http://yourlisten.com/LoudThinking/8mayis2015fatiha1besmele
may you have a peaceful healthy life filled with love and mercy, may your soul be fed from its navel cord to the Rahman, Raheem, Vishvayonih (Vedic name of God meaning "The womb of the universe") and Padmanabha (lotus-naveled One, from whose navel sprang the lotus which contained the universe)
>>"hem Rahman hem de Rahim kelimeleri "rahm" yani "ana rahmi"nden gelir. Annenin yavrusunu karninda sarip sarmalayip besleyip buyuttugu gibi Rabbim de evreni (mecazi) karninda sarip sarmalayip buyutuyor. Veda'larda "Lotus Navel" (Gobeginden nilufer cicegi yani evren cikan) olarak gecen Allah'in bu ismi bana "sila rahim" konseptini de hatirlatiyor (bkz Kur'an 2:27, 13:25, 48:10) Allah'la fitratimizda var olan baglantimizi korumak, onunla olan gobek bagimizdan ruhumuzu beslemenin tek yolu. Zira ruh Rabbimizden bize sebepsiz (sebep-sonuc anlaminda) olarak direkt uflenmistir (15:29)."
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**Bible**(1 John 4:8 and 1 John 4:16b) "God is love"
**Qur'an**7:156 "warahmatee wasiAAat kulla shayin" => "Rahmetim ise her seyi kusatmistir" => "My grace overspreads everything"
40:7 "rabbanawasiAAta kulla shayin rahmatan waAAilman" => "Rabbimiz, rahmet ve ilim bakimindan her seyi kusatip-sardin" => “O our Sustainer! Thou embracest all things within [Thy] grace and knowledge"
**Rig Veda** 1.1.6: "Oh Loving Lord
It is Thy divine grace and glory
Grandeur and truthfulness
That Thou bestowest
Thy bliss and benediction
On Thy devotees."
>>And a message of "unity of faith" "unity of revelations" from the final revelation of God:<<
**Qur'an**42:13 (Asad) "In matters of faith, He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein. [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him."
*************
{2:40 O children of Israel! [31] Remember those blessings of Mine with which I graced you, and fulfill your promise unto Me [19], [whereupon] I shall fulfill My promise unto you; and of Me, of Me stand in awe!
2:41 Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My ...messages for a trifling gain; and of Me, of Me be conscious
2:42 And do not overlay the truth with falsehood, and do not knowingly suppress the truth;
2:43 and be constant in prayer, and spend in charity [for the poor], and bow down in prayer with all who thus bow down.
2:44 Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason? ;
2:45 And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit, -
2:46 who know with certainty that they shall meet their Sustainer and that unto Him they shall return.
2:47 O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people [or "how I preferred you to (all) creatures."];
2:48 and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be succoured.}
***Note 31 by Asad (Quran Ref: 2:40)
This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to humans through divine revelation. The reference to the children of Israel at this point, as in so many other places in the Qur'an, arises from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the revelation of the Qur'an.***
{2:26-27 (...) the iniquitous,
-who break their bond with God after it has been established [in their nature], [19] and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.}
***Note 19 by Asad (Quran Ref: 2:27 )(also relevant to 2:40: " 'ahd" translated as promise or bond)
The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts-intellectual as well as physical-in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to the human than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah 13, note 43.***
{13:19 Can, then, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind? Only they who are endowed with insight keep this in mind:
13:20 they who are true to their bond with God and never break their covenant;
13:21 and who keep together what God has bidden to be joined, [43] and stand in awe of their Sustainer and fear the most evil reckoning [which awaits such as do not respond to Him];
13:22 and who are patient in adversity out of a longing for their Sustainer's countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good. [44] It is these that shall find their fulfillment in the hereafter}
***Note 43 by Asad (Quran Ref: 13:21 )
This refers to all ties arising from human relationships- e.g., the bonds of family, responsibility for orphans and the poor, the mutual rights and duties of neighbours -as well as the spiritual and practical bonds which ought to exist between all who belong to the brotherhood of Islam (cf. 8:75 and the corresponding notes). In its widest sense, the phrase "what God has bidden to be joined" applies to the spiritual obligation, on the part of man, to remain conscious of the unity of purpose underlying all of God's creation, and hence - according to Razi - man's moral duty to treat all living beings with love and compassion.***
***My thoughts on "what God has bidden to be joined": When we turn away from God the Merciful and Compassionate, ar-Rahmaan ar-Raheem (the root of both words is "rahm" i.e. "womb"), from whose metaphorical womb we and all existence are sustained, we unplug the navelcord that feeds our spirit. One of the Vedic names of God illustrates this beautifully: Padmanabha (lotus-naveled One, from Whose navel sprang the lotus which contained Brahma, who created the universe). It is this navelcord that is sustained through God consciousness which we are bidden to be joined in our very innate nature. Our souls thrive from and rejoice in the remembrance of God and wither from turning away from God, from the forgetting and ignorance of God.***
Qur'an translation by Asad (and Picktall) from http://www.islamicity.com/
2:41 Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My ...messages for a trifling gain; and of Me, of Me be conscious
2:42 And do not overlay the truth with falsehood, and do not knowingly suppress the truth;
2:43 and be constant in prayer, and spend in charity [for the poor], and bow down in prayer with all who thus bow down.
2:44 Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason? ;
2:45 And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit, -
2:46 who know with certainty that they shall meet their Sustainer and that unto Him they shall return.
2:47 O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people [or "how I preferred you to (all) creatures."];
2:48 and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be succoured.}
***Note 31 by Asad (Quran Ref: 2:40)
This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to humans through divine revelation. The reference to the children of Israel at this point, as in so many other places in the Qur'an, arises from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the revelation of the Qur'an.***
{2:26-27 (...) the iniquitous,
-who break their bond with God after it has been established [in their nature], [19] and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.}
***Note 19 by Asad (Quran Ref: 2:27 )(also relevant to 2:40: " 'ahd" translated as promise or bond)
The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts-intellectual as well as physical-in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to the human than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah 13, note 43.***
{13:19 Can, then, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind? Only they who are endowed with insight keep this in mind:
13:20 they who are true to their bond with God and never break their covenant;
13:21 and who keep together what God has bidden to be joined, [43] and stand in awe of their Sustainer and fear the most evil reckoning [which awaits such as do not respond to Him];
13:22 and who are patient in adversity out of a longing for their Sustainer's countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good. [44] It is these that shall find their fulfillment in the hereafter}
***Note 43 by Asad (Quran Ref: 13:21 )
This refers to all ties arising from human relationships- e.g., the bonds of family, responsibility for orphans and the poor, the mutual rights and duties of neighbours -as well as the spiritual and practical bonds which ought to exist between all who belong to the brotherhood of Islam (cf. 8:75 and the corresponding notes). In its widest sense, the phrase "what God has bidden to be joined" applies to the spiritual obligation, on the part of man, to remain conscious of the unity of purpose underlying all of God's creation, and hence - according to Razi - man's moral duty to treat all living beings with love and compassion.***
***My thoughts on "what God has bidden to be joined": When we turn away from God the Merciful and Compassionate, ar-Rahmaan ar-Raheem (the root of both words is "rahm" i.e. "womb"), from whose metaphorical womb we and all existence are sustained, we unplug the navelcord that feeds our spirit. One of the Vedic names of God illustrates this beautifully: Padmanabha (lotus-naveled One, from Whose navel sprang the lotus which contained Brahma, who created the universe). It is this navelcord that is sustained through God consciousness which we are bidden to be joined in our very innate nature. Our souls thrive from and rejoice in the remembrance of God and wither from turning away from God, from the forgetting and ignorance of God.***
Qur'an translation by Asad (and Picktall) from http://www.islamicity.com/
