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In the Name of God بسم الله

Molla Pasha as-Sadiq

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About Molla Pasha as-Sadiq

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  1. oruspu pic Brothers and Sisters ban qizil now, he went to far with this insult delete his post and then delete this post after that. The thing he said means "[Edited Out] of a prostitute" We were having fun but this is against ahlaq and proper adaab. I will not waste time with this child.
  2. (bismillah) (salam) Here is one of my favirote poems by Rumi but it is in French: A chaque instant et de chaque côté, retentit l'appel d'Amour: Nous allons au ciel, qui veut nous être fourni avec? Nous sommes allés au ciel, nous avons été les amis des anges, Et maintenant nous rentrerons là-bas, pour il y a notre pays. Nous sommes plus hauts que le ciel, plus noble que les anges: Pourquoi n'aller pas au delà d'eux? Notre but est la Majesté Suprême. Qu'a-t-il la belle perle pour faire avec le monde de poussière? Pourquoi vous êtes descendu ici? Prendre vos bagages de retour. Quel est cet endroit? La chance est avec nous, à nous sommes le sacrifice! ... Comme les oiseaux de la mer, les hommes viennent de l'océan-l'océan de l'âme. Comme les oiseaux de la mer, les hommes viennent de l'océan-l'océan de l'âme. Comment pourrait cet oiseau, né de cette mer, faire sa demeure ici? Non, nous sommes les perles du sein de la mer, c'est là-bas que nous demeurons: Autrement comment la vague pourrait-il réussir à la vague qui vient de l'âme? La vague nommée 'ne je Suis pas votre Seigneur' est venu, il est cassé le vaisseau du corps; Et quand le vaisseau est cassé, la vision revient, et l'union avec Lui. It is a wonderful poem. (salam)
  3. To Muhajibah I will make my reply to you in Spanish: Mi estimada hermana que lo me tomó siete años para aprender todo estos idiomas y me cree no era fácil. Mi canas del énfasis es un testimonio a eso. Gracias para compartir.
  4. Why should I believe in the Bible you have when there are enough books here to match your Bible on the same history? What makes yours correct? The answer is absolutely nothing. Lost Old Testament Books OLD TESTAMENT APOCRYPHA First Esdras Fourth Ezra Tobit Judith Additions to Esther The Wisdom of Solomon Sirach Baruch Letter of Jeremiah Prayer of Azariah Daniel and Susanna Bel and the Dragon The Prayer of Manasseh First Maccabees Second Maccabees Third Maccabees Fourth Maccabees Psalm 151 OLD TESTAMENT PSEUDEPIGRAPHA The Book of Jubilees The Books of Adam and Eve Life of Adam and Eve-Slavonic Version A Fragment of the Apocalypse of Moses The Martyrdom of Isaiah First Enoch The Letter of Aristeas The Apocalypse of Adam The Revelation of Esdras Lost New Testament Books APOCRYPHAL GOSPELS The Infancy Gospel of Thomas: Greek Text A The Infancy Gospel of Thomas: Greek Text B The Infancy Gospel of Thomas: Latin Text A c.5th Century Compilation of the Thomas Texts An Arabic Infancy Gospel The Gospel of James The Gospel of the Nativity of Mary The Gospel of Mary of Bethany The Gospel of Pseudo-Matthew The Gospel of Nicodemos (The Acts of Pilate) The Gospel of Bartholomew The Gospel of Peter The Gospel of Thomas The Gospel of Philip The Gospel of the Lord - by Marcion The Secret Gospel of Mark APOCRYPHAL ACTS The Acts of Andrew The Acts and Martyrdom of Andrew The Acts of Andrew and Matthew The Acts of Barnabas Martyrdom of Bartholomew The Acts of John The Mystery of the Cross - Excerpt from the Acts of John The Acts of John the Theologian The History of Joseph the Carpenter The Book of John Concerning the Death of Mary The Passing of Mary The Acts and Martyrdom of Matthew The Martyrdom of Matthew The Acts of Paul The Acts of Paul and Thecla The Acts of Peter The Acts of Peter and Andrew The Acts of Peter and Paul The Acts of Peter and the Twelve Apostles The Acts of Philip The Report of Pontius Pilate to Tiberius The Giving Up of Pontius Pilate The Death of Pilate The Acts of Thaddaeus The Acts of Thomas The Book of Thomas the Contender The Consummation of Thomas You have in your Bible and here are an extra 67. But these don't count right? :angry: You make you laugh :!!!: (salam)
  5. Bart Ehrman informs us that Christianity in the second and third centuries was in a remarkable state of flux. To be sure, at no point in its history has the religion constituted a monolith. But the diverse manifestations of its first three hundred years - whether in terms of social structures, religious practices, or ideologies - have never been replicated. Nowhere is this seen more clearly than in the realm of theology. In the second and third centuries there were, of course, Christians who believed in only one God; others, however, claimed that there were two Gods; yet others subscribed to 30, or 365, or more. Some Christians accepted the Hebrew Scriptures as a revelation of the one true God, the sacred possession of all believers; others claimed that the scriptures had been inspired by an evil deity. Some Christians believed that God had created the world and was soon going to redeem it; others said that God neither had created the world nor had ever had any dealings with it. Some Christians believed that Christ was somehow both a man and God; others said that he was a man, but not God; others claimed that he was God but not a man; others insisted that he was a man who had been temporarily inhabited by God. Some Christians believed that Christ's death had brought about the salvation of the world; others claimed that his death had no bearing on salvation; yet others alleged that he had never even died. Few of these variant theologies went uncontested, and the controversies that ensued impacted the surviving literature on virtually every level. And we are also told that The New Testament manuscripts were not produced impersonally by machines capable of flawless reproduction. They were copied by hand, by living, breathing human beings who were deeply rooted in the conditions and controversies of their day. Did the scribes' polemical contexts influence the way they transcribed their sacred Scriptures? The burden of the present study is that they did, that theological disputes, specifically disputes over Christology, prompted Christian scribes to alter the words of Scripture in order to make them more serviceable for the polemical task. Scribes modified their manuscripts to make them more patently 'orthodox' and less susceptible to 'abuse' by the opponents of orthodoxy. Bart Ehrman, The Orthodox Corruption of Scripture, pp. 3-4
  6. TO DAYSTAR First off there are no original manuscripts so these texts you have are second and third hand. This is doubtful already. Bruce Metzger also comments regarding the development of the canonization of the current New Testament, that For early Jewish Christians the Bible consisted of the Old Testament and some Jewish apocryphal literature. Along with this written authority went traditions, chiefly oral, of sayings attributed to Jesus. On the other hand, authors who belonged to the 'Hellenistic Wing' of the Church refer more frequently to writings that later came to be included in the New Testament. At the same time, however, they very rarely regarded such documents as 'Scripture'. Furthermore, there was as yet no conception of the duty of exact quotation from books that were not yet in the full sense canonical. Consequently, it is sometimes exceedingly difficult to ascertain which New Testament books were known to early Christian writers; our evidence does not become clear until the end of second century. Bruce M Metzger, The Canon Of The New Testament: Its Origin, Significance & Development (Clarendon Press, Oxford, 1997) In one letter from Fauste to St. Augustine, Fauste says It is thus that your predecessors have inserted in the scriptures of our Lord many things, which, although they carry His name agree not with His doctrines. This is not surprising, since that we have often proved that these things have not been written by Himself, nor by his apostles, but that for the greater part they are founded upon tales, upon vague reports and put together by I know not what, half-Jews, but with little agreement between them, and which they have nevertheless published under the names of the Apostles of our Lord, and have thus attributed to them their own errors and their lies. Thomas Paine, The Age of Reason (New York, Prometheus Press, 1984) Bart Ehrman informs us that the canonization of the New Testament was influenced and supported by the Emperor Constantine of the Roman Empire. The Roman empire was a pagan empire, however, it was the dominant "superpower" of the time. Anyone who could enlist its aid would have an unconquerable ally at their side and would themselves be undefeatable. On the Roman side, Emperor Constantine was greatly troubled by the swelling ranks of his Christian subjects and the great division among their ranks which did not bode well for the continued stability of his empire. Most of these fringe sects now began to fade into insignificance and the matter was now left between those who believed in the Unity of God and those who believed in a "Trinity." The Roman empire's support fluctuated between these two groups for a long time until the Trinitarian's finally gained the upper hand and all but wiped the Unitarians off the face of the earth. Over the next centuries they slowly selected and collected the "truly inspired" gospels into one volume which later became the "New Testament." They burned all other gospels. Many sweeping campaigns of "Inquisition" were launched. Everyone found possessing any of these "false" Gospels was put to death and his Gospel burned. The classical understanding of the relationship of orthodoxy and heresy met a devastating challenge in 1934 with the publication of Walter Bauer's Rechtgläubigkeit und Ketzerei im ältesten Christentum, possibly the most significant book on early Christianity written in modern times. Bauer argued that the early Christian church in fact did not comprise a single orthodoxy from which emerged a variety of competing heretical minorities. Instead, early Christianity embodied a number of divergent forms, no one of which represented the clear and powerful majority of believers against all others. In some regions, what was later to be termed 'heresy' was in fact the original and only form of Christianity. In other regions, views later deemed heretical coexisted with views that would come to be embraced by the church as a whole, with most believers not drawing hard and fast lines in demarcation between the competing views. To this extent, 'orthodoxy,' in the sense of a unified group advocating an apostolic doctrine accepted by the majority of Christians everywhere, did not exist in the second and third centuries. Nor was 'heresy' secondarily derived from an original teaching through an infusion of Jewish ideas or pagan philosophy. Beliefs that were, at later times, embraced as orthodoxy and condemned as heresy were in fact competing interpretations of Christianity, one of which eventually (but not initially) acquired domination because of singular historical and social forces. Only when one social group had exerted itself sufficiently over the rest of Christendom did a 'majority' opinion emerge; only then did the 'right belief' represent the view of the Christian church at large.Bart Ehrman, The Orthodox Corruption of Scripture, p. 7 The text of the New Testament developed freely for quite some time depending upon the whims and fancies of Christians. As Kurt and Barbara Aland tells us Until the beginning of the fourth century the text of the New Testament developed freely. It was the "living text" in the Greek literary tradition, unlike the text of the Hebrew Old Testament, which was subject to strict controls because (in the oriental tradition) the consonantal text was holy. And the New Testament text continued to be a "living text" as long as it remained a manuscript tradition, even when the Byzantine church molded it to the procrustean bed of the standard and officially prescribed text. Even for later scribes, for example, the parallel passages of the Gospels were so familiar that they would adapt the text of one Gospel to that of another. They also felt themselves free to make corrections in the text, improving it by their own standard of correctness, whether grammatically, stylistically, or more substantively. This was all the more true of the early period, when the text had not been attained canonical status, especially in the earliest period when Christians considered themselves to be filled with the Spirit. As a consequence the text of the early period was many-faceted, and each manuscript had its own peculiar character.Aland & Aland, The Text Of The New Testament, p. 69 In face of all the evidences, we still cannot see the justification for the claim of the Christians that the New Testament is wholly the "inerrant" word of God. Thus your Bible is Not authentic scripture. The early Syric Pe[Edited Out]ta even contains 7-8 less books then the NT we have in our hands today. Bruce M. Metzger has outlined the causes of error in the transmission of the text of the New Testament, in a separate chapter of his book, The Text of The New Testament (Oxford, The University Press, 1964). He has broadly divided such errors into two categories: (a) Unintentional Changes, and (B) Intentional Changes. A summary of the unintentional changes he mentions, follows. Errors Arising from Faulty Eyesight: This maybe of any one of different natures. For example, a scribe with such a problem, found it difficult to distinguish between Greek letters that resemble one another; this was especially the case where the previous copyist had not written with care. Then, there can be a problem of jumping from one line to other and thereby omitting a line or a few lines, if both the lines ended or began with similar words. Errors Arising from Faulty Hearing: Such problem can especially arise when the scribe is making a copy from dictation. A scribe is more prone to this problem in the case of two or more words with the same pronunciation. Errors of the Mind: This category of errors seem to have arisen during the particular instance when the copyist was holding a sentence or a phrase in his mind, whether after looking at the previous copy, if the copy was made by looking at a previous copy, or after hearing the sentence, if the copy was made from dictation. This error can result in a number of variations in the text. For example, the copyist may unintentionally substitute a word with a synonymous word. The sequence of words may be unintentionally altered. The letters of a word may be so transported that causes a different word to be written in the copy being so made. The passage being so written may be replaced in the mind of the scribe with a similar passage that is better known to the scribe. Errors of Judgement: Such errors may arise when a scribe mistakes some words written on the margin of a previously written manuscript to be part of the text being written. (pp. 186-195) A summary of the unintentional changes, the author mentions, is give below: Changes Involving Spelling and Grammar: The scribe may, with a motive of correction, change or alter the spelling of a word or the sequence of words in a sentence. Harmonistic Corruptions: Since the monks normally knew portions of the Scriptures by heart, they tended to make changes in the text to harmonize discordant parallels or quotations. Addition of Natural Complements and Similar Adjuncts: Where the scribe thought a phrase to be missing a few words that, in his opinion, should have been there, he added such words as he thought were obviously missing and were meant to be there. Clearing up Historical and Geographical Difficulties: The scribes who were aware of a particular historical or geographical reference being made in the text and found that reference to be incorrect in some way, tended to correct such reference. Conflation of Readings: When the same passage was given differently in different manuscripts most scribes incorporated both readings in the new copy which they were writing. Alterations made because of Doctrinal Considerations: When the words of the manuscript which was used as a source differed from or negated the doctrine to which the scribe ascribed himself, he was tempted to alter the words in a way that prevented the particular doctrine from losing its ground. Addition of Miscellaneous Details: Some scribes had the tendency of adding details to some event that was referred to in the text. (pp. 195-206) The author has given a number of examples under each sub-category of these changes. You want more? It is quite evident why I don't believe in the Bible. TO BE CONTINUED...
  7. To Henna Nicht erwähnen es, nur seien gesamt und nehmen es langsam nicht erhält nervös. wird Sie Sie. Das prüft kein Problem in drei Wochen soll sein. Ich werde Sie in meinen Gebeten behalten. Mai Frieden ist mit Ihnen meine liebe Schwester.
  8. (bismillah) This is from the Book "Could Not Answer" available at the hizmetbooks website: ISA 'alaihis-salam' WAS HUMAN HE IS NOT TO BE WORSHIPPED A committee of Christians from Nejran came to our master, Rasulullah 'sall-allahu alaihi wasallam'. Nejran is a city between Hijaz and Yaman. They were sixty horsemen, twenty-four of whom were eminent chiefs. Their spokesman was named Abdulmeseeh. A man named Abdulharis bin Alqama was the most learned one among them. He had read about the signs of the latest time's Prophet in the Bible. Yet his aspiration for worldly ranks and ambition for fame would not let him become a Muslim. Being well-known for his knowledge, he was revered by kaisers and obeyed by churches. They arrived in Medina and entered the Masjid ash-Sharif after the afternoon prayer. They wore adorned priestly garments. It being their time for prayer, they stood for prayer in the Masjid ash-Sharif, and Rasulullah 'sall-allahu alaihi wasallam' said, "Let them pray." They performed their prayer eastward. Their three leaders began to talk. During the conversation, they referred to Isa 'alaihis-salam' now as 'God', then as the 'Son of God', now as 'One of Three Gods.' They called him 'God' "because," they said, 'he resuscitated the dead, cured ill people, informed about the unknown, made birds from mud, breathed life into them and made them fly." He was called the 'Son of God' because "he did not have a father." He was, according to them, "One of Three Gods," because "God Himself uses such expressions as 'We have made,' 'We have created.' If He were one, He would say. 'I have made,' 'I have created,'they said. Rasulullah 'sall-allahu alaihi wasallam' invited them to the (Islamic) religion. He recited a few ayat al-karimas. They would not believe. "We had believed before you did," they said. Rasulullah 'sall-allahu alaihi wasallam' said, "You are lying! A person who says that Allah has a son cannot have believed." "If he is not the Son of God, then who is his father," they said. Rasulullah 'sall-allahu alaihi wasallam' stated, "Do not you know? Allahu ta'ala never dies, and He, alone, keeps everything in existence. But Isa 'alaihis-salam' was nonexistent, and he shall cease to exist again." They said, "Yes, we know." Rasulullah, "Do not you know? Is there any child which is unlike its father?" They said, "Every child will resemble its father. [The young of a sheep will be like the sheep]. Rasulullah, "Do not you know? Our Rab (Allahu ta'ala) creates, grows, sustains everything. Yet Isa (alaihis-salam' did not do any of these." They said, "No, he did not." Rasulullah, "Our Rab created Isa 'alaihis-salam' as He willed, didn't He?" They said, "Yes, He did." Rasulullah, "Our Rab does not eat or drink. No change occurs in Him. Do you know this, too?" They said, "Yes, we do." Rasulullah, "Isa 'alaihis-salam' had a mother. He came to the world like any other child. He was fed like other children. He would eat, drink, and dispose of waste matter. You know this, too, don't you?" They said, "Yes, we do." Rasulullah, "Then, how could Isa 'alaihis-salam' be as you think he is?" They could not answer and remained silent for a while. Then they said: "O Muhammad 'alaihis-salam'! Don't you say that Jesus is 'The Word of Allah, and a Soul from Him'?" Rasulullah said, "Yes, (I do)." They said, "Then this will be enough for us," and resumed their stubborn stance. Upon this, Allahu ta'ala ordered (Rasulullah) to challenge them to mubahala (cursing one another). So Rasulullah 'sallallahu alaihi wasallam' said, "If you do not believe me, then come on and let us make mubahala, that is, let us say, 'May Allahu ta'ala damn him who is lying!' This commandment of Allahu ta'ala is cited in the sixty-first ayat al-karima of Al-i-'imran sura. One of them, who was named Sharhabil and was called 'Sayed' by his colleagues, convened them and said, "He evinces all sorts of qualifications that would make him a Prophet. If we made mubahala with him, we would certainly incur a catastrophic scourge that would devastate not only us, but also all our descendants!" So, being afraid to make mubahala, they said, "O Muhammad 'sall-allahu alaihi wasallam'! We want to remain friends with you. We will give you whatever you want. Let a trustworthy person among your Sahaba accompany us back home, and we shall give him our taxes." Our Prophet 'sall-allahu alaihi wasallam' stated, "I shall send an extremely trustworthy person along with you." As the Ashab al-kiram 'alaihimur-ridwan' awaited in submissive silence, eager to know who would be honored with the exalted Prophet's trust, Rasulullah 'sall- allahu alaihi wasallam' ordered, "Stand up, o Aba Ubaidah!" Declaring, "This (person) is the (most) trustworthy among my Ummat (Muslims)," he sent him along with them. A peace treaty was made under the following terms: They were to give two thousand sets of clothing every year. One thousand of them would be given in the (Arabic) month of Rajab, and the remaining one thousand in the month of Safer. Forty dirhams [135 grams] of silver would be added to each set of clothing. Sometime later Abdulmeseeh, their chief, and Sharhabil, their Sayyid, became Muslims and were honored with taking service with Rasulullah 'sall-allahu alaihi wasallam.' The (Holy Bible), which Christians have translated into all languages and spread all over the world, contains the following statements in the fourth verse of the sixth chapter of (Deuteronomy), (fifth book) of the Old Testament: "Harken, o Israeel! Our God, our Rab is One. Let this word of mine settle in thine heart. And teach this to thine sons with care!" The fifth verse of the forty-fifth chapter of the Book of Esh'iya (Isaiah) reads as follows: "I am Rab (Allah). There is no Lord besides Me. There is no God but Me. Let those who are in the east and those who are in the west know that there is none except Me. I am the Lord. There is none but Me." And it is stated in its twenty-second verse: "Worship Me, all of thee! I am Allah, and there is none besides Me." The thirty-ninth verse of its forty-sixth chapter states: "I am Allah, and there is none else. I am Allah. I do not have a counterpart or a likeness." Christians' Holy Bible says, "Allah is One. There is nothing like Him." They deny their own Book. May Allahu ta'ala give them wisdom and reason! May He bless them with realizing the truth, so that they will stop deceiving themselves and misleading others! F O O T N O T E S [60] This book, (Se'adet-i-ebediyye), a treasure of religious knowledge, has been partly translated into English, in fascicles titled (Endless Bliss).
  9. The Bible has been proven to be false. Did you ever read into that link of BET ET Ministries? The Book is not the Inerrant word of God but the product of men. Contains Jewish history, philosophy and folklore. The Old and New Testaments clash which each other. The rest of your comments isn't worth time because they are illogical. But a interesting thing you said is: So God became Man, SO a BECAME NOT A. God is not a Man and can't take the form of the created. For that is an ANTITHESIS to His very person. Can Infinite become Finite? My time is short so I advise you to check this article out and then share your viewpoint: God can Never Become Creation This in No way limits God but only Shows the Respect to His Person. If God can become Man then UN-CREATED can become Created. This is not possible and is sheer contradiction. As-Salamu Ala Man Ittaba al-Huda(May peace be with those who follow the right guidance.)
  10. Brothers this topic is too much for me to understand so I am going to talk to My Shaykh and hope he can explain it to me much better. But Thank you all for your comments. Inshallah I will share with you my Shaykh's viewpoint on this matter in the near future. (salam)
  11. Wa alaykum as-salam Shia of Husayn Thank you for your comments and I will remember you in My duas. (salam)
  12. To Henna I said that if you keep on practising you will do well. I wish you good luck on your exams. Hoffe ich, daß Sie jetzt verstehen?
  13. Thus my brother you have answered my question. You have shown me that there is No "absolute evil". You have shown me that Killing, Stealing and Lying are justifiable under condition. Thus to everything Good God has created a Opposite Antithesis to it. All is From Allah(swt). (salam)
  14. To Henna Behalten Sie zu üben und ich weiß, daß Sie gut machen werden. Und Gutes Glück auf Ihren Prüfungen.
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