The theory of evolution bases the development ofliving things on a
"struggle for survival" that exists in nature. According to the
founder of the theory, Charles Darwin, there is a ruthlessfight for
survival and permanent conflict in nature. The strong invariably
eliminate the weak, and progress is only possible in this way.
Darwinism longs for a world in which human beings live and behave like
animals. When this Darwinist law of the jungle is applied to
societies, conflict and war between races and nations are inevitable.
War, killing, mass murder and barbarity in many parts of the world
assumed a scientific guise,and the 20th Century was one of pain and
ruthlessness.
Darwin's writings about "the protection of favoredraces," and
especially the unscientific claims in his book The Descent of Man,
supported the German error of the superiority of the alleged Aryan
race and the British idea of thesuperiority of the Anglo Saxons.
The mass murder of approximately 40 million people by the Nazis and
their racially driven program of systematic genocide during the Second
World War, the former apartheid system in South Africa and the racial
discrimination against black people in the USA and the aboriginal
peoples in Australia all drew strength from the supportthat Darwinism
supposedly provided for racism.
How can those who say, "These ideologies are things of the past" or
"There is no longer any need to tell people of the invalidity of the
theory of evolution" ignore the fact that in Rwanda in 1994 some
800,000 Hutus and Tutsis died in 100 days as a result of skull-based
racism?
The roots of the Rwandangenocide go back to the Belgian colonization
of the country in the wake of World War I. It was claimed in those
days, on the supposed scientific basis of Darwin's theory of
evolution, that the people living in the regionof Rwanda were an
intermediate race between the Aryan race and negroes, who were
regarded as an inferior race. Skull measurements were taken, common
linguistic, traditional and ethnic similarities between the Rwandan
Hutus and Tutsis were ignored and an artificial policy of racial
discrimination was followed.
In order to foment racial discrimination, Belgian administrators
enforced ethnic identity cards and gave everyone a card on which his
or her ethnicity was written. These racially-based practices between
Hutus and Tutsisfrom 1930 to 1994 brought the background conflict in
the country to apeak. And despite a concerted last-minute UN
intervention in 1994, 800,000 Rwandans lost their lives in just 100
days.
The documentary " Shake Hands With The Devil; TheJourney of Romeo
Dallaire" , in which the commander of the UN Peace Force during the
genocide describes those events, describes how the racism in the
region was supported by Darwinist circles:
"The problem that essentially was created bythe Belgians, who had
thiscountry as a colony, and through their whole etnictiy, exercise,
and their antropologists who had gone on a wild sphere of idiotic
theories and sizes of heads and this and that, and the administrators
included the ethnicity on the ID cards. And then that splits the
country and identifies you as elements of difference.
"I understand the intense ethnic hatred weren't really in the soul of
Hutus and Tutsis but were encouraged by the emperial powers over the
years."
According to Social Darwinism, people's skullsneed to be measured and
classifications made on that basis. Under this twisted way of
thinking, members of supposed inferior classes must be ruthlessly
eliminated and exploited. For these people, who believe that only when
such savagery is applied can human beings and societies progress, and
massacres, genocide, cruelty and ruthlessness on that path are to be
regarded as successes. People, societies, cultures and nations that
fail to achieve that success must be eliminated.
This is without doubt a most twisted and dangerous way of thinking.
The dangers of Darwinism must not be ignored. We must not forget that
Darwinism and social models based on Darwinism have inflicted the most
awful tragedies on mankind. Butthe moral values commanded by Allah and
revealed in the Qur'an willalways bring with them well-being, peace
and tranquility.
If the pains of the last century are finally to come to an end in the
21st Century, and if this century is to be one of peace, then an end
must be put to dogmatic Darwinist education.
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Friday, August 24, 2012
The ideological basis of the Rwandan Genocide is rooted in Darwin'stheory of evolution
6a] Do the angels see Allah in this world?
6a]
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) frombehind a screen, and that does not mean that he did not believe. To sum up, there is no contradiction between faith and seeing Him. This is borne out by the fact that Moosa (peace be upon him) asked his Lord to let him see Him so as to increase him in faith: “…he said: ‘O my Lord! Show me (Yourself), that Imay look upon You’” [al-A‘raaf 7:143]. Yes, afterseeing Allah, faith will no longer be regarded as belief in the unseen, so it is possible that the bearers of the Throne andthose who are around it may have seen Allah and thus attained the highest level of certainty. By the same token, when the believers see their Lord onthe Day of Resurrection, they will move from certainty based on knowledge to certainty based on seeing, for whenthey see Allah they will believe in Him with the faith of having seen and they will find the deepest joy in that; they will be blessed with seeing Him and hearing His words. Allah says (interpretation of the meaning):
“Some faces that Day shallbe Nâdirah (shining and radiant).
Looking at their Lord (Allâh)”
[al-Qiyaamah :22-23].
We ask Allah for the joy oflooking upon His noble Countenance. And Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to affirm it or deny it except on the basis of evidence. The correct approach is to refrain from asking about it.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) frombehind a screen, and that does not mean that he did not believe. To sum up, there is no contradiction between faith and seeing Him. This is borne out by the fact that Moosa (peace be upon him) asked his Lord to let him see Him so as to increase him in faith: “…he said: ‘O my Lord! Show me (Yourself), that Imay look upon You’” [al-A‘raaf 7:143]. Yes, afterseeing Allah, faith will no longer be regarded as belief in the unseen, so it is possible that the bearers of the Throne andthose who are around it may have seen Allah and thus attained the highest level of certainty. By the same token, when the believers see their Lord onthe Day of Resurrection, they will move from certainty based on knowledge to certainty based on seeing, for whenthey see Allah they will believe in Him with the faith of having seen and they will find the deepest joy in that; they will be blessed with seeing Him and hearing His words. Allah says (interpretation of the meaning):
“Some faces that Day shallbe Nâdirah (shining and radiant).
Looking at their Lord (Allâh)”
[al-Qiyaamah :22-23].
We ask Allah for the joy oflooking upon His noble Countenance. And Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to affirm it or deny it except on the basis of evidence. The correct approach is to refrain from asking about it.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Labels:
Belief in the Angels
6] Do the angels see Allah in this world?
6]
Angel Jibreel or any of theangels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur’aan or Sunnah to indicate that Jibreel (peace be upon him) or any other angel has seen Allah, may He be exalted, and it is well known that this is one of the issues of the unseen which cannot be proven except on the basis of evidence.
In the hadeeth of the Mi‘raaj (Prophet’s ascent to heaven) it says that Jibreel (peace be upon him) ascended with our Prophet (blessings and peace of Allah be upon him) to a level where the scratching of the pens could be heard, but there is no proof that either of them saw Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: “Then I passed by Ibraaheem, andhe said: ‘Welcome to the righteous Prophet and therighteous son.’ I said: ‘Who is this?’ He said: ‘This is Ibraaheem (blessings and peace of Allah be upon him).’” Ibn Shihaab said: And Ibn Hazm told me that Ibn ‘Abbaas and Abu Habbah al-Ansaari used to say: The Prophet (blessings and peace of Allah be upon him) said: “Then I was taken up until we reached a level where I could hear the scratching of the pens.” Ibn Hazm and Anas ibn Maalik said: The Prophet (blessings and peace of Allah be upon him) said: “Allah enjoined upon my ummah fifty prayers, and I went back with that until I passed by Moosa…”
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy onhim) was asked: ||Do the angels see Allah, may He be exalted?
He replied:
Shaykh ‘Izz al-Deen ibn ‘Abd al-Salaam stated thatthey do not see Him, and he quoted evidence at length to support that, and he was followed in that by some scholars, buthe was refuted by the statement of the imam of Ahl al-Sunnah, Shaykh Abu’l-Hasan al-Ash‘ari (may Allah be pleased with him) who said that they do see Him. This was mentioned in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by al-Bayhaqi who narrated it with its isnaad from ‘Abd-Allah ibn‘Amr ibn al-‘Aas and another Sahaabi. This wasalso followed by Ibn al-Qayyim and al-Jalaal al-Balqeeni. According to a hadeeth that was classed as saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet (blessings and peace of Allah be upon him) prostrated before hisLord on that occasion, butthis does not necessarily mean that he did not see Him after that or that others of the angels do not see Him. The view that only Jibreel could seeHim is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels see their Lord in this world or does He send revelation to them from beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor ‘ala al-Darb.
Shaykh ‘Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the verse in Soorat Ghaafir in which Allah, may He be exalted, says (interpretation of themeaning): “Those (angels)who bear the Throne (of Allâh) and those around itglorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allâh) (saying):‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, andsave them from the torment of the blazing Fire!’” [Ghaafir 40:7].
The word “believe” in thisverse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may He be glorified and exalted, says of the angelswho bear the Throne and who are around it that they believe in Him does not necessarily mean that they do not see Him, or that some of them do not see Him, or that other angels do not see Him, just as (aspiring to) see Him does not contradict faith. Similarly, the fact that Allah spoke (to some of the Prophets) is not contrary to faith. Ibraaheem (blessings and peace of Allah be upon him) saw how Allah brought the dead back to life and that increased him in faith, as Allah says (interpretation of the meaning):
“And (remember) when Ibrâhim (Abraham) said, ‘My Lord! Show me how You give life to the dead.’ He (Allâh) said: ‘Do you not believe?’ He [Ibrâhim (Abraham)] said: ‘Yes (I believe), but to be stronger in Faith’”/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Angel Jibreel or any of theangels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur’aan or Sunnah to indicate that Jibreel (peace be upon him) or any other angel has seen Allah, may He be exalted, and it is well known that this is one of the issues of the unseen which cannot be proven except on the basis of evidence.
In the hadeeth of the Mi‘raaj (Prophet’s ascent to heaven) it says that Jibreel (peace be upon him) ascended with our Prophet (blessings and peace of Allah be upon him) to a level where the scratching of the pens could be heard, but there is no proof that either of them saw Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: “Then I passed by Ibraaheem, andhe said: ‘Welcome to the righteous Prophet and therighteous son.’ I said: ‘Who is this?’ He said: ‘This is Ibraaheem (blessings and peace of Allah be upon him).’” Ibn Shihaab said: And Ibn Hazm told me that Ibn ‘Abbaas and Abu Habbah al-Ansaari used to say: The Prophet (blessings and peace of Allah be upon him) said: “Then I was taken up until we reached a level where I could hear the scratching of the pens.” Ibn Hazm and Anas ibn Maalik said: The Prophet (blessings and peace of Allah be upon him) said: “Allah enjoined upon my ummah fifty prayers, and I went back with that until I passed by Moosa…”
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy onhim) was asked: ||Do the angels see Allah, may He be exalted?
He replied:
Shaykh ‘Izz al-Deen ibn ‘Abd al-Salaam stated thatthey do not see Him, and he quoted evidence at length to support that, and he was followed in that by some scholars, buthe was refuted by the statement of the imam of Ahl al-Sunnah, Shaykh Abu’l-Hasan al-Ash‘ari (may Allah be pleased with him) who said that they do see Him. This was mentioned in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by al-Bayhaqi who narrated it with its isnaad from ‘Abd-Allah ibn‘Amr ibn al-‘Aas and another Sahaabi. This wasalso followed by Ibn al-Qayyim and al-Jalaal al-Balqeeni. According to a hadeeth that was classed as saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet (blessings and peace of Allah be upon him) prostrated before hisLord on that occasion, butthis does not necessarily mean that he did not see Him after that or that others of the angels do not see Him. The view that only Jibreel could seeHim is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels see their Lord in this world or does He send revelation to them from beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor ‘ala al-Darb.
Shaykh ‘Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the verse in Soorat Ghaafir in which Allah, may He be exalted, says (interpretation of themeaning): “Those (angels)who bear the Throne (of Allâh) and those around itglorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allâh) (saying):‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, andsave them from the torment of the blazing Fire!’” [Ghaafir 40:7].
The word “believe” in thisverse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may He be glorified and exalted, says of the angelswho bear the Throne and who are around it that they believe in Him does not necessarily mean that they do not see Him, or that some of them do not see Him, or that other angels do not see Him, just as (aspiring to) see Him does not contradict faith. Similarly, the fact that Allah spoke (to some of the Prophets) is not contrary to faith. Ibraaheem (blessings and peace of Allah be upon him) saw how Allah brought the dead back to life and that increased him in faith, as Allah says (interpretation of the meaning):
“And (remember) when Ibrâhim (Abraham) said, ‘My Lord! Show me how You give life to the dead.’ He (Allâh) said: ‘Do you not believe?’ He [Ibrâhim (Abraham)] said: ‘Yes (I believe), but to be stronger in Faith’”/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Labels:
Belief in the Angels
The return of China’s wild panda
Bamboo is luring the pandas back to China's Sichuan province, its
spiritual home. (Thomas Kokta/Getty)
When it comes to picking national animals, there is no doubt that
China has struck gold in choosing theloveable, ink-eyed, roly poly
panda, and the Sichuan province, in the country's southwest, is
thepanda's spiritual home. Shops in Chengdu, the capital of the
province, andon the outskirts of Jiuzhai Valley (China's most popular
national park, attracting some 10,000 visitors a day) are packed with
panda paraphernalia, from furry-eared hats to huge panda boxing
gloves.
*. Related slidehow: The falls and hues of Jiuzhaigou
There is only one thing missing -- the pandas.
Uncovered by the Chinese government in the late 1960s and populated
only by a handful of tiny Tibetan villages (the local name,
Jiuzhaigou, means "Nine Villages Valley"), the remote Jiuzhai Valley
was threatened by logging until 1982 when it becameone of the
country's first protected national parks to preserve the region's
staggering beauty. Midnight blue lakes reflect the huge forested
canyons in their flawless waters, crystalline waterfalls flow from the
mountain tops and exquisite orchids and rhododendrons weave threads of
colour through the greenery of the forest floor. Most importantly,
these mountains were covered in bamboo, making Jiuzhai a haven
forpandas.
But bamboo is something of a tragic plant -- it only flower once in
its lifetime -- and the Jiuzhai Valley bamboo flowered and died in the
1980s, depriving pandas of the food that makes up 99% of their diet.
The animals were forced to leave the park and move into the even more
remote Min Shan mountains in search of sustenance.
Since then, the only way tosee a panda in the Sichuan province has
been to visit the Chengdu Panda Reserve -- one of the most important
international centres for panda research -- which provides a fantastic
opportunity to get up close to the animalsand watch them chompingdown
on bamboo and playfighting. The chance of seeing pandas in the wild –
always remote, even when the bamboo was at its height -- was thought
to have gone forever.
But slowly and surely, bamboo has started to regrow in Jiuzhai. And in
June 2012, a mountain ranger working for the national park authority
came across evidence of panda feeding sites within the boundary of the
park. Droppings that looked like panda scat were collected and brought
back for testing, and the results confirmed that after a gap of 20
years, pandas have begun their return to the valley.
"If pandas do return here in greater numbers they will be returning to
a well-protected nature reserve with no threat from logging or
poaching,"said Kieran Fitzgerald, a sustainable tourism expertwho has
worked at the park for the past four years. "Even though Jiuzhai
Valley is a popular tourist site, the tourist buses will be far enough
away so as not to affect these reclusive mountain dwellers."
The chances of seeing a panda in the wild at Jiuzhai remain very slim
– but there is now at least a chance. "Pandas are very shy, reclusive
animals," said Fitzgerald. "If in the future if they do return in
better numbers, it would still be extremely hard for tourists to see
them in the wild. But when the time comes, there could be some viewing
opportunitythrough long range telescopes or binoculars – who knows?"
And in any case, there are plenty of other reasons to go to Jiuzhai.
Visiting someof the park's Tibetan villages is a fantastic way to
learn about the region'sTibetan culture. Everywhere you look, linesof
colourful prayer flags flutter in the breeze and prayer wheels spin as
the water flows beneath them.
The local Tibetan people are beginning to adapt to the tourism that
the natural beauty of their home has inspired. The road leading to the
entrance of the park is lined with the high risechain hotels that are
popular with many Chinese tourists, but there are also signs that an
alternative, more sustainable approach to tourism is on the rise.
spiritual home. (Thomas Kokta/Getty)
When it comes to picking national animals, there is no doubt that
China has struck gold in choosing theloveable, ink-eyed, roly poly
panda, and the Sichuan province, in the country's southwest, is
thepanda's spiritual home. Shops in Chengdu, the capital of the
province, andon the outskirts of Jiuzhai Valley (China's most popular
national park, attracting some 10,000 visitors a day) are packed with
panda paraphernalia, from furry-eared hats to huge panda boxing
gloves.
*. Related slidehow: The falls and hues of Jiuzhaigou
There is only one thing missing -- the pandas.
Uncovered by the Chinese government in the late 1960s and populated
only by a handful of tiny Tibetan villages (the local name,
Jiuzhaigou, means "Nine Villages Valley"), the remote Jiuzhai Valley
was threatened by logging until 1982 when it becameone of the
country's first protected national parks to preserve the region's
staggering beauty. Midnight blue lakes reflect the huge forested
canyons in their flawless waters, crystalline waterfalls flow from the
mountain tops and exquisite orchids and rhododendrons weave threads of
colour through the greenery of the forest floor. Most importantly,
these mountains were covered in bamboo, making Jiuzhai a haven
forpandas.
But bamboo is something of a tragic plant -- it only flower once in
its lifetime -- and the Jiuzhai Valley bamboo flowered and died in the
1980s, depriving pandas of the food that makes up 99% of their diet.
The animals were forced to leave the park and move into the even more
remote Min Shan mountains in search of sustenance.
Since then, the only way tosee a panda in the Sichuan province has
been to visit the Chengdu Panda Reserve -- one of the most important
international centres for panda research -- which provides a fantastic
opportunity to get up close to the animalsand watch them chompingdown
on bamboo and playfighting. The chance of seeing pandas in the wild –
always remote, even when the bamboo was at its height -- was thought
to have gone forever.
But slowly and surely, bamboo has started to regrow in Jiuzhai. And in
June 2012, a mountain ranger working for the national park authority
came across evidence of panda feeding sites within the boundary of the
park. Droppings that looked like panda scat were collected and brought
back for testing, and the results confirmed that after a gap of 20
years, pandas have begun their return to the valley.
"If pandas do return here in greater numbers they will be returning to
a well-protected nature reserve with no threat from logging or
poaching,"said Kieran Fitzgerald, a sustainable tourism expertwho has
worked at the park for the past four years. "Even though Jiuzhai
Valley is a popular tourist site, the tourist buses will be far enough
away so as not to affect these reclusive mountain dwellers."
The chances of seeing a panda in the wild at Jiuzhai remain very slim
– but there is now at least a chance. "Pandas are very shy, reclusive
animals," said Fitzgerald. "If in the future if they do return in
better numbers, it would still be extremely hard for tourists to see
them in the wild. But when the time comes, there could be some viewing
opportunitythrough long range telescopes or binoculars – who knows?"
And in any case, there are plenty of other reasons to go to Jiuzhai.
Visiting someof the park's Tibetan villages is a fantastic way to
learn about the region'sTibetan culture. Everywhere you look, linesof
colourful prayer flags flutter in the breeze and prayer wheels spin as
the water flows beneath them.
The local Tibetan people are beginning to adapt to the tourism that
the natural beauty of their home has inspired. The road leading to the
entrance of the park is lined with the high risechain hotels that are
popular with many Chinese tourists, but there are also signs that an
alternative, more sustainable approach to tourism is on the rise.
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