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Wednesday, May 7, 2014

General Articles, - A single example is enough to see how Darwinism is an utter nonsense




Each Protein Molecule in our bodies acts with discipline to carry out Allah's commands. Allah, the Lord of the worlds, is the One Who creates each molecule to do "absolute must" type operations.
Albumin, which is one of the "carrier" proteins in the blood, binds itself to fats like cholesterol, hormones, toxic gallbladder materials and drugs such as penicillin. Albumin travels with the blood in the body and leaves the poisons which it collects in the liver for neutralization, and carries the nutrients and hormones wherever they are needed throughout the body.
* How does a molecule like albumin, which is made up from atoms and do not have consciousness or knowledge, distinguish between fats, poisons, drugs and nutrients?
* How does the albumin recognize between the liver, gall bladder and stomach and take the substances which it carries to the right place, in the right amount and invariably without error?
* How does it recognize the differences between toxic substances, drugs and nutrients carried in the blood and understand exactly how much should be left in which organ?
The albumin molecule, which is a combination of a few unconscious atoms, knows information that the vast majority of people do not know without proper education, and has performed its duty in every person who has ever lived thus far for millions of years. The capability of showing a consciousness like this doubtlessly takes place through Allah's infinite power and knowledge.

Hazrat Mahdi (pbuh), - Various information in regard to the King Messiah based on the Torah, Talmud and authentic commentaries




Obligation of Jews for awaiting the King Messiah (Hazrat Mahdi [pbuh]) according to the Torah:
And after this the children of Israel shall return, and shall seek the Lord their God, and David their king [Hazrat Mahdi (pbuh)] : and they shall fear the Lord, and His goodness in the last days . (Hosea, 3:5)
The importance of waiting for the King Messiah:
In tractate Sanhedrin 97b of the Talmud the importance of waiting for the King Messiah is emphasized:
For the vision is yet for an appointed time, but at the end it (King Messiah) shall speak, and not lie: though he (King Messiah) tarry, wait for him; because it will surely come, it will not tarry. What is meant by 'but at the end it shall speak [we-yafeah] and not lie?' — R. Samuel b. Nahmani said in the name of R. Jonathan: ... “For they would say, since the predetermined time has arrived, and yet he has not come, he will never come .” But [even so], wait for him , as it is written, Though he tarry, wait for him . Should you say, We look forward [to his coming] but He does not: therefore Scripture saith, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you.” (Isaiah 30:18) But since we look forward to it, and He does likewise, what delays [his coming]? — The Attribute of Justice delays it [because we still do not deserve it]... [for hoping], as it is written, blessed are all they that wait for him .
The strife and unrest among nations at the time of the King Messiah's emergence:
In a commentary on the End of Times compiled in 845 AD, the strife and unrest among nations at the time of the King Messiah is described:
However, just previous to these favorable events, the nations of the world will be in strife:
Rabbi Isaac taught: “ In the year in which the king Messiah reveals himself, all the kings of the nations of the earth will be at strife with one another .”
* Braude, Pesikta Rabbati 36, p. 681; What the Rabbonim Say About Moshiach, Douglas Pyle, 2010, USA, 3rd ed.
Importance of the King Messiah for Jews:
In the Midrash Tanhum the commentary on the Torah it is stated that:
This is the King, the Messiah, and he was more exalted than Abraham, more extolled than Moses, higher than the archangels .
* Midrash Tanchuma ( Isa. 52:13 ); "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 21; Elowitz, Gus, Even You Rabbi?
From the 13th century commentary Yalqut:
This refers to the King Messiah… Because he is greater than the patriarchs , as it is said, "My servant shall be high, and lifted up, and lofty exceedingly" He will be higher than Abraham… lifted up above Moses… loftier than the ministering angels. * Yalkut ii: 571 (13th century); Driver and Neubauer, p. 9. The same passage is found in Midrash Tanhuma to Genesis (perhaps 9th century), edited by John T. Townsend (Hoboken, New Jersey: Ktav, 1989), p. 166.
Some setions from 18th century Torah commentary titled Likutey Halakhot by the well-known scholar Rabbi Nahman:
Influence of the King Messiah over people:
Fine oils and perfumes attract people. Like fine oil, Mashiach will have the power to draw the whole world to his teachings.
* Likutey Halakhot, Birkat HaReiach 3:8; ibid. 4:5; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 23-24.
The “spirit of Mashiach” is the ray of hope to which we can cling, the sweet smelling fragrance of joy and expectation that everything will turn out for the best.
* Likutey Halakhot, Birkat HaReiach 4:21; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 23-24.
King Messiah will not shed blood:
Mashiach will conquer the entire world without firing a single shot!
* Siach Sarfei Kodesh I-67 ; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, p. 41.
The prophecies by the prophets are signs for the King Messiah:
Rambam (Rabbi Moshe ben Maimon or Maimonides; 1135-1204) writes that the differing prophecies should be accepted as allegories until Mashiach himself comes. We will then see them unfolding before our eyes and understand their intent retroactively.
* Yad HaChazakah, Hilkhot Melakhim 12:1; see also Likutey Moharan I, 186; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, p. 8.
The King Messiah is determined in destiny:
But Mashiach was created and prepared for his mission prior to the Creation of the world.
* Pesachim 54a; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, p. 29.
Superior morals of the King Messiah and that God will give success to him:
Jews believe that the King Messiah will not be selected by men because God has chosen him for this mission.
Mashiach will be born from man and woman as any other human being. He will be very righteous, and perform many meritorious deeds, thereby constantly elevating himself. His efforts will ultimately bring him to a very exalted level, at which point he will be able to receive Yechidah , the Unique Soul that was prepared for him prior to Creation. He will then realize who he is and what his mission will be. He will be endowed by Heaven with the power to fulfill his task.
* Arba Meot Shekel Kesef, p. 241; see also Zohar II, 7b-8b, Matok Midvash, ibid.; Zohar HaRakia, Shemot p. 56b; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 18-19.
King Messiah will be the means to draw people closer to God:
This is the meaning of the verse, "I will place My spirit within you, and I will cause you to follow My decrees..." "I will cause..." means that God will cause – something. Through that something, "you will follow My decrees."
That "something" is Mashiach. Mashiach will have the ability to attract people by drawing them close to God...
This is the subject of our Sages statement in the Talmud (Sukkah 52a), "In the Future the evil inclination will be slain."
* Likutey Halakhot, Birkhot HaPeirot 5:17; Mashiach: Who? What? Why? How? Where? And When?, Chaim Kramer, Breslov Research Institute; 1st edition, June 1, 1994, Jerusalem, Israel, pp. 97-98.

Hazrat Mahdi (pbuh), - Statements on the suffering of the King Messiah in the Judaic Scriptures



Yefeth ben Ali, the Jewish scholar from 10th century gives an explanation of the Book of Isaiah in regard to the suffering of the King Messiah in his commentary of the Torah:
... to regard it as alluding to theThe Messiah, and as opening with a description of his [King Messiah’s] condition in exile, fromthe time of his birth to his accession to the throne : for the prophet [Isaiah] begins byspeaking of his being seated in a position of great honour, and then goes backto relate all that will happen to him during the captivity . He thus gives us tounderstand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly,that these trials will be sent upon him as a kind of sign, so that, if he findshimself under the yoke of misfortunes whilst remaining pure in his actions, hemay know that he is the desired one…
* S. R. Driver & A. Neubauer (editors). 1969. The Fifty-third Chapter ofIsaiah According to the Jewish Interpreters (2 volumes; New York: Ktav), pp. 19-20.The English translations used here are taken from volume 2. The original texts are involume 1. Cf. Soloff, pp. 107-09.
There is a very important passage in the very old book Pesikta , cited in the treatise Abkath Rokhel ( andreprinted in Hulsii Theologia Judai ca, where this passage occurs, p. 309):
When Elohim created the world... under the Throne of His kavod, and brought forth the being of the Messiah. He said to him: 'Will you heal and redeem My sons [servants] after 6000 years?' He [King Messiah] answered Him, 'I will.' Then Elohim said to him: 'Will you then also bear the punishment ... as it is written, “But he bore our diseases” [Yeshayahu 53:4]. And the Messiah answered Him; 'I WILL JOYFULLY BEAR THEM' (cf. Zohar, 2:212a).
Rabbi Moses Haddarshan states:
Immediately the Messiah, OUT OF LOVE, TOOK UPON HIMSELF ALL THOSE PLAGUES AND SUFFERINGS , as it is written in Yeshayahu 53, “ HE WAS ABUSED AND OPPRESSED .”
Zohar; is the fundamental piece of the knowledge of the Kabbalaand involves the mystical interpretation of the Torah.
Regarding the sufferings of Moshiach, we read in the notes of the Steinsaltz Edition of the Talmud:
According to Rashi, Rabbi Yehudah HaNasi and Daniel were suggested as possible Messiahs [by Rav, d. 247, see Sanhedrin 98b], for they were both totally righteous men and they both suffered severely from various afflictions .
* The Talmud , SteinhaltzEdition (New York: Randomhaus, 1999), notes p. 25, 26.
A righteous one suffering on behalf of the whole world is seen in the Zohar:
The children of the world are members one of another. When the Holy One desires to give healing to the world, he smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying (Isaiah 53:5), ‘ He was wounded for our transgressions, bruised for our iniquities …’
* Zohar, Numbers, Pinchus 218a; Driver and Neubauer, Zohar, Numbers, Pinchus 218a (English translation), p. 15.
The oppression on the believers in the end of times is described in the Zohar as such:
The seventy sounds of a woman in labor:
At that time, She is opened to give birth to Messiah. This is owing to the pain and distress of the pious, men of good qualities , sages of secrets of the Torah, people of humility and shame, of fear and love, of kindness, men of valor, fearing Elohim, truthful men, who despise bribes, for whom it is a time of poverty. This is what the sages of the Mishnah have explained. In the times in which the son of David will come, a valiant men will go circulating from city to city but will not be shown favor. Those that fear sin will be despised and the wisdom of scribes will be sullied. Truth will be absent... * Zohar, Acharei Mot: 36,Verse 213


Welcome to Islam, - The revolutionary role of Islam – II





Historical revolution
This expansion of the Islamic empire was not simply a political event. Its aim, in fact, was to set in motion a revolutionary process in history. This process had been initiated in Makkah itself, then it travelled from Makkah to Madeenah, to Damascus and Baghdad from where it entered Spain and thereafter it spread all over Europe and the entire world. We would probably be right in saying that the 20th century saw the culmination of this process.
There are two basic aspects to this movement. One was the end of religious persecution. )This kind of persecution has been mentioned in the Quran asfitna’(. )Quran 8:39(
The process began with the end of idolatry and was completed during the lifetime of the Prophet, salallaahu alayhi wa sallam. The other, the advent of religious freedom, came about later, during the pious caliphate; with the disintegration of the two great empires—the Sassanid and Byzantine—the two greatest pillars of religious persecution were uprooted, and religious freedom became the order of the day. However, no great revolution materializes all of a sudden. It reaches fruition only by a long historical process, and the Islamic revolution was no exception to this rule. The process of human liberation, initiated by Islam, continued over a long period to make advances through individual and collective efforts, taking various forms. The second Caliph, ‘Umar ibn Al-Khattaab )d.644(, may Allaah be pleased with him, addressing one of his governors and his son in a well known case asked: “Since when have you enslaved people while their mothers had given birth to them in freedom?”
This voice was echoed eleven hundred years later by the well known French reformer Rousseau )d. 1778(. His book, titled The Social Contract, began with this famous sentence: ‘Man was born free, but I find him in chains’.
The end of the superstitious era
Another basic change wrought by the Islamic revolution was similar in some respects to the scientific revolution of modern times; that is, the rooting out of superstitious thinking on scientific grounds and the general prevalence of thinking based on facts.
As mentioned above, the continued existence of the idolatrous way of life and thinking in ancient times was due to the ignorance of human beings regarding nature. Ancient man used to judge natural phenomena by their appearance. Holding them sacred, he began to worship them. For the first time in human history, Islam succeeded in convincing people that these phenomena of nature were not creators, but only creatures. They were entirely helpless beings, mere slaves and not the masters of man.
In the wake of this revolution, the ideological base of idolatry was wiped out altogether. All those things held sacred were relegated to the status of mere creatures. They were there to be harnessed by man and not for man to be enslaved by them. The sun was held to be a god and worshipped in ancient times; the man of today is converting the sun into solar energy. Ancient man held the moon sacred; modern man has set his foot on it. Ancient man had deified the river; modern man has converted rivers into steam power, etc.
In this way, it has happened for the first time in human history that the phenomena of nature, looked upon by ancient man with reverence, have now become objects of investigation. In other words, Islam started the process of scientific enquiry. The Quran repeatedly enjoins man to reflect on the objects of the universe. This is no simple matter. The act of pondering over the nature of the phenomena of the universe has been accorded the status of worship in Islam. As a result of this thinking, for the first time in known history, all things in the universe have been subjected to research and investigation.
The scientific way of thinking of the modern age initiated in the early period of Islam, continued as a process to grow, spreading from one country to another until it reached the west where it saw its culmination in the western world. In respect of its reality, this scientific thinking is a revolution desirable by Islam itself.
After this revolution, for the first time in human history the idolatrous way of thinking has been totally deprived of its ideological base. The concept of the sacredness of natural phenomena is now seen for what it is—a superstition, for modem scientific investigation has demonstrated belief of this kind to be baseless.
All that happened was exactly in accordance with the Divine plan, the Prophet, salallaahu alayhi wa sallam, and his companions, may Allaah be pleased with them, having been asked to carry out this divine scheme.
Allaah Almighty Says )what means(:“Fight them until there be no persecution and religion be wholly God’s”.]Quran 8:39[
This means that there was no longer any barrier to man’s making a choice in the way of God.
This was the final goal of the revolution brought about by the Prophet Muhammad, salallaahu alayhi wa sallam, and his companions. It ended that absolutist system of coercion which places curbs upon personal decisions about one’s religion. It also removed the veil of obstacles in ideological terms which confused and mislead people, as a result of which they began to worship creatures supposing them to he creators.
The Quran tells us that there is no compulsion in the matter of religion, with the proviso that true guidance and misconceptions should be thoroughly separated from one another. )2:256(
Truth and falsehood stand clearly separated from each other, just like light and darkness after the sun has risen. This was something which—after the Islamic revolution—could be grasped beyond the shadow of a doubt by anyone who sought reality with an open mind. No one was left groping in the dark. And no one was left with any excuses for rejecting God.
To this particular end, Allaah Almighty brought about the revolutions in human history, as mentioned above. Now truth and untruth have become so distinct from one another that there is no thick or thin veil in between: the task of clarification has been performed so thoroughly that the man of today has total freedom of choice. Now in his journey towards Allaah Almighty, man is hindered neither by false ideologies nor by practical barriers.