Ashvazdanghe

And now we get to the crux of the issue.
Where stars are mentioned in the context of guides, what roots are used for the latter and do they link with roots related to epistemology and knowledge?
When stars are mentioned as guides in the Qur'an, the Arabic root commonly used for "guide" or "guidance" is {هـ د ي} (H-D-Y). Let's examine the relevant instances and see if there are any connections with roots related to epistemology and knowledge:
1. Surah Al-An'am (6:97):
   - Arabic: وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ ...
   - Translation: "And it is He who produced for you the stars to guide you تَهْتَدُوا from {هـ د ي} in the darkness of the land and sea..."
   - **Connection with Epistemology**: The root {هـ د ي}  is central to the concept of guidance in the Qur'an, encompassing both spiritual and practical guidance. The act of guidance inherently implies acquiring knowledge or understanding to make informed decisions or take a correct path.
2. Surah Al-Nahl (16:16):
   - Arabic: وَعَلَامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ
   - Translation: "And landmarks. And by the stars they are guided يَهْتَدُونَ from {هـ د ي}."
   - **Connection with Epistemology**: Again, guidance here can be understood both in the literal sense (physical navigation) and the metaphorical sense (seeking the right path or understanding).
Now, regarding the connection with roots related to epistemology and knowledge:
The root {هـ د ي} (H-D-Y) itself is inherently connected to the acquisition of knowledge and understanding, as guidance often involves obtaining and following knowledge. This root appears in various forms throughout the Qur'an to denote guidance, leading, showing the way, etc. Many verses couple this root with other roots related to knowledge, such as {ع ل م} (‘A-L-M) meaning "to know", emphasizing the close relationship between guidance and knowledge.
For instance, the Qur'an says in Surah Al-Mujadila (58:11):
- Arabic: يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ
- Translation: "Allah will raise those who have believed among you and those who were given knowledge by degrees."
The elevation of those "who were given knowledge" indicates the esteemed position of knowledge in guiding one's actions and understanding.
In summary, the concept of guidance from {هـ د ي}  is intrinsically linked with the acquisition and application of knowledge in the Qur'an. The mention of stars as guides serves as a practical example of this relationship, where observable phenomena (stars) provide knowledge (navigation) that guides human behavior.

I focused specifically on the roots associated with measurement and GPT4 came up with the following answer, in the next reply I will show how I built on this answer.
The concept of "measure" in the Qur'an is conveyed through several Arabic roots, each capturing a specific nuance or aspect of the broader idea of measurement. Here are some key roots related to the notion of measure:
1. ق-د-ر (Q-D-R): 
   - Central Meaning: Measure, Destiny, Decree, Power
   - Derived Words: قَدَر (Qadar) - measure, quantity, proportion; قَدِير (Qadīr) - capable, powerful; تَقْدِير (Taqdīr) - determination, ordainment.
2. م-ك-ي (M-K-Y):
   - Central Meaning: Extent, Length
   - Derived Word: مِكْيَال (Mikyāl) - a measure, standard of measure.
3. و-ز-ن (W-Z-N):
   - Central Meaning: Weight, Measure
   - Derived Words: وَزَن (Wazn) - weight, measure; مِوزُون (Mīzān) - balance, scales.
4. ع-د-د (‘-D-D):
   - Central Meaning: Number, Count
   - Derived Words: عَدَد (‘Adad) - number; مَعْدُود (Ma‘dūd) - counted, numbered.
5. ح-س-ب (H-S-B):
   - Central Meaning: Reckon, Calculate
   - Derived Words: حِسَاب (Ḥisāb) - calculation, account; مُحَاسَبَة (Muḥāsabah) - accountability.
6. م-د-د (M-D-D):
   - Central Meaning: Extend, Measure
   - Derived Words: مَدّ (Madd) - extent, length; مُمَدَّد (Mumaddad) - extended.
These roots capture the multifaceted nature of the concept of measure in the Qur'an, ranging from the idea of divine decree and proportion in creation to the more tangible aspects of weight, length, and number.
 

Compassion
Effective leaders are also characterized by their compassion and empathy for others. Leaders who are able to connect with their followers on an emotional level are more likely to inspire loyalty and commitment, and are better able to understand the needs and concerns of their followers. Nahjul Balagha emphasizes the importance of compassion and empathy in all aspects of life, and encourages leaders to be kind and compassionate in their dealings with others.
 
Compassion is a central theme in Nahjul Balagha, and is considered a key virtue for leaders and individuals alike. According to Imam Ali ((عليه السلام).), compassion is the foundation of all other virtues, and is essential for achieving success in this life and the hereafter. In his sermons and sayings, Imam Ali ((عليه السلام).) emphasizes the importance of compassion in all aspects of life, and encourages leaders to cultivate this virtue in themselves and in their followers. He states that "compassion is the essence of religion," and that "the most honorable of people are those who are kind and compassionate to others." In Nahjul Balagha, compassion is not seen as a mere sentiment, but rather as a practical necessity for leaders who seek to build relationships, resolve conflicts, and promote justice and equality. By cultivating compassion, leaders can create a culture of empathy, understanding, and cooperation that benefits everyone involved.
 
David is a manager at a healthcare organization. One of his team members, Maria, has been struggling with a personal issue and has been absent from work for several days. David is concerned about Maria's well-being and wants to support her, but he's also under pressure to meet his team's performance targets. Instead of prioritizing performance over compassion, David decides to practice empathy and reach out to Maria. He sends her a message expressing his concern and offering his support. He also asks her if there's anything he can do to help her during this difficult time. Maria is touched by David's message and feels supported and valued. She's able to take the time she needs to address her personal issue, and when she returns to work, she's more motivated and engaged than ever before. However, implementing the concept of compassion can be challenging, especially in high-pressure work environments where there are competing demands and priorities. It requires a willingness to prioritize the well-being of team members over performance targets, and a commitment to creating a culture of empathy and support. It also requires a willingness to listen actively to team members and to provide them with the resources and support they need to be successful.
Putting the ideas into practice
Cultivate self-compassion: Before you can show compassion to others, it's important to cultivate self-compassion. This means being kind and understanding towards yourself, and recognizing that you are human and make mistakes. By treating yourself with compassion, you will be better able to extend compassion to others.  Practice active listening: One of the most important ways to show compassion is to listen actively to others. This means giving your full attention to the person speaking, and seeking to understand their perspective without judgment or interruption. By listening actively, you can build trust and rapport with your colleagues, and create a culture of empathy and understanding.  Show empathy: Empathy is the ability to understand and share the feelings of others. By showing empathy, you can demonstrate that you care about your colleagues and their well-being. This can be as simple as acknowledging their feelings, offering support, or expressing gratitude for their contributions.  Lead with compassion: As a manager, you have the power to create a culture of compassion in your workplace. This means leading by example, and modeling the behaviors and attitudes that you want to see in your team. By showing compassion towards your colleagues, you can create a positive work environment that fosters collaboration, creativity, and productivity.  Reflect on your actions
Finally, it's important to reflect on your actions and behaviors, and to consider how they impact others. Ask yourself: Am I treating my colleagues with compassion and respect? Am I creating a culture of empathy and understanding? By reflecting on your actions, you can identify areas for improvement, and work towards becoming a more compassionate leader.

Integrity
Another important quality of effective leaders is integrity. Leaders who act with integrity are able to build trust and credibility with their followers, and are more likely to be seen as role models. Nahjul Balagha emphasizes the importance of honesty and integrity in all aspects of life, and encourages leaders to act with integrity in their dealings with others.
 
Integrity is a fundamental principle in Nahjul Balagha, and is considered a key virtue for leaders and individuals alike. According to Imam Ali ((عليه السلام).), integrity is the foundation of all other virtues, and is essential for achieving success in this life and the hereafter. In his sermons and sayings, Imam Ali ((عليه السلام).) emphasizes the importance of integrity in all aspects of life, and encourages leaders to cultivate this virtue in themselves and in their followers. He states that "integrity is the best shield," and that "the most honorable of people are those who are truthful and trustworthy." In Nahjul Balagha, integrity is not seen as a mere moral principle, but rather as a practical necessity for leaders who seek to build trust, credibility, and respect among their followers. By cultivating integrity, leaders can create a culture of honesty, transparency, and accountability that benefits everyone involved.
 
John is a manager at a software development company. One of his team members, Sarah, has been struggling with a project and has fallen behind on her deadlines. John is under pressure to deliver the project on time, and he's tempted to assign some of Sarah's work to other team members without telling her. However, he knows that this would be dishonest and would violate his commitment to integrity. Instead, John decides to have an honest conversation with Sarah. He acknowledges that she's been struggling with the project, and he offers to provide her with additional support and resources to help her get back on track. He also asks her if there's anything he can do to help her be more successful. At first, Sarah is defensive and resistant to John's feedback. However, as they continue to talk, she begins to open up about some of the challenges she's been facing. John listens actively and offers her some suggestions for how she can overcome these challenges. In the end, Sarah is able to complete the project on time, and John is able to deliver a high-quality product to his client. By acting with integrity and honesty, John was able to build trust and rapport with his team member, and create a culture of openness and collaboration. However, implementing the concept of integrity can be challenging, especially in high-pressure situations where there are competing demands and priorities. It requires a commitment to ethical behavior and a willingness to prioritize the well-being of others over short-term gains or personal interests.
Putting the ideas into practice
Be honest: Honesty is a key aspect of integrity. As a manager, it's important to be truthful and transparent in your communications with your colleagues and team members. This means being honest about your own limitations and mistakes, as well as being truthful about the organization's goals and challenges.  Keep your promises: Another important aspect of integrity is keeping your promises. If you make a commitment to your colleagues or team members, it's important to follow through on that commitment. This means being reliable and dependable, and doing what you say you will do.  Act ethically: Acting ethically is another important aspect of integrity. This means adhering to a set of moral principles and values, and making decisions that are in line with those principles. As a manager, it's important to act with integrity even when it's difficult or unpopular, and to prioritize the well-being of your colleagues and the organization as a whole.  Lead by example: As a manager, you have the power to set the tone for your team. By leading by example and modeling integrity in your own behavior, you can create a culture of honesty and ethical behavior. This means being willing to admit when you're wrong, taking responsibility for your actions, and treating everyone with dignity and respect.  Reflect on your actions
Finally, it's important to reflect on your actions and behaviors, and to consider how they impact others. Ask yourself: Am I acting with integrity in all of my interactions? Am I creating a culture of honesty and ethical behavior? By reflecting on your actions, you can identify areas for improvement, and work towards becoming a more ethical and effective leader.

Al-Salamu Alaykum
Question to brother @Islamic Salvation. 
Is it not true that someone is considered a kafir if he knowingly denies something that is a part of the Deen - if he has come to know about its Revelation? 
For example, if someone had denied any hukm - even a simple one, that had come from the words of the Prophet (saww), without any shubha or excuse, then he has in essence denied a Revelation, and has thus become a kafir. Can this not be the case with those who rejected the Wilaya after the incident of Ghadeer, something which they witnessed with their own eyes and heard with their own ears?
Or perhaps those who rejected Imam Ali (عليه السلام) knew that he was worthy of it, and therefore didn't deny the Wilaya, but simply took Khilafa for dunyawi purposes, making them transgressors or perhaps hypocrites, but not outwardly kafir - this is the answer I have gotten. 
But it would be interesting to hear your insight brother. Thanks.

I thought I should clarify the other relationships identified in the directed graph. I have picked on one set, but obviously others can be investigated as well.
Based on the above map, would it be fair to say that there is no relationship between 'ilm and Iman?
The directed graph presented visualizes some of the key relationships concerning the concept of power in the Qur'an. While the graph does not explicitly show a direct link between 'Ilm (knowledge) and Iman (faith), it doesn't mean there isn't a relationship between them. In fact, in the Qur'anic worldview and Islamic thought, there is a profound relationship between knowledge ('Ilm) and faith (Iman).
1. Foundation of Faith: Knowledge is often considered a foundation or catalyst for faith. Many verses in the Qur'an encourage believers to reflect, ponder, and seek knowledge as a means to strengthen their faith.
2. Signs of God: The Qur'an frequently refers to the natural and cosmic phenomena as "signs" (Ayat) for those who reflect. These signs are meant to be understood and contemplated upon, leading to a deeper faith.
3. Scholarly Virtue: Scholars (Ulama) who possess knowledge are given a high status in the Qur'an due to their deeper understanding of God's signs, which in turn strengthens their faith.
4. Complementarity: While faith is a belief in the unseen, it's not blind faith. It's complemented and often reinforced by knowledge. The two are intertwined in many aspects of a believer's journey.
In the directed graph, the emphasis was on showcasing the relationships of various terms with the concept of power. If we were to create a comprehensive semantic map of the Qur'an, the relationship between 'Ilm and Iman would undoubtedly be represented. The absence of a direct link in this specific graph doesn't negate the established relationship between the two concepts in Islamic thought.
Would it be possible to draw a directed map showing the relationship between 'ilm and Iman? 
Absolutely! Let's craft a directed graph that focuses on the relationship between 'Ilm (knowledge) and Iman (faith) within the Qur'anic worldview.
Key Arabic terms and concepts to consider:
1. {ع-ل-م} \) ('A-L-M): Pertaining to knowledge.
   - {عِلْم} \) ('Ilm): Knowledge.
2. {أ-م-ن} \) (A-M-N): Pertaining to security, safety, and belief.
   - {إِيمَان} \) (Iman): Faith, belief.
3. {آيَة} \) (Ayah): Signs or verses. The Qur'an frequently mentions the universe's phenomena as signs for those of understanding.
4. {تَفَكُّر} \) (Tafakkur): Reflection or deep thinking. The act of pondering over the signs of God.
5. {هُدَى} \) (Huda): Guidance. Knowledge often leads to guidance, which in turn strengthens faith.
For relationships:
- {عِلْم} \) leads to {تَفَكُّر} \): Knowledge encourages reflection.
- {تَفَكُّر} \) in the {آيَة} \) (signs) can strengthen {إِيمَان} .
- {عِلْم} \) directly contributes to {إِيمَان} \) as knowledge can be a foundation for faith.
- {عِلْم} \) also leads to {هُدَى} \), indicating that knowledge can guide one to the right path, subsequently reinforcing {إِيمَان}.
Let's visualize these relationships in a directed graph.
Here's the directed graph showcasing the semantic relationships between 'Ilm (Knowledge) and Iman (Faith) in the Qur'an:

- The nodes represent the key concepts, and the arrows indicate relationships or influences from one concept to another.
- As you can see, 'Ilm (knowledge) plays a central role in nurturing and reinforcing Iman (faith) through various avenues, such as reflection, understanding of divine signs, and guidance.
This graph visually represents the profound interplay between knowledge and faith in the Qur'anic worldview.

Trust and power are related concepts. Luhmann's book is called Trust and Power. I wanted to explore the power construct in the Qur'an and the following is where an initial exploration took me - the relationship between God's power and human power. Treat all these discussions as hypothetical/exploratory and as outputs that have not been validated.
Can you do a semantic field analysis (as per Izutsu) of the concept of power in the Qur'an?
Certainly! Toshihiko Izutsu's method of semantic field analysis involves the study of key terms in a particular text or cultural context to understand the worldview or the conceptual universe of that text or culture. His approach to the Qur'an was to examine particular Arabic terms, their occurrences, contexts, and interconnected meanings, in order to grasp the Qur'anic worldview.
The concept of "power" is a broad and multifaceted one in the Qur'an. Here's a basic analysis:
1. Central Term: The primary Arabic term for power in the Qur'an is {قُدْرَة} (qudrah). 
2. Occurrences and Context: We'd need to review every instance where \( \text{قُدْرَة} \) appears in the Qur'an, and the contexts in which it appears. Generally, it is used to refer to God's omnipotence and ability to do anything.
3. Interconnected Terms:
   - {إِرَادَة} (Iradah): Will or intention. God's power is often connected to His will. Whatever He wills comes into being.
   - {عِلْم} (Ilm): Knowledge. God's power is always exercised with complete knowledge.
   - {خَلْق} (Khalk): Creation. One of the manifestations of God's power is His act of creation.
   - {حَيَاة} (Hayah): Life. God gives life, another sign of His power.
   - {مَوْت} (Mawt): Death. God takes away life, yet another sign of His power.
4. Associated Concepts:
   - Sovereignty: God's power extends over all things, and He is the sovereign ruler of all.
   - Incomparability: No one can compare to God's power. It is unique and absolute.
   - Mercy: Even though God is all-powerful, He exercises His power with mercy.
5. Semantic Structure: 
   - Hierarchical: At the top is God's absolute power, and everything else is under His authority.
   - Dichotomous: There is a clear distinction between God's power and human power. While humans have certain abilities, they are always limited and contingent upon God's will.
6. Worldview Implications: 
   - Human Humility: Recognizing God's ultimate power should lead to humility among humans.
   - Trust in God: Knowing that God is all-powerful and merciful should inspire trust and reliance on Him.
   - Moral Implications: Recognizing God's power and authority implies the need for humans to follow His guidance and commands.
This is a very basic and preliminary analysis. A full Izutsu-style analysis would involve a deep dive into the Qur'an, examining every verse that relates to the concept of power, and then drawing out the interconnected web of meanings. The above gives a flavor of the method and how one might start to approach the concept of power in the Qur'an.
In the past you have drawn a directed graph and made reference to the appropriate Arabic root words and their links. Would it be possible to do that?
Absolutely! Creating a directed graph that incorporates the Arabic root words and their interconnections would be an insightful way to visualize the semantic relationships in the Qur'anic worldview.
Let's start by identifying key Arabic root words associated with the concept of power and their respective meanings:
1. {ق-د-ر} \) (Q-D-R): This root relates to measuring, determining, and power. Words derived from this root include:
   - {قُدْرَة} \) (Qudrah): Power, capability.
   - {تَقْدِير} \) (Taqdeer): Preordainment, fate.
   
2. {خ-ل-ق} (Kh-L-Q): This root is associated with creation.
   - {خَلْق} (Khalk): Creation.
3. {ع-ل-م} (‘A-L-M): This root relates to knowledge.
   - {عِلْم} \) (‘Ilm): Knowledge.
   
4. {ش-ر-ك} \) (Sh-R-K): Associating partners with God, a concept antithetical to His absolute power.
   - {شِرْك} (Shirk): Polytheism, associating partners with God.
5. {ا-م-ن} (A-M-N): This root is about security and belief.
   - {إِيمَان} \) (Iman): Faith, belief.
6. {ر-ض-ي} (R-D-Y): This root relates to will and contentment.
   - {رِضَا} \) (Rida): Pleasure, contentment.
   - {مَرْضِي} \) (Mardi): What is willed or approved.
From the above, we can deduce some relationships:
- {قُدْرَة} is linked to {تَقْدِير} , indicating God's power and preordainment.
- {قُدْرَة} is also linked to {خَلْق} as God's power is manifested in creation.
- {قُدْرَة} and {عِلْم} are interconnected, signifying God's power combined with His knowledge.
- {شِرْك} is antithetical to {قُدْرَة}, implying that associating partners with God negates the acknowledgment of His absolute power.
- {إِيمَان} connects to {قُدْرَة} as belief in God's power is a cornerstone of faith.
- {رِضَا} and {مَرْضِي} connect to {قُدْرَة} indicating what is willed by God and His contentment.
Let's visualize these relationships in a directed graph.

Here's a directed graph showcasing the semantic relationships of the concept of power in the Qur'an:
- The arrows point from one concept to another, indicating a relationship or connection.
- "قُدْرَة (Qudrah)" is central, representing God's power, and it is linked to various other concepts that elucidate or relate to it.
- The arrow from "شِرْك (Shirk)" to "قُدْرَة (Qudrah)" represents the antithetical nature of associating partners with God, which negates the acknowledgment of His absolute power.
This visualization offers a concise representation of the interconnectedness of these concepts and their centrality to the understanding of power in the Qur'anic worldview.
Thank you, and is it possible to include within the same directed graph the reference to human power in order to highlight its distinction with God's power?
Of course! To incorporate the concept of human power and its distinction from God's power within the same directed graph, we'll need to introduce some additional nodes and edges. 
Arabic root words and their respective meanings related to human power:
1. {ف-ع-ل} \) (F-'A-L): This root is about action or doing.
   - {فِعْل} \) (Fi'l): Action, deed.
2. {ق-و-ى}  (Q-W-Y): This root relates to strength or capacity.
   - {قُوَّة}  (Quwwah): Strength, power.
3. {ع-ق-ل} (‘A-Q-L): This root relates to intellect or reasoning.
   - {عَقْل} \) (‘Aql): Intellect, reason.
For relationships:
- {قُوَّة} (Human strength or power) is distinct from \( \text{قُدْرَة} \) (God's omnipotence). While they both relate to power, their natures and scopes are vastly different.
- {فِعْل} represents human action, which is a manifestation of their limited power and free will, but it's still under God's ultimate power and will.
- {عَقْل} represents human intellect, which is a gift from God and a tool through which humans can recognize God's power.
Let's modify the graph to include these nodes and their relationships.
Here's the updated directed graph that showcases the semantic relationships of both God's power and human power in the Qur'an:

- The nodes related to human power are included, such as "فِعْل (Fi'l)" representing action, "قُوَّة (Quwwah)" representing human strength or power, and "عَقْل (‘Aql)" representing intellect.
- The arrows still indicate relationships or connections. For instance, the arrow from "قُوَّة (Quwwah)" to "قُدْرَة (Qudrah)" underscores the distinction between human power and God's omnipotence.
This visualization helps elucidate the interplay between human faculties and abilities in the context of God's ultimate power, as conveyed in the Qur'anic worldview.
You say that the arrow from Quwwah to Qudrah underscores the distinction between human power and God's omnipotence, but other than showing a distinction does the arrow represent anything else?
Yes, the direction of the arrow in a directed graph (or digraph) implies a relationship or influence from the origin node to the target node. In the context of this semantic map and the Qur'anic worldview:
1. **Directionality**: The arrow from "قُوَّة (Quwwah)" to "قُدْرَة (Qudrah)" signifies that human strength or power ("قُوَّة") is derived from, contingent upon, and subordinate to God's ultimate power ("قُدْرَة"). It's not just a distinction; it's a relationship of dependency.
2. **Scope and Limitation**: While "قُوَّة (Quwwah)" represents a form of power or strength, its scope and influence are limited. On the other hand, "قُدْرَة (Qudrah)" represents an all-encompassing, unlimited power. The arrow can also be seen as a representation of this scope difference, indicating that the realm of human power is encompassed within God's greater omnipotence.
3. **Acknowledgment**: The direction also implies acknowledgment or recognition. Humans, through their limited power and intellect, recognize and affirm the absolute power of God. This is a fundamental concept in Islamic theology where humans acknowledge their limitations and God's boundless attributes.
So, in essence, the arrow does more than just show distinction; it conveys dependency, scope, and acknowledgment.

Interesting similarity with ancient Egyptian eschatology (perhaps?)
Based on its answers earlier in the conversation, I asked GPT4 explicitly whether Islam was more similar to ancient Egyptian eschatology than the other Abrahamic faiths when it came to the concept of using scales on the Day of Judgement.
Here's its response (I have italicised some of its answer below if you want to skip to that).
The concept of weighing deeds in the hereafter is not unique to Islam among the Abrahamic faiths, but the specific manifestations and descriptions might differ. Let's clarify:
Islam
- In Islamic eschatology, there's the concept of the "Mizan" (Scale) on the Day of Judgment. Deeds will be weighed, and based on this, it will be determined whether a person goes to paradise or hell. The Qur'an references this scale and the weighing of deeds in several verses.
  
Christianity
- While Christianity does not have an exact parallel to the Mizan, it does emphasize judgment based on deeds. The Book of Revelation in the New Testament mentions a final judgment where the "books were opened," and individuals were judged based on their deeds as recorded in the books.
  
Judaism
- Traditional Jewish belief holds that on Rosh Hashanah (the Jewish New Year), God inscribes each person's fate for the coming year into the "Book of Life" or the "Book of Death," based on their deeds. While not a direct parallel to the weighing of deeds, it's a similar concept of judgment based on actions.
Ancient Egyptian Eschatology
- The ancient Egyptians believed that in the afterlife, the heart of the deceased would be weighed against the feather of Ma'at, the goddess of truth and justice. If the heart was lighter than the feather, the deceased could proceed to the afterlife. If not, the heart would be devoured by Ammit, a demon.
The Islamic understanding has similarities with the ancient Egyptian concept in terms of a direct weighing of the soul's deeds. Both traditions use the imagery of a scale to represent divine justice. However, the underlying theology, cosmology, and specifics of the judgment process are distinct.
In summary, while the exact imagery and processes differ, the idea of being judged based on one's deeds in the afterlife is a shared concept among many world religions, including the Abrahamic faiths and ancient Egyptian religion.

This is a diagrammatic representation of all 3 roots dealing with the concept of measure. The following is a Directed Graph. GPT4 will also do a tree diagram; clustered bar chart; heat map; pie chat and word cloud.

A directed graph of the roots and associated concepts discussed above.

An article (again in the Guardian), with the following observation:
https://www.theguardian.com/books/2023/aug/19/the-end-of-work-which-jobs-will-survive-the-ai-revolution
In line with the view espoused in this blog post, I feel it's issues around making esoteric/ethical judgement calls that will increasingly become part of the human endeavour.

@Ali where is part 2?

After 3 years, I found out that I'm actually a Minimalist. I hate hoarding a lot and love to buy stuff that is going to be with me for a long period of time, the issue is my parents especially my father, he love purchasing used stuff from his family and friends. I hope they understand that they will never save money if they keep on purchasing useless stuff. 

Salam anyway being 15 years old doesn't mean a child & probably a teen ager  which unfortunately some teenagers including both of boys & girls under influence of fake propganda of radical groups  social media which due that it has received heavy support of Zionists so then they have joined to radical groups which their hidden agenda has been destroying Islam from within by mostly  young & ignorant muslims which unfornately they must suffer from consequences of their affection with wrong & illusional propganda about establishing an Islamic utopia through  illusions of Shaitan.

Salam condolences for your missing of  them which I pray that they will enter to paradise & have an everlasting  peaceful & happy life life there inshAllah.

Salam condolences for your missing of  them which I pray that they will enter to paradise & have an everlasting  peaceful & happy life life there inshAllah.

Salam condolences for your missing of  them which I pray that they will enter to paradise & have an everlasting  peaceful & happy life life there inshAllah.

Okay, now the US reporters are saying Liz Truss was PM for 45 days, but she will be getting a huge pension for such a small amount of work done. 

I used to be Mennonite. But now I am a Shia Muslim. I didnt agree with the no radio no computer no television rule

It's an Incredibly inspirational and aspirational story, that is really heartwarming and faith affirming.
Thanks for sharing.

Actually what's really interesting is a British engineering professor along with his Archeologist colleagues tried to build a 20 to 1 scale model of the great pyramid of giza with the same exact tolerances between the stones, same angles, same use of mathematical concept regarding base, radius, circumference of circle of four sides etc.
They used heavy equipment and machinery to make stones and place them.
Guess what....they completely failed.
They were dumbfounded at their 20 to 1 scale model, despite access to laser levelers and laser measuring devices supercomputer and yet still...failure.
They suddenly gained immense respect  for the builders.  What's more incredible such huge pyramids are mostly scattered along a certain belt around the earth in a very planned pattern. Additionally there are even bigger stones than pyramid blocks in other locations around the world, with some made of granite.
So I am not sure about aliens, but the technology beats modern building techniques and more durable than anything else made in the modern Era....makes you go hmmmmm.
Kind of like the secret of Damascus steel.

FYI. The free film Minimalism: A Documentary About the Important Things is leaving Netflix on June 15, 2022. It was the #1 indie documentary of 2016. You can watch the film on other platforms, but I don't know if there is a fee to watch. 
EDIT: Netflix still has the newer film Less Is Now. I just watched the Official Trailer at youtube but I was forced to watch an advertisement before the trailer started. If you go to their website, you can watch the Official Trailer without an obnoxious commercial. https://www.theminimalists.com/lessisnow/
 

Salam Quran reffers that after prophet Solomon (as) they tried to learn magic from them also they started praying them & in most occasions they pray Satan & jinns & in return they receive  a little help from them but they don't use them  , it's only Ahlulbay (as) & people that have authority from them can use them as slaves not Jews.

Salam , Quran says that  we travel on earth to see ,more powerful nation were existed before us that had extraordinary abilities but their disobedience toward him caused their demolishing & perishing & now it looks like that they didn't exist.  

The physical Sun may as well rise from the West, this may be possible then. But this does not change what I said - our literature says that the Mahdi is this Sun rising from its setting place, that he is currently behind the clouds, that his companions are like cirrus clouds, that Islam would come back as a stranger (ghareeb, form the word gharb), and that he would light up the whole world. If the future scientists declare that the Sun will physically rise from the West in the year 3000 for example, this does not mean that Qiyama will occur that year, because all of our sources say that it will come unexpectedly. If the poles change place in our lifetime, and nothing happens thereafter, then you'll need to consider alternative possibilities and interpretations. This one, I think, is a very organic interpretation when you put everything together.