∩ ∩▽∩♡.●▂● ●0● del ∩﹏∩ del ∩ω∩ del ∩ del ︿del ∩ del ◑▽◐ ♡.∩▂∩ ∩0∩ del ◑△◐ del ◑﹏◐ del ◑ω◐ del ◐ del ︿del ◑ del ◑▂◐ ◑0◐ del ⊙▽⊙ del ⊙△⊙ del ⊙﹏⊙ del ⊙ω⊙ del ⊙ del ︿del ⊙ del ⊙▂⊙ ⊙0⊙ del ゃ del ō del ゃ del ÷× (◡‿◡✿) (◕‿◕✿) (◕ del 〝del ◕) •. ★*… … *★. • ·*.: . ✿✲-·(° del `del ¯. •°•. *★ del ★*. •°•. *¤° del °´¯)•★ •: `del *´¨ *: •. ۩☆ del ۞ del ۩ del ۩ del ۞ del ☆۩•: `del *´¨ *: •. *.: . ✿ del ・ del ゚ del `del ✿*゚. .: * *.: . ✿ del ・ del ゚ del ✿*゚'. .: * *.: . ✿ del ・ del ✿*゚¨゚✎. .: * *.: . ✿ del ・ del ✿*゚¨゚✎. .: * “- (v´¯ del `del ¯) “-- . ·. ¸¸·`del ´¯·. ¤¸¸ di ¸¸.ஐ…. ·`del ´¯·. ¸·. >>--„ [[(凸 del ′ del ‵ del #) (′ del ▽ del ‵) ψ
(°ο°) ~ @ (^ del 人 del ^) (* ‧ ↓˙*) (︶) > <)/((del︶ ╭ del ╮ del ′ del ﹏ del ‵) (′ del ▽ del ‵) (′ del ▽ del ‵)/ˊ∪▂∪ˋ del ˋ del ╭ del ╮ ╭ del ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶) del ︿del︶ o (‵ del ~ del ′) (°) del、 del ▽ del ° < (′ del ^ del ‵) > o (‧) del "" del ‧ o (¯▽¯;) (-﹀ del ˊ del ︿del ˋ del b⊙﹏⊙∥∣° del __-) - # ╯ ︿╰﹀ (= ′ del ‵ =) <)/((del︶ っ del ╯▽╰ del ╯△╰ del ╯﹏╰ del ╯ω╰ del ╰ del ︿del ╯ del ╮╯▂╰ ╯0╰ del ′ del ﹏ del ‵) (・ del ェ del ・ del *´). ゜+.★ (. ノ del ξ del ノ゙ del ・ del ω del ・) (・ del з del ・ del ξ) (・ del ・ Ω) (. Ф∀Ф.)o (ノ ω-ヾ) (・ del ´ del ゝ ω) b U, ・) del ω del ・ (“Θ„) scopata del ゞ (del *ФωФ)! 凸 = (ノ del `del ´Д) voi! *´⊥'】 del 【(=゚ω゚) (; ノ del ノ゚Д゚) (yωy*) (・ del ゝз del ´) (¯ del ¯ (∞)) (. ・ del ω del ・.) (. >д<) (c_ del ・, ・.) (っ del >ω< del っ) (_ _.) (´ del ・ del 皿 del ・ del `) (- д´-) del `(゚ロ゚;)
(; ゚曲゚) (0^◇^0)/(^ω^) V | (del ^O^)/ | =^.^= | ^-^b | (^_-) - ☆ | (*^o^*) | (di ^.^)/ | )/((del ^∇^ *^.^) | (o^.^o) | (⌒ε⌒*) | ε^ (del ^_^)) | (~.^) s | (^з^) - ☆ |o (>_<) o | 凸 (з´ del `) | (ノ del >< del ノ) | (; _) | p (`O´*) | +_+; ; | (>_<) | (з´o del `della o) | m. (_ _) m->sorry (T^T) | (T.T) | (; _;) | (/“_„) `` | (v_v)
(O_o) | (@_@;) | (O.O;) | (=_=;) | (O.O;)(o, o;) | (; ^_^A ($_$) |(^.^) b | (ノ del ・ del ε del ・) | (.“-„) y. o0○ | (- _-) zzz | ('_^) b | m~ del ~m [- _-] || ノ del ヽ (`del ー del ´) | φ (. ) | Zzz. (u_u) | 人 (del ^^) (^^) | ┐ del ┘♪└ del ┌ (^_^) (^_^) | < (っ '') ⌒☆ del づ (* └ del ノ del ・ del ゝ del ・ del `_) (▽*) (o´c_, `o) (`) del ・ del д del ・ del *´ (・ del ∀ del ゝ della o)
↘╬
o ♡.19 •• del ิ. ❤ del あぃ del ☆→ del の del ♪ del ♭ del ♩ del ♪ del ♬ del ♫ del ◈ del ◙ del ◘ del ▩ del ▦ del ▥ ♡.22 del ▤ del ▣ del ♣ del ♠ del ☼ del ◦ del ◊ del ♦ del ▬ del ▒ del ░ del ▐ del ▌ del █ del ▄ del ▀ del ♦ del ☼ del ▫ ♡.21 del ▪ del ↕ del ↔ del ◑ del ◐ del ♨ del ▨ del ▧ del ◄ del ☻► del ☺ del ◎ del ⊙ del ☏ del ☎ del ☞ del ☜ del ♡ del ♥ del ♀ del ♂ del ✖ ♡.20 del ♣ del ♠ del ั. ◕‿◕. ♡ del ∪▽∪ del ∪△∪ del ∪﹏∪ del ∪ω∪ del ∪ del ︿del ∪ del ●▽● ♡.∪▂∪ ∪0∪ del ●△● del ●﹏● del ●ω● del ● del ︿del ● del ∩△∩ ∩▽∩♡.●▂● ●0● del ∩﹏∩ del ∩ω∩
del ∩ del ︿del ∩ del ◑▽◐ ♡.∩▂∩ ∩0∩ del ◑△◐ del ◑﹏◐ del ◑ω◐ del ◐ del ︿del ◑ del ⊙▽⊙ ♡.◑▂◐ ◑0◐ del ⊙△⊙ del ⊙﹏⊙ del ⊙ω⊙ del ⊙ del ︿del ⊙ del ⊙▂⊙ ⊙0⊙ del ゃ del ō del ゃ di ♡. ♡ del ≧▽≦ del ≧△≦ del ≧﹏≦ del ≧ω≦ del ≦ del ︿del ≧ del ≧▂≦ ≧0≦. >▂< >0< > ♡ del >▽< del >△< del >﹏< del >ω< < del ︿. ♡ del ╯▽╰ del ╯△╰ del ╯﹏╰ del ╯ω╰ del ╰ del ︿del ╯ del ╯▂╰ ╯0╰.
+▂+ +0+ + ︿+ ♡ di +ω+ +﹏+ +△+ +▽+. △ˊˋ▽ˊ♡ del ˊˋ ωˊˋ﹏ˊˋ del ︿di ˋ▂ˊˋ0ˊˋ. ♡ del △ˇˇ▽ˇ del ˇˇ ωˇˇ﹏ˇˇ del ︿di ˇ▂ˇˇ0ˇˇ. ♡ del ˙▽˙ del ˙△˙ del ˙﹏˙ del ˙ω˙ del ˙ del ︿del ˙ del ˙▂˙ ˙0˙. ﹀ del ˊ del ︿del ˋ del ⊙﹏⊙∥∣° del ≡ del ≡ (▔﹏▔) - ♡ del﹀ del ╰ del ︿del ╯ del # (= ′ del ‵ =).
o (‧) del "" del ‧ o (- _-) b _/♡. □|| ------(del ˙<>˙)/------ < (""" del """ O) > ♡. (ψ del 凸 del ′ del ‵ del #) (′ del ▽ del ‵) @ (^ del 人 del ^) (* ♡ del ↓˙* del ‧). (^ O DEL ~ DEL ^ DELLA O) ♡. ♡ del ~* (del ▽) (﹏) (ˇ). (︶) > <)/((del︶ ╭ del ╮ del ′ del ﹏ del ‵) (′ del ▽ del ‵) (′) del ▽ del ‵/♡. 萬歲. 真棒. ~♡ del 開心. (/≧▽≦/) (≧▽≦) ♡ ≧▽≦y di y (/≧▽≦)/~┴┴ (≧▽≦) (@). (≧3≦)/♡ del ˋ)/o (≧ω≦) o o (≧o≦) o
(del ≧ω≦ (° del、 del ▽ del °). ♡ del ≧□≦○ del ┴┴~ della o (≧v≦) o (≧▽≦)/~┴┴. 驚訝. ♡ del ~ del 吃驚. ︽del ⊙_⊙ del ︽(⊙_⊙) (@ 口 @) Σ (@) () + Σ (⊙▽⊙ " un ♡. (@ [] @!!) ㄏ del ㄟ (≧◇≦) (ε (#) Σ (° del △ del °|||) ♡ del ︴. 無奈. ♡ del ~ del 裝傻. ╭♡ del ╮ del ╭ del ╮ del ~* (del ▽) (▽) “(╯▽╰) (▽). =ω= (3) un ♡ del ╭ del ╮ del ▽ (╯3╰). ˊ♡ del ˋ del ╭ del ╮ del ╭ del ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶) del ︿del︶ o (‵ del ~ del ′). (.)
(~ di ~o di <65507> (~o▽).。。♡ del ~ (del ~▽) []. 8 y 1 2 3 4 5 6 7 8 9 ♡ del `del、 del 与 0-=. ⊙ del ☏ del ☎ del ☞ del ♡ ♡.☜ del ♥ del ♀ del ♂ del ▨ ♡.▩┇┅ del ▧ del ▦ del ▥ del ▤ del ▣ del ░ del ↂ del ℡ del ⁂ del ☎☏☪♈♨ ♡.™♂✿♥㊣♀ del ㊚㊛㊙℗♯♩♪♫♬♭ del ㍿ del 〄 del 〠 del ➽ del ♩ ♡.➳ del ♨ del ☽ ♡.♠♡♢♣♤♥♦♧ del ☼ del ☻ del ☺
Símbolo, barcode, sinal, logo para Msn & outro Automatically translated into Portuguese thanks to WorldLingo
┘∟ “” ❤ do ┐└ do ┌ do﹄ do ﹃do ┛┳⊥ do ┷┏┓┗ do ┨┯ do ┠ do ╩ do ╓ do ═ do ╗╬ do ╝╚╔ do 〓≡ do □ do 回 do ▓ do ■ do █ do █ do ▇ do ◥▆ do ⊙¤㊣★☆♀◆◇◣◢◥▲▼△▽⊿◤ do あ do → do ☆ do の do ♪ do ♭ do ♩ do ♪ do ♬ do ♫ do ◈ do ◙ do ◘ do ぃ do ▩ do ▦ do ▥ do ▤ do ▣ do ♣ do ♠ do ☼ do ◦ do ◊ do ♦ do ▒▬ do ░ do ▐ do ▌ do █ do ▄ do ▀ do ♦ do ☼ do ▫ do ▪ do ↕ do ↔ do ◑ do ◐ do ♨ do ▨ do ▧ do ◄ do ► do ☻ do ☺ do ◎ do ⊙ do ☏ do ☎ do ☞ do ☜ do ♡ do ♥ do ♀ do ♂ do ﹌ do ﹋ do ﹏ do ︴ do ︳ do ︱ do ‖ do ∵∴ do ^ do ︵do ^ do ^_^ do ^-^ do ^*^ do *^_^* do ╯ do ╭╮╰ do ﹎ do ﹍ do ﹊ do ﹉ do ↑↓→←↘↙♀♂┇┅. ◕‿◕. ۩۩ do ≈ do ✟ஐ do ✎. . ◕‿- do ➹ ~.~ do ❈ do ✲ do ۩ do ۞ do ۩ do ۩۩. ㊛ do ㊚ do ✖ do ✕ do ✔ do ✓ do ➸ do ♈ do ☭ do ☠ do ☢ do ☣ do ☪ do ✄ do ❀ do ❁ do ❂ do ❃ do ❧ do ❦ do ❉❥ do ✦ do ✥ do ✤ do ✣ do ✪ do ✚ do ❣ do ┲ do ┱ do】 do 【do ☀☂☁ *.: . ✿ do ・ do ゚ do `do ✿*゚. .: *
⊙▂⊙ ⊙0⊙ ⊙ ︿⊙ ⊙ω⊙ ⊙﹏⊙ ⊙△⊙ ⊙▽⊙ ≧0≦ o (╥﹏╥) o //) (do ㄒoㄒ/{{{(>_<)}}} <º do ☀))))><. ·`do ´¯·. ¯ do ß do ® do £ do § € h|¯ •·. ·`do ´¯·. ·• . ·`do ´¯·. >< ((((º> - (•·÷ do ÷ []·•) - ·±÷ do ‡ do ±± do ‡ do ÷±· °ºO do `do ¨ do ¨ do `de Oº° •°o.O O.o°• ¨°o.O O.o°¨ - ÷¤- do ¤÷ (´ do `[*¤ do ¤*]) •·. ·`do ´¯·. ·• •·. ·`do ´¯·. ·• “·`do ´·. (`·. ¸ do ¸. ·´). ·`do ´·°º×” - (v´¯ do `do ¯) -” ×÷ do `” do ˜ do ׺°” °º× do `do” do ˜ do” ׺°”·. ·`do ´¯·)” “(·`do ´¯·. ·●▽● do ●△● do ●﹏● do ●ω●
do ● do ︿do ● do ∩△∩ ∩▽∩♡.●▂● ●0● do ∩﹏∩ do ∩ω∩ do ∩ do ︿do ∩ do ◑▽◐ ♡.∩▂∩ ∩0∩ do ◑△◐ do ◑﹏◐ do ◑ω◐ do ◐ do ︿do ◑ do ◑▂◐ ◑0◐ do ⊙▽⊙ do ⊙△⊙ do ⊙﹏⊙ do ⊙ω⊙ do ⊙ do ︿do ⊙ do ⊙▂⊙ ⊙0⊙ do ゃ do ō do ゃ do ÷× (◡‿◡✿) (◕‿◕✿) (◕ do 〝do ◕) •. ★*… … *★. • ·*.: . ✿✲-·(° do `do ¯. •°•. *★ do ★*. •°•. *¤° do °´¯)•★ •: `do *´¨ *: •. ۩☆ do ۞ do ۩ do ۩ do ۞ do ☆۩•: `do *´¨ *: •. *.: . ✿ do ・ do ゚ do `do ✿*゚. .: * *.: . ✿ do ・ do ゚ do ✿*゚'. .: * *.: . ✿ do ・ do ✿*゚¨゚✎. .: * *.: . ✿ do ・ do ✿*゚¨゚✎. .: * “- (v´¯ do `do ¯) “-- . ·. ¸¸·`do ´¯·. ¤¸¸ de ¸¸.ஐ…. ·`do ´¯·. ¸·. >>--” [[(# ′ do ‵) 凸 (′ do ▽ do ‵) ψ
(°ο°) ~ @ (^ do 人 do ^) (* ‧ ↓˙*) (︶) > <) (do︶/(╭ do ╮ do ′ do ﹏ do ‵) (′ do ▽ do ‵) (′ do ▽ do ‵)/ˊ∪▂∪ˋ do ˋ do ╭ do ╮ ╭ do ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶) do ︿do︶ o (‵ do ~ do ′) (°) < (′ do ^ do ‵) > o do、 do ▽ do ° (‧) o do "" do ‧ (¯▽¯;) (-﹀ do ˊ do ︿do ˋ do b⊙﹏⊙∥∣° do __-) - # ╯ ︿╰﹀ (= ′ do ‵ =) <) (do︶/(っ do ╯▽╰ do ╯△╰ do ╯﹏╰ do ╯ω╰ do ╰ do ︿do ╯ do ╮╯▂╰ ╯0╰ do ′ do ﹏ do ‵) (・ do ェ do ・ do *´). ゜+.★ (. ノ do ξ do ノ゙ do ・ do ω do ・) (・ do з do ・ do ξ) (・ do ・ Ω) (. Ф∀Ф.)o (ノ ω-ヾ) (・ do ´ do ゝ ω) b U, ・) do ω do ・ (“Θ”) foda do ゞ (do *ФωФ)! 凸 = (ノ do `do ´Д) você! *´⊥'】 do 【(=゚ω゚) (; ノ do ノ゚Д゚) (yωy*) (・ do ゝз do ´) (¯ do ¯ (∞)) (. ・ do ω do ・.) (. >д<) (c_ do ・, ・.) (っ do >ω< do っ) (_ _.) (´ do ・ do 皿 do ・ do `) (- д´-) do `(゚ロ゚;)
(; ゚曲゚) (0^◇^0)/(^ω^) V | ) (do ^O^/ | =^.^= | ^-^b | (^_-) - ☆ | (*^o^*) | ) (de ^.^/ | ) (do ^∇^/(*^.^) | (o^.^o) | (⌒ε⌒*) | ε^ (do ^_^)) | (~.^) s | (^з^) - ☆ |o (>_<) o | 凸 (з´ do `) | (ノ do >< do ノ) | (; _) | p (`O´*) | +_+; ; | (>_<) | (з´o do `de o) | m (_ _) m - >sorry (T^T) | (T.T) | (; _;) | (/“_”) `` | (v_v)
(O_o) | (@_@;) | (O.O;) | (=_=;) | (O.O;)(o, o;) | (; ^_^A ($_$) |(^.^) b | (ノ do ・ do ε do ・) | (.“-”) y. o0○ | (- _-) zzz | ('_^) b | m~ do ~m [- _-] || ノ do ヽ (`do ー do ´) | φ (. ) | Zzz. (u_u) | 人 (do ^^) (^^) | ┐ do ┘♪└ do ┌ (^_^) (^_^) | < (っ '') ⌒☆ do づ (* └ do ノ do ・ do ゝ do ・ do `_) (▽*) (o´c_, `o) (`) do ・ do д do ・ do *´ (・ do ∀ do ゝ de o)
↘╬
o ♡.19 •• do ิ. ❤ do あぃ do ☆→ do の do ♪ do ♭ do ♩ do ♪ do ♬ do ♫ do ◈ do ◙ do ◘ do ▩ do ▦ do ▥ ♡.22 do ▤ do ▣ do ♣ do ♠ do ☼ do ◦ do ◊ do ♦ do ▬ do ▒ do ░ do ▐ do ▌ do █ do ▄ do ▀ do ♦ do ☼ do ▫ ♡.21 do ▪ do ↕ do ↔ do ◑ do ◐ do ♨ do ▨ do ▧ do ◄ do ☻► do ☺ do ◎ do ⊙ do ☏ do ☎ do ☞ do ☜ do ♡ do ♥ do ♀ do ♂ do ✖ ♡.20 do ♣ do ♠ do ั. ◕‿◕. ♡ do ∪▽∪ do ∪△∪ do ∪﹏∪ do ∪ω∪ do ∪ do ︿do ∪ do ●▽● ♡.∪▂∪ ∪0∪ do ●△● do ●﹏● do ●ω● do ● do ︿do ● do ∩△∩ ∩▽∩♡.●▂● ●0● do ∩﹏∩ do ∩ω∩
do ∩ do ︿do ∩ do ◑▽◐ ♡.∩▂∩ ∩0∩ do ◑△◐ do ◑﹏◐ do ◑ω◐ do ◐ do ︿do ◑ do ⊙▽⊙ ♡.◑▂◐ ◑0◐ do ⊙△⊙ do ⊙﹏⊙ do ⊙ω⊙ do ⊙ do ︿do ⊙ do ⊙▂⊙ ⊙0⊙ do ゃ do ō do ゃ de ♡. ♡ do ≧▽≦ do ≧△≦ do ≧﹏≦ do ≧ω≦ do ≦ do ︿do ≧ do ≧▂≦ ≧0≦. >▂< >0< > ♡ do >▽< do >△< do >﹏< do ︿< do >ω<. ♡ do ╯▽╰ do ╯△╰ do ╯﹏╰ do ╯ω╰ do ╰ do ︿do ╯ do ╯▂╰ ╯0╰.
+▂+ +0+ + ︿+ ♡ de +ω+ +﹏+ +△+ +▽+. △ˊˋ▽ˊ♡ do ˊˋ ωˊˋ﹏ˊˋ do ︿de ˋ▂ˊˋ0ˊˋ. ♡ do △ˇˇ▽ˇ do ˇˇ ωˇˇ﹏ˇˇ do ︿de ˇ▂ˇˇ0ˇˇ. ♡ do ˙▽˙ do ˙△˙ do ˙﹏˙ do ˙ω˙ do ˙ do ︿do ˙ do ˙▂˙ ˙0˙. ﹀ do ˊ do ︿do ˋ do ⊙﹏⊙∥∣° do ≡ do ≡ (▔﹏▔) - # ♡ do﹀ do ╰ do ︿do ╯ (= ′ do ‵ =).
o (‧) o do "" do ‧ (- _-) b _/♡. □|| ------) (do ˙<>˙/------ < (""" do """ O) > ♡. (# ′ do ‵) ψ do 凸 (′ do ▽ do ‵) @ (^ do 人 do ^) (* ♡ do ↓˙* do ‧). (^ O DO ~ DO ^ DE O) ♡. ♡ do ~* (do ▽) (﹏) (ˇ). (︶) > <) (do︶/(╭ do ╮ do ′ do ﹏ do ‵) (′ do ▽ do ‵) (′) do ▽ do ‵/♡. 萬歲. 真棒. ~♡ do 開心. (/≧▽≦/) (≧▽≦) ♡ ≧▽≦y de y (/≧▽≦)/~┴┴ (≧▽≦) (@). (≧3≦)/♡ do ˋ) (do ≧ω≦/o (≧ω≦) o o (≧o≦
) o (° do、 do ▽ do °). ♡ do ≧□≦○ do ┴┴~ de o (≧v≦) o (≧▽≦)/~┴┴. 驚訝. ♡ do ~ do 吃驚. ︽do ⊙_⊙ do ︽(⊙_⊙) (@ 口 @) Σ (@) () + Σ (⊙▽⊙ " um ♡. (@ [] @!!) ㄏ do ㄟ (≧◇≦) (ε (#) Σ (° do △ do °|||) ♡ do ︴. 無奈. ♡ do ~ do 裝傻. ╭♡ do ╮ do ╭ ╮ do ~* (do ▽) (▽) do “(╯▽╰) (▽). =ω= (3) um ♡ do ╭ do ╮ do ▽ (╯3╰). ˊ♡ do ˋ do ╭ do ╮ do ╭ do ╮ (╯3╰) (╯_╰) (= 0 =) y o (︶) do ︿do︶ o (‵ do ~ do ′). (.)
(~ do ~o de <65507> (~o▽).。。♡ do ~ (do ~▽) []. 8 y 1 2 3 4 5 6 7 8 9 ♡ do `do、 do 与 0-=. ⊙ do ☏ do ☎ do ☞ do ♡ ♡.☜ do ♥ do ♀ do ♂ do ▨ ♡.▩┇┅ do ▧ do ▦ do ▥ do ▤ do ▣ do ░ do ↂ do ℡ do ⁂ do ☎☏☪♈♨ ♡.™♂✿♥㊣♀ do ㊚㊛㊙℗♯♩♪♫♬♭ do ㍿ do 〄 do 〠 do ➽ do ♩ ♡.➳ do ♨ do ☽ ♡.♠♡♢♣♤♥♦♧ do ☼ do ☻ do ☺
Symbolet barcode, undertecknar, logoen för Msn & andra Automatically translated into Swedish thanks to WorldLingo
┘∟ ”” ❤ för ┐└ för ┌ för﹄ för ﹃för ┛┳⊥ för ┷┏┓┗ för ┨┯ för ┠ för ╩ för ╓ för ═ för ╗╬ för ╝╚╔ för 〓≡ för □ för 回 för ▓ för ■ för █ för █ för ⊙¤㊣★☆♀◆◇◣◢◥▲▼△▽⊿◤◥▆▇ för あ för → för ☆ för の för ♪ för ♭ för ♩ för ♪ för ♬ för ♫ för ◈ för ◙ för ◘ för ぃ för ▩ för ▦ för ▥ för ▤ för ▣ för ♣ för ♠ för ☼ för ◦ för ◊ för ♦ för ▒▬ för ░ för ▐ för ▌ för █ för ▄ för ▀ för ♦ för ☼ för ▫ för ▪ för ↕ för ↔ för ◑ för ◐ för ♨ för ▨ för ▧ för ◄ för ► för ☻ för ☺ för ◎ för ⊙ för ☏ för ☎ för ☞ för ☜ för ♡ för ♥ för ♀ för ♂ för ﹌ för ﹋ för ﹏ för ︴ för ︳ för ︱ för ‖ för ∵∴ för ^ för ︵för ^ för ^_^ för ^-^ för ^*^ för *^_^* för ╯ för ╭╮╰ för ﹎ för ﹍ för ↑↓→←↘↙♀♂┇┅﹉ ﹊. ◕‿◕. ۩۩ för ✎✟ஐ≈. . ◕‿- för ➹ ~.~ för ❈ för ✲ för ۩ för ۩۩۩۞. ㊛ för ㊚ för ✖ för ✕ för ✔ för ✓ för ➸ för ♈ för ☭ för ☠ för ☢ för ☣ för ☪ för ✄ för ❀ för ❁ för ❂ för ❃ för ❧ för ❦ för ❉❥ för ✦ för ✥ för ✤ för ✣ för ✪ för ✚ för ❣ för ┲ för ┱ för ☀☂☁【】 *.: . ✿ för ・ för ✿*゚`- ゚. .: *
⊙▂⊙ ⊙0⊙ ⊙ ︿⊙ ⊙ω⊙ ⊙﹏⊙ ⊙△⊙ ⊙▽⊙ ≧0≦ nolla (╥﹏╥) nolla //) (för ㄒoㄒ/{{{(>_<)}}} ☀<º))))><. ·,´¯`,·,. ¯ för ß för ® för §H- € £|¯ •,·,. ·,´¯`,·,. ·,•, . ·,´¯`,·,. >< ((((º> - (•,·,÷ för ÷ []·,•,) - ·,±÷ för ‡ för ÷±‡ ±±·, °ºO för `för ¨ för Oº° `- ¨ •,°o.O O.o°•, ¨°o.O O.o°¨ - ÷¤- för ¤÷ (´ för `[¤**¤]) •,·,. ·,´¯`,·,. ·,•, •,·,. ·,´¯`,·,. ·,•, ”,·,´`,·,. (`,·,. ¸¸. ·,´). ·,´`,·,°º×” för `för ˜”” för ׺°” för °º×” för ׺°” ˜`- (¯`- v´¯) -” ×÷·,. ·,´¯`,·,)” ”(·,´¯`,·,. ·,●▽● för ●△● för ●﹏● för ●ω●
för ● för ︿för ● för ∩△∩ ∩▽∩♡.●▂● ●0● för ∩﹏∩ för ∩ω∩ för ∩ för ︿för ∩ för ◑▽◐ ♡.∩▂∩ ∩0∩ för ◑△◐ för ◑﹏◐ för ◑ω◐ för ◐ för ︿för ◑ för ◑▂◐ ◑0◐ för ⊙▽⊙ för ⊙△⊙ för ⊙﹏⊙ för ⊙ω⊙ för ⊙ för ︿för ⊙ för ⊙▂⊙ ⊙0⊙ för ゃ för ÷×ゃō (◡‿◡✿) (◕‿◕✿) (◕〝◕) •,. ★*…, … *★. •, ·,*.: . ✿✲-·,(¯`- °. •,°•,. ★**★. •,°•,. *¤° för °´¯)•,★ •,: *´¨`*: •,. ۩☆ för ۞ för ۩ för ☆۩۞۩•,: *´¨`*: •,. *.: . ✿ för ・ för ✿*゚`- ゚. .: * *.: . ✿ för ✿*゚' ゚・. .: * *.: . ✿*゚¨゚✎・ ✿. .: * *.: . ✿*゚¨゚✎・ ✿. .: * ”- (¯`- v´¯) ”,-- . ·,. ¸¸·,´¯`,·,. ¸¸.ஐ-… ¤¸¸. ·,´¯`,·,. ¸·,. >>--” [[(nr. ‵ ′) 凸 (‵ ▽′) ψ
(°ο°) ~ @ (^-人^) (* ‧ ↓˙*) (︶) > <) (för︶/╭ för ╮ (för ‵ ﹏ ′) (‵ ▽′) (‵ ▽′)/för ╭╮ för ╮ (╯3╰) ˊ∪▂∪ˋ för ˋ för nolla för nolla för ╭ (╯_╰) (= 0 =) y (︶ ︿︶) (′ ~-‵) (° för °▽、) < (‵ ^-′) > nollan för nollan (‧ "" ‧) (¯▽¯;) (- för b⊙﹏⊙∥∣°ˋ för __-)﹀ för ˊ för ︿- nr. ╯ ︿╰﹀ (= ‵ ′ =) <) (för︶/っ för ╯▽╰ för ╯△╰ för ╯﹏╰ för ╯ω╰ för ╰ för ︿för ╯ för ╮╯▂╰ ╯0╰ (för ‵ ﹏ ′) (・ för *´・ ェ). ゜+.★ (. ノ för ξ för ノ゙ för ・ ω・) (・ för ξ・ з) (・ för ・ Ω) (. Ф∀Ф.)nolla (ノ ω-ヾ) (ゝ ω´・) b U, ・ ω・) (”Θ”) (ゞknullen för *ФωФ,)! 凸 = ノ (för ´Д`) dig! 【*´⊥'】 (=゚ω゚) (; ノ för ノ゚Д゚) (yωy*) (´ゝз・) ¯ (för ¯ (∞)) (. ・ ω・.) (. >д<) (・ c_, ・.) っ (för っ>ω<) (_ _.) (´ för ・ för `- ・ 皿) (- `- д´-) (゚ロ゚;)
‧) •,ิ. •,❤ för あぃ för ☆→ för の för ♪ för ♭ för ♩ för ♪ för ♬ för ♫ för ◈ för ◙ för ◘ för ▩ för ▦ för ▥ ♡.22 för ▤ för ▣ för ♣ för ♠ för ☼ för ◦ för ◊ för ♦ för ▬ för ▒ för ░ för ▐ för ▌ för █ för ▄ för ▀ för ♦ för ☼ för ▫ ♡.21 för ▪ för ↕ för ↔ för ◑ för ◐ för ♨ för ▨ för ▧ för ◄ för ☻► för ☺ för ◎ för ⊙ för ☏ för ☎ för ☞ för ☜ för ♡ för ♥ för ♀ för ♂ för ✖ ♡.20 för ั♠♣. ◕‿◕. ♡ för ∪▽∪ för ∪△∪ för ∪﹏∪ för ∪ω∪ för ∪ för ︿för ∪ för ●▽● ♡.∪▂∪ ∪0∪ för ●△● för ●﹏● för ●ω● för ● för ︿för ● för ∩△∩ ∩▽∩♡.●▂● ●0● för ∩﹏∩ för ∩ω∩
för ∩ för ︿för ∩ för ◑▽◐ ♡.∩▂∩ ∩0∩ för ◑△◐ för ◑﹏◐ för ◑ω◐ för ◐ för ︿för ◑ för ⊙▽⊙ ♡.◑▂◐ ◑0◐ för ⊙△⊙ för ⊙﹏⊙ för ⊙ω⊙ för ⊙ för ︿för ⊙ för ⊙▂⊙ ⊙0⊙ för ゃ för ♡.-ゃō. för ≧︿för ≧▂≦ ≧0≦ ♡ för ≧▽≦ för ≧△≦ för ≧﹏≦ för ≧ω≦ för ≦. >▂< >0< > ♡ för >▽< för ︿- < >ω<>﹏<>△<. för ╯︿för ╯▂╰ ╯0╰ ♡ för ╯▽╰ för ╯△╰ för ╯﹏╰ för ╯ω╰ för ╰.
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Radhuni Bangladesh Night in Rome Related to country: Italy available in:English (original) | French | Spanish | Italian | German | Portuguese | Swedish | Russian | Dutch | Arabic
Radhuni Bangladesh Night in Rome
Radhuni, a popular brand of Square Consumer Products, will arrange a two-day
cultural extravaganza in Rome from April 13.
The organisers informed media at a press conference held on Saturday in
the city. Abdul Mukit Muzamder, director of Impress Telefilm Limited,
Mohammad Malik Syeed, head of marketing of Square Consumers Products limited
and Obadiul Haq, assistant marketing manager of the same organisation, among
others, were present at the briefing.
They said that the noted singers and performers would take part at the
programme titled 'Radhuni Bangladesh Night'.
Among the artists, popular singers Sabina Yasmin, Kumar Bishwajit, Bari
Siddiquee, Ankhi Alamgir, Nukul Kumar Bishwas, Biplab and Shahnaz Belly will
sing at the programme. Popular performers Mahfuz Ahmed, Purnima, Tisha,
Tinni, and model-turned-actor Novel will also attend the extravaganza.
The organisers hoped that the cultural programme would not only uphold
the spice product Radhuni among the Italians but also would present the
cultural heritage.
The two-day cultural function would also delight the expatriate
Bangladeshis in Rome, they added.
They also said that the product had already earned a good response in the
Italian market and this sort of programme would help to popularise the
product more in that country.
Channel-i will co-operate with the organisers as the media partner for
the event.
Cultural Correspondent
Newsbd
Collected By
Shobuz Bhai
Nuit de Radhuni Bangladesh à Rome Automatically translated into French thanks to WorldLingo
La nuit de Radhuni Bangladesh à Rome
Radhuni, une marque populaire des produits de consommation carrés, arrangera une extravagance
culturelle de deux jours à Rome à partir du 13 avril.
Les organisateurs ont informé des médias à une conférence de presse tenue samedi dans
la ville. Abdul Mukit Muzamder, directeur de impressionnent Telefilm limité,
Mohammad Malik Syeed, tête du marketing des produits de consommation carrés limités
et Obadiul Haq, directeur adjoint de vente de la même organisation, entre
d'autres, étaient présent au briefing.
Ils ont dit que les chanteurs et les interprètes remarquables participeraient
au programme intitulé « nuit de Radhuni Bangladesh ».
Parmi les artistes, le ventre populaire de chanteurs Sabina Yasmin, de Kumar Bishwajit,
de Bari Siddiquee, d'Ankhi Alamgir, de Nukul Kumar Bishwas, de Biplab et de Shahnaz
chantera au programme. Les interprètes populaires Mahfuz Ahmed, Purnima, Tisha,
Tinni, et roman de modèle-tourner-acteur assisteront également à l'extravagance.
Les organisateurs ont espéré que le programme culturel confirmerait non seulement
le produit Radhuni d'épice parmi les Italiens mais également présenteraient
l'acquis culturel.
La fonction culturelle de deux jours enchanterait également le Bangladeshis
expatrié à Rome, ils s'est ajoutée.
Ils ont également dit que le produit avait déjà gagné une bonne réponse sur
le marché italien et cette sorte de programme aiderait à populariser
le produit plus dans ce pays.
Le Canal-je coopérera avec les organisateurs en tant qu'associé de médias pour
l'événement.
Newsbd correspondant
culturel
s'est rassemblé par
Shobuz Bhai
Noche de Radhuni Bangladesh en Roma Automatically translated into Spanish thanks to WorldLingo
La noche de Radhuni Bangladesh en Roma
Radhuni, una marca de fábrica popular de los productos de consumo cuadrados, arreglará una extravagancia
cultural de dos días en Roma a partir del 13 de abril.
Los organizadores informaron a medios en una rueda de prensa llevada a cabo el sábado en
la ciudad. Abdul Mukit Muzamder, director de impresiona Telefilm limitado,
Mohammad Malik Syeed, jefe de la comercialización de los productos de consumos cuadrados limitados
y Obadiul Haq, encargado auxiliar de la comercialización de la misma organización, entre
otras, estaba presente en el informe.
Dijeron que los cantantes y los ejecutantes conocidos participarían en
el programa titulado “noche de Radhuni Bangladesh”.
Entre los artistas, el vientre popular de los cantantes Sabina Yasmin, de Kumar Bishwajit,
de Bari Siddiquee, de Ankhi Alamgir, de Nukul Kumar Bishwas, de Biplab y de Shahnaz
cantará en el programa. Los ejecutantes populares Mahfuz Ahmed, Purnima, Tisha,
Tinni, y novela del modelo-dar vuelta-agente también atenderán a la extravagancia.
Los organizadores esperaban que el programa cultural no sólo mantuviera
el producto Radhuni de la especia entre los italianos pero también presentarían
el patrimonio cultural.
La función cultural de dos días también encantaría el Bangladeshis
expatriado Roma, ellos agregó.
También dijeron que el producto había ganado ya una buena respuesta en
el mercado italiano y esta clase de programa ayudaría a popularizar
el producto más en ese país.
El Canal-yo cooperará con los organizadores como el socio de los medios para
el acontecimiento.
Newsbd correspondiente
cultural
recogió por
Shobuz Bhai
Notte di Radhuni Bangladesh a Roma Automatically translated into Italian thanks to WorldLingo
La notte di Radhuni Bangladesh a Roma
Radhuni, una marca popolare dei prodotti di consumatore quadrati, organizzerà un extravaganza
culturale di due giorni a Roma dal 13 aprile.
I organisers hanno informato i mezzi ad una conferenza stampa tenuta il sabato
nella città. Abdul Mukit Muzamder, direttore di impressiona Telefilm limitato,
Mohammad Malik Syeed, testa dell'introduzione sul mercato dei prodotti di consumatori quadrati limitati
e Obadiul Haq, responsabile di aiuto di vendita della stessa organizzazione, tra
altre, era presente all'istruzione.
Hanno detto che i cantanti e gli esecutori celebri parteciperebbero
al programma nominato “notte di Radhuni Bangladesh„.
Fra gli artisti, la pancia popolare dei cantanti Sabina Yasmin, di Kumar Bishwajit,
de Bari Siddiquee, di Ankhi Alamgir, di Nukul Kumar Bishwas, di Biplab e di Shahnaz
canterà al programma. Gli esecutori popolari Mahfuz Ahmed, Purnima, Tisha,
Tinni e romanzo dell'modello-gir-attore inoltre assisteranno al extravaganza.
I organisers hanno sperato che il programma culturale non solo sostenesse
il prodotto Radhuni della spezia fra gli italiani ma inoltre presenterebbero
l'eredità culturale.
La funzione culturale di due giorni inoltre si diletterebbe il Bangladeshis
espatriato a Roma, ha aggiunto.
Inoltre hanno detto che il prodotto già aveva guadagnato una buona risposta
nel mercato italiano e questa specie del programma contribuirebbe a diffondere
il prodotto più in quel paese.
La Scanalatura-io coopererà con i organisers come il socio di mezzi per
l'evento.
Newsbd corrispondente
culturale
raccolto
da Shobuz Bhai
Radhuni Bangladesh Nacht in Rom Automatically translated into German thanks to WorldLingo
Radhuni Bangladesh Nacht in Rom
Radhuni, eine populäre Marke der quadratischen Verbraucher-Produkte, ordnet eine zweitägige
kulturelle Extravaganz in Rom ab dem 13. April.
Die Organisatoren informierten Mittel bei einer Pressekonferenz, die am Samstag in der
Stadt gehalten wurde. Abdul Mukit Muzamder, Direktor von beeindrucken Telefilm, das, Mohammad
Malik Syeed, Kopf des Marketings der quadratischen Verbraucher-Produkte begrenzt wird, die begrenzt werden
und Obadiul Haq, behilflicher Marketing-Manager der gleichen Organisation, unter
anderen, waren an der Anweisung anwesend.
Sie sagten, daß die notierten Sänger und die Ausführenden am betitelten Programm
„Radhuni Bangladesh Nacht“ teilnehmen würden.
Unter den Künstlern singt populärer Sänger Sabina Yasmin, Kumar Bishwajit,
Bari Siddiquee, Ankhi Alamgir, Nukul Kumar Bishwas, Biplab und Shahnaz Bauch
am Programm. Populäre Ausführende Mahfuz Ahmed, Purnima, Tisha,
Tinni und Modell-drehenschauspieler Roman sorgen auch sich die Extravaganz.
Die Organisatoren hofften, daß das kulturelle Programm nicht nur das Gewürz
produkt Radhuni unter den Italienern unterstützen würde, aber auch würden das kulturelle
Erbe darstellen.
Die zweitägige kulturelle Funktion würde auch das ausgebürgerte Bangladeshis
in Rom, sie hinzufügte erfreuen.
Sie sagten auch, daß das Produkt bereits eine gute Antwort im italienischen Markt
erworben hatte und diese Art des Programms helfen würde, das Produkt
zu popularisieren mehr in diesem Land.
Führung-ich kooperiert mit den Organisatoren als der Mittelpartner für
den Fall.
Kulturelles entsprechendes
Newsbd
sammelte durch
Shobuz Bhai
Noite de Radhuni Bangladesh em Roma Automatically translated into Portuguese thanks to WorldLingo
A noite de Radhuni Bangladesh em Roma
Radhuni, um tipo popular de produtos de consumidor quadrados, arranjará um extravaganza
cultural two-day em Roma abril de 13.
Os organisers informaram meios em uma conferência de imprensa prendida em sábado
na cidade. Abdul Mukit Muzamder, diretor de imprime Telefilm limitado,
Mohammad Malik Syeed, cabeça do marketing dos produtos de consumidores quadrados limitados
e Obadiul Haq, gerente assistente do marketing da mesma organização, entre
outra, estava atual na instrução.
Disseram que os singers e os performers notáveis fariam exame da parte
no programa intitulado de “noite Radhuni Bangladesh”.
Entre os artistas, a barriga popular dos singers Sabina Yasmin, do Kumar Bishwajit,
do Bari Siddiquee, do Ankhi Alamgir, do Nukul Kumar Bishwas, do Biplab e do Shahnaz
cantará no programa. Os performers populares Mahfuz Ahmed, Purnima, Tisha,
Tinni, e novela do modelo-gir-ator atenderão também ao extravaganza.
Os organisers esperaram que o programa cultural uphold não somente
o produto Radhuni do spice entre os italianos mas também apresentaram
o heritage cultural.
A função cultural two-day deleitaria também o Bangladeshis
expatriate em Roma, eles adicionou.
Disseram também que o produto tinha ganhado já uma resposta boa
no mercado italiano e esta sorte do programa ajudaria popularise
o produto mais nesse país.
A Canaleta-eu cooperará com os organisers como o sócio dos meios para
o evento.
Newsbd correspondente
Cultural
coletou
por Shobuz Bhai
Radhuni Bangladesh natt i Rome Automatically translated into Swedish thanks to WorldLingo
Den Radhuni Bangladesh natten i Rome
Radhuni, brännmärker ett populärt av kvadrerar konsumtionsprodukter, ska ordnar en two-day
kulturell påkostat stycke i Rome från April 13.
Organisatörerna informerade massmedia på en presskonferens som rymdes på lördag i
staden. Abdul Mukit Muzamder, direktör av imponerar begränsade Telefilm,
Mohammad Malik Syeed, huvud av att marknadsföra av kvadrerar begränsade konsumentprodukter,
och Obadiul Haq, den assistant marknadsföra chefen av den samma organisationen, bland
andra, var närvarande på förhandsmöten.
De sade att de noterade sångarna och aktörerna skulle takedel på
den programmera betitlade ”Radhuni Bangladesh natten”.
Bland konstnärerna ska den populära buken för sångare Sabina Yasmin, Kumar Bishwajit
, Bari Siddiquee, Ankhi Alamgir, Nukul Kumar Bishwas, Biplab och Shahnaz
allsång på programmera. Populära aktörer Mahfuz Ahmed, Purnima, Tisha,
Tinni och denskådespelare romanen som också ska, deltar i påkostat stycke.
Organisatörerna hoppas att det kulturellt programmerar skulle inte endast för att försvara
kryddaprodukten Radhuni bland italienarna men också skulle gåva
kulturarv.
Det two-day kulturellt fungerar skulle också gläder landsförvisa
Bangladeshis i Rome, dem tillfogade.
De sade också att produkten hade redan tjänat ett bra svar i
italienare marknadsför och denna sorterar av programmerar skulle hjälp för att popularisera
landet för produkten däri.
Kanalisera-i ska co-operate med organisatörerna, som massmedia blir partner med för
händelsen.
Kulturella motsvarande
Newsbd som
samlas av
Shobuz Bhai
Ноча Radhuni Бангладеша в Rome Automatically translated into Russian thanks to WorldLingo
Ноча Radhuni Бангладеша в Rome
Radhuni, популярном тавре квадратные продучта потребления, аранжирует двудневное
культурное extravaganza в Rome начиная с 13-ого апреля.
Organisers сообщили средства на пресс-конференции, котор держат на субботе в
городе. Abdul Mukit Muzamder, директор впечатляет ограничиваемое Telefilm,
Mohammad Malik Syeed, головку маркетинга квадратные ограничиваемые продучтов потребления
и Obadiul Haq, ассистентский руководитель службы маркетинга такой же организации, среди
других, присутствовало на инструктаже.
Они сказали что замеченные певицы и совершители примут участие на
программе озаглавленной «ноча Radhuni Бангладеша».
Среди художников, популярный живот певиц Sabina Yasmin, Kumar Bishwajit,
Bari Siddiquee, Ankhi Alamgir, Nukul Kumar Bishwas, Biplab и Shahnaz
спеет на программе. Популярные совершители Mahfuz Ahmed, Purnima, Tisha,
Tinni, и роман модел-поворачивать-актера также будут присутствовать на extravaganza.
Organisers понадеялись что культурная программа not only uphold
продукт Radhuni специи среди итальянок но также представились
культурное наследие.
Двудневная культурная функция также усладила бы expatriate
Bangladeshis в Rome, они добавила.
Они также сказали что продукт уже заработал хорошую реакцию в
итальянском рынке и этот вид программы поможет популяризовать
продукт больше в той стране.
Канал-я co-operate с organisers как соучастник средств для
случая.
Культурное корреспондентское
Newsbd
собрало
Shobuz Bhai
De Nacht van Bangladesh van Radhuni in Rome Automatically translated into Dutch thanks to WorldLingo
De Nacht van Bangladesh van Radhuni in Rome
Radhuni, een populair merk van Vierkante Verbruiksgoederen, zal een tweedaagse culturele
extravagantie in Rome vanaf 13 April schikken.
De organisatoren informeerden media op een gehouden persconferentie over Zaterdag in
de stad. Abdul Mukit Muzamder, directeur van Impress Beperkte Telefilm,
Mohammad Malik Syeed, hoofd van marketing van Vierkante Beperkte Verbruiksgoederen
en Obadiul Haq, hulp op de markt brengende manager van de zelfde organisatie, onder
anderen, was aanwezig bij de briefing.
Zij zeiden dat genoteerde singers en de uitvoerders bij de Nacht
van programma titled „Radhuni Bangladesh“ zouden deelnemen.
Onder de kunstenaars, zal de populaire singers Buik Sabina Yasmin, Kumar Bishwajit,
Bari Siddiquee, Ankhi Alamgir, Nukul Kumar Bishwas, Biplab en Shahnaz
bij het programma zingen. De populaire uitvoerders Mahfuz Ahmed, Purnima, Tisha,
Tinni, en model-draaien-acteursRoman zullen ook de extravagantie bijwonen.
De organisatoren hoopten dat het culturele programma niet alleen het
kruidproduct Radhuni onder de Italianen zou bevestigen maar ook het
cultureel erfgoed zou voorstellen.
De tweedaagse culturele functie zou ook de emigrant Bangladeshis
in Rome verrukken, voegden zij toe.
Zij zeiden ook dat het product reeds een goede reactie in de Italiaanse
markt had verdiend en dit soort programma zou helpen om het product
in dat land meer te populariseren.
Kanaal-i met de organisatoren als media partner voor de
gebeurtenis zal samenwerken.
Culturele Overeenkomstige
Newsbd
die door Shobuz
Bhai wordt verzameld
[ردهوني] بنغلادش ليلة في روما Automatically translated into Arabic thanks to WorldLingo
[ردهوني] بنغلادش سيرتّب ليلة في روما
[ردهوني], إشارة شعبيّة من [كنسومر برودوكت] مربّعة, حفل كبير لمدّة يومين
ثقافيّة في روما من أبريل - نيسان 13.
أعلم المنظمات أوساط في مؤتمر صحفيّ يمسك في يوم السّبت في
المدينة. يستهوي [أبدول] [موكيت] [موزمدر], مديرة من [تلفيلم] يحدّد,
محمّد [مليك] [سيد], رأس التسويق من [كنسومر برودوكت] مربّعة يحدّد
و [أبديول] [هق], مساعدة تسويق مديرة من ال نفسه منظمة, بين
أخرى, كان حاضرة في الشرح مهمّة.
هم قالوا أنّ ال يلاحظ ساهم مغنيات ومؤدّ في
البرنامج [تيتلد] "[ردهوني] بنغلادش ليلة".
بين الفنّان, شعبيّة مغنيات [سبينا] [يسمين], [كومر] [بيشوجيت], باري
[سدّيقو], [أنكهي] [ألمجر], [نوكول] [كومر] [بيشوس], [بيبلب] و [شهنز] سيغنّى بطن في البرنامج. سيحضر مؤدّ شعبيّة محفوظ أحمد, [بورنيما], [تيشا],
[تينّي], و [مودل-تثرند-كتور] رواية أيضا الحفل كبير.
أمل المنظمات أنّ البرنامج ثقافيّة ليس فحسب دعم
التابل منتوج [ردهوني] بين الإيطاليات غير أنّ أيضا قدّم ال
[كلتثرل هريتج].
أيهج العمل لمدّة يومين ثقافيّة أيضا [بنغلدشيس] مغتربة
في روما, هم أضاف.
هم أيضا قالوا أنّ كسب المنتوج تلقّى سابقا إستجابة جيّدة في
السوق إيطاليّة وهذا نوع البرنامج ساعد أن يعمّر
المنتوج أكثر في أنّ بلد.
[شنّل-ي] سيتعاون مع المنظمات كالأوساط شريكة
للحادث.
1. "Is it not a fact that there was a time when the human being was nothing to be mentioned?"
2. "We created the human from a liquid mixture, from two parents, in order to test him. Thus, we made him a hearer and a seer."
3. "We showed him the two paths, then he is either appreciative, or unappreciative."
What most people are unaware of, is the very STRUCTURE of their own selves.
Most of us grow up to think that 'we' are just made-up of the 'soul' which, when it dies, reverts back to GOD.
Although this information is 'partially' correct, there is also much more to the make-up of the human being which GOD explains to us through the Quran.
It is the devil's system to confuse and weaken us so we do not even know how to fight him!. One principal rule of any conflict is that you "know your enemy". But before doing that, you must first "know yourself"!.
Rouh = Soul?
This is the single biggest misconception that people have made which helped distort the issue of 'who we are'.
In Arabia, when someone dies, the people say: 'let us pray on his Rouh!'.
Also, when they speak about someone dying, the say: 'his Rouh has left him'.
In schools, they teach our kids that the 'Soul' is the 'Rouh' and that is what will die and be judged and punished or rewarded...
However, the story changes when we look at what GOD has to say:
"GOD takes the 'Nafs' when death comes, and also at the time of sleep..." (39:42)
"No 'Nafs' dies except by GOD's leave, at a predetermined time..." (3:145)
"Every 'Nafs' tastes death, then you receive your recompense on the Day of Resurrection..." (3:185)
"...You shall not kill the 'Nafs' that GOD has made sacred, except in the course of justice..." (6:151)
"...she said: my Lord, I have wronged my 'Nafs"..." (27:16)
Well, you get the picture!.
GOD tells us that our 'Soul' is called 'Nafs', and that this 'Nafs' is what is taken at death and what is judged on j-day (then rewarded or punished). The 'Nafs' is YOU, it is your entire being, it is your slate, which is burdened or lightened by your actions...
So, if the 'Soul' is the 'Nafs', then what is the Rouh?
Rouh = Spirit.
"While a barrier separated her from them, we sent to her Our 'Rouh'. He went to her in the form of a human being." (19:17)
"They ask you about the 'Rouh'. Say: 'The 'Rouh' comes from my Lord. And you were not given knowledge, except little." (Quran 17:85)
It becomes apparent to the reader that the 'Rouh' is from GOD and it is the accumulation of 'knowledge' that will assist the human being in his life...It is best described as 'Spirit'.
You see, animals also have 'Nafs' just like we do (it is their life-force), yet, you do not see monkeys building spaceships nor turtles working on computers!.
The 'Rouh' is the gift that GOD gave to our species to allow us the advantage of 'knowledge'.
"Once I perfect him (the human), and blow into him from My 'Rouh', you shall fall prostrate before him." (15:29)
All animals can communicate with one another (remember the birds speaking to Solomon?). However, it is only man that has 'knowledge'.
The 'Rouh' is GOD's gift to us, and it is only GOOD. The information that the 'Rouh' provides each of us is to be used for our benefit, but we have the 'choice' to use it for evil (like nuclear fission being used to make a bomb).
Some unfortunate news about the 'Rouh': It will NEVER approach you and save the day. for example, you are struggling to understand something. If you don't ask GOD for help, it won't go; "hey, here is the answer!" no, you have to approach it. Also, it will always be LITERAL. you will have to be specific of what you are asking. Note, you don't have to say this out loud. You can just think of it - because many times, humans have hard time expressing what exactly they want to ask. With the spirit of god, you don't have to worry about this - as long as you get the intention of asking, the spirit will know the question...as much as you wanted to ask and that ALONE (though it knows all the questions you know - it is not going to answer anything you did not ask).
Thus if we can summarize what we have upto this point.
The human being so far is made-up of:
1. The 'Soul' - Nafs (the is YOU, the real person, what makes choices and what will be judged);
2. The 'Spirit' - Rouh (this is a gift from GOD, it is NOT yours, you do not own it, all people have access to it - like the Quran. It's purpose is to help provide answers and knowledge to help your Soul make the right decisions).
Satan - Shaitan
The 3rd and most lethal mix in the equation of man is 'Satan'.
"He (Satan) said, "Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few." (17:62)
The unfortunate fact of our lives is that Satan challenged the right of our ancestors to posses access to the 'Rouh". Satan claimed that he was more qualified to utilize GOD's gift and that he would do a better job with it:
He (GOD) said, "What prevented you from serving when I ordered you?" He said, "I am better than he; You created me from fire, and created him from mud." (7:12)
This questioning of man's ability led to a dispute in the heavens and 'doubts' thus erupted:
Sura 38 (S'ad):
67 . Say, "Here is awesome news.
68. "That you are totally oblivious to.
69. "I had no knowledge previously, about the feud in the High heavens.
70. "I am inspired that my sole mission is to deliver the warnings to you."
71. Your Lord said to the angels: 'I am creating a human being from clay.
72. "Once I design him, and blow into him from My spirit, you shall assist him."
73. The angels assisted, all of them,
74. except Satan; he refused, and was too arrogant, unappreciative.
75. He said, "O Satan, what prevented you from assisting what I created before with My hands? Are you too arrogant? Have you rebelled?"
76. He said, "I am better than he; You created me from fire, and created him from clay."
77. He said, "Therefore, you must be exiled, you will be banished.
78. "You have incurred My condemnation until the Day of Judgment."
79. He said, "My Lord, respite me till the Day of Resurrection."
80. He said, "You are respited.
81. "Until the appointed day."
82. He said, "I swear by Your majesty, that I will send them all astray.
83. "Except Your worshipers who are devoted absolutely to You alone."
The above verses tell the story very clearly.
Satan requested that he be given a chance to 'prove' that man is unfit for the task...
And GOD thus allowed Satan (who has evil intentions) to entice us (but NOT have access to us):
"You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion." (Quran 17:64)
"I will come to them from before them, and from behind them, and from their right, and from their left, and You will find that most of them are unappreciative." (7:17)
Had the story stopped there, we would still be fine. Problem is, Satan managed to trick our ancestors into giving him ACCESS to our Souls!:
"The devil whispered to them, in order to gain access to them. He said, "Your Lord did not forbid you from this tree, except to prevent you from becoming angels, and from attaining eternal existence." (7:20)
Eating from the 'forbidden' tree allowed Satan to have constant access to our 'Nafs'.
The mix we now have is:
1. The 'Soul' - Nafs ;
2. The 'Spirit' - Rouh;
3. Satan - Shaitan (this is the devil having access to our Souls and being able to influence them).
Satan is the ULTIMATE falsehood within you. If there is ever a falsehood, don't look for it...outside of you - it lies within you.
Some more bad news: unlike the Rouh, Satan APPROACHES you. If you have a delimma, he will give your answer. Whether the answer is correct is not even a question, because we know it isn't. sometimes, before you even have a delimma, he will give you chaos...because he will give you so much falsehood in your life that you will end up feeling CONFUSED, DEPRESSED, feeling HATED by god, ABANDONED, etc etc etc - all the things he thrives in.
Do not despair.
Because Satan exists within you, there isn't much you can do about getting rid of him for good. however, you can get rid of every time he approaches - and as long as you keep in mind you shouldn't get tired of kicking him into silence, you are always the winner - because he invades your mind. by seeking refuge in GOD, you give the Rouh authority to keep him silent.
"When you learn the Quran, you shall seek refuge in GOD from Satan the rejected. He has no power over those who believe and trust in their Lord. His power is limited to those who choose him as their master, those who choose him as their god." (16:98-100)
How can you be safe with his falsehood information?. Every time he offers a solution, you do not take it for face value - you go and ask your Rouh. if you get a solution without asking for it - there are two ways you might've got that;
1. The 'Nafs' gave it to you (your own subconscious made the suggestion);
2. It came from Satan!.
You never get unasked solutions from the spirit. Abraham...whom god has chosen...was not approached by GOD - he approached GOD. The point is; GOD always loves you...but he won't stop you from ruining your life...if you don't ask for His help. GOD never abandons someone entirely...and never guides someone entirely - if he did, he would Abraham, Mohammed, etc - messengers whom He has chosen (who we see making human mistakes). And guidance, unlike the Muslim understanding of it...is a process of every situation...instead of all at once thing.
Final Note:
The best Islam is within you - the spirit of GOD (Rouh'u Allah) is within you. There is no such thing that truth lies outside of you. the ultimate truth lies within you. please, take advantage of that blessing. It will be your ultimate weapon against falsehood...
By Free-Minds (e-mail: free@free-minds.org)
SOUL IN ISLAMIC PHILOSOPHY
The discussion of the human soul, its existence, nature, ultimate objective and eternity, occupies a highly important position in Islamic philosophy and forms its main focus. For the most part Muslim philosophers agreed, as did their Greek predecessors, that the soul consists of non-rational and rational parts. The non-rational part they divided into the plant and animal souls, the rational part into the practical and the theoretical intellects. All believed that the non-rational part is linked essentially to the body, but some considered the rational part as separate from the body by nature and others that all the parts of the soul are by nature material. The philosophers agreed that, while the soul is in the body, its non-rational part is to manage the body, its practical intellect is to manage worldly affairs, including those of the body, and its theoretical intellect is to know the eternal aspects of the universe. They thought that the ultimate end or happiness of the soul depends on its ability to separate itself from the demands of the body and to focus on grasping the eternal aspects of the universe. All believed that the non-rational soul comes into being and unavoidably perishes. Some, like al-Farabi, believed that the rational soul may or may not survive eternally; others, like Ibn Sina, believed that it has no beginning and no end; still others, such as Ibn Rushd, believed that the soul with all its individual parts comes into existence and is eventually destroyed.
1 The existence of the soul
2 The nature of the soul
3 The rational soul
4 The ultimate objective of the soul
5 Eternity of the soul
References end further reading
1 The existence of the soul
All Muslim philosophers concerned themselves with the subject of the soul. The most detailed and most important works on this subject are those of al-Kindi, al-Farabi, Ibn Sina and Ibn Rushd. Muslim philosophers recognized that the first issue, that confronts the human mind with regard to the soul is its existence. That is why, at the very beginning of his inquiry about the soul in al-Shifa’ (Healing), Ibn Sina (§6) asserts that we infer the existence of the soul from the fact that we observe bodies that perform certain acts with some degree of will. These acts are exemplified in taking nourishment, growing, reproducing, moving and perceiving. Since these acts do not belong to the nature of bodies, for this nature is devoid of will, they must belong to a principle they have other than bodies. This principle is what is called ‘soul’.
This argument is intended to prove the existence of the animal soul, which includes the plant soul. The soul is the source of acts performed by the will, not inasmuch as it is ‘a substance’ (an independent entity), but inasmuch as it is ‘the principle of such acts’. The rational soul, on the other hand, need not look outside itself to infer its existence. It is aware of its existence with immediacy, that is, without any instruments. Ibn Sina’s example of the suspended man is intended to prove that the rational soul is aware of itself apart from any body. His argument boils down to the view that, even if the adult rational soul is not aware of anything material, not even its body, it remains aware of its own existence.
2 The nature of the soul
While Islam made it incumbent on Muslim philosophers to occupy themselves extensively with the study of the soul and to make certain statements that in some cases appear consistent with Islamic beliefs, Greek philosophy had the upper hand in forming the real convictions of Muslim philosophers with regard to the nature of the soul. Unless otherwise specified, reference to :he soul here is limited to the terrestrial soul to the exclusion of the celestial one, since Muslim philosophers concerned themselves primarily with the former. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Il n'y a aucune une telle chose que la vérité se trouve dehors de toi. la vérité finale se trouve en dessous de toi. Automatically translated into French thanks to WorldLingo
Le Sura
humain # 76 (l'humain) :
1. « N'est-ce pas un fait qu'il y avait un temps où l'être humain n'était rien à être mentionné ? »
2. « Nous avons créé l'humain d'un mélange liquide, de deux parents, afin de l'examiner. Ainsi, nous lui avons fait un auditeur et un scombre. «
3. « Nous lui avons montré les deux chemins, alors il est élogieux, ou unappreciative. De »
ce que la plupart des personnes sont ignorantes, est la STRUCTURE même de leurs propres individus.
La plupart d'entre nous se développe pense jusqu'à que « nous » sommes juste préparés de la « âme » qui, quand elle meurt, retourne de nouveau à un DIEU.
Bien que cette information soit « partiellement » correcte, il y a également beaucoup plus au maquillage de l'être humain qu'un DIEU explique à nous par le Quran.
C'est le système du diable pour nous confondre et affaiblir ainsi nous ne savons pas même le combattre !. Une règle principale de n'importe quel conflit est que vous « connaissez votre ennemi ». Mais avant de faire cela, vous devez d'abord « se connaître » !.
Rouh = âme ?
C'est la plus grande idée fausse simple qui peuplent ont fait dont a aidé à tordre la question « qui nous sommes ».
En Arabie, quand quelqu'un meurt, le peuple dit : « prions sur son Rouh ! ».
En outre, quand ils parlent au sujet de quelqu'un qui meurt, la parole : « son Rouh l'a laissé ».
Dans les écoles, ils enseignent à nos enfants que la « âme » est le « Rouh » et c'est ce qui mourra et sera jugé et puni ou récompensé…
Cependant, l'histoire change quand nous regardons ce qu'un DIEU doit dire :
Un « DIEU prend « le Nafs » quand la mort vient, et également à l'heure du sommeil… » (39 : 42)
« pas « Nafs » matrices excepté par le congé de GOD'S, à un temps prédéterminé… » (3 : 145 que)
« chaque « Nafs » goûte la mort, alors vous reçoivent votre récompense le jour de la résurrection… » (3 : 185)
« … vous ne tuerez pas « le Nafs » que ce DIEU a rendu sacré, excepté au cours de la justice… » (6 : 151)
« … qu'elle a dits : mon seigneur, j'ai fait du tort mon 'Nafs "… « (27 : 16)
Bien, vous obtenez l'image !.
Un DIEU nous dit que notre « âme » s'appelle « Nafs », et que ce « Nafs » est ce qui est pris à la mort et ce qui est jugé le j-jour (alors récompensé ou puni). Le « Nafs » est TOI, il est votre être entier, c'est votre ardoise, qui est chargée ou éclairée par vos actions…
Ainsi, si la « âme » est le « Nafs », alors ce qui est le Rouh ?
Rouh = esprit.
« Tandis qu'une barrière la séparait de eux, nous avons envoyé à son notre « Rouh ». Il est allé chez elle sous forme d'être humain. « (19 : 17)
« ils vous interrogent au sujet « du Rouh ». Parole : 'Le « Rouh » vient de mon seigneur. Et vous n'avez pas été donné la connaissance, excepté peu. « (Quran 17:85)
elle devient évidente au lecteur que « le Rouh » est d'un DIEU et c'est l'accumulation « de la connaissance » qui aidera l'avoir lieu humain dans sa vie… qu'il mieux est décrit en tant que « esprit ».
Vous voyez, les animaux ont également « Nafs » juste comme nous (c'est leur vie-force), pourtant, vous ne voyez pas des singes construire des vaisseaux spatiaux ni des tortues travaillant sur des ordinateurs !.
Le « Rouh » est le cadeau qu'un DIEU a donné à nos espèces pour permettre nous à l'avantage de la « connaissance ».
« Une fois qu'I parfait il (l'humain), et coup dans lui de mon « Rouh », vous tomberont prosterné avant lui. » (15 : 29)
Tous les animaux peuvent communiquer entre eux (rappelez-vous les oiseaux parler à Solomon ?). Cependant, c'est seulement l'homme qui a la « connaissance ».
Le « Rouh » est le cadeau d'un DIEU à nous, et il est seulement BON. L'information que le « Rouh » fournit chacun de nous est d'être employée pour notre avantage, mais nous ont le « choix » pour l'employer pour le mal (comme la fission nucléaire étant employée pour faire une bombe).
Quelques nouvelles malheureuses au sujet du « Rouh » : Il ne vous approchera jamais et sauvera le jour. par exemple, vous luttez pour comprendre quelque chose. Si vous ne demandez pas à un DIEU l'aide, elle ne disparaîtra pas ; « hé, voici la réponse ! » non, vous devez l'approcher. En outre, il sera toujours LITTÉRAL. vous devrez être détail de ce que vous demandez. Note, vous ne devez pas dire ce dehors fort. Vous pouvez juste penser à lui - parce que beaucoup de fois, humains ont exprimer dur de temps ce qu'exactement elles veulent demander. Avec l'esprit d'un dieu, vous ne devez pas s'inquiéter à ce sujet - tant que vous obtenez l'intention de demander, l'esprit saura la question… autant que vous avez voulu demander et ce SEUL (bien qu'il sache toutes questions que vous savez - il ne va répondre à rien vous n'avez pas demandé).
Ainsi si nous pouvons récapituler ce que nous avons jusqu'à ce point.
L'être d'humain jusqu'ici est préparé de :
1. La « âme » - Nafs (est VOUS, la vraie personne, ce qui fait des choix et ce qui sera jugé) ;
2. Le « esprit » - Rouh (c'est un cadeau d'un DIEU, il n'est pas à vous, vous ne le possèdent pas, toutes les personnes ont accès à lui - comme le Quran. C'est but est d'aider à fournir des réponses et la connaissance pour aider votre âme pour prendre les bonnes décisions).
Satan - Shaitan
le 3ème et le plus mortel mélange dans l'équation de l'homme est « Satan ».
« Il (Satan) a dit, « puisque vous l'avez honoré au-dessus de moi, si vous sursis je jusqu'au jour de la résurrection, je posséderez tous ses descendants, excepté uns. » (17 : 62)
Le fait malheureux de nos vies est que Satan a défié la droite de nos ancêtres à l'accès de bandes au 'Rouh ". Satan a réclamé qu'il était plus qualifié pour utiliser le cadeau d'un DIEU et qu'il ferait un meilleur travail avec lui :
Il (un DIEU) a dit, « ce qui vous a empêché de la portion quand je vous ai commandé ? » Il a dit, « je suis meilleur que lui ; Vous m'avez créé du feu, et l'avez créé de la boue. « (7 : 12)
Cette interrogation de la capacité de l'homme a mené à un conflit dans les cieux et les « doutes » éclatés ainsi :
Sura 38 (S'ad) :
67 . La parole, « voici des nouvelles impressionnantes.
68. « Ce vous êtes totalement inconscient à.
69. « Je n'ai eu aucune connaissance précédemment, au sujet de l'inimitié dans les cieux élevés.
70. « On m'inspire qui ma mission unique est pour te fournir les avertissements. »
71. Votre seigneur dit aux anges : 'Je crée un être humain d'argile.
72. « Une fois que je le conçois, et souffle dans lui de mon esprit, vous l'aiderez. »
73. Les anges ont aidé, tous,
74. excepté Satan ; il a refusé, et était trop arrogant, unappreciative.
75. Il a dit, « O Satan, ce qui vous a empêché d'aider ce que j'ai créé avant avec mes mains ? Êtes-vous trop arrogant ? Vous êtes-vous rebellé ? «
76. Il a dit, « je suis meilleur que lui ; Vous m'avez créé du feu, et l'avez créé de l'argile. «
77. Il a dit, « par conséquent, vous doit être exilé, vous sera bani.
78. « Vous avez encouru ma condamnation jusqu'au jour du jugement. »
79. Il a dit, « mon seigneur, sursis je jusqu'au jour de la résurrection. »
80. Il a dit, « vous êtes respited.
81. « Jusqu'au jour désigné. »
82. Il a dit, « je jure par votre majesté, que je les enverrai tout égarés.
83. « Excepté vos worshipers qui seul sont consacrés absolument à toi. »
Les vers ci-dessus indiquent l'histoire très clair.
Satan a demandé qu'il soit donné une chance « s'avèrent » que l'homme est incapable au charger…
Et un DIEU a ainsi permis à Satan (qui a des intentions mauvaises) de nous attirer (mais ne pas avoir accès à nous) :
« Vous pouvez les attirer avec votre voix, et mobilisez toutes vos forces et tous vos hommes contre eux, et part dans leur argent et enfants, et les promettez. Quelque chose les promesses de diable n'est pas plus qu'une illusion. « (Quran 17:64)
« je viendrai à elles de avant qu'ils, et par derrière elles, et de leur droite, et de leur gauche, et de toi constatent que la plupart d'entre eux est unappreciative. » (7 : 17)
Ont fait arrêter l'histoire là, nous seraient toujours bien. Le problème est, Satan parvenu pour duper nos ancêtres dans lui donner l'ACCESS à nos âmes ! :
« Le diable a chuchoté à eux, afin d'accéder à eux. Il a dit, « votre seigneur ne vous a pas interdit de cet arbre, excepté de vous empêcher des anges devenants, et d'atteindre l'existence éternelle. » (7 : 20)
Manger de l'arbre « interdit » a permis à Satan d'avoir accès constant à notre « Nafs ».
Le mélange que nous avons maintenant est :
1. La « âme » - Nafs ;
2. Le « esprit » - Rouh ;
3. Satan - Shaitan (c'est le diable ayant accès à nos âmes et pouvant les influencer).
Satan est la fausseté FINALE chez toi. S'il y a jamais une fausseté, ne la recherchez pas… dehors de toi - elle se trouve en dessous de toi.
Encore plus de mauvaises nouvelles : à la différence du Rouh, Satan VOUS APPROCHE. Si vous avez un delimma, il donnera votre réponse. Si la réponse est correcte n'est pas même une question, parce que nous savons qu'elle n'est pas. parfois, avant que vous ayez même un delimma, il te donnera le chaos… parce qu'il te donnera tellement la fausseté dans votre vie que vous finirez vers le haut du sentiment CONFUS, DIMINUÉE, le sentiment DÉTESTÉ par un dieu, ABANDONNÉ, etc. etc. etc. - toutes choses qu'il prospère po.
Ne désespérez pas.
Puisque Satan existe chez toi, il n'y a pas beaucoup que vous pouvez faire au sujet de se débarasser de lui pour de bon. cependant, vous pouvez obtenir débarrassé de chaque fois qu'il s'approche - et tant que vous maintenez dans l'esprit que vous ne devriez pas se fatiguer de le donner un coup de pied dans le silence, vous êtes toujours le gagnant - parce qu'il envahit votre esprit. en cherchant le refuge dans un DIEU, vous donnez l'autorité de Rouh pour le maintenir silencieux.
« Quand vous apprenez le Quran, vous chercherez le refuge dans un DIEU du de Satan rejeté. Il n'a aucun excédent de puissance ceux qui croient et font confiance dans leur seigneur. Sa puissance est limitée à ceux qui le choisissent en tant que leur maître, ceux qui le choisissent en tant que leur dieu. « (16 : 98-100)
Comment pouvez vous être sûr avec son information de fausseté ?. Chaque fois qu'il offre une solution, vous ne la prenez pas pour la valeur nominale - vous allez demander votre Rouh. si vous obtenez une solution sans demander lui - il y a deux manières vous might've obtenu cela ;
1. Le « Nafs » te l'a donné (votre propre subconscient a fait la suggestion) ;
2. Il est venu de Satan !.
Vous n'obtenez jamais les solutions non sollicitées de l'esprit. Abraham… qui un dieu a choisi… n'a pas été approché par GOD - il a approché un DIEU. Le point est ; D'un DIEU les amours toujours toi… mais lui ne vous arrêteront pas de ruiner votre vie… si vous ne demandez pas son aide. Un DIEU n'abandonne entièrement jamais quelqu'un… et ne guide entièrement jamais quelqu'un - s'il, il Abraham, Mohamed, etc. - les messagers qu'il a choisis (qui nous voyons faire des erreurs humaines). Et les conseils, à la différence de l'arrangement musulman de eux… sont un processus de chaque situation… au lieu d'un seul trait de chose.
Note finale :
Le meilleur Islam est chez toi - l'esprit d'un DIEU (Rouh'u Allah) est chez toi. Il n'y a aucune une telle chose que la vérité se trouve dehors de toi. la vérité finale se trouve en dessous de toi. svp, tirez profit de cette bénédiction. Ce sera votre arme finale contre la fausseté…
Par Libre-Esprit (E-mail : free@free-minds.org)
L'ÂME EN PHILOSOPHIE ISLAMIQUE
la discussion de l'âme humaine, son existence, nature, objectif final et éternité, occupe une position fortement importante en philosophie islamique et forme son foyer principal. Pour la plupart les philosophes musulmans ont convenu, de même que leurs prédécesseurs grecs, que l'âme se compose des pièces non-raisonnables et raisonnables. La partie non-raisonnable qu'ils se sont divisée en âmes d'usine et d'animal, la partie raisonnable dans les intellects pratiques et théoriques. Tous ont cru que la partie non-raisonnable est liée essentiellement au corps, mais certains ont considéré la partie raisonnable comme séparé du corps par la nature et d'autres que toutes parties de l'âme sont par le matériel de nature. Les philosophes ont convenu que, alors que l'âme est dans le corps, sa partie non-raisonnable est de contrôler le corps, son intellect pratique doit contrôler des affaires mondaines, y compris ceux du corps, et son intellect théorique est de savoir les aspects éternels de l'univers. Ils ont pensé que la fin ou le bonheur finale de l'âme dépend de sa capacité de se séparer des demandes du corps et de se concentrer sur saisir les aspects éternels de l'univers. Tous ont cru que l'âme non-raisonnable se produit et périt inévitablement. Certains, comme Al-Farabi, ont cru que l'âme raisonnable peut ou peut ne pas survivre éternellement ; d'autres, comme Ibn Sina, ont cru qu'il n'a aucun commencement et aucune fin ; encore d'autres, tel qu'Ibn Rushd, ont cru que l'âme avec toutes ses différentes pièces hérite l'existence et est par la suite détruite.
1 L'existence de l'âme
2 La nature de l'âme
3 L'âme raisonnable
4 L'objectif final de l'âme
5 L'éternité de l'âme
met en référence de lecture 1 d'extrémité
davantage L'existence de l'âme
tous les philosophes musulmans s'est concernée par le sujet de l'âme. Les travaux les plus détaillés et les plus importants sont à ce sujet ceux d'Al-Kindi, d'Al-Farabi, d'Ibn Sina et d'Ibn Rushd. Les philosophes musulmans ont identifié que la première question, celle confronte l'esprit humain en ce qui concerne l'âme est son existence. C'est pourquoi, à commencer très de son enquête au sujet de l'âme en Al-Shifa' (curatif), Ibn Sina (§6) affirme que nous impliquons l'existence de l'âme du fait que nous observons les corps qui exécutent certains actes avec un certain degré de volonté. Ces actes sont exemplifiés en prenant l'alimentation, la croissance, se reproduire, se déplacer et percevoir. Puisque ces actes n'appartiennent pas à la nature des corps, parce que cette nature est exempte de volonté, ils doivent appartenir à un principe qu'ils ont autres que des corps. Ce principe est ce qui s'appelle l'âme de `'.
Cet argument est prévu pour prouver l'existence de l'âme animale, qui inclut l'âme d'usine. L'âme est la source des actes exécutés par la volonté, pas puisque c'est `par substance' (une entité indépendante), mais puisque c'est `le principe de tels agit'. L'âme raisonnable, d'une part, n'a pas besoin de regarder en dehors de elle-même pour impliquer son existence. Il se rend compte de son existence avec l'urgence, c'est-à-dire, sans aucun instrument. L'exemple d'Ibn Sina de l'homme suspendu est prévu pour montrer que l'âme raisonnable se rend compte de elle-même indépendamment de n'importe quel corps. Ses ébullitions d'argument vers le bas à la vue qui, même si l'âme raisonnable d'adulte ne se rend pas compte de n'importe quoi matériel, ne pas égaliser son corps, il reste averti de sa propre existence.
2 La nature de l'âme
tandis que l'Islam lui incitait le candidat sortant sur les philosophes musulmans pour s'occuper intensivement avec l'étude de l'âme et pour assurer les rapports qui semblent dans certains cas conformés à la croyance islamique, la philosophie grecque a eu le dessus en formant les vraies convictions des philosophes musulmans en ce qui concerne la nature de l'âme. Sauf indication contraire, référence à : il âme ici est limité à l'âme terrestre à l'exclusion de la céleste, puisque les philosophes musulmans se sont concernés principalement par l'ancien. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
No hay tal cosa que la verdad miente afuera de usted. la última verdad miente dentro de usted. Automatically translated into Spanish thanks to WorldLingo
El Sura
humano # 76 (el ser humano):
1. ¿“No es un hecho de que había una época en que el humano no era nada ser mencionado? ”
2. “Creamos a ser humano de una mezcla líquida, a partir de dos padres, para probarlo. Así, le hicimos un oyente y un adivino. “
3. “Le demostramos las dos trayectorias, entonces él es elogioso, o unappreciative. ”
Cuál la mayoría de la gente es inconsciente, es la misma ESTRUCTURA de sus propios uno mismo.
La mayor parte de crecemos hasta pensamos que “apenas nos” construyen de la “alma” que, cuando muere, invierte de nuevo a DIOS.
Aunque esta información está “parcialmente” correcta, hay también mucho más al maquillaje del ser humano que el DIOS explica a nosotros con el Quran.
Es el sistema del diablo para confundirnos y para debilitar así que incluso no sabemos lucharlo!. Una regla principal de cualquier conflicto es que usted “conoce a su enemigo”. Pero antes de hacer eso, usted debe primero “conocerse”!.
¿Rouh = alma?
Ésta es la sola idea falsa más grande que puebla ha hecho que ayudó a torcer la aplicación “quiénes somos”.
En Arabia, cuando alguien muere, la gente dice: “roguemos en su Rouh!”.
También, cuando hablan sobre alguien que muere, la opinión: “su Rouh lo ha dejado”.
En escuelas, enseñan a nuestros cabritos que la “alma” es el “Rouh” y eso es qué morirá y será juzgada y castigada o recompensada…
Sin embargo, la historia cambia cuando miramos qué el DIOS tiene que decir:
El “DIOS toma “el Nafs” cuando viene la muerte, y también a la hora del sueño…” (39: 42)
“no “Nafs” dados excepto por la licencia de GOD'S, en un rato predeterminado…” (3: 145 que)
“cada “Nafs” prueba muerte, entonces usted reciben su recompense en el día de la resurrección…” (3: 185)
“… usted no matará “al Nafs” que ese DIOS ha hecho sagrado, excepto en el curso de justicia…” (6: 151)
“… que ella dijo: mi señor, he agraviado mi 'Nafs "… “(27: 16)
Bien, usted consigue el cuadro!.
El DIOS nos dice que nuestra “alma” esté llamada “Nafs”, y que este “Nafs” es qué se toma en la muerte y qué se juzga el j-día (entonces recompensado o castigado). El “Nafs” es USTED, es el su ser entero, es su pizarra, que es cargada o aligerada por sus acciones…
¿Así pues, si la “alma” es el “Nafs”, después cuál es el Rouh?
Rouh = alcohol.
“Mientras que una barrera la separó de ellos, enviamos a su nuestro “Rouh”. Él fue a ella bajo la forma de humano. “(19: 17)
“le preguntan acerca “del Rouh”. Opinión: 'El “Rouh” viene de mi señor. Y le no dieron conocimiento, excepto poco. “(Quran 17:85)
llega a ser evidente al lector que “el Rouh” es de DIOS y es la acumulación “del conocimiento” que asistirá al humano en su vida… que se describe lo más mejor posible como “alcohol”.
Usted ve, los animales también tienen “Nafs” apenas como lo hacemos (es su vida-fuerza), con todo, usted no ve monos el construir de las naves espaciales ni de las tortugas que trabajan en las computadoras!.
El “Rouh” es el regalo que el DIOS dio a nuestra especie para no prohibir nos a la ventaja del “conocimiento”.
“Una vez que bajan I perfecto él (el ser humano), y el soplo en él de mi “Rouh”, usted prostrate antes de él.” (15: 29)
Todos los animales pueden comunicarse el uno con el otro (recuerde los pájaros hablar a Solomon?). Sin embargo, es solamente el hombre que tiene “conocimiento”.
El “Rouh” es regalo del DIOS a nosotros, y es solamente BUENO. La información que el “Rouh” proporciona a cada uno de nosotros es ser utilizado para nuestra ventaja, pero nosotros tiene la “opción” para utilizarla para el mal (como la fisión nuclear que es utilizada hacer una bomba).
Un ciertas noticias desafortunadas sobre el “Rouh”: NUNCA le acercará y ahorrará el día. por ejemplo, usted está luchando para entender algo. Si usted no pide a DIOS ayuda, no irá; “hey, aquí está la respuesta!” no, usted tiene que acercarle. También, será siempre LITERAL. usted tendrá que ser específico de lo que usted está preguntando. Nota, usted no tiene que decir este hacia fuera ruidoso. Usted puede apenas pensar en él - porque muchas veces, seres humanos tienen expresar duro del tiempo qué desean exactamente pedir. Con el alcohol del dios, usted no tiene que preocuparse de esto - mientras usted consiga la intención de pedir, el alcohol sabrá la pregunta… tanto como usted deseó pedir y ese SOLO (aunque sabe todas las preguntas que usted sabe - no va a contestar cualquier cosa usted no pidió).
Así si podemos resumir lo que tenemos hasta que este punto.
El del ser humano se construye hasta ahora de:
1. La “alma” - Nafs (es USTED, la persona verdadera, qué hace opciones y qué será juzgada);
2. El “alcohol” - Rouh (esto es un regalo del DIOS, él no es el suyo, usted no lo posee, toda la gente tiene acceso a él - como el Quran. Es propósito es ayudar a proporcionar respuestas y conocimiento para ayudar a su alma para tomar las decisiones derechas).
Satan - Shaitan
la 3ro y más mortal mezcla de la ecuación del hombre es “Satan”.
“Él (Satan) dijo, “puesto que usted lo ha honrado sobre mí, si usted plazo yo hasta el día de la resurrección, posee a todos sus descendientes, excepto algunos.” (17: 62)
El hecho desafortunado de nuestras vidas es que Satan desafió la derecha de nuestros antepasados al acceso de los posses al 'Rouh ". Satan demandó que él era calificado para utilizar el regalo del DIOS y que él haría un trabajo mejor con él:
Él (DIOS) dijo, “qué le previno de la porción cuando le pedí?” Él dijo, “soy mejor que él; Usted me creó del fuego, y lo creó de fango. “(7: 12)
Esta cuestión de la capacidad del hombre condujo a un conflicto en los cielos y las “dudas” entrados en erupción así:
Sura 38 (S'ad):
67 . La opinión, “aquí es noticias impresionantes.
68. “Ese usted es totalmente olvidadizo a.
69. “No tenía ningún conocimiento previamente, sobre la pelea en los altos cielos.
70. “Me inspiran que mi misión única es entregarle las advertencias. ”
71. Su señor dicho a los ángeles: 'Estoy creando un est humano de la arcilla.
72. “Una vez que lo diseño, y soplo en él de mi alcohol, usted le asistirá. ”
73. Los ángeles asistieron, todos,
74. excepto Satan; él rechazó, y era demasiado arrogante, unappreciative.
75. ¿Él dijo, “O Satan, qué evitó que usted asistiera a lo que creé antes con mis manos? ¿Es usted demasiado arrogante? ¿Usted ha rebelado? “
76. Él dijo, “soy mejor que él; Usted me creó del fuego, y lo creó de la arcilla. “
77. Él dijo, “por lo tanto, usted debe ser exiliado, usted banished.
78. “Usted ha incurrido en mi condenación hasta el día del juicio. ”
79. Él dijo, “mi señor, plazo yo hasta el día de la resurrección. ”
80. Él dijo, “usted es respited.
81. “Hasta el día designado. ”
82. Él dijo, “juro por su majestad, que los enviaré todo extraviados.
83. “Excepto sus worshipers que se dedican absolutamente a usted solamente. ”
Los versos antedichos cuentan la historia muy claramente.
Satan solicitó que le den una ocasión “pruebe” que el hombre es impropio para la tarea…
Y el DIOS permitió así que Satan (quién tiene intenciones malvadas) nos tentara (pero no tener acceso a nosotros):
“Usted puede tentarlos con su voz, y moviliza todas sus fuerzas y todos sus hombres contra ellos, y la parte en su dinero y niños, y los promete. Cualquier cosa las promesas del diablo no es no más que una ilusión. “(Quran 17:64)
“vendré a ellas de antes de que, y de detrás él, y de la su derecha, y de su izquierda, y de usted encuentren que la mayor parte de él es unappreciative.” (7: 17)
Hicieron la historia parar allí, nosotros todavía serían fino. El problema es, Satan manejado para trampear a nuestros antepasados en darle el ACCESO a nuestras almas!:
“El diablo susurró a ellos, para acceder a ellos. Él dijo, “su señor no le prohibió de este árbol, excepto prevenirle de ángeles que se convertían, y de lograr existencia eterna.” (7: 20)
El comer del árbol “prohibido” permitió que Satan tuviera acceso constante a nuestro “Nafs”.
La mezcla que ahora tenemos es:
1. La “alma” - Nafs;
2. El “alcohol” - Rouh;
3. Satan - Shaitan (éste es el diablo que tiene acceso a nuestras almas y que puede influenciarlas).
Satan es la ÚLTIMA falsedad dentro de usted. Si hay siempre una falsedad, no la busque… afuera de usted - miente dentro de usted.
Más malas noticias: desemejante del Rouh, Satan LE ACERCA. Si usted tiene un delimma, él dará su respuesta. Si la respuesta está correcta no es uniforme una pregunta, porque sabemos que no es. a veces, antes de que usted incluso tenga un delimma, él le dará caos… porque él le dará tanto falsedad en su vida que usted termine encima de la sensación CONFUNDIDA, PRESIONADA, la sensación ODIADA por el dios, ABANDONADO, etc etc etc - todas las cosas que él prospera pulg.
No se desespere.
Porque Satan existe dentro de usted, no hay mucho que usted puede hacer sobre conseguir librado de él para el bueno. sin embargo, usted puede conseguir librado de cada vez que él se acerca - y mientras usted tenga presente que usted no debe conseguir cansado de golpearlo con el pie en silencio, usted es siempre el ganador - porque él invade su mente. buscando el refugio en DIOS, usted da la autoridad de Rouh para mantenerlo silencioso.
“Cuando usted aprende el Quran, usted buscará el refugio en DIOS del de Satan rechazado. Él no tiene ningún excedente de la energía los que crean y confíen en en su señor. Su energía se limita a las que lo elijan como su amo, las que lo elijan como su dios. “(16: 98-100)
Cómo puede usted ser seguro con su información de la falsedad?. Cada vez que él ofrece una solución, usted no la toma para el valor de cara - usted va pedir su Rouh. si usted consigue una solución sin pedir él - hay dos maneras usted might've conseguido eso;
1. El “Nafs” le lo dio (su propio subconsciente hizo la sugerencia);
2. Vino de Satan!.
Usted nunca consigue unasked soluciones del alcohol. A GOD no acercó a Abraham… quién el dios ha elegido… - él acercó al DIOS. El punto es; Del DIOS los amors siempre usted… sino él no le pararán de arruinar su vida… si usted no pide su ayuda. El DIOS nunca abandona a alguien enteramente… y nunca dirige a alguien enteramente - si él lo hiciera, él Abraham, Mohammed, etc - los mensajeros a que él ha elegido (quién vemos incurrir en equivocaciones humanas). Y la dirección, desemejante de la comprensión musulmana de ella… es un proceso de cada situación… en vez de una vez de cosa.
Nota final:
El mejor Islam está dentro de usted - el alcohol del DIOS (Rouh'u Allah) está dentro de usted. No hay tal cosa que la verdad miente afuera de usted. la última verdad miente dentro de usted. por favor, aprovéchese de esa bendición. Será su última arma contra falsedad…
Por Libre-Mente (E-mail: free@free-minds.org)
El ALMA EN LA FILOSOFÍA ISLÁMICA
la discusión del alma humana, su existencia, naturaleza, último objetivo y eternidad, ocupa una posición altamente importante en la filosofía islámica y forma su foco principal. Para mayor parte los filósofos musulmanes convinieron, al igual que sus precursores griegos, que el alma consiste en piezas no-racionales y racionales. La parte no-racional que se dividieron en las almas de la planta y del animal, la parte racional en las intelectos prácticas y teóricas. Todos creyeron que la parte no-racional está ligada esencialmente al cuerpo, pero algo consideraba la parte racional como a parte del cuerpo por la naturaleza y otras que todas las partes del alma están al lado de material de la naturaleza. Los filósofos convinieron que, mientras que el alma está en el cuerpo, su parte no-racional es manejar el cuerpo, su intelecto práctica deben manejar asuntos worldly, incluyendo los del cuerpo, y su intelecto teórica es saber los aspectos eternos del universo. Pensaron que el último final o felicidad del alma depende de su capacidad de separarse de las demandas del cuerpo y de centrarse en agarrar los aspectos eternos del universo. Todos creyeron que el alma no-racional entra en ser y fallece inevitable. Algunos, como el al-Farabi, creyeron que el alma racional puede o no puede sobrevivir eternamente; otros, como Ibn Sina, creyeron que no tiene ningún principio y ningún extremo; todavía otros, tales como Ibn Rushd, creyeron que el alma con todas sus piezas individuales entra en existencia y está destruida eventual.
1 La existencia del alma
2 La naturaleza del alma
3 El alma racional
4 El último objetivo del alma
5 La eternidad del alma
se refiere a la lectura adicional 1
del extremo La existencia del alma
todos los filósofos musulmanes se refirió al tema del alma. Los trabajos más detallados y más importantes sobre este tema son los del al-Kindi, del al-Farabi, de Ibn Sina y de Ibn Rushd. Los filósofos musulmanes reconocieron que la primera edición, de que enfrenta la mente humana con respecto al alma es su existencia. Ése es porqué, en muy comenzar de su investigación sobre el alma en al-Shifa' (curativo), Ibn Sina (§6) afirma que deducimos la existencia del alma del hecho de que observamos los cuerpos que realizan ciertos actos con un cierto grado de la voluntad. Estos actos se ejemplifican en tomar el alimento, el crecimiento, la reproducción, la mudanza y percibir. Puesto que estos actos no pertenecen a la naturaleza de cuerpos, porque esta naturaleza es desprovista de voluntad, deben pertenecer a un principio que tienen con excepción de cuerpos. Este principio es qué se llama alma del `'.
Esta discusión se piensa para probar la existencia del alma animal, que incluye el alma de la planta. El alma es la fuente de los actos realizados por la voluntad, no ya que es `a la sustancia' (una entidad independiente), pero ya que es `el principio de tales actúa'. El alma racional, por otra parte, no necesita mirar fuera de sí mismo para deducir su existencia. Está enterado de su existencia con urgencia, es decir, sin ningunos instrumentos. El ejemplo de Ibn Sina del hombre suspendido se piensa para probar que el alma racional está enterada de sí mismo aparte de cualquier cuerpo. Sus ebulliciones de la discusión abajo a la visión que, aunque el alma racional del adulto no está enterada cualquier cosa material, no igualar su cuerpo, sigue siendo enterado de su propia existencia.
2 La naturaleza del alma
mientras que el Islam le hizo a titular en filósofos musulmanes para ocuparse extensivamente con el estudio del alma y para hacer ciertas declaraciones que en algunos casos aparecen constantes con creencia islámica, la filosofía griega tenía la mano superior en la formación de las convicciones verdaderas de filósofos musulmanes con respecto a la naturaleza del alma. Salvo especificación de lo contrario, referencia a: lo alma aquí limitan al alma terrestre a la exclusión de la celestial, puesto que los filósofos musulmanes se refirieron sobre todo al anterior. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Non ci è tale cosa che la verità si trova all'esterno di voi. l'ultima verità si trova presso voi. Automatically translated into Italian thanks to WorldLingo
Il Sura
umano # 76 (l'essere umano):
1. “Non è un fatto che ci era un periodo in cui l'umano non era niente essere accennato? „
2. “Abbiamo generato l'essere umano da una miscela liquida, da due genitori, per esaminarli. Quindi, gli abbiamo reso un ascoltatore e uno sgombro. “
3. “Gli abbiamo mostrato i due percorsi, allora è elogiativo, o unappreciative. „
Di che cosa la maggior parte della gente è ignara, è la STRUTTURA stessa dei loro propri auto.
La maggior parte di noi si sviluppano fino a pensano che “„ siamo preparati appena “dell'anima„ che, quando muore, ritorna di nuovo al DIO.
Anche se queste informazioni sono “parzialmente„ corrette, ci sono inoltre molto più al trucco dell'umano che il DIO spiega a noi con il Quran.
È il sistema del diavolo per confonderlo ed indebolire in modo da neppure non sappiamo combatterlo!. Una regola principale di tutto il conflitto è che “conoscete il vostro nemico„. Ma prima di fare quello, dovete in primo luogo “conoscerti„!.
Rouh = anima?
Ciò è la singola idea sbagliata più grande che popola ha fatto di che ha contribuito a storcere l'emissione “chi siamo„.
In Arabia, quando qualcuno muore, la gente dice: “preghiamo sul suo Rouh!„.
Inoltre, quando parlano di qualcuno che muore, l'opinione: “il suo Rouh lo ha lasciato„.
In scuole, insegnano ai nostri capretti che “l'anima„ è “il Rouh„ e quello è che cosa morirà e sarà giudicato e punito o ricompensato…
Tuttavia, la storia cambia quando guardiamo che cosa il DIO deve dire:
“il DIO prende “il Nafs„ quando la morte viene ed anche ai tempi di sonno…„ (39: 42)
“no “Nafs„ dadi tranne da permesso del GOD, ad un tempo predeterminato…„ (3: 145 che)
“ogni “Nafs„ assagia la morte, allora ricevono il vostro recompense il giorno di Resurrection…„ (3: 185)
“… non ucciderete “il Nafs„ che quel DIO renda sacred, tranne nel corso di giustizia…„ (6: 151)
“… che ha detto: il mio signore, ho fatto torto al mio 'Nafs "… “(27: 16)
Bene, ottenete l'immagine!.
Il DIO ci dice che la nostra “anima„ sia chiamata “Nafs„ e che questo “Nafs„ è che cosa è preso alla morte e che cosa è giudicato il J-giorno (allora gratificante o punito). “Il Nafs„ è VOI, è vostro intero essere, è la vostra ardesia, che è caricata o alleggerita tramite le vostre azioni…
Così, se “l'anima„ è “il Nafs„, quindi che cosa è il Rouh?
Rouh = spirito.
“Mentre una barriera la ha separata da loro, abbiamo trasmesso al suo nostro “Rouh„. È andato a lei sotto forma d'un umano. “(19: 17)
“gli chiedono riguardo “al Rouh„. Opinione: '“Il Rouh„ viene dal mio signore. E non siete stati dati la conoscenza, tranne piccolo. “(Quran 17:85)
diventa apparente al lettore che “il Rouh„ proviene dal DIO ed è l'accumulazione “di conoscenza„ che aiuterà l'luogo umano nella sua vita… che è descritto il più bene come “spirito„.
Vedete, gli animali inoltre hanno “Nafs„ appena come (è la loro vita-forza), tuttavia, non vedete le scimmie costruire le navi spaziali né le tartarughe che lavorano ai calcolatori!.
“Il Rouh„ è il regalo che il DIO ha dato alla nostra specie per concedere noi al vantaggio “di conoscenza„.
“Una volta che la I perfetta lui (l'essere umano) ed il colpo in lui dal mio “Rouh„, cadranno prostrate prima di lui.„ (15: 29)
Tutti gli animali possono comunicare tra loro (ricordi degli uccelli parlare a Solomon?). Tuttavia, è soltanto uomo che ha “conoscenza„.
“Il Rouh„ è regalo del DIO a noi ed è soltanto BUONO. Le informazioni che “il Rouh„ ci fornisce ciascuno sono di essere usate per il nostro beneficio, ma noi hanno “la scelta„ per usarla per la malvagità (come fissione nucleare che usando fare una bomba).
Alcune notizie sfavorevoli circa “il Rouh„: MAI si avvicinerà e non conserverà il giorno. per esempio, state lottando per capire qualcosa. Se non chiedete al DIO aiuto, non andrà; “hey, qui è la risposta!„ no, dovete avvicinarti. Inoltre, sarà sempre LETTERALE. dovrete essere specifici di che cosa state chiedendo. Nota, non dovete dire questo fuori forte. Potete pensare appena esso - perché molte volte, esseri umani hanno esprimere duro di tempo che cosa desiderano esattamente chiedere. Con lo spirito del dio, non dovete preoccuparti per questo - finchè ottenete l'intenzione di chiedere, lo spirito conoscerà la domanda… tanto quanto avete desiderato chiedere e quel SOLO (benchè conosca tutte le domande che conoscete - non sta andando rispondere a qualche cosa non chiediate).
Così se possiamo ricapitolare che cosa abbiamo fino a questo punto.
L'dell'essere umano finora è preparato di:
1. “L'anima„ - Nafs (siete, la persona reale, che cosa fa le scelte e che cosa sarà giudicato);
2. “Lo spirito„ - Rouh (questo è un regalo dal DIO, esso non è il vostro, voi non lo possiede, tutta la gente gli ha accesso - come il Quran. È scopo è di contribuire a fornire le risposte e la conoscenza per aiutare la vostra anima per prendere le giuste decisioni).
Satan - Shaitan
la terza e miscela più mortale nell'equazione dell'uomo è “Satan„.
“(Satan) ha detto, “poiché honored lui sopra me, se dilazione me lavorare al giorno di Resurrection, possederete tutti i suoi discendenti, tranne alcuni.„ (17: 62)
Il fatto sfavorevole delle nostre vite è che Satan ha sfidato la destra dei nostri antenati ad accesso dei posses 'al Rouh ". Satan ha sostenuto che era qualificato per utilizzare il regalo del DIO e che gli farebbe un lavoro migliore con:
(DIO) ha detto, “che cosa li ha evitati il serving quando li ho ordinati?„ Ha detto, “sono migliore del lui; Lo avete generato da fuoco e lo avete generato da fango. “(7: 12)
Questo problema dell'abilità dell'uomo condotto ad una disputa nel cielo e “nei dubbi„ scoppiati così:
Sura 38 (S'ad):
67 . L'opinione, “qui è notizie impressionanti.
68. “Quel siete completamente oblivious a.
69. “Non ho avuto precedentemente conoscenza, circa il feud nell'alto cielo.
70. “Sono ispirato che la mia sola missione è trasportare gli avvertimenti voi. „
71. Il vostro signore ha detto agli angeli: 'Sto generando un umano dall'argilla.
72. “Una volta che lo progetto e salto in lui dal mio spirito, lo aiuterete. „
73. Gli angeli hanno aiutato, tutti,
74. tranne Satan; ha rifiutato ed era troppo arrogante, unappreciative.
75. Ha detto, “O Satan, che cosa gli ha impedito di aiutare che cosa ho generato prima con le mie mani? Siete troppo arroganti? Vi siete ribellati? “
76. Ha detto, “sono migliore del lui; Lo avete generato da fuoco e lo avete generato da argilla. “
77. Ha detto, “di conseguenza, voi deve exiled, voi banished.
78. “Avete subito la mia condanna fino al giorno di giudizio. „
79. Ha detto, “il mio signore, dilazione me lavorare al giorno di Resurrection. „
80. Ha detto, “siete respited.
81. “Fino al giorno nominato. „
82. Ha detto, “giuro dal vostro majesty, che li trasmetterò tutto il fuori strada.
83. “Tranne i vostri worshipers che sono dedicati assolutamente a voi da solo. „
I suddetti verses dicono molto chiaro alla storia.
Satan ha chiesto che è dato una probabilità “risulta„ che l'uomo è inadatto per l'operazione…
Ed il DIO ha permesso così che Satan (chi ha intenzioni diaboliche) li attraesse (ma non averci accesso):
“Potete attrarli con la vostra voce e mobilitate tutte le vostre forze e tutti gli vostri uomini contro di loro e la parte nei loro soldi e bambini e promettete loro. Qualche cosa le promesse del diavolo è nient'altro di un'illusione. “(Quran 17:64)
“verrò a loro da prima che loro e da dietro loro e dalla loro destra e dalla loro parte di sinistra e da voi trovino che la maggior parte di loro sono unappreciative.„ (7: 17)
Ha fatto arrestarsi la storia là, noi ancora sarebbe fine. Il problema è, Satan riuscito per ingannare i nostri antenati nel dargli l'ACCESSO alle nostre anime!:
“Il diavolo ha bisbigliato a loro, per accedere a loro. Ha detto, “il vostro signore gli non ha proibito da questo albero, tranne di evitarlo gli angeli diventanti e dal raggiungimento dell'esistenza eterna.„ (7: 20)
Mangiando dall'albero “proibito a„ ha permesso che Satan avesse accesso costante al nostro “Nafs„.
La miscela che ora abbiamo è:
1. “L'anima„ - Nafs;
2. “Lo spirito„ - Rouh;
3. Satan - Shaitan (questo è il diavolo che ha accesso alle nostre anime e che può influenzarle).
Satan è l'ULTIMO falsehood presso voi. Se ci è mai un falsehood, glie lo non cerchi… all'esterno - si trova presso voi.
Un po'più di notizie difettose: diverso del Rouh, Satan SI AVVICINA. Se avete un delimma, darà la vostra risposta. Se la risposta è corretta non è neppure una domanda, perché sappiamo che non è. a volte, prima che persino abbiate un delimma, gli darà il caos… perché gli darà così tanto il falsehood nella vostra vita che concluderete sulla sensibilità CONFUSA, DIMINUITA, nella sensibilità ODIATA dal dio, ABBANDONATO, ecc ecc ecc - tutte le cose che prospera poll.
Non despair.
Poiché Satan esiste presso voi, ci non è molto che possiate fare circa eliminare lui per la merce. tuttavia, potete ottenere sbarazzati di ogni volta che si avvicina a - e finchè tenete presente che non dovreste stancarti di dargli dei calci nel silenzio, siete sempre il vincitore - perché invade la vostra mente. cercando il rifugio in DIO, date l'autorità di Rouh per mantenerli silenzioso.
“Quando imparate il Quran, cercherete il rifugio in DIO dal di Satan rifiutato. Non ha eccedenza di alimentazione coloro che crede e si fida di del loro signore. La sua alimentazione è limitata a coloro che lo sceglie come loro padrone, coloro che lo sceglie come loro dio. “(16: 98-100)
Come potete essere sicuri con le sue informazioni di falsehood?. Ogni volta che offre una soluzione, non la prendete per valore nominale - andate chiedere il vostro Rouh. se ottenete una soluzione senza chiedere esso - ci sono due sensi voi might've ottenuto quello;
1. “Il Nafs„ lo ha dato voi (il vostro proprio subcosciente ha formulato il suggerimento);
2. È venuto da Satan!.
Non ottenete mai unasked le soluzioni dallo spirito. Abraham… chi il dio ha scelto… non si è avvicinato a da GOD - si è avvicinato al DIO. Il punto è; Del DIO gli amori sempre voi… ma lui non li arresteranno dal rovinare la vostra vita… se non chiedete il suo aiuto. Il DIO non abbandona mai qualcuno interamente… e mai non guida qualcuno interamente - se, Abraham, Mohammed, ecc - messaggeri quale ha scelto (chi vediamo fare gli errori umani). Ed il consiglio, diverso della comprensione musulmana di esso… è un processo di ogni situazione… anziché tutto d'un tratto la cosa.
Nota finale:
L'Islam migliore è presso voi - lo spirito del DIO (Rouh'u Allah) è presso voi. Non ci è tale cosa che la verità si trova all'esterno di voi. l'ultima verità si trova presso voi. per favore, approfitti di quel blessing. Sarà la vostra ultima arma contro il falsehood…
Da Libero-Mente (E-mail: free@free-minds.org)
L'ANIMA IN FILOSOFIA ISLAMICA
la discussione sull'anima umana, la relativa esistenza, la natura, ultimo obiettivo ed eternity, occupa una posizione altamente importante in filosofia islamica e forma il relativo fuoco principale. Per la maggior parte i filosofi musulmani hanno accosentito, come i loro predecessori greci, che l'anima consiste delle parti non-razionali e razionali. La parte che non-razionale si sono divisi nelle anime dell'animale e della pianta, la parte razionale nei intellects pratici e teorici. Tutti hanno creduto che la parte non-razionale fosse collegata essenzialmente al corpo, ma alcune hanno considerato la parte razionale come a parte dal corpo dalla natura e da altre che tutte le parti dell'anima sono dal materiale della natura. I filosofi hanno accosentito che, mentre l'anima è nel corpo, la relativa parte non-razionale è di controllare il corpo, il relativo intellect pratico deve controllare gli affari worldly, compreso quelli del corpo ed il relativo intellect teorico è di conoscere le funzioni eterne dell'universo. Hanno pensato che l'ultima conclusione o felicità dell'anima dipendesse dalla relativa capacità di separarsi dalle richieste del corpo e di mettere a fuoco sull'afferrare le funzioni eterne dell'universo. Tutti hanno creduto che l'anima non-razionale producesse ed inevitabilmente perisse. Alcuni, come Al-Farabi, hanno creduto che l'anima razionale potesse o meno sopravvivere eternally; altri, come Ibn Sina, hanno creduto che non avesse inizio ed estremità; ancora altri, quale Ibn Rushd, hanno creduto che l'anima con tutte le relative diverse parti entrasse nell'esistenza e finalmente fosse distrutta.
1 L'esistenza dell'anima
2 Natura dell'anima
3 L'anima razionale
4 L'ultimo obiettivo dell'anima
5 Il Eternity dell'anima
riferisce ulteriore lettura 1
dell'estremità L'esistenza dell'anima
tutti i filosofi musulmani si è interessata dell'argomento di anima. Gli impianti più dettagliati e più importanti a questo proposito sono quelli di Al-Kindi, di Al-Farabi, di Ibn Sina e di Ibn Rushd. I filosofi musulmani hanno riconosciuto che la prima edizione, quella confronta la mente umana riguardo all'anima è la relativa esistenza. Ecco perché, molto all'inizio della sua inchiesta circa l'anima in Al-Shifa' (Healing), Ibn Sina (§6) asserice che arguiamo l'esistenza dell'anima dal fatto che osserviamo i corpi che effettuano determinati atti con un certo grado della volontà. Questi atti sono esemplificati nella presa l'alimentazione, crescere, il riproduzione, muoversi e della percezione. Poiché questi atti non appartengono alla natura dei corpi, dato che questa natura è priva della volontà, devono appartenere ad un principio ch'hanno tranne i corpi. Questo principio è che cosa è denominato anima del `'.
Questa discussione è intesa per dimostrare l'esistenza dell'anima animale, che include l'anima della pianta. L'anima è la fonte degli atti effettuati dalla volontà, non poiché è `un la sostanza' (un'entità indipendente), ma poiché è `il principio di tali si comporta'. L'anima razionale, d'altra parte, non deve osservare fuori di se per arguire la relativa esistenza. È informato della relativa esistenza con urgenza, cioè senza alcuni strumenti. L'esempio del Ibn Sina dell'uomo sospeso è inteso per dimostrare che l'anima razionale è informata di se oltre a tutto il corpo. I suoi boils di discussione giù alla vista che, anche se l'anima razionale dell'adulto non è informata di qualche cosa materiale, non neppure il relativo corpo, esso rimane informato della relativa propria esistenza.
2 La natura dell'anima
mentre l'Islam la ha resa incombente sui filosofi musulmani per occuparsi estesamente con lo studio sull'anima e per rilasciare determinate dichiarazione che in alcuni casi sembrano costanti con credenza islamica, filosofia greca ha avuta la mano superiore nel formare le convinzioni reali dei filosofi musulmani riguardo alla natura dell'anima. Salvo specificazione contraria, riferimento a: anima qui è limitato all'anima terrestre all'esclusione di quella celeste, poiché i filosofi musulmani si sono interessati soprattutto del precedente. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Es gibt keine solche Sache, daß Wahrheit draußen von Ihnen liegt. die entscheidende Wahrheit liegt innerhalb Sie. Automatically translated into German thanks to WorldLingo
Das menschliche
Sura # 76 (der Mensch):
1. „Ist es nicht eine Tatsache, daß es eine Zeit gab, als das menschliche Wesen nichts war erwähnt zu werden? “
2. „Wir stellten den Menschen von einer flüssigen Mischung, von zwei Eltern her, um ihn zu prüfen. So bildeten wir ihn einen Hörer und eine Serra. „
3. „Wir zeigten ihm die zwei Wege, dann ist er entweder anerkennend unappreciative, oder. Von
“ was die meisten Leute ahnungslos sind, ist die STRUKTUR ihren eigenen Selbst.
Die meisten uns wachsen denken bis, daß „wir“ gerade von der „Seele“ hergerichtet werden, die, wenn sie stirbt, zurück zu GOTT umschält.
Obgleich diese Informationen „teilweise“ korrekt sind, gibt es auch viel mehr zur Verfassung des menschlichen Wesens, das GOTT uns durch das Quran erklärt.
Es ist das System des Teufels, zum wir zu verwirren und zu schwächen, also können wir nicht sogar ihn kämpfen!. Eine Hauptrichtlinie jedes möglichen Konflikts ist, daß Sie „Ihren Feind kennen“. Aber, bevor Sie das tun, müssen Sie „zuerst dich kennen“!.
Rouh = Seele?
Dieses ist das einzelne größte Mißverständnis, das haben gebildet bevölkeren, dem half, zu verzerren die Ausgabe von „, wer wir sind“.
In Arabien wenn jemand stirbt, sagen die Leute: „lassen Sie uns auf seinem Rouh beten!“.
Auch wenn sie über sterbendes jemand sprechen, das Sagen: „sein Rouh hat ihn gelassen“.
In den Schulen bringen sie unseren Zicklein bei, daß die „Seele“ das „Rouh“ ist und das ist, was wird stirbt und geurteilt und bestraft oder belohnt…
Jedoch ändert die Geschichte, wenn wir betrachten, was GOTT sagen muß:
„GOTT nimmt das „Nafs“, wenn Tod kommt und auch zu der Zeit des Schlafes…“ (39: 42)
„nicht „Nafs“ Würfel ausgenommen durch Urlaub GODS, zu einer vorbestimmten Zeit…“ (3: 145, die)
„jedes „Nafs“ Tod schmeckt, dann Sie, empfangen Ihr recompense am Tag der Auferstehung…“ (3: 185)
„… töten Sie das „Nafs“, das dieser GOTT heilig, gebildet hat ausgenommen nicht im Verlauf Gerechtigkeit…“ (6: 151)
„…, das sie sagte: mein Lord, habe ich meinem 'Nafs "… „geschadet (27: 16)
Gut erhalten Sie die Abbildung!.
GOTT erklärt uns, daß unsere „Seele Nafs“ genannt“ wird „und daß dieses „Nafs“ ist, was am Tod genommen wird und was am Jtag beurteilt wird (dann belohnt oder bestraft). Das „Nafs“ ist SIE, ist es Ihr gesamtes Sein, ist es Ihr Schiefer, der wird belastet oder erleichtert durch Ihre Tätigkeiten…
So wenn die „Seele“ das „Nafs“ ist, dann was das Rouh ist?
Rouh = Geist.
„Während eine Sperre sie von ihnen trennte, sendeten wir ihrem unserem „Rouh“. Er ging zu ihr in Form eines menschlichen Wesens. „(19: 17)
„sie fragen Sie nach dem „Rouh“. Sagen: 'Das „Rouh“ kommt von meinem Lord. Und Ihnen wurden nicht Wissen, ausgenommen wenig gegeben. „(Quran 17:85)
wird es zum Leser offensichtlich, daß das „Rouh“ vom GOTT ist und es die Ansammlung „des Wissens“ ist, die das menschliche Wesen in seinem Leben unterstützt,…, das es gut als „Geist“ beschrieben wird.
Sie sehen, haben Tiere auch „Nafs“, gerade wie wir (es ist ihre Lebenkraft), dennoch, sehen Sie nicht Affen, die Raumschiffe noch Schildkröten zu errichten, die auf Computern! arbeiten.
Das „Rouh“ ist das Geschenk, das GOTT zu unserer Sorte gab, um zu erlauben uns dem Vorteil „des Wissens“.
„Sobald vollkommenes I er (der Mensch) und Schlag in ihn von meinem „Rouh“, Sie fallen ausgestreckt vor ihm.“ (15: 29)
Alle Tiere können miteinander in Verbindung stehen (erinnern Sie sich die an Vögel, mit Solomon zu sprechen?). Jedoch ist es nur Mann, der „Wissen“ hat.
Das „Rouh“ ist Geschenk des GOTTES zu uns, und es ist nur GUT. Die Informationen, daß das „Rouh“ jedes von uns liefert, sind, für unseren Nutzen verwendet zu werden, aber wir haben die „Wahl,“, zum er für übel zu benutzen (wie die Kernspaltung, die verwendet wird, eine Bombe zu bilden).
Etwas unglückliche Nachrichten über das „Rouh“: Es NIE nähert sich Ihnen und speichert den Tag. z.B. kämpfen Sie, um etwas zu verstehen. Wenn Sie GOTT nicht um Hilfe bitten, geht sie nicht; „he, ist hier die Antwort!“ Nr., müssen Sie ihm dich nähern. Auch es ist immer WÖRTLICH. Sie müssen sein Besondere von, was Sie fragen. Anmerkung, müssen Sie nicht dieses heraus laute sagen. Sie können an es gerade denken - weil viele Male, Menschen das harte Zeitausdrücken haben, um um was genau sie bitten möchten. Mit dem Geist des Gottes, müssen Sie nicht um dieses dich sorgen - solange Sie die Absicht des Bittens erhalten, weiß der Geist, daß die Frage,… soviel wie Sie stellen wollten und dieses ALLEIN (obwohl es alle Fragen kennt, die Sie kennen - es wird nicht nichts beantworten Sie nicht baten).
So, wenn wir zusammenfassen können, was wir bis zu diesem Punkt haben.
Das Mensch Wesen bis jetzt wird von hergerichtet:
1. Die „Seele“ - Nafs (sind SIE, die wirkliche Person, was Wahlen trifft und was beurteilt wird);
2. Der „Geist“ - Rouh (dieses ist ein Geschenk vom GOTT, es ist NICHT Ihr, Sie besitzen es nicht, alle Leute haben Zugang zu ihm - wie das Quran. Es ist Zweck ist zu helfen, Antworten und Wissen zur Verfügung zu stellen, um Ihrer Seele zu helfen, die rechten Entscheidungen zu treffen).
Satan - Shaitan
die 3. und lebensgefährlichste Mischung in der Gleichung des Mannes ist „Satan“.
„Er (Satan) sagte, „, da Sie haben geehrt ihn über mir, wenn Sie Frist ich bis den Tag der Auferstehung, ich alle seine Nachkommen besitzen, ausgenommen einige.“ (17: 62)
Die unglückliche Tatsache unserer Leben ist, daß Satan das Recht unserer Vorfahren zum Gruppezugang zum 'Rouh " herausforderte. Satan behauptete, daß er qualifiziert war, um Geschenk des GOTTES zu verwenden und daß er eine bessere Arbeit mit ihr erledigen würde:
Er (GOTT) sagte, „, was Sie an der Umhüllung verhinderte, als ich bestellte Sie?“ Er sagte, „ich bin besser als er; Sie stellten mich vom Feuer her und stellten ihn vom Schlamm her. „(7: 12)
Dieses Ausfragen der Fähigkeit des Mannes führte zu eine Debatte in den Himmeln und „in den Zweifeln“ folglich ausgebrochen:
Sura 38 (S'ad):
67 . Sagen, „ist hier ehrfürchtige Nachrichten.
68. „Dieses sind Sie zu total weltvergessen.
69. „Ich hatte kein Wissen vorher, über die Fehde in den hohen Himmeln.
70. „Ich werde angespornt, der meine alleinige Mission ist, die Warnungen an Sie zu liefern. “
71. Ihr Lord gesagt zu den Engeln: 'Ich stelle ein menschliches Wesen vom Lehm her.
72. „Sobald ich ihn entwerfe und in ihn von meinem Geist durchbrenne, unterstützen Sie ihn. “
73. Die Engel unterstützten, alle,
74. ausgenommen Satan; er lehnte ab, und war zu arrogant, unappreciative.
75. Er sagte, „O Satan, was hinderte Sie an der Unterstützung, was ich vorher mit meinen Händen verursachte? Sind Sie zu arrogant? Haben Sie sich aufgelehnt? „
76. Er sagte, „ich bin besser als er; Sie stellten mich vom Feuer her und stellten ihn vom Lehm her. „
77. Er sagte, „folglich, Sie muß verbannt werden, Sie wird verbannt.
78. „Sie haben auf sich meine Verurteilung bis den Tag des Urteils genommen. “
79. Er sagte, „mein Lord, Frist ich bis den Tag der Auferstehung. “
80. Er sagte, „Sie sind respited.
81. „Bis den festgesetzten Tag. “
82. Er sagte, „ich schwöre durch Ihre Majestät, daß ich sie ganz abweichend sende.
83. „Ausgenommen Ihre Anbetern, die absolut Ihnen alleine gewidmet werden. “
Die oben genannten Verse erklären die Geschichte sehr offenbar.
Satan verlangte, daß ihm eine Wahrscheinlichkeit „prüft“ gegeben wird, daß Mann ist ungeeignet für die Aufgabe…
Und GOTT ließ folglich Satan (wem schlechte Absichten hat), uns verleiten (aber Zugang zu uns NICHT haben):
„Sie können sie mit Ihrer Stimme verleiten und mobilisieren alle Ihre Kräfte und alle Ihre Männer gegen sie und Anteil an ihrem Geld und an Kindern und versprechen sie. Alles die Teufelversprechungen ist no more als eine Illusion. „(Quran 17:64)
„komme ich zu ihnen von, bevor sie und von hinten sie und von ihrem Recht und von ihrem links und von Ihnen finden, daß die meisten ihnen sind unappreciative.“ (7: 17)
Ließen die Geschichte dort stoppen, wir würden sein noch fein. Problem ist, Satan, das gehandhabt wird, um unsere Vorfahren in das Geben ihm des ZUGANGES zu unseren Seelen zu betrügen!:
„Der Teufel flüsterte zu ihnen, um zu ihnen Zutritt zu erhalten. Er sagte, „Ihr Lord verbot Sie nicht von diesem Baum, ausgenommen, Sie an werdenen Engeln zu verhindern und von das Erreichen des ewigen Bestehens.“ (7: 20)
Das Essen vom „verbotenen“ Baum ließ Satan konstanten Zugang zu unserem „Nafs“ haben.
Die Mischung, die wir jetzt haben, ist:
1. Die „Seele“ - Nafs;
2. Der „Geist“ - Rouh;
3. Satan - Shaitan (dieses ist der Teufel, der Zugang zu unseren Seelen hat und in der Lage ist, sie zu beeinflussen).
Satan ist die ENTSCHEIDENDE Unwahrheit innerhalb Sie. Wenn es überhaupt eine Unwahrheit gibt, suchen Sie nach ihr nicht… draußen von Ihnen - sie liegt innerhalb Sie.
Mehr schlechte Nachrichten: anders als das Rouh NÄHERT sich Satan Ihnen. Wenn Sie ein delimma haben, gibt er Ihre Antwort. Ob die Antwort korrekt ist, ist nicht eine Frage gleichmäßig, weil wir wissen, daß sie nicht ist. manchmal bevor Sie sogar ein delimma haben, gibt er Ihnen Chaos…, weil er Ihnen soviel Unwahrheit in Ihrem Leben gibt, das Sie herauf das Gefühl beenden, das VERWIRRT wird, NIEDERGEDRÜCKT, im Gefühl, das durch den Gott GEHASST wird, VERLASSEN, usw. usw. usw. - alle Sachen, die er inch vorwärtskommt.
Verzweifeln Sie nicht.
Weil Satan innerhalb Sie besteht, gibt es nicht viel, das Sie über das Loswerden tun können ihn für gutes. jedoch können Sie gereinigt von erhalten, jedesmal wenn er sich nähert - und solange Sie im Verstand halten, den Sie nicht vom Treten er in Ruhe müde erhalten sollten, sind Sie immer der Sieger - weil er Ihren Verstand eindringt. indem Sie Schutz im GOTT suchen, geben Sie die Rouh Berechtigung, um ihn leise zu halten.
„Wenn Sie das Quran erlernen, suchen Sie Schutz im GOTT von Satan zurückgewiesen. Er hat keinen Energie überschuß die, die auf ihren Lord glauben und vertrauen. Seine Energie wird auf die, die ihn als ihr Meister wählen, die begrenzt, die ihn als ihr Gott wählen. „(16: 98-100)
Wie Sie mit seinen Unwahrheitinformationen sicher sein können?. Jedesmal wenn er eine Lösung anbietet, nehmen Sie sie nicht für Nominalwert - Sie gehen um um Ihr Rouh bitten. wenn Sie eine Lösung erhalten, ohne um es zu bitten - es gibt zwei Möglichkeiten Sie das might've, das das erhalten wird;
1. Das „Nafs“ gab es Ihnen (Ihr eigenes unterbewußtes bildete den Vorschlag);
2. Es kam von Satan!.
Sie erhalten nie unasked Lösungen vom Geist. Abraham… wem hat Gott… gewählt, wurde nicht von GOD genähert - er näherte sich GOTT. Der Punkt ist; Des GOTTES Lieben immer Sie… aber er stoppen Sie nicht vom Ruinieren Ihres Lebens…, wenn Sie nicht um seine Hilfe bitten. GOTT verläßt nie jemand völlig… und führt nie jemand völlig - wenn er, wurde er Abraham, Mohamed, usw. - Kuriere, die er gewählt hat (wem wir das Machen der menschlichen Fehler sehen). Und Anleitung, anders als das moslemische Verständnis von ihr… ist ein Prozeß jeder Situation… anstelle in einem Zug von der Sache.
Schlußbemerkung:
Der beste Islam ist innerhalb Sie - der Geist des GOTTES (Rouh'u Allah) ist innerhalb Sie. Es gibt keine solche Sache, daß Wahrheit draußen von Ihnen liegt. die entscheidende Wahrheit liegt innerhalb Sie. bitte nutzen Sie diesen Segen. Es ist Ihre entscheidende Waffe gegen Unwahrheit…
Durch Frei-Verstand (E-mail: free@free-minds.org)
SEELE IN DER ISLAMISCHEN PHILOSOPHIE
die Diskussion über die menschliche Seele, sein Bestehen, Natur, entscheidende Zielsetzung und Ewigkeit, besetzt eine in hohem Grade wichtige Position in der islamischen Philosophie und bildet seinen Hauptfokus. In den meisten Fällen stimmten moslemische Philosophen zu, wie ihre griechischen Vorgänger, daß die Seele aus den nicht-rationalen und rationalen Teilen besteht. Das nicht-rationale Teil, das sie in die Betriebs- und Tierseelen sich teilten, das rationale Teil in den praktischen und theoretischen Intellekt. Alle glaubten, daß das nicht-rationale Teil im Wesentlichen mit dem Körper verbunden wird, aber einige betrachteten das rationale Teil wie getrennt von dem Körper durch Natur und andere, daß alle Teile der Seele durch Naturmaterial sind. Die Philosophen stimmten zu, daß, während die Seele im Körper ist, sein nicht-rationales Teil, den Körper zu handhaben ist, sein praktischer Intellekt soll worldly Angelegenheiten, einschließlich die des Körpers handhaben, und sein theoretischer Intellekt ist, die ewigen Aspekte des Universums zu kennen. Sie dachten, daß das entscheidende Ende oder das Glück der Seele von seiner Fähigkeit, sich von den Nachfragen des Körpers zu trennen und auf das Fassen der ewigen Aspekte des Universums zu konzentrieren abhängt. Alle glaubten, daß die nicht-rationale Seele Sein erbt und unvermeidbar umkommt. Einige, wie Al-Farabi, glaubten, daß die rationale Seele möglicherweise nicht ewig überleben kann oder kann; andere, wie Ibn Sina, glaubten, daß es keinen Anfang und kein Ende hat; noch andere, wie Ibn Rushd, glaubten, daß die Seele mit allen seinen einzelnen Teilen Bestehen erbt und schließlich zerstört wird.
1 Das Bestehen der Seele
2 Die Natur der Seele
3 Die rationale Seele
4 Die entscheidende Zielsetzung der Seele
5 Ewigkeit der Seele
bezieht Ende weiteren Messwert
1 Das Bestehen der Seele
alle moslemischen Philosophen betraf sich mit dem Thema der Seele. Die ausführlichsten und wichtigsten Arbeiten über dieses Thema sind die des Als-Kindi, des Als-Farabi, des Ibn Sina und des Ibn Rushd. Moslemische Philosophen erkannten, daß die erste Ausgabe, die den menschlichen Verstand hinsichtlich der Seele ist sein Bestehen konfrontiert. Das ist, warum, an seiner Anfrage über die Seele im Al-Shifa sehr anfangen' (heilend), Ibn Sina (§6) erklärt, daß wir das Bestehen der Seele von der Tatsache schließen, daß wir Körper beobachten, die bestimmte Taten mit irgendeinem Grad des Willen durchführen. Diese Taten werden illustriert, wenn man Ernährung, das Wachsen, das Reproduzieren, das Bewegen und das Wahrnehmen nimmt. Da diese Taten nicht der Natur der Körper gehören, denn diese Natur vom Willen leer ist, müssen sie einer Grundregel gehören, die sie anders als Körper haben. Diese Grundregel ist, was `Seele' genannt wird.
Dieses Argument soll das Bestehen der Tierseele prüfen, die die Betriebsseele einschließt. Die Seele ist die Quelle der Taten, die durch den Willen durchgeführt werden, nicht insofern als es `ein Substanz' (ein unabhängiges Wesen) ist, aber, insofern als es `ist, fungiert die Grundregel von so'. Die rationale Seele braucht einerseits, nicht außerhalb sich zu schauen, um sein Bestehen zu schließen. Es berücksichtigt sein Bestehen mit Unmittelbarkeit, das heißt, ohne irgendwelche Instrumente. Ibn Sinas Beispiel des verschobenen Mannes soll prüfen, daß die rationale Seele sich abgesehen von jedem möglichem Körper berücksichtigt. Seine Argumentblutgeschwüre unten zur Ansicht, die, selbst wenn die rationale Seele des Erwachsenen nicht materielles nichts berücksichtigt, seinen Körper, es nicht zu glätten seinem eigenen Bestehen bewußt bleibt.
2 Die Natur der Seele
, während Islam es Amtsinhaber auf moslemischen Philosophen sich mit der Studie der Seele weitgehend besetzen und bestimmte Aussagen abgeben ließ, die in einigen Fällen mit islamischem Glauben gleichbleibend aussehen, griechische Philosophie hatte die obere Hand, wenn sie die realen überzeugungen der moslemischen Philosophen hinsichtlich der Natur der Seele bildete. Wenn nicht anders angegeben Hinweis auf: er Seele hier wird auf die terrestrische Seele zum Ausschluß vom himmlischen begrenzt, da moslemische Philosophen hauptsächlich mit dem ehemaligen sich betrafen. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Não há nenhuma tal coisa que a verdade se encontra fora de você. a verdade final encontra-se dentro de você. Automatically translated into Portuguese thanks to WorldLingo
O Sura
humano # 76 (o ser humano):
1. “Não é um fato que havia uma época em que ser humano não for nada ser mencionado? ”
2. “Nós criamos o ser humano de uma mistura líquida, de dois pais, a fim testá-lo. Assim, nós fizemos-lhe um hearer e um seer. “
3. “Nós mostramos-lhe os dois trajetos, então é appreciative, ou unappreciative. ”
O que a maioria de povos são inconscientes, é a ESTRUTURA very de seus próprios selves.
A maioria de nós crescem pensam até de que “nós” made-up apenas da “alma” que, quando morre, reverts para trás ao DEUS.
Embora esta informação esteja “parcialmente” correta, há também muito mais à composição do ser humano que o DEUS nos explica com o Quran.
É o sistema do diabo para confundir-nos e enfraquecer assim que nós não sabemos mesmo lutá-lo!. Uma régua principal de todo o conflito é que você “conhece seu inimigo”. Mas antes de fazer isso, você deve primeiramente “conhecer-se yourself”!.
Rouh = alma?
Este é o único misconception o mais grande que povoa fêz de que ajudou distorcer a introdução “quem nós somos”.
Em Arábia, quando alguém morre, os povos dizem: “deixe-nos pray em seu Rouh!”.
Também, quando falarem sobre alguém que morre, a palavra: “seu Rouh deixou-o”.
Nas escolas, ensinam a nossos miúdos que a “alma” é o “Rouh” e aquele é o que morrerá e será julgado e punido ou recompensado…
Entretanto, a história muda quando nós olhamos o que o DEUS tem que dizer:
O “DEUS faz exame “do Nafs” quando a morte vem, e também na altura do sono…” (39: 42)
“não “Nafs” dados exceto pela licença de DEUS, em uma estadia predeterminada…” (3: 145 que)
“cada “Nafs” prova a morte, então você recebem seu recompense no dia de Resurrection…” (3: 185)
“… você não matará “o Nafs” que esse DEUS fêz sacred, exceto no curso da justiça…” (6: 151)
“… que disse: meu senhor, eu tratei injustamente meu 'Nafs "… “(27: 16)
Bem, você começa o retrato!.
O DEUS diz-nos que nossa “alma” está chamada “Nafs”, e que este “Nafs” é o que são feitas exame na morte e o que é julgado no j-dia (recompensado então ou punido). O “Nafs” é VOCÊ, é seu ser inteiro, é seu slate, que burdened ou é iluminado por suas ações…
Assim, se a “alma” for o “Nafs”, a seguir o que é o Rouh?
Rouh = espírito.
“Quando uma barreira a separou deles, nós emitimos a seu nosso “Rouh”. Foi-lhe no formulário ser humano. “(19: 17)
“perguntam-lhe sobre “o Rouh”. Palavra: 'O “Rouh” vem de meu senhor. E você não foi dado o conhecimento, exceto pouco. “(Quran 17:85)
torna-se aparente ao leitor que “o Rouh” é do DEUS e é a acumulação “do conhecimento” que ajudará se realizar humano em sua vida… que é descrito melhor como “o espírito”.
Você vê, os animais têm também “Nafs” apenas como nós (é sua vida-força), contudo, você não vê macacos construir as naves espaciais nem as tartarugas que trabalham em computadores!.
O “Rouh” é o presente que o DEUS deu a nossa espécie para permitir nos à vantagem do “conhecimento”.
“Uma vez que I perfeito ele (o ser humano), e o sopro nele de meu “Rouh”, você cairão prostrate antes dele.” (15: 29)
Todos os animais podem se comunicar um com o outro (recorde os pássaros falar a Solomon?). Entretanto, é somente o homem que tem o “conhecimento”.
O “Rouh” é-nos presente do DEUS, e é somente BOM. A informação que o “Rouh” fornece cada um de nós é ser usada para nosso benefício, mas nós tem a “escolha” para usá-lo para o evil (como o fission nuclear que está sendo usado fazer uma bomba).
Alguma notícia infeliz sobre o “Rouh”: NUNCA aproximá-lo-á e conservá-lo-á o dia. por exemplo, você está esforçando-se para compreender algo. Se você não pedir a DEUS ajuda, não irá; “hey, está aqui a resposta!” No., você tem que aproximá-lo. Também, será sempre LITERAL. você terá que ser específico de o que você está perguntando. Nota, você não tem que dizer este para fora alto. Você pode apenas pensar dele - porque muitas vezes, seres humanos têm expressar duro do tempo o que exatamente querem pedir. Com o espírito do deus, você não tem que preocupar-se sobre este - contanto que você começar a intenção de pedir, o espírito saberá a pergunta… tanto quanto você quis pedir e esse SOZINHO (embora sabe todas as perguntas que você sabe - não está indo responder a qualquer coisa você não pediu).
Assim se nós pudermos sumariar o que nós temos upto este ponto.
Ser do ser humano assim distante made-up de:
1. A “alma” - Nafs (é VOCÊ, pessoa real, o que fazem escolhas e o que será julgado);
2. O “espírito” - Rouh (este é um presente do DEUS, ele não é seu, você não o possui, todos os povos tem o acesso a ele - como o Quran. É finalidade é ajudar fornecer respostas e conhecimento para ajudar a sua alma fazer as decisões direitas).
Satan - Shaitan
a 3o e mistura a mais letal na equação do homem é “Satan”.
“(Satan) disse, “desde que você o honrou sobre mim, se você respite mim até o dia de Resurrection, eu possuísse todos seus descendentes, exceto alguns.” (17: 62)
O fato infeliz de nossas vidas é que Satan desafiou a direita de nossos antepassados ao acesso dos posses 'ao Rouh ". Satan reivindicou que era mais qualificado para utilizar o presente do DEUS e que faria um trabalho melhor com ele:
(DEUS) disse, “o que o impediu do serving quando eu o requisitei?” Disse, “eu sou melhor do que ele; Você criou-me do fogo, e criou-o da lama. “(7: 12)
Este questionar da abilidade do homem conduziu a uma disputa nos heavens e nas “dúvidas” erupted assim:
Sura 38 (S'ad):
67 . A palavra, “é aqui notícia awesome.
68. “Esse você é totalmente oblivious a.
69. “Eu não tive nenhum conhecimento previamente, sobre o feud nos heavens elevados.
70. “Eu sou inspirado que minha única missão é lhe entregar os avisos. ”
71. Seu senhor disse aos anjos: 'Eu estou criando ser humano da argila.
72. “Uma vez que eu o projeto, e o fundo nele de meu espírito, você ajudar-lhe-á. ”
73. Os anjos ajudados, todo,
74. exceto Satan; recusou, e foi demasiado arrogante, unappreciative.
75. Disse, “O Satan, o que impediu que você ajude a o que eu criei antes com minhas mãos? É você demasiado arrogante? Você rebelled? “
76. Disse, “eu sou melhor do que ele; Você criou-me do fogo, e criou-o da argila. “
77. Disse, “conseqüentemente, você deve exiled, você banished.
78. “Você incorreu meu condemnation até o dia do julgamento. ”
79. Disse, “meu senhor, respite mim até o dia de Resurrection. ”
80. Disse, “você é respited.
81. “Até o dia apontado. ”
82. Disse, “eu juro por seu majesty, que eu os emitirei toda astray.
83. “Exceto seus worshipers que lhe são devotados absolutamente sozinho. ”
Os versos acima dizem a história muito claramente.
Satan pediu que estivesse dado uma possibilidade “prova” que o homem é inadequado para a tarefa…
E o DEUS permitiu assim que Satan (quem tem intenções evil) seduzisse-nos (mas para não ter o acesso a nós):
“Você pode seduzi-los com sua voz, e mobilize todas suas forças e todos seus homens de encontro a eles, e parte em seus dinheiro e crianças, e promete-os. Qualquer coisa as promessas do diabo não é não mais do que um illusion. “(Quran 17:64)
“eu vir-lhes-ei de antes que, e de de trás ele, e de sua direita, e de sua esquerda, e de você encontrarem que a maioria deles são unappreciative.” (7: 17)
Tiveram a história parada lá, nós seriam ainda fino. O problema é, Satan controlado enganar nossos antepassados em dar-lhe o ACESSO a nossas almas!:
“O diabo sussurrou-lhes, a fim aceder-lhes. Disse, “seu senhor não o proibiu desta árvore, exceto impedi-lo dos anjos tornando-se, e de alcançar a existência eternal.” (7: 20)
Comer da árvore “proibida” permitiu que Satan tivesse o acesso constante a nosso “Nafs”.
A mistura que nós temos agora é:
1. A “alma” - Nafs;
2. O “espírito” - Rouh;
3. Satan - Shaitan (este é o diabo que tem o acesso a nossas almas e que pode as influenciar).
Satan é o falsehood FINAL dentro de você. Se houver sempre um falsehood, não o procure… fora de você - encontra-se dentro de você.
Alguma notícia mais má: ao contrário do Rouh, Satan APROXIMA-O. Se você tiver um delimma, dará sua resposta. Se a resposta está correta não é uniforme uma pergunta, porque nós sabemos que não é. às vezes, antes que você tenha mesmo um delimma, dar-lhe-á o caos… porque lhe dará tanto o falsehood em sua vida que você terminará acima do sentimento CONFUNDIDO, COMPRIMIDA, em sentimento ODIADO pelo deus, ABANDONADO, etc. etc. etc. - todas as coisas que prospera em.
Não despair.
Porque Satan existe dentro de você, não há muito que você pode fazer sobre começar livrado dele para o bom. entretanto, você pode começar livrado de cada vez que se aproxima - e contanto que você se mantiver na mente que você não deve começar tired de o retroceder no silêncio, você é sempre o vencedor - porque invade sua mente. procurando o refúgio no DEUS, você dá a autoridade de Rouh para mantê-lo silencioso.
“Quando você aprende o Quran, você procurará o refúgio no DEUS do de Satan rejeitado. Não tem nenhum excesso do poder aqueles que acreditam e confíam em seu senhor. Seu poder é limitado àqueles que o escolhem como seu mestre, aqueles que o escolhem como seu deus. “(16: 98-100)
Como pode você ser seguro com sua informação do falsehood?. Cada vez que oferece uma solução, você não faz exame d para o valor de cara - você vai pedir seu Rouh. se você começar uma solução sem pedir ela - há duas maneiras você might've começado isso;
1. O “Nafs” deu-lheo (seu próprio subconscious fêz a sugestão);
2. Veio de Satan!.
Você nunca começa unasked soluções do espírito. Abraham… quem o deus escolheu… não foi aproximado por DEUS - aproximou o DEUS. O ponto é; Do DEUS os amores sempre você… mas ele não o pararão de arruinar sua vida… se você não pedir sua ajuda. O DEUS nunca abandona alguém inteiramente… e nunca guia alguém inteiramente - se, Abraham, Mohammed, etc. - os mensageiros quem escolheu (quem nós vemos fazer erros humanos). E a orientação, ao contrário da compreensão muçulmana dela… é um processo de cada situação… em vez de uma vez da coisa.
Nota final:
O mais melhor Islam está dentro de você - o espírito do DEUS (Rouh'u Allah) está dentro de você. Não há nenhuma tal coisa que a verdade se encontra fora de você. a verdade final encontra-se dentro de você. por favor, vantagem da tomada desse blessing. Será sua arma final de encontro ao falsehood…
Por Livre-Mente (E-mail: free@free-minds.org)
A ALMA NA FILOSOFIA ISLAMIC
a discussão da alma humana, sua existência, natureza, objetivo final e eternity, ocupa uma posição altamente importante na filosofia Islamic e dá forma a seu foco principal. Para a maioria de parte os filósofos muçulmanos concordaram, como seus predecessors gregos, que a alma consiste nas peças non-racionais e racionais. A parte que non-racional se dividiram nas almas da planta e do animal, a parte racional nos intellects práticos e teóricos. Todos acreditaram que a parte non-racional está ligada essencialmente ao corpo, mas algumas consideraram a parte racional como separada do corpo pela natureza e por outra que todas as partes da alma são pelo material da natureza. Os filósofos concordaram que, quando a alma estiver no corpo, sua parte non-racional é controlar o corpo, seu intellect prático devem controlar casos worldly, including aqueles do corpo, e seu intellect teórico é saber os aspectos eternal do universo. Pensaram de que o fim ou a felicidade final da alma dependem de sua abilidade de se separar das demandas do corpo e de o focalizar em agarrar os aspectos eternal do universo. Todos acreditaram que a alma non-racional vem em ser e perishes unavoidably. Alguns, como o al-Farabi, acreditaram que a alma racional pode ou não pode sobreviver eternally; outros, como Ibn Sina, acreditaram que não tem nenhum começo e nenhuma extremidade; ainda outros, tais como Ibn Rushd, acreditaram que a alma com todas suas peças individuais vem na existência e está destruída eventualmente.
1 A existência da alma
2 A natureza da alma
3 A alma racional
4 O objetivo final da alma
5 O Eternity da alma
References uma leitura mais adicional 1
da extremidade A existência da alma
todos os filósofos muçulmanos concerniu-se com o assunto da alma. Os trabalhos os mais detalhados e os mais importantes neste assunto são aqueles do al-Kindi, do al-Farabi, do Ibn Sina e do Ibn Rushd. Os filósofos muçulmanos reconheceram que a primeira edição, aquela confronta a mente humana no que diz respeito à alma é sua existência. Isso é porque, no começo muito de seu inquérito sobre a alma no al-Shifa' (Healing), Ibn Sina (§6) afirma que nós infer a existência da alma do fato que nós observamos os corpos que executam determinados atos com algum grau de vontade. Estes atos exemplified em fazer exame do nourishment, do crescimento, de reproduzir, de mover-se e de perceber. Desde que estes atos não pertencem à natureza dos corpos, porque esta natureza é devoid da vontade, devem pertencer a um princípio que têm à excepção dos corpos. Este princípio é o que é chamado alma do `'.
Este argumento é pretendido provar a existência da alma animal, que inclui a alma da planta. A alma é a fonte dos atos executados pela vontade, não visto que é `um a substância' (uma entidade independente), mas visto que é `o princípio de tais age'. A alma racional, na uma mão, não necessita olhar fora dse para infer sua existência. Está ciente de sua existência com immediacy, isto é, sem nenhuns instrumentos. O exemplo de Ibn Sina do homem suspendido é pretendido provar que a alma racional está ciente dse aparte de todo o corpo. Suas fervuras do argumento para baixo à vista que, mesmo se a alma racional do adulto não estiver ciente de qualquer coisa material, não nivelar seu corpo, ele remanesce ciente de sua própria existência.
2 A natureza da alma
quando o Islam lhe fêz o encarregado em filósofos muçulmanos para se ocupar extensivamente com o estudo da alma e para fazer determinadas indicações que em alguns casos parecem consistentes com a opinião Islamic, a filosofia grega teve a mão superior em dar forma às convicções reais de filósofos muçulmanos no que diz respeito à natureza da alma. A menos que especificado de outra maneira, reference: alma aqui é limitado à alma terrestrial à exclusão da celestial, desde que os filósofos muçulmanos se concerniram primeiramente com o anterior. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Det finns inte något sådan ting att sanning ligger förutom dig. den ultimat sanningen ligger inom dig. Automatically translated into Swedish thanks to WorldLingo
Människan
Sura nr. 76 (människan):
1. ”Är det inte ett faktum att det fanns en tid, då människan var ingenting att nämnas? ”
2. ”Skapade vi människan från en vätskeblandning, från två föräldrar, för att testa honom. Således gjorde vi honom en hearer och en siare. ”
3. ”Visade vi honom de två banorna, därefter är han endera appreciative eller unappreciative. ”
Vad mest folk är omedvetet av, är mycket STRUKTURERA av deras egna själv.
Mest av oss växer upp till funderare som ”vi” är precis uppdiktade av ”soulen”, som, när den dör, återvänder tillbaka till GUDEN.
Även om denna information är ”delvist” korrekt, finns det också mycket mer till sminket av människan som GUDEN förklarar till oss till och med Quranen.
Det är jäkel system som förväxlar och som försvagar oss, så vi vet inte ens hur man slåss honom!. En rektor härskar av någon konflikt är att du ”vet din fiende”. Men, innan du gör det, måste du först ”veta sig yourself”!.
Rouh = Soul?
Denna är den största missuppfattningen för singeln som bemannar har gjort, som hjälpte att förvrida utfärda av ”vem vi är”.
I Arabien när någon dör, folket något att säga: ”låt oss be på hans Rouh!”.
Också när de talar om någon som dör, något att säga: ”har hans Rouh lämnat honom”.
I skolar, undervisar de våra ungar att ”soulen” är ”Rouhen” och det är vad den ska matrisen och bedömas och bestraffas eller belönas…,
Emellertid ändrar berättelsen, när vi ser vilken GUD måste något att säga:
”Tar GUDEN ”Nafsen”, när död kommer, och också på tiden av sömn…”, (39: 42)
Nafs” dör ”inte ”undantar vid Gud tjänstledighetar, på en förutbestämd tid…”, (3: 145 som)
”varje ”Nafs” smakar död, dig, mottar därefter din ersättning på dagen av uppståndelsen…”, (3: 185)
”… dödar du inte ”Nafsen,” som den GUD har gjort sakralt, undantar i jaga av rättvisa…”, (6: 151,)
”… som hon sade: min Lord, har jag förorättat min 'Nafs "… ”(27: 16)
Brunnen får du föreställa!.
GUDEN berättar oss att vår ”Soul” kallas ”Nafs”, och att denna ”Nafs” är vad tas på död och vad bedömas på j-dag (därefter belönat eller bestraffat). ”Nafsen” är DIG, är den ditt hela vara, är den din kritiserar, som betungas eller göras ljusare av dina handlingar…,
Så, om ”soulen” är ”Nafsen”, då vad är Rouhen?
Rouh = ande.
”Fördriva en barriär avskilde henne från dem, oss överförde till hennes vår ”Rouh”. Han gick till henne i form av en människa. ”(19: 17)
”frågar de dig om ”Rouhen”. Något att säga: '”Kommer Rouhen” från min Lord. Och du gavs inte kunskap, undantar lite. ”(Quran 17:85)
blir den påtaglig till avläsaren att ”Rouhen” är från GUD och det är ackumulationen av ”kunskap” att ska hjälp människan i hans liv… det är bäst som beskrivas som ”ande”.
Du ser, har djur också ”Nafs” den rättvisa något liknande som vi (den är deras liv-tvingar), yet, ser du inte apor byggande spaceships nor sköldpaddor som är funktionsdugliga på datorer!.
”Rouhen” är gåvan som GUDEN gav sig till vår art för att låta oss fördelen av ”kunskap”.
”När jag görar perfekt honom (människan) och blåser in i honom från min ”Rouh”, du nedgången som är prostrate för honom.”, (15: 29)
Alla djur kan meddela med ett another (minns fåglarna att tala till Solomon?). Emellertid är det endast manen som har ”kunskap”.
”Rouhen” är gud gåva till oss, och den är endast BRA. Informationen, att ”Rouhen” ger varje av oss, ska användas för vårt gynnar, men vi har ”det primat” som använder det för ondska (lik kärn- fission som är van vid, gör en bombardera).
Någon olycklig nyheterna om ”Rouhen”: Det ska att närma sig ALDRIG dig och räddning dagen. till exempel kämpar du för att förstå något. Om du inte frågar GUDEN för hjälp, ska den för att inte gå; ”hey, här är svaret!”, nr.en måste du att att närma sig den. Också ska det är alltid ORDAGRANNT. du ska måste att vara närmare detalj av vad du frågar. Notera dig inte måste något att säga detta ut högt. Du kan precis funderare av den - därför att många tider, människor har att uttrycka för hård tid vad de önskar exakt att fråga. Med anden av guden måste du inte att oroa härom - så länge som du får avsikten av att fråga, vet den ska anden ifrågasätta… så mycket som dig önskade att fråga och det ENSAMT (fast den vet att alla ifrågasätter dig vet - det inte går att svara något som du inte frågade).
, om således vi kan resumera vad vi har upto detta, peka.
Människan är så långt uppdiktad av:
1. ”Soulen” - Nafs (är DU, den verkliga personen, vad gör val och vad att ska bedömas);
2. ”Anden” - Rouh (denna är en gåva från GUDEN, det INTE är din, dig inte äger den, allt folk har att ta fram till den - gilla Quranen. Det är ämnar är att hjälpa att ge svar och kunskap för att hjälpa din Soul för att göra de högra besluten).
Satan - Shaitan
den 3rd och mest dödliga blandningen i likställanden av manen är ”Satan”.
”Sade han (Satan), ”, sedan du har hedrat honom över mig, om du beviljar uppskov mig kassalådan dagen av uppståndelsen, jag ska äger alla hans ättlingar, undantar några.”, (17: 62)
Det olyckliga faktumet av våra liv är att Satan utmanade rätten av våra förfäder till posses tar fram till 'Rouhen ". Satan fordrade att han var mer kvalificerad att använda gud gåva och att han skulle gör ett bättre jobb med det:
Han (GUD) sade, ”vad förhindrade dig från portion, då jag beställde dig?”, Han sade, ”I-förmiddagen som var bättre än honom; Du skapade mig från avfyrar, och skapat honom från mud. ”(7: 12)
Detta förhör av man kapacitet ledde till en tvist i himmlarna, och ”tvivlar” thus fått utbrott:
Sura 38 (S'ad):
67 . Något att säga ”är här enorm nyheterna.
68. ”Det är du totalt glömsk till.
69. ”Hade jag ingen kunskap föregående, om fejden i kickhimmlarna.
70. ”Inspirerade I-förmiddagen att mitt sula beskickningen är att leverera varningarna till dig. ”
71. Din Lord sade till änglarna: 'I-förmiddag som skapar en människa från lera.
72. ”När jag planlägger honom och blåser in i honom från min ande, hjälper du honom. ”
73. Änglarna hjälpte, alla dem,
74. undanta Satan; han vägrade och var för arrogant, unappreciative.
75. Han sade, ”nollan Satan, vad förhindrade dig från att hjälpa vad jag skapade med mitt räcker för? Är du för arrogant? Har du tredskats? ”
76. Han sade, ”I-förmiddagen som var bättre än honom; Du skapade mig från avfyrar, och skapat honom från lera. ”
77. Han sade, ”därför, måste du landsförvisas, dig ska landsförvisas.
78. ”Har du åsamka sig min fördömelse till dagen av domen. ”
79. Han sade, ”min Lord, beviljar uppskov mig kassalådan dagen av uppståndelsen. ”
80. Han sade, ”beviljas uppskov du.
81. ”Till den bestämda dagen. ”
82. Han sade, ”svär jag vid din majestät, att jag ska överför dem som all var astray.
83. ”Undanta dina dyrkare som ägnas absolut till dig bara. ”
Berättar de ovannämnda versesna berättelsen mycket klart.
Satan bad att han ges en riskera till ”bevisar” att manen är unfit för uppgiften…,
Och GUD thus tillåtna Satan (vem har onda avsikter), som lockar oss (men att inte ha att ta fram till oss):
”Kan du locka dem med ditt uttrycker, och mobiliserar alla dina styrkor och alla dina manar mot dem, och delar i deras pengar och barn och lovar dem. Något jäkellöftena är inte mer än en illusion. ”(Quran 17:64)
”ska jag kommet till dem från, för de och bakifrån de, och från deras rätt och från deras lämnat och dig ska fynd att mest av dem är unappreciative.”, (7: 17)
Hade berättelsen att stoppas där, oss skulle är fortfarande boten. Problemet är, Satan som klaras av för att lura våra förfäder in i att ge honom, TAR FRAM till våra Souls!:
”Viskade jäkeln till dem, för att få tillträde till dem. Han sade, ”din Lord förböd inte dig från denna tree, undantar för att förhindra dig från passande änglar och från att nå fram till evig existens.”, (7: 20)
Äta från ”den förböd” treen tillåtna Satan som har konstant att ta fram till vår ”Nafs”.
Blandningen som vi har nu, är:
1. ”Soulen” - Nafs;
2. ”Anden” - Rouh;
3. Satan - Shaitan (denna är jäkeln som den har, tar fram till våra Souls och att vara kompetent till påverkan dem).
Satan är den ULTIMAT osanningen inom dig. Om det finns någonsin en osanning, sök efter inte den… förutom dig - den ligger inom dig.
Någon mer dåliga nyheter: i motsats till Rouhen ATT NÄRMA SIG Satan dig. Om du har en delimma, ska han give ditt svar. Huruvida är svaret korrekt är inte ens en ifrågasätta, därför att vi vet att den inte är. ibland för du har även en delimma, ska han give dig kaos…, därför att han ska give dig så mycket osanning i ditt liv som du ska avslutar upp känslig FÖRVIRRAT, DEPRIMERAT, känsla som HATADES av guden som ÖVERGAVS, etc. etc. etc. - alla saker som, han blomstrar i.
Misströsta inte.
Därför att Satan finns inom dig, finns det inte mycket som du kan göra om att få rid av honom för goda. emellertid kan du få rid av varje tid han att närma sig - och, så länge som dig uppehället, i åtanke som du inte bör få trött av att sparka honom in i tystnad, du är alltid vinnaren - därför att han invaderar ditt varar besvärad. genom att söka fristaden i GUD, ger du den Rouh myndigheten till uppehället honom som är tyst.
”När du lärer Quranen, du sökandenfristaden i GUD från kasserad Satan. Han har inget att driva över de som tro och förtroende i deras Lord. His driver begränsas till de, som väljer honom som deras ledar-, de som väljer honom som deras gud. ”(16: 98-100)
Hur kan du vara kassaskåpet med hans information om osanning?. Varje tid erbjuder han en lösning, tar du inte den för nominellt värde - du går fråga din Rouh. om du får en lösning, utan att fråga för den - det finns två väg dig might've som fås det;
1. ”Nafsen” gav det till dig (ditt egna undermedvetet gjorde förslag);
2. Det kom från Satan!.
Du får aldrig unasked lösningar från anden. Abraham… vem guden har valt…, att närma sig inte av GUD - han att närma sig GUDEN. Peka är; För GUD förälskelser alltid dig… men honom ska inte stoppet dig från att fördärva ditt liv…, om du inte frågar för hans hjälp. GUDEN överger aldrig någon helt… och vägleder aldrig någon helt - om han, skulle han Abraham, Mohammed, etc. - budbärare som han har valt (vem vi ser att danandemänniskan missförstår). Och vägledning, i motsats till den Muslim överenskommelsen av den… är ett processaa av varje läge… i stället för alla strax tinget.
Finalen noterar:
Den bäst islammen är inom dig - anden av GUDEN (Rouh'u Allah) är inom dig. Det finns inte något sådan ting att sanning ligger förutom dig. den ultimat sanningen ligger inom dig. behaga, ta fördel av den välsignelse. Det ska är ditt ultimat vapen mot osanning…,
Vid Fri-Varar besvärad (e-posten: free@free-minds.org)
SOUL I ISLAMISK FILOSOFI
diskussionen av människasoulen, dess existens, naturen, ultimat mål och evighet, upptar ett högt viktigt placerar i islamisk filosofi och bildar dess huvudsakligt fokuserar. För mest del Muslim instämmde filosoferna, som deras grekiska föregångare, att soulen består av non-rationella och rationella delar. Denrationella delen som de delade in i växt- och djursoulsna, den rationella delen in i de praktiska och teoretiska intellekten. Alla trodde, att denrationella delen anknytas i grunden till förkroppsliga, bara något ansett den rationella delen som separat från förkroppsliga vid naturen och andra att alla delar av soulen är vid den materiella naturen. Filosoferna instämmde att, fördriva soulen är i förkroppsliga, är dess non-rationella del att klara av förkroppsliga, är dess praktiska intellekt att klara av worldly angelägenheter som är inklusive de av förkroppsliga, och dess teoretiska intellekt är att veta de eviga aspekterna av universum. De tänkte att det ultimat avslutar eller lyckan av soulen beror på dess kapacitet att avskilja sig från begärningarna av förkroppsliga och att fokusera på gripa de eviga aspekterna av universum. Alla trodde, att denrationella soulen kommer in i att vara och förgås unavoidably. Några lik alsom tros att den rationella soulen kan eller inte kan fortleva evigt; andra lika Ibn Sina som tros att det har ingen början och inget att avsluta; stilla andra, liksom Ibn Rushd som tros att soulen med alla dess individdelar kommer in i existens och förstörs slutligen.
1 Existensen av soulen
2 Naturen av soulen
3 Den rationella soulen
4 Det ultimat mål av soulen
5 Evigheten av soulen
hänvisar till avslutar mer ytterligare läsning
1 Existensen av soulen
alla Muslim filosofer angick sig med betvinga av soulen. De mest specificerade och viktigaste arbetena på detta betvingar är de av al-Kindi, al-Farabi, Ibn Sina och Ibn Rushd. Muslim filosofer kände igen, att första utfärdar, det konfronterar människan varar besvärad med hänseende till soulen är dess existens. Det är varför, på den very början av hans förfrågning om soulen i al-Shifa' (läka), Ibn som Sina (§6) påstår, att vi innebär existensen av soulen från faktumet som vi observerar, förkroppsligar det utför bestämt agerar med någon grad av ska. Dessa agerar exemplifieras, i att ta nourishment, att växa, reproducering, flyttning och att märka. Sedan dessa agerar inte tillhörde naturen av förkroppsligar, for denna natur är devoid av ska, dem måste tillhörde en princip som de har annat än, förkroppsligar. Denna princip är vad kallas `- soul'.
Detta argument ämnas för att bevisa existensen av den djura soulen, som inkluderar växtsoulen. Soulen är källan av agerar utfört av ska, inte inasmuch, som det är `per vikt' (en oberoende enhet), men inasmuch, som det är `som principen av sådan agerar'. Den rationella soulen, behöver å ena sidan inte att se utanför honom för att innebära dess existens. Det är medvetent av dess existens med omedelbarhet, det är, utan några instrumenterar. Det Ibn Sinas exemplet av den inställda manen ämnas för att bevisa att den rationella soulen är medveten av honom frånsett som några förkroppsligar. Hans argumentbölder besegrar till beskåda som som är jämn, om den vuxna rationella soulen inte är medveten av något som är materiell, dess förkroppsliga inte ens, det återstår medvetent av dess egna existens.
2 Naturen av soul
stundislammen gjorde den vilande på på Muslim filosofer för att uppta sig omfattande med studien av soulen, och att göra bestämda meddelanden, som verkar i vissa fall jämna med islamiska troar, hade grekisk filosofi upperen att räcka, i att bilda de verkliga övertygelserna av Muslim filosofer med hänseende till naturen av soulen. Hänvisa till, om inte specificerat annars: han soul här begränsas till den terrestrial soulen till uteslutandet av det himmelska, sedan Muslim filosofer angick sig i första hand med gamlan. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Не будет такой вещи что правда лежит снаружи вас. предельная правда лежит внутри вы. Automatically translated into Russian thanks to WorldLingo
Людское
Sura # 76 (человек):
1. «Не будет фактом что было время когда людское существование было ничего быть упомянутым? »
2. «Мы создали человека от жидкостной смеси, от 2 родителей, для того чтобы испытать его. Таким образом, мы сделали им hearer и провидца. «
3. «Мы показали ему 2 курса, после этого он или appreciative, или unappreciative. »
Большинств люди незнающи, будет очень СТРУКТУРОЙ их собственных собственных личностей.
Большое часть из нас растет up to думает что «мы» как раз макетированы «души», когда она умирает, reverts back to БОГ.
Хотя эта информация «частично» правильно, также очень больше к составу людского существования которое БОГ объясняет к нам через Quran.
Будет системой дьявола, котор нужно смутить и ослабеть нас поэтому мы даже не умеем как воевать его!. Одно главным образом правило любого конфликта что вы «знаете ваш противника». Но перед делать то, вы должны сперва «знать»!.
Rouh = душа?
Это будет одиночный самый большой misconception населяет делало помогл передернуть вопрос «мы».
В Аравии, когда кто-то умирает, люди говорят: «препятствуйте нам помолить на его Rouh!».
Также, когда они поговорят о кто-то умирая, мнение: «его Rouh оставляло он».
В школах, они учат нашим малышам что «душой» будет «Rouh» и то умрет и будет рассужено и репрессировано или награжено…
Однако, рассказ изменяет когда мы смотрим БОГ должен сказать:
«БОГ принимает «Nafs» когда смерть приходит, и также во время сна…» (39: разрешение 42
) «не «Nafs» БОГОВ кроме как плашек, на предопределенном времени…» (3: 145)
«каждое «, котор Nafs» пробует смерть, после этого вы получите ваше recompense на день Resurrection…» (3: 185)
«… вы не убьете «Nafs» тот, котор БОГ делал священнейшим, за исключением в процессе правосудия…» (6: 151)
«…, котор она сказала: мой лорд, я вредил моему 'Nafs "… «(27: 16)
Наилучшим образом, вы получаете изображение!.
БОГ говорит нам что наша «душа» вызвана «Nafs», и что это «Nafs» принято на смерть и рассужено на j-дне (после этого награжено или репрессировано). «Nafs» будет ВАМИ, оно ваш весь быть, это будет вашим шифером, который или облегчен вашими действиями…
Так, если «душой» будет «Nafs», то будет Rouh?
Rouh = дух.
«Пока барьер отделил ее от их, мы послали к ее нашему «Rouh». Он пошел к ей in the form of людское существование. «(19: 17)
«они спрашивают вам о «Rouh». Мнение: '«Rouh» приходит от моего лорда. И вам не дали знание, за исключением маленького. «(Quran 17:85)
оно будет явно к читателю что «Rouh» от БОГА и будет накоплением «знания» поможет людскому существованию в его жизни…, котор она наиболее наилучшим образом описана как «дух».
Вы видите, животные также имеют «Nafs» как раз как мы делаем (будет их жизн-усилием), но, вы не видите, что обезьяны строят корабли ни turtles работая на компьютерах!.
«Rouh» будет подарком БОГ дал к нашему виду для того чтобы позволить нам преимуществу «знания».
«Как только I совершенное он (человек), и дуновение в его от моего «Rouh», вы понизятся prostrate перед им.» (15: 29)
Все животные могут связывать с одним другое (вспомните, что птицы говорят к Solomon?). Однако, это будет только человеком который имеет «знание».
«Rouh» будет подарком БОГА к нам, и только ХОРОШО. Информацией что «Rouh» обеспечивает each of нас будет быть использованным для нашего преимущества, но нами имеет «выбор», котор нужно использовать его для зла (как атомный распад будучи использованным для того чтобы сделать бомбу).
Некоторые несчастливые новости о «Rouh»: Оно НИКОГДА будет причаливать вам и не сохранять день. например, вы боретесь для того чтобы понять что-то. Если вы не просите БОГ помощь, то они не пойдут; «hey, здесь ответ!» нет, вы должны причалить ему. Также, оно всегда будет БУКВАЛЬНО. вы быть специфическим вы спрашиваете. Примечание, вы не должны сказать эта вне громкую. Вы можете как раз думать его - потому что много времен, люди имеют трудный выражать времени точно они хотят спросить. С духом бога, вы не должны потревожиться о этом - покуда вы получите намерие спрашивать, дух знает вопрос… как очень как вы хотели спросить и то ОДНО (хотя они знают все вопросы, котор вы знаете - они не идут ответить что-нибыдь вы не спросили).
Таким образом если мы можем суммировать, то мы имеем до этого пункта.
Макетируют существование человека до тех пор:
1. «Душа» - Nafs (ВЫ, реальная персона, делают выборы и будет рассужено);
2. «Дух» - Rouh (это будет подарком от БОГА, его не твоим, вами не имеет его, все люди имеет доступ к ему - как Quran. Будет целью должно помочь ответить и знание для того чтобы помочь вашей душе для того чтобы сделать правые решения).
Satan - Shaitan
3-ее и самое летальное смешивание в уровнении человека будет «Satan».
«Он (Satan) сказал, «в виду того что вы удостоили его над мной, если вы передышка я до дня Resurrection, я будете обладать всеми его выходцами, то за исключением несколько.» (17: 62)
Несчастливый факт наших жизней что Satan бросило вызов right of наши родоначальницы к доступу posses к 'Rouh ". Satan востребовало что он был квалифицироватьле использовать подарок БОГА и что он сделает более лучшую работу с ей:
Он (БОГ) сказал, «предотвратило вас от сервировки когда я приказал вас?» Он сказал, «я более лучший чем он; Вы создали меня от пожара, и создали его от mud. «(7: 12)
Этот спрашивать способности человека вел к спору в таким образом изверганных раях и «сомнениях»:
Sura 38 (S'ad):
67 . Мнением, «здесь будет awesome новости.
68. «Т вы полно забвенны к.
69. «Я не имел никакое знание ранее, о феоде в высоких раях.
70. «Я воодушевлян мой единственный полет для того чтобы поставить предупреждения к вам. »
71. Ваш лорд сказал к ангелам: 'Я создаю людское существование от глины.
72. «Как только я конструирую его, и дую в его от моего духа, вы поможете ему. »
73. Помогать ангелы, all of them,
74. за исключением Satan; он отказал, и был слишком заносчив, unappreciative.
75. Он сказал, «o Satan, предотвратил вас от помощи я создал раньше с моими руками? Вы слишком заносчивы? Вы бунтовали? «
76. Он сказал, «я более лучший чем он; Вы создали меня от пожара, и создали его от глины. «
77. Он сказал, «поэтому, вы должен быть exiled, вы будет изгнан.
78. «Вы не произвести мой condemnation до дня суждения. »
79. Он сказал, «мой лорд, передышка я до дня Resurrection. »
80. Он сказал, «вы respited.
81. «До назначенного дня. »
82. Он сказал, «я присягаю Ваша Королевское Величество, что я пошлю их совсем astray.
83. «За исключением ваших worshipers посвящены совершенно к вам самостоятельно. »
Вышеуказанные вирши говорят рассказ очень ясно.
Satan спросило, чтобы ему давал шанс «доказывает» что человек непригоден для задачи…
И БОГ таким образом позволил Satan (имеет злейшие намерия) поманить нас (но не иметь доступ к нам):
«Вы можете поманить их с вашим голосом, и мобилизуете все ваши усилия и все ваши людей против их, и долю в их деньг и детях, и обещаете им. Что-нибыдь посылы дьявола no more чем иллюзион. «(Quran 17:64)
«я приду к им от прежде чем они, и от заднего они, и от их права, и от их левой стороны, и вас найдут что большое часть из их unappreciative.» (7: 17)
Имел рассказ быть остановленным там, мы все еще был точн. Проблема, Satan управляемое для того чтобы trick наши родоначальницы в давать ему ДОСТУП к нашим душам!:
«Дьявол прошептал к им, для того чтобы gain access к им. Он сказал, «ваш лорд не запретил вас от этого вала, за исключением предотвратить вас от становить ангелов, и от достигать вечного существования.» (7: 20)
Еда от «запрещенного» вала позволила Satan иметь постоянн доступ к нашему «Nafs».
Смешивание, котор мы теперь имеем является следующим:
1. «Душа» - Nafs;
2. «Дух» - Rouh;
3. Satan - Shaitan (это будет дьяволом имея доступ к нашим душам и влиять на их).
Satan будет ПРЕДЕЛЬНОЙ кривдой внутри вы. Если будет всегда кривда, то не ищите она… снаружи вас - она лежит внутри вы.
Some more плохие новости: не похоже на Rouh, Satan ПРИЧАЛИВАЕТ вам. Если вы имеете delimma, то он передаст ваш ответ. Ли ответ правильно не ровно вопрос, потому что мы знаем он не. иногда, прежде чем вы даже будете иметь delimma, он передаст вам беспорядок… потому что он передаст вам so much кривда в вашей ОТЖАТОЙ жизни которую вы закончите вверх по СМУЩЕННОМУ ощупыванию, ощупывании ОМ ПОКИНУТЫМ богом, etc etc etc - всеми вещами, котор он thrives cIn.
Не отчайтесь.
Потому что Satan существует внутри вы, не много, котор вы можете сделать о получать rid его для хорош. однако, вы можете получить rid every time он причаливает - и покуда вы держите в разуме, котор вы не должны получить утомленными пинать его в безмолвие, вы будете всегда winner - потому что он вторгается ваш разум. путем изыскивать убежище в БОГЕ, вы даете авторитет Rouh для того чтобы держать его молчком.
«Когда вы выучите Quran, вы будете изыскивать убежище в БОГЕ от излученное Satan. Он не имеет никакую силу над теми верят и доверяют в их лорде. Его сила ограничена к тем выбирают его как их оригинал, тем которые выбирают его как их бог. «(16: 98-100)
Как можете вы быть безопасны с его данными по кривды?. Every time он предлагает разрешение, вы не принимаете его для нарицательной стоимости - вы идете спрашивать ваше Rouh. если вы получаете разрешение без ask for оно -, то 2 дороги вы might've полученное то;
1. «Nafs» дало его к вам (ваше собственное subconscious сделало предложение);
2. Оно пришло от Satan!.
Вы никогда не получаете unasked разрешения от духа. Abraham… бог выбирал… не было причалено БОГОМ - он причалил БОГУ. Пункт; БОГА влюбленности всегда вы… а он не остановят вас от губить вашу жизнь… если вы ask for его помощь. БОГ никогда не покидает кто-то вс… и никогда не направляет кто-то вс - если он сделал, то он Abraham, Mohammed, etc - посыльные которые он выбирал (мы видим совершать людские ошибки). И наведением, не похоже на мусульманскому вниканию его… будет процесс каждой ситуации… вместо сразу вещи.
Окончательное примечание:
Самое лучшее мусульманство находится внутри вы - дух БОГА (Rouh'u аллаха) находится внутри вы. Не будет такой вещи что правда лежит снаружи вас. предельная правда лежит внутри вы. пожалуйста, take advantage of то благословение. Это будет вашим предельным оружием против кривды…
Свободно-Разумом (и-мэйлом: free@free-minds.org)
ДУША В ИСЛАМСКОМ ОБЩЕМ СООБРАЖЕНИИ
обсуждение людской души, своего существования, природы, предельной задачи и вечности, занимает высоки важное положение в исламском общем соображении и формирует свой главным образом фокус. Для большинств мусульманских philosophers согласил, как сделали их греческие предшественницы, что душа consist of non-рациональные и рациональные части. Non-рациональная часть, котор они разделили в душ завода и животного, рациональная часть в практически и теоретические интеллекты. Все верили что non-рациональная часть соединена необходимо к телу, но некоторые рассматривали рациональную часть как separate from тело природой и другими что все части души материалом природы. Philosophers согласились что, пока душа находится в теле, своя non-рациональная часть должна управлять телом, свой практически интеллект должен управлять worldly делами, включая то из тела, а свой теоретический интеллект должен знать вечные аспекты вселенного. Они думали что предельные конец или счастье души зависят на своей способности отделить от требований тела и сфокусировать на схватывать вечные аспекты вселенного. Все верили что non-рациональная душа come into быть и неизбежно погибает. Некоторые, как al-Farabi, верили что рациональная душа may or may not выдержать eternally; другие, как Ibn Sina, верили что оно не имеет никакие начало и непочатый край; все еще другие, such as Ibn Rushd, верили что душа с всеми своими индивидуальными частями come into существование и окончательн разрушена.
1 Существование души
2 Природа души
3 Рациональная душа
4 Предельная задача души
5 Вечность души
снабжает ссылками чтение 1 конца
более дальнеишее Существование души
все мусульманские philosophers относилось с вопросом души. Самые детальные и самые важные работы на этом вопросе тем из al-Kindi, al-Farabi, Ibn Sina и Ibn Rushd. Мусульманские philosophers узнали что первым вопросом, тем confronts людской разум with regard to душа будет свое существование. То почему, на очень начинать его дознания о душе в al-Shifa' (Healing), Ibn Sina (§6) утверждает что мы infer существование души от факта что мы наблюдаем телами которые выполняют некоторые поступки с некоторым STEPENью воли. Эти поступки приведены в пример в принимать питание, расти, воспроизводить, двигать и воспринимать. В виду того что эти поступки не принадлежат к природе тел, потому что эта природа devoid воли, они должны принадлежать к принципу, котор они имеют за исключением тел. Этот принцип вызвано душой `'.
Этот аргумент предназначен доказать существование животной души, которая вклюает душу завода. Душой будет источник поступков выполненных the will, не inasmuch as будет `вещество' (независимо реальность), но inasmuch as будет `принцип таких действует'. Рациональная душа, с другой стороны, не нужно посмотреть, что вне себя infer свое существование. Оно осведомленно своего существования с immediacy, that is, без VSех аппаратур. Пример Ibn Sina suspended человека предназначен доказать что рациональная душа осведомленна себя отдельно от любого тела. Его аргумент кипит вплоть до взгляд, even if душа взрослого рациональная не осведомленна что-нибыдь материального, не выровнять свое тело, его остает осведомленным своего собственного существования.
2 Природа души
пока мусульманство сделало им incumbent на мусульманских philosophers для того чтобы занять обширно с изучением души и сделать некоторые заявления in some cases появляются совместимое с исламское верование, греческое общее соображение имела верхнюю руку в формировать реальные осуждения мусульманских philosophers with regard to природа души. Unless specified otherwise, справка к: он душа здесь ограничен к земной душе к исключению небесное одного, в виду того что мусульманские philosophers относились главным образом с бывшим. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
Er is geen dergelijk ding dat de waarheid buiten u ligt. de uiteindelijke waarheid ligt binnen u. Automatically translated into Dutch thanks to WorldLingo
Menselijke
Sura # 76 (de Mens):
1. „Is het geen feit dat er een tijd was toen het menselijke wezen te vermelden niets was? “
2. „Wij cre�ërden de mens van een vloeibaar mengsel, van twee ouders om hem te testen. Aldus, maakten wij tot hem een toehoorder en een makreel. „
3. „Wij toonden hem de twee wegen, dan is hij of waarderend, of unappreciative. De“
welke meeste mensen van onbewust zijn, zijn de eigenlijke STRUCTUUR van hun eigen selves.
De meesten van ons groeien om te denken dat „wij“ van de „ziel“ enkel opgemaakt zijn die, wanneer het sterft, terug naar GOD terugkeert.
Hoewel deze informatie „gedeeltelijk correct“ is, zijn er ook veel meer aan de samenstelling van het menselijke wezen dat de GOD aan ons door Quran verklaart.
Het is het systeem van de duivel om ons te verwarren en te verzwakken zodat weten wij niet zelfs het hoe te om hem te bestrijden!. Één belangrijkste regel van om het even welk conflict is dat u „uw vijand“ kent. Maar alvorens dat te doen, u „“ moet eerst kennen!.
Rouh = Ziel?
Dit is de enige grootste misvatting die de mensen hebben gemaakt wat hielp de kwestie van „vervormen wie wij“ zijn.
In Arabië, wanneer iemand sterft, zeggen de mensen: „bid op zijn Rouh!“.
Ook, wanneer zij over iemand het sterven spreken, zeg: „zijn Rouh heeft hem“ verlaten.
In scholen, onderwijzen zij onze jonge geitjes dat de „Ziel“ „Rouh“ is en dat is wat zal sterven en beoordeeld en gestraft of… beloond
Nochtans, verandert het verhaal wanneer wij bekijken welke GOD moet zeggen:
De „GOD neemt „Nafs“ wanneer de dood, en ook op het tijdstip van slaap…“ komt (39: 42)
„Geen „Nafs“ sterft behalve door het verlof van de GOD, in een vooraf bepaalde tijd…“ (3: 145)
„Elke „Nafs“ proeft dood, dan ontvangt u uw recompense op de Dag van Verrijzenis…“ (3: 185)
„… U zult niet „Nafs“ doden die de GOD, behalve in de loop van rechtvaardigheid…“ heilig heeft gemaakt (6: 151)
„… zei zij: mijn Lord, heb ik mijn 'Nafs "… „geschaad (27: 16)
goed, krijgt u het beeld!.
De GOD vertelt ons dat onze „Ziel“ „Nafs“ wordt genoemd, en dat dit „Nafs“ is wat bij dood wordt genomen en wat op j-dag (dan beloond of gestraft) wordt beoordeeld. „Nafs“ is U, is het uw het volledige zijn, is het uw lei, die wordt belast of door uw acties… verlicht
Zo, als de „Ziel“ „Nafs“ is, dan wat is Rouh?
Rouh = Geest.
„Terwijl een barrière haar van hen scheidde, verzonden wij naar haar Onze „Rouh“. Hij ging naar haar in de vorm van een menselijk wezen. „(19: 17)
„zij vragen u over „Rouh“. Zeg: '„Rouh“ komt uit mijn Lord. En u werd gegeven geen kennis, behalve weinig. „(Quran 17:85)
Het wordt duidelijk aan de lezer dat „Rouh“ van GOD is en het de accumulatie van „kennis“ is die bijstaan=zal= het menselijke wezen in zijn leven… Het wordt het best beschreven als „Geest“.
U ziet, hebben de dieren ook „Nafs“ enkel als wij (het is hun leven-kracht), maar toch ziet u apen bouw spaceships noch geen schildpadden werkt aan computers!.
„Rouh“ is de gift die de GOD aan onze soorten gaf om ons het voordeel van „kennis“ toe te staan.
„Zodra ik hem (de mens), perfectioneer en in hem van Mijn „Rouh“ blaas, zult u prostrate vóór hem.“ vallen (15: 29)
Alle dieren kunnen elkaar communiceren met (herinner de vogels sprekend aan Solomon?). Nochtans, is het slechts mens die „kennis“ heeft.
„Rouh“ is de gift van de GOD aan ons, en het is slechts GOED. De informatie dat „Rouh“ elk van ons verstrekt moet voor ons voordeel worden gebruikt, maar wij hebben de „keus“ om het voor kwaad (als kernomsplitsing die worden gebruikt om een bom te maken) te gebruiken.
Sommige ongelukkig nieuws over „Rouh“: Het zal u NOOIT benaderen en zal de dag bewaren. bijvoorbeeld, worstelt u om iets te begrijpen. Als u GOD om geen hulp vraagt, zal het niet gaan; „hey, hier is het antwoord!“ nr, u moet het naderen. Ook, zal het altijd LETTERLIJK zijn. u zult moeten specifiek zijn van wat u vraagt. De nota, u moet niet uit luid dit zeggen. U kunt enkel aan het denken - omdat vaak, de mensen harde tijd uitdrukkend hebben wat precies zij willen vragen. Met de geest van god, moet u niet zich over dit ongerust maken - zolang u de bedoeling krijgt om te vragen, zal de geest de vraag… zo veel kennen aangezien u en dat ALLEEN (hoewel het alle vragen kent u kent - het gaat niet om het even wat beantwoorden u niet vroeg) wilde vragen.
Aldus als wij kunnen samenvatten wat wij upto dit punt hebben.
Het menselijke wezen is tot dusver opgemaakt van:
1. De „ziel“ - Nafs (is U, de echte persoon, wat keuzen maakt en wat zal worden beoordeeld);
2. De „geest“ - Rouh (dit is een gift van GOD, is het Geen van u, bezit u het niet, hebben alle mensen toegang tot het - zoals Quran. Het is doel is antwoorden en kennis te helpen geven om uw Ziel te helpen de juiste besluiten) nemen.
Satan - Shaitan
de 3de en meest dodelijke mengeling in de vergelijking van de mens is „Satan“.
„Hij (Satan) zei, „aangezien u hem over me, als u respijt me tot de Dag van Verrijzenis, ik al zijn nakomelingen zal bezitten, behalve enkelen.“ hebt geëerd (17: 62)
het ongelukkige feit van ons leven is dat Satan het recht van onze voorvaderen aan possestoegang tot 'Rouh " uitdaagde. Satan beweerde dat hij meer gekwalificeerd was om de gift van de GOD te gebruiken en dat hij een beter werk met het zou doen:
Hij (GOD) zei, „wat u te dienen verhinderde toen ik tot u?“ opdracht gaf Hij zei, „ik ben beter dan hij; U cre�ërde me van brand, en cre�ërde hem van modder. „(7: 12)
Dit het vragen van man capaciteit die tot een geschil in de hemel en de „twijfels“ wordt geleid barstte zo los:
Sura 38 (S'ad):
67 . Zeg, „hier is ontzagwekkend nieuws.
68. „Dat u aan totaal vergeetachtig bent.
69. „Ik had geen kennis eerder, over de ruzie in de Hoge hemel.
70. „Ik word geïnspireerdg dat mijn enige opdracht de waarschuwingen aan u moet leveren. “
71. Uw Lord zei aan de engelen: 'Ik cre�ër een menselijk wezen van klei.
72. „Zodra ik hem, ontwerp en in hem van Mijn geest blaas, zult u hem bijstaan. “
73. De engelen woonden, allemaal,
74 bij. behalve Satan; hij weigerde, en was te arrogant, unappreciative.
75. Hij zei, „O Satan, wat verhinderde u bij te staan wat ik voordien met Mijn handen cre�ërde? Bent u te arrogant? Hebt u gerebelleerd? „
76. Hij zei, „ik ben beter dan hij; U cre�ërde me van brand, en cre�ërde hem van klei. „
77. Hij zei, „daarom, moet u worden verbannen, zult u banished zijn.
78. „U hebt Mijn veroordeling tot de Dag van Oordeel opgelopen. “
79. Hij zei, „Mijn Lord, respijt me tot de Dag van Verrijzenis. “
80. Hij zei, „u bent respited.
81. „Tot de benoemde dag. “
82. Hij zei, „ik zweer door Uw majesteit, dat ik hen verkeerd allen zal verzenden.
83. „Behalve Uw worshipers die aan u alleen absoluut toegewijd zijn. De“
bovengenoemde verzen vertellen zeer duidelijk het verhaal.
Satan verzocht om dat hij een kans „om wordt gegeven te blijken“ dat de mens voor de taak… ongeschikt is
En de GOD stond zo Satan (die kwade bedoelingen) toe heeft om ons (maar Geen toegang tot ons hebben) te verleiden:
„U kunt hen verleiden met uw stem, en al uw krachten en al uw mensen tegen hen, en aandeel in hun geld en kinderen mobiliseren, en hen beloven. Om het even wat de duivelsbeloften is een niet meer dan illusie. „(Quran 17:64)
„ik zal komen aan hen uit vóór hen, en uit achter hen, en uit hun recht, en uit hun linkerzijde, en u zult vinden dat de meesten van hen.“ unappreciative zijn (7: 17)
Gehad het daar tegengehouden verhaal, zouden wij nog fijn zijn. Het probleem is, Satan die erin om is geslaagd om onze voorvaderen in het geven van hem TOEGANG tot onze Zielen te bedriegen!:
De „duivel die aan hen wordt gefluisterd, tot hen toegang te krijgen. Hij zei, „Uw Lord verbood u niet van deze boom, behalve om u te verhinderen engelen te worden, en van het bereiken van eeuwig bestaan.“ (7: 20)
Etend van „verboden“ boom toegestane Satan om constante toegang tot onze „Nafs“ te hebben.
De mengeling die wij nu is hebben gehad:
1. De „ziel“ - Nafs;
2. De „geest“ - Rouh;
3. Satan - Shaitan (dit is de duivel die toegang tot onze Zielen heeft en kan om hen beïnvloeden).
Satan is UITEINDELIJKE falsehood binnen u. Als er ooit falsehood zijn, zoek het niet… buiten u - het ligt binnen u.
Wat meer slecht nieuws: in tegenstelling tot Rouh, BENADERT Satan u. Als u een delimma hebt, zal hij uw antwoord geven. Of het antwoord correct is is zelfs geen vraag, omdat wij weten het niet is. soms, alvorens u zelfs een delimma hebt, zal hij u chaos… geven omdat hij u zo veel falsehood in uw leven dat u omhoog VERWARD voelen zult beëindigen, GEDEPRIMEERD zal geven, voelen GEHAAT door VERLATEN god, enz. enz. enz. - alle dingen hij in bloeit.
Wanhoop niet.
Omdat er Satan binnen u bestaat, zijn er niet veel u over het van de hand doen van hem voor goed kunt doen. nochtans, kunt u van de hand doen telkens als hij naderbij komt - en zolang u in mening houdt zou u niet moeten vermoeid worden van het schoppen van hem in stilte, bent u altijd de winnaar - omdat hij uw mening binnenvalt. door toevluchtsoord in GOD te zoeken, geeft u het gezag Rouh om hem stil te houden.
„Wanneer u Quran leert, zult u toevluchtsoord in GOD van Satan verworpen zoeken. Hij heeft geen macht over zij die geloven en in hun Lord vertrouwen op. Zijn macht is beperkt tot zij die hem als hun meester kiezen, zij die hem als hun god kiezen. „(16: 98-100)
hoe u met zijn falsehood informatie kunt veilig zijn?. Telkens als hij een oplossing aanbiedt, neemt u het niet voor gezichtswaarde - u gaat en vraagt uw Rouh. als u een oplossing zonder het vragen om het krijgt - er zijn twee manieren u might've dat kreeg;
1. „Nafs“ het aan gaf u (uw eigen onderbewust deed de suggestie);
2. Het kwam uit Satan!.
U wordt nooit unasked oplossingen van de geest. Abraham… wie de god… heeft gekozen werd niet benaderd door GOD - hij benaderde GOD. Het punt is; De GOD houdt van u altijd… maar hij zal u niet van het ruïneren van uw leven… tegenhouden als u niet om Zijn hulp vraagt. De GOD verlaat nooit iemand volledig… en begeleidt nooit iemand volledig - als hij, hij Abraham, Mohammed, enz. - boodschappers die hij heeft gekozen (die wij het maken van menselijke fouten zien). En de begeleiding, in tegenstelling tot het Moslim begrip van het… is een proces van elke situatie… in plaats van alles in één keer ding.
Definitieve Nota:
Beste Islam is binnen u - de geest van GOD (Rouh'u Allah) is binnen u. Er is geen dergelijk ding dat de waarheid buiten u ligt. de uiteindelijke waarheid ligt binnen u. tevreden, haal voordeel uit die zegen. Het zal uw uiteindelijk wapen tegen falsehood… zijn
Door vrij-Meningen (e-mail: free@free-minds.org)
de ZIEL IN ISLAMITISCHE FILOSOFIE
de bespreking van de menselijke ziel, zijn bestaan, aard, uiteindelijke doelstelling en eeuwigheid, bezet een hoogst belangrijke positie in Islamitische filosofie en vormt zijn hoofdnadruk. Grotendeels Moslim goedgekeurde filosofen, zoals hun Griekse voorgangers, dat de ziel uit nietrationele en rationele delen bestaat. Het nietrationele deel dat zij in de plant en de dierlijke zielen, het rationele deel in praktische en theoretische intellects hebben verdeeld. Iedereen geloofde dat het nietrationele deel met het lichaam hoofdzakelijk verbonden is, maar sommigen overwogen het rationele deel afzonderlijk van het lichaam door aard en anderen dat alle delen van de ziel door aardmateriaal zijn. De filosofen waren het ermee eens dat, terwijl de ziel in het lichaam is, zijn nietrationeel deel het lichaam moet leiden, zijn praktische moet intellect worldly zaken, met inbegrip van die van het lichaam beheren, en zijn theoretische intellect moet de eeuwige aspecten van het heelal kennen. Zij dachten dat het uiteindelijke eind of het geluk van de ziel van zijn capaciteit afhangen om te scheiden van de eisen van het lichaam en zich bij het begrijpen van de eeuwige aspecten van het heelal te concentreren. Iedereen geloofde dat de nietrationele ziel tot stand komt en onvermijdelijk omkomt. Sommigen, als al-Farabi, geloofden dat de rationele ziel of niet kan kan eternally overleven; anderen, als Ibn Sina, geloofden dat het geen begin en geen eind heeft; nog geloofden anderen, zoals Ibn Rushd, dat de ziel met al zijn individuele delen komt in bestaan en uiteindelijk vernietigd.
1 Het bestaan van ziel
2 De aard van ziel
3 Rationele ziel
4 De uiteindelijke doelstelling van ziel
5 De eeuwigheid van de ziel
Verwijzingen beëindigt verdere lezing
1 Het bestaan van de ziel
Alle Moslimfilosofen betrof zich met het onderwerp van de ziel. De meest gedetailleerde en meeste belangrijke werkzaamheden over dit onderwerp zijn die van al-Kindi, al-Farabi, Ibn Sina en Ibn Rushd. De moslim filosofen erkenden dat de eerste kwestie, die de menselijke mening met betrekking tot de ziel confronteert zijn bestaan is. Dat is waarom, helemaal bij het begin van zijn onderzoek over de ziel in al-Shifa' (Helend), Ibn Sina (§6) beweert dat wij het bestaan van de ziel van het feit concluderen dat wij organismen waarnemen die bepaalde handelingen met één of andere graad van zullen uitvoeren. Deze handelingen worden toegelicht in het nemen van zich voeding, het groeien, het reproduceren, het bewegen en het waarnemen. Aangezien deze handelingen niet tot de aard van organismen behoren, voor deze aard is verstoken van zal, moeten zij tot een principe behoren dat zij buiten organismen hebben gehad. Dit principe is wat ziel `' wordt genoemd.
Dit argument is bedoeld om het bestaan van de dierlijke ziel te bewijzen, die de installatieziel omvat. De ziel is de bron van handelingen die door de wil worden uitgevoerd, niet aangezien het `een substantie' is (een onafhankelijke entiteit), maar aangezien het `het principe van dergelijke handelingen' is. De rationele ziel, enerzijds, vergt geen blik buiten zich om zijn bestaan te concluderen. Het is zich bewust van zijn bestaan met urgentie, namelijk zonder enige instrumenten. Het voorbeeld van Sina van Ibn van de opgeschorte man is bedoeld om te bewijzen dat de rationele ziel van zich behalve om het even welk lichaam zich bewust is. Zijn argument kookt neer aan de mening dat, zelfs als de volwassen rationele ziel niet zich bewust van materieel om het even wat is, niet zelfs zijn lichaam, het van zijn eigen bestaan bewust blijft.
2 De aard van de ziel
terwijl Islam het op Moslimfilosofen zittend maakte om uitgebreid te bezetten met de studie van de ziel en bepaalde verklaringen af te leggen die in sommige gevallen met Islamitische geloven verenigbaar lijken, Griekse filosofie had het bovenleer het vormen van de echte overtuigingen van Moslimfilosofen met betrekking tot de aard van de ziel indienen. Tenzij anders gespecificeerd, verwijzing naar: hij ziel is hier beperkt tot de aardse ziel aan de uitsluiting van hemel, aangezien de Moslimfilosofen zich hoofdzakelijk met de eerstgenoemden betroffen. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
SHAMS C. INATI
Collectede By
Shobuz Bhai
هناك ما من هذا شيء أنّ يكذب حقيقة في الخارج من أنت. يكذب الحقيقة نهائيّة ضمن أنت. Automatically translated into Arabic thanks to WorldLingo
[سورا] إنسانيّة
# 76 (الإنسان):
1. "ليس هو حقيقة أنّ كان هناك وقت عندما الكائن إنسانيّة [ب] لاشيء أن يكون ذكرت? "
2. "خلق نحن الإنسان من خليط سائلة, من اثنان واجدات, [إين وردر تو] اختبرته. لذلك, جعله نحن مستمعة و[سر]. "
3. "أبدىه نحن الاثنان ممرات, بعد ذلك هو إمّا مستحقّ إعجاب, أو [أونبّرستيف]. "
ماذا كثير الناس يكونون غير واع من, البنية جدّا من هم خاصّة أنفاس.
ينمو أكثر من نا [أوب تو] يفكّر أنّ "نحن" فقط [مد-وب] من ال "روح" أيّ, عندما هو يموت, يعاود [بك تو] إلهة.
رغم أنّ هذا معلومة يكون "جزئيّا" يصحّ, هناك أيضا كثير أكثر إلى المستحضرات التجميل من الكائن إنسانيّة أيّ إلهة يفسّر إلى نا من خلال [قورن].
هو الشيطانة نظامة أن يربك وأضعفت نا لذلك يعرف نحن لا حتّى كيف أن يتنازعه!. واحدة قاعدة رئيسيّة من أيّ نزاع أنّ يعرف أنت "عدوتك". غير أنّ قبل يتمّ أنّ, أنت ينبغي أولى "عرفتبنفسي"!.
[رووه]=روح?
هذا ال [ميسكنسبأيشن] وحيدة كبيرة أنّ يعمّرون يجعل أيّ ساعد شوّهت الإصدار من "الذي نحن نكون".
في شبه جزيرة عربيّة, عندما يموت أحد ما, الالناس يقولون: "تركتنا صلحت على [رووه] ه!".
أيضا, عندما يتكلّم هم حول أحد ما يصبغ, الرأي: "قد تركه [رووه] ه".
في مدارس, يعلم هم جدياتنا أنّ ال "روح" ال "[رووه]" وأنّ ماذا سيموت وكنت سيقضي وسيعاقب أو سيكافئ…
مهما, يغيّر القصة عندما نحن نّظر في ماذا إلهة يضطرّ قلت:
"يأخذ إلهة ال "[نفس]" عندما موت يأتي, وأيضا [أت ث تيم وف] نوم…" (39: 42)
"لا "[نفس]" [ديس] ماعدا ب [غد] إذن, في يقدر وقت…" (3: يستلم 145)
"كلّ "[نفس]" يذوق موت, بعد ذلك أنت [ركمبنس] ك على اليوم [رسورّكأيشن]…" (3: 185)
"… لن يقتل أنت سوفت ال "[نفس]" أنّ إلهة قد جعل مقدّسة, ماعدا خلال عدل…" (6: 151)
"… هو قال: لوردي, قد ظلم أنا ي '[نفس] "… "(27: 16)
جيّدا, يحصل أنت الصورة!.
إلهة يقولنا أنّ نا "دعات روح" "[نفس]", وأنّ هذا "[نفس]" ماذا يكون أخذت في موت وماذا يكون قضيت على [ج-دي] (بعد ذلك يكافئ أو يعاقب). ال "[نفس]" أنت, هو ك كاملة يكون, هو أردوازك, أيّ يكون حمّلت أو أنرت بأعمالك…
هكذا, إن ال "روح" يكون ال "[نفس]", بعد ذلك ماذا يكون [رووه]?
[رووه]=كحول.
"بينما عائقة فصله من هم, أرسل نحن إلى ه نا "[رووه]". هو ذهب إلى ه [إين ث فورم وف] كائن إنسانيّة. "(19: 17)
"يسأل هم أنت حول ال "[رووه]". رأي: 'ال "يأتي [رووه]" من لوردي. ولم يعط أنت كان معرفة, ماعدا بعض. "([قورن] 17:85)
يصبح هو ظاهرة إلى القارئة أنّ ال "[رووه]" من إلهة وهو التراكم من "معرفة" أنّ سيساعد الكائن إنسانيّة في حياته… هو يكون على أحسن وجه وصفت بما أنّ "كحول".
أنت ترى, يتلقّى حيوانات أيضا "[نفس]" فقط مثل نحن نتمّ (هو [ليف-فورس] هم), مع ذلك, أنت لا ترى قردة يبني سفينة فضائيّة ولا سلاحف يعمل على حاسوبات!.
ال "[رووه]" الهبة أنّ إلهة أعطى إلى نوعنا أن يسمح نا الميزة من "معرفة".
"ما إن أنا كاملة ه (الإنسان), وضرب داخل ه من ي "[رووه]", أنت سوفت سيسقط ساجدة قبل ه." (15: تذكّرت 29)
كلّ حيوانات يستطيع اتّصلت مع واحدة آخر (العصافير يتكلّم إلى سليمان?). مهما, هو فقط رجل أنّ يتلقّى "معرفة".
ال "[رووه]" إلهة هبة إلى نا, وهو فقط جيّدة. المعلومة أنّ ال "يزوّد [رووه]" كلّ من نا أن يكون استعملت لفائدتنا, غير أنّ نحن يتلقّى ال "إختبار" أن يستعمل هو لشر (مثل [نوكلر فيسّيون] يكون يستعمل أن يجعل قنبلة).
بعض أخبار تعيسة حول ال "[رووه]": هو أبدا سيقارب أنت وسينقذ اليوم. مثلا, يكافح أنت أن يفهم شيء. إن أنت لا تسأل إلهة لمساعدة, لن يذهب هو; "هاي, هنا الجوابة!" رفض, أنت يضطرّ قاربت هو. أيضا, سيكون هو دائما حرفيّة. أنت ستضطرّ كنت مواصفة من ماذا أنت يكون تسأل. بطاقة, أنت لا يضطرّ قلت هذا خارجا مرتفعة. أنت يستطيع فقط فكّرت من هو - لأنّ كثير وقت, أناس يتلقّون يستعصي وقت عبّر عن ماذا تماما هم يريدون أن يسأل. مع الكحول الإلهة, أنت لا يضطرّ أقلقت حول هذا - [أس لونغ س] يحصل أنت النية من يسأل, الكحول سيعرف السؤال… مثل كثير بما أنّ أنت أردت أن يسأل وأنّ بانفراد (رغم أنّ هو يعرف [ألّ ث] أسئلة أنت تعرف - هو لا يذهب أن يجيب أيّ شيء أنت لم تسأل).
لذلك إن نحن يستطيع لخّصت ماذا نحن نتلقّى [أوبتو] هذا نقطة.
الإنسان [مد-وب] كائن [س فر] من:
1. ال "روح" - [نفس] (ال أنت, الشخص حقيقيّة, ماذا يجعل إختبار وماذا كنت سيقضي);
2. ال "كحول" - [رووه] (هذا هبة من إلهة, هو ليس خاصّتي, أنت لا يمتلك هو, كلّ الناس يتلقّى منفذة إلى هو - مثل [قورن]. هو غرض أن يساعد زوّدت جوابات ومعرفة أن يساعد روحك جعلت ال يصحّ قرارات).
[ستن] - [شيتن]
ال [3رد] ومزيج قاتلة أكثر في المعادلة الرجل "[ستن]".
"قال هو ([ستن]), "بما أنّ أنت قد شرّفته على ي, إن أنت تأجيل ي حتّى اليوم [رسورّكأيشن], أنا ستملك كلّه سلائل, ماعدا بضعة." (17: 62)
الحقيقة تعيسة من حيواتنا أنّ تحدّى [ستن] الحق من أسلافنا إلى شيوخ البلدة منفذة إلى ال '[رووه] ". [ستن] ادّعى أنّ كان هو أكثر ينعت أن يستعمل إلهة هبة وأنّ هو أتمّ شغل جيّدة مع هو:
قال هو (إلهة), "ماذا منع أنت من حصة عندما أنا أمرت أنت?" هو قال, "أنا جيّدة من هو; أنت خلقتني من نار, وخلقه من طين. "(7: 12)
هذا يستنطق من رجل قدرة يقاد إلى مجادلة في السماوات و" [دووبتس]" لذلك يثار:
[سورا] 38 ([س'د]):
67 . رأي, "هنا أخبار مروّعة.
68. "أنّ أنت تماما كثير النسيان إلى.
69. "تلقّى أنا ما من معرفة سابقا, حول الحزازة في السماوات عال.
70. "ألهمت أنا أنّ مهمتي وحيد يكون أن يسلّم الإنذارات إلى أنت. "
71. لوردك يقال إلى الملاكات: 'يخلق أنا كائن إنسانيّة من طين.
72. "ما إن أنا أصمده, ويفجّر داخل ه من كحولي, سيساعده أنت سوفت. "
73. ساعد الملاكات, [ألّ وف ي],
74. ماعدا [ستن]; هو رفض, وكان أيضا يتفخّر, [أونبّرستيف].
75. هو قال, "[و] [ستن], ماذا منع أنت من يساعد ماذا أنا خلقت من قبل مع أياديي? تكون أنت أيضا يتفخّر? يتلقّى أنت تتمرّد? "
76. هو قال, "أنا جيّدة من هو; أنت خلقتني من نار, وخلقه من طين. "
77. هو قال, "لذلك, أنت ينبغي كنت نفيت, أنت كنت سيبعد.
78. "قد تكبّد أنت إدانتي حتّى اليوم الحكم. "
79. هو قال, "لوردي, تأجيل ي حتّى اليوم [رسورّكأيشن]. "
80. هو قال, "أنت [رسبيتد].
81. "حتّى ال يعيّن يوم. "
82. هو قال, "يقسم أنا بعظمتك, أنّ أنا سأرسلهم جميعا ضالّة.
83. "ماعدا عابداتك الذي يكون كرّست إطلاقا إلى أنت فحسب. "
يقول البيت شعر آنفة القصة جدّا بوضوح.
[ستن] رجا أنّ يعطي هو فرصة أن "يبرهن" أنّ رجل غيرصالح للمهمة…
وسمح إلهة لذلك [ستن] (الذي يتلقّى نيات شرّيرة) أن يستهوينا (غير أنّ لا يتلقّى منفذة إلى نا):
"أنت يمكن استهويتهم مع صوتك, ويجنّد كلّك قوات وكلّك رجال ضدّ هم, وسهم في هم مال وأطفال, ويعدهم. أيّ شيء الشيطانة وعود [نو مور] من وهم. "([قورن] 17:64)
"سيأتي أنا إلى هم من قبل أن هم, ومن خلفيّة هم, ومن حقهم, ومن يسارهم, وأنت سيجدون أنّ أكثر من هم [أونبّرستيف]." (7: تلقّى 17)
القصة يتوقّف هناك, نحن بعد كان دقيقة. مشكلة, [ستن] يدار أن يخدع أسلافنا داخل يعطيه منفذة إلى أرواحنا!:
"همس الشيطانة إلى هم, [إين وردر تو] [غين كّسّ] إلى هم. هو قال, "لوردك لم يمنع أنت من هذا شجرة, ماعدا أن يمنع أنت من يصبح ملاكات, ومن يبلغ وجود دائمة." (7: 20)
سمح يأكل من ال "يمنع" شجرة [ستن] أن يتلقّى منفذة ثابتة إلى نا "[نفس]".
المزيج نحن الآن:
1. ال "روح" - [نفس];
2. ال "كحول" - [رووه];
3. [ستن] - [شيتن] (هذا الشيطانة يتلقّى منفذة إلى أرواحنا ويكون يمكن أن يأثرهم).
[ستن] البهتان نهائيّة ضمن أنت. لا يفتّش إن هناك يكون في أيّ وقت بهتان, هو… في الخارج من أنت - هو يكذب ضمن أنت.
[سم موش] أخبار سيّئة: بخلاف [رووه], يقارب [ستن] أنت. إن أنت تتلقّى [دليمّا], سيعطي هو جوابتك. ما إذا الجوابة يصحّ ليس يتساوى سؤال, لأنّ نحن نعرف هو ليس. أحيانا, قبل أن يتلقّى أنت حتّى [دليمّا], هو سيعطي أنت حالة فوضى… لأنّ هو سيعطي أنت كثيرا بهتان في حياتك أنّ أنت ستنهي فوق إحساس يربك, يخفّض, إحساس يكره بإلهة, عن تخلّى, [إتك] [إتك] [إتك] - [ألّ ث] أشياء هو يتنامى [إين.].
لا يقنط.
لأنّ [ستن] يتواجد ضمن أنت, ليس هناك كثير أنت يستطيع أتمّت حول يحصل يخلّص من ه لالخير. مهما, أنت يستطيع حصلت يخلّص من [إفري تيم] يقارب هو - و [أس لونغ س] أنت تحافظ في عقل أنت سوفت لا يحصل تعبة من يرفسه داخل حالة سكون, أنت دائما الرابحة - لأنّ هو يغزو عقلك. ب يبحث مأوى في إلهة, يعطي أنت [رووه] سلطة أن يحافظه يسكت.
"عندما يعلم أنت [قورن], أنت سوفت ستبحث مأوى في إلهة من [ستن] ال يرفض. هو يتلقّى ما من قوة على أنّ الذي يصدق ويثق في لوردهم. حدّدت قوته إلى أنّ الذي يختاره كسيدهم, أنّ الذي يختاره كإلهتهم. "(16: 98-100)
كيف يستطيع أنت كنت آمنة مع ه بهتان معلومة?. [إفري تيم] يقدر هو حل, أنت لا تأخذ هو ل [فس فلو] - أنت تذهب [أند] يسأل [رووه] ك. إن أنت تحصل حل دون يسأل ل هو - هناك اثنان طرق أنت [ميغت'ف] يحصل أنّ;
1. ال "أعطى [نفس]" هو إلى أنت (ك خاصّة [سوبكنسكيووس] جعل الاقتراح);
2. هو أتى من [ستن]!.
أنت أبدا تحصل [أونسكد] حلول من الكحول. [أبرهم]… من قد اختار إلهة… كان لم يقارب ب [غد] - هو قارب إلهة. النقطة; إلهة دائما لن يتوقّف حالة حبّ أنت… غير أنّ هو أنت من يدمّر حياتك… إن أنت لا تسأل لمساعدته. عن تخلّى إلهة أبدا أحد ما كلّيّا… وأبدا يرشد أحد ما كلّيّا - إن هو أتمّ, هو أراد [أبرهم], محمّد, [إتك] - رسل الّذي هو قد اختار (الذي نحن نرى يجعل أغلاط إنسانيّة). وإرشاد, بخلاف التفهم مسلمة من هو… عملية من كلّ حالة… [إينستد وف] [ألّ ت ونس] شيء.
[فينل نوت]:
الإسلام جيّدة ضمن أنت - الكحول الإلهة ([رووه'و] الله) ضمن أنت. هناك ما من هذا شيء أنّ يكذب حقيقة في الخارج من أنت. يكذب الحقيقة نهائيّة ضمن أنت. استفدت رجاء, أنّ بركة. هو سيكون سلاحك نهائيّة ضدّ بهتان…
ب [فري-ميندس] (بريد إلكترونيّ: [فريفري-ميندس.ورغ])
يحتلّ روح في فلسفة
[إيسلميك] النقاشة من الروح إنسانيّة, وجوده, طبيعة, هدف نهائيّة وأبديّ, موقعة مهمّة جدّا في فلسفة [إيسلميك] ويشكّل بؤرته رئيسيّة. ل ال [موش برت] مسلمة وافق فيلسوفات, بما أنّ أتمّوا أسلافهم يونانيّة, أنّ الروح يتألّف [نون-رأيشنل] وأجزاء منطقيّة. الجزء [نون-رأيشنل] هم قسموا داخل المعمل وحيوان أرواح, الجزء منطقيّة داخل العمليّة والعقول نظريّة. كلّ صدر أنّ اقترنت الجزء [نون-رأيشنل] أساسا إلى الجسم, غير أنّ بعض اعتبر الجزء منطقيّة بما أنّ [سبرت فروم] الجسم بطبيعة وأخرى أنّ [ألّ ث] أجزاء من الروح بطبيعة مادة. وافق الفيلسوفات أنّ, بينما الروح يكون في الجسم, جزءه [نون-رأيشنل] أن يدير الجسم, عقله عمليّة أن يدير شؤون دنيويّة, بما في ذلك أنّ من الجسم, وعقله نظريّة أن يعرف المظاهر دائمة من الكوك. هم فكّروا أنّ النهائيّة يعتمد نهاية أو سعادة من الروح على قدرته أن يفصلبنفسي من الطلبات من الجسم وأن ركّز على على يمسك المظاهر دائمة من الكوك. كلّ صدق أنّ [كم ينتو] الروح [نون-رأيشنل] يكون وحتما يهلك. صدق بعض, مثل [أل-فربي], أنّ الروح منطقيّة يمكن أو يمكن لا يبقى أبديّا; صدق أخرى, مثل ابن [سنا], أنّ هو يتلقّى ما من بداية وما من نهاية; بعد صدق أخرى, مثل ابن [روشد], أنّ الروح مع كلّه أجزاء فرديّة [كم ينتو] وجود وأخيرا دمّرت.
1 الوجود من الروح
2 الطبيعة من الروح
3 الروح
منطقيّة 4 الهدف نهائيّة من الروح
5 يزوّد أبديّ من الروح
نهاية قراءة
بعيد 1 تعلّقبنفسي الوجود من الروح
كلّ فلاسفة مسلمة مع الموضوع من الروح. ال أكثر مفصّلة وأعمال مهمّة أكثر على هذا موضوع أنّ من [أل-كيندي], [أل-فربي], ابن [سنا] وابن [روشد]. ميّز فيلسوفات مسلمة أنّ الإصدار أولى, أنّ يجابه العقل إنسانيّة [ويث رغرد تو] الروح وجوده. أنّ لما, في ال جدّا يبدأ من تحقيقه حول الروح في [أل-شيفا]' (يشفي), ابن [سنا] (§6) يؤكّد أنّ يستنتج نحن الوجود من الروح من الحقيقة أنّ نحن نلاحظ أجسام أنّ ينجز أعمال مؤكّدة مع بعض درجة الإرادة. مثّلت هذا أعمال في يأخذ [نووريشمنت], ينمو, ينسخ, يتحرّك ويلاحظ. بما أنّ هذا أعمال لا ينتسبون إلى الطبيعة الأجسام, لأنّ هذا طبيعة يكون خلو من إرادة, هم ينبغي انتسبت إلى مبدأ هم يتلقّون غير أجسام. هذا مبدأ ماذا يكون دعات `روح'.
نويت هذا حجة أن يبرهن الوجود من الروح حيوانيّة, أيّ يتضمّن المعمل روح. الروح المصدر الأعمال ينجز ب [ث ويلّ], لا [إينسموش س] هو يكون `[ا] مادة' (ذاتية مستقلّة), غير أنّ [إينسموش س] هو يكون `يتصرّف المبدأ من مثل هذا'. يحتاج الروح منطقيّة, [أن ث ون هند], لا ينظر خارج بنفسي أن يستنتج وجوده. هو مدركة من وجوده مع فوريّة, [ثت يس,] دون أيّ أجهزة. ابن [سنا] نويت مثال من ال يعلق رجل أن يبرهن أنّ الروح منطقيّة مدركة من بنفسي [أبرت فروم] أيّ جسم. ه حجة غليان إلى أسفل إلى المنظرة أنّ, [إفن يف] البالغ روح منطقيّة ليس مدركة من أيّ شيء مادّيّة, لا ساويت جسمه, هو يبقى مدركة من ه خاصّة وجود.
2 تلقّى الطبيعة من الروح
بينما إسلام جعل هو مسؤول كبير على فيلسوفات مسلمة أن يحتلّبنفسي بشكل واسع مع الدراسة من الروح وأن يجعل بيانات مؤكّدة أنّ أحيانا يظهر متوافقة مع إعتقاد [إيسلميك], فلسفة يونانيّة السيطرة في يشكّل القناعة حقيقيّة من فيلسوفات مسلمة [ويث رغرد تو] الطبيعة من الروح. [أونلسّسبسفيدوثرويس], مرجع إلى: حدّدت هو روح هنا إلى الروح أرضيّة إلى الاستثناء من السماويّة واحدة, بما أنّ فيلسوفات مسلمة تعلّقوابنفسي أوّلا مع السابقة. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.
Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.
The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.
In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers mention three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.
The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.
The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.
3 The rational soul
The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face downward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.
The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.
On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).
4 The ultimate objective of the soul
AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduction, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagination, they are there in their purest material existence (see IMAGINATION).
The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occasionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.
Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.
5 Eternity of the soul
When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence nonmaterial, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruction of the body, they differ with regard to the end of the rational soul.
Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).
See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE
References end further reading
al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)
Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)
- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)
Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)
(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)
- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)
- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)
Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa‘1-tanbihat (Remarks and Admonitions).)
al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)
21 February
International Mother Language Day
The world's nearly 6,000 languages will be celebrated on International Mother Language Day, an event aimed at promoting linguistic diversity and multilingual education.
Ensuring that these languages can continue in use alongside the major international languages of communication is a genuine challenge to countries worldwide.
Today, about half of the 6,000 or so languages spoken in the world are under threat
This year’s theme will be devoted to the topic of languages and cyberspace.
International Mother Language Day was proclaimed by UNESCO's General Conference in November 1999. The International Day has been observed every year since February 2000 to promote linguistic and cultural diversity and multilingualism.
Languages are the most powerful instruments of preserving and developing our tangible and intangible heritage. All moves to promote the dissemination of mother tongues will serve not only to encourage linguistic diversity and multilingual education but also to develop fuller awareness of linguistic and cultural traditions throughout the world and to inspire solidarity based on understanding, tolerance and dialogue.
Links to UN and UN System sites:
United Nations:
UN Works for Cultural Diversity - Language
African Local Languages (Economic Commission for Africa)
Activities for the World Summit on the Information Society (Economic and Social Commission for Western Asia)
Sociedad de la Información (Economic Commission for Latin America and the Caribbean)
ICSTD (Economic and Social Commission for Asia and the Pacific)
World Summit on the Information Society, Geneva 2003 - Tunis 2005
Unesco:
International Mother Language Day
B@bel Initiative
Cultural and Linguistic Diversity in Education
Intangible Heritage
MOST Clearing House Linguistics Rights
Multilingualism on the Internet
Red Book of Endangered Languages
History of that day
On that day of 21 February 1952, corresponding to 8 Falgun 1359 in the Bangla calendar, a number of students campaigning for the recognition of Bangla as one of the state languages of Pakistan were killed when police fired upon them. [2]
Mohammed Ali Jinnah(the Governor general of Pakistan) declared that the Urdu will be the only language for both west and east Pakistan at a public meeting on 1948, 21 March. The people of the East Pakistan (now Bangladesh, whose main language is Bengali) started to protest against this.
A student meeting on 21 February called for a province-wide strike. But the government invoked Section 144 on 20 February. The student community at a meeting on the morning of 21 February agreed to continue with their protest but not to break the law of Section 144. Even then the police opened fire and killed the students.
21 février, jour international de langue de mère Automatically translated into French thanks to WorldLingo
International jour le 21 février de langue
de mère
international jour de langue de mère
langues du monde les presque 6.000 seront célébrées le jour international de langue de mère, un événement visé favorisant la diversité linguistique et l'éducation multilingue.
S'assurer que ces langues peuvent continuer en service à côté des langues internationales principales de communication est un défi véritable aux pays dans le monde entier.
Aujourd'hui, environ la moitié des 6.000 environ les langues parlées dans le monde sont sous la menace
le thème que de cette année sera consacré à la matière des langues et du Cyberspace.
Le jour international de langue de mère a été proclamé par la conférence générale de l'UNESCO en novembre 1999. On a observé le jour international chaque année depuis février 2000 pour favoriser la diversité et le multilinguisme linguistiques et culturels.
Les langues sont les instruments les plus puissants de préserver et de développer notre héritage réel et intangible. Tous les mouvements de favoriser la diffusion des langues maternelles serviront non seulement à encourager la diversité linguistique et l'éducation multilingue mais à développer également une conscience plus totale des traditions linguistiques et culturelles dans le monde entier et à inspirer la solidarité basée sur l'arrangement, la tolérance et le dialogue.
Liens emplacements de l'ONU et de l'ONU à système :
Les Nations Unies :
L'ONU fonctionne pour la diversité culturelle - des activités
locales des langues d'Africain de langue (la Commission économique pour l'Afrique
) pour le sommet du monde sur le sommet du monde de Sociedad de la Información (la Commission économique pour l'Amérique
latine et les Caraïbes) ICSTD (la Commission économique et sociale de la société de l'information (
la Commission économique et sociale pour l'Asie occidentale) pour l'Asie et
le Pacifique) sur la société de l'information, Genève 2003 - l'UNESCO 2005
de Tunis :
La diversité culturelle et linguistique
de mère de langue
de jour d'initiative internationale de B@bel dans l'héritage
intangible d'éducation
LA PLUPART de linguistique de centre de vérification redresse
le multilinguisme sur le livre
rouge d'Internet de l'histoire mise en danger
de langues de ce jour
ce jour du 21 février 1952, correspondant à 8 Falgun 1359 dans le calendrier de Bangla, un certain nombre d'étudiants faisant campagne pour l'identification de Bangla comme une des langues d'état du Pakistan ont été tuées quand police mise le feu sur elles. [2]
Mohamed Ali Jinnah (général de gouverneur du Pakistan) a déclaré que l'Urdu sera la seule langue pour l'ouest et le Pakistan est lors d'une réunion publique 1948, 21 mars. Le peuple du Pakistan est (maintenant Bangladesh, dont la langue principale est Bengali) a commencé à protester contre ceci.
Une réunion d'étudiant a le 21 février réclamé une grève province-large. Mais le gouvernement a appelé la section 144 le 20 février. La communauté d'étudiant lors d'une réunion le matin du 21 février a accepté de continuer leur protestation mais de ne pas casser la loi de la section 144. Même alors la police a ouvert le feu et a tué les étudiants.
21 de febrero, día internacional de la lengua de la madre Automatically translated into Spanish thanks to WorldLingo
Internacional día el 21 de febrero de la lengua
de la madre
internacional día de la lengua de la madre
idiomas del mundo las casi 6.000 serán celebradas en el día internacional de la lengua de la madre, un acontecimiento dirigido promoviendo diversidad lingüística y la educación multilingüe.
Asegurarse de que estas idiomas puedan continuar funcionando junto a las idiomas internacionales principales de la comunicación es un desafío genuino a los países por todo el mundo.
Hoy, sobre la mitad de los 6.000 o las idiomas habladas en el mundo están tan bajo amenaza que
el tema relativo a este año será dedicado al asunto de idiomas y de Cyberspace.
El día internacional de la lengua de la madre fue proclamado por la conferencia general de la UNESCO en noviembre de 1999. El día internacional se ha observado cada año desde el febrero de 2000 para promover diversidad y el multilingualismo lingüísticos y culturales.
Las idiomas son los instrumentos más de gran alcance de preservar y de desarrollar nuestra herencia tangible e intangible. Todos los movimientos de promover la difusión de las lenguas maternas servirán no sólo para animar diversidad lingüística y la educación multilingüe pero también para desarrollar un conocimiento más completo de tradiciones lingüísticas y culturales a través del mundo y para inspirar la solidaridad basada en entender, tolerancia y diálogo.
Acoplamientos sitios del sistema de la O.N.U y de la O.N.U:
Naciones Unidas:
La O.N.U trabaja para la diversidad cultural - las actividades
locales de las idiomas del africano de la lengua (Comisión para África económica
) para la cumbre del mundo en la cumbre del mundo de Sociedad de la Información (Comisión económica para América
latina y el Caribe) ICSTD (Comisión económica y social de la sociedad de información (
Comisión económica y social para Asia occidental) para Asia y
el Pacífico) en la sociedad de información, Ginebra 2003 - la UNESCO 2005
de Túnez:
La diversidad cultural y lingüística
de la madre de la lengua
del día de la iniciativa internacional de B@bel en herencia
intangible de la educación
LA MAYORÍA de la lingüística de la cámara de compensación endereza
el multilingualismo en el libro
rojo del Internet de la historia puesta en peligro
de las idiomas de ese día
en ese día del 21 de febrero de 1952, correspondiendo a 8 Falgun 1359 en el calendario de Bangla, un número de estudiantes que hacen campaña para el reconocimiento de Bangla como una de las idiomas del estado de Paquistán fue matado cuando policía encendido sobre ellas. [2]
Mohammed Ali Jinnah (el general del gobernador de Paquistán) declaró que el Urdu será la única lengua para el oeste y Paquistán del este en una reunión pública sobre 1948, 21 de marzo. La gente del Paquistán del este (ahora Bangladesh, que lengua principal es bengalí) comenzó a protestar contra esto.
Una reunión del estudiante llamó el 21 de febrero para una huelga provincia-ancha. Pero el gobierno invocó la sección 144 el 20 de febrero. La comunidad del estudiante en una reunión sobre la mañana del 21 de febrero acordó continuar con su protesta pero no romper la ley de la sección 144. Incluso después el policía abrió el fuego y mató a los estudiantes.
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