man wins lottery leaves

man wins lottery leaves

The Islamic community: Overview of the Koran

The Islamic community: Overview of the Koran

Quranic synopsis of the Islamic community

The first reading of the Islamic Republic sources of knowledge, the text of the Koran and the Sunna of the Prophet Muhammad denotes primarily the bases of an Islamic community.

In this perspective we can see an overview of the structure and form of the Muslim community (the Umma or Umma).

In the previous chapter we have seen that the voluntary and free choice for an individual person to accept and submit to the idea of God is essential for membership the Islamic community, which consists of a body of those who chose to accept this idea, past, present and future. We also discussed the idea of the alliance and how be ratified or stopped. We have also indicated briefly the concept of good and bad actions and the human role in the choice between the two. We agreed with the text what is the Quranic belief system of Muslims and the consequences of human choice. We also discussed in the Koranic text, the responsibility of man to the message and its role as a reminder, leaving the final choice for man.

In the following synopsis to be determined especially prospects of the Muslim and the overall framework of an Islamic community boasts.

Until now and since the previous Qur'anic references assume a structure a theological concept of a temporary community of people.

Four dimensional relations

This structure may be very small, in the above mentioned in the following four-dimensional relations.

The first relationship is the foundation that determines the other three relationships:

A. The Man-God relationship.

B. The man's own relationship.

C. The man-man relationship.

D. The man-universe relationship.

The relationship of man-the man can be further developed in other sub-classification as follows:

1. Political structure.
2. Structure social.
3. Economic structure.

The Muslim and active member of the Umma is prescribed to do good and avoid evil constantly believe in God. Mal includes thoughts, beliefs. These evil deeds can be classified into the following scheme:

  -God man's relationship

I. In the context of relations between Muslims and God have references to:

1. Disbelief.
2. Apostasy.
3. The doubt or skepticism.
4. Neglect of the rights of worship: prayer, fasting, pilgrimage, gratitude to God keeping in constant remembrance of God in the mind and heart.
5. Failing to meet one's duties toward God.
6. Despair of the mercy of God.
7. The impatience with the means of tests and experiments.

II. The Muslim own relationship:

1. Suicide.
2. Behavior extremes

i. food:

1 – The overeating.

2. The excessive drinking.

ii. Wealth:

1 – stingy

2 – wasteful and extravagant.

c. Eating forbidden foods of animals: dead meat, blood, pork, and that on which it has invoked the name of other than God, or has been killed by strangling or by a violent blow (a beating), or a fall, or be gored to death, or what part is eaten by wild animals and what is abnormal in scarified.

d. Consumption, and drinking intoxicants.

e. Gambling.

f. Lottery.

g. The arrogance, vanity and conceit.

III. The relationship between Muslims and Muslims:

This relationship provides the kind of relations among Muslims. It consists of political, social and economic.

Political relationship:

The foundations of political relations between Muslims constitute the political framework of the Islamic Umma referred to in terms of governing and government. These relationships are based on the principle that no man can exercise power or control over another man. This concept of mutual sharing in the conduct of affairs of Muslims has been practiced only once in the history of the Umma is, at the time of the Prophet in Medina in the period between 620 and 632 AD. The principle of mutual consultation (shura) ensures equitable distribution of power in Muslim practices fully their responsibilities and rights. Who makes the decisions is all the Muslims to implement Sharia and when it makes no reference at all share the Shar 'Muslims alike in making decisions. The Islamic community is an absolute direct democracy.

Throughout Islamic history "one man, the rule was and is still practiced. The practice in which a man is a caliph, a sultan or emir, a president or leader is against the precepts of Islam in its form and spirit.

The basic condition for membership of the Islamic Ummah is the announcement it, or she, Islam, ie, an acceptance of one and indivisible (as opposed to anything associated with God, if human beings (for example, Jesus Christ or spirits or things) Mere. delivery of the acceptance of one indivisible God enters a human being in Islam and therefore automatically becomes a member of the Umma Islamic. The individual decision to leave Islam, which is freely and voluntarily decide the end of this composition and the individual leaves the Umma

Political precepts:

The following represents a synopsis of what the Koran prescribes as political relations where Muslims are encouraged to apply.

Sets the attitudes of Muslims towards others and the attitudes of Muslims towards non-Muslims:

1. God represents the only authority for Muslims. There is nothing else to be taken as lord, master or authority.

b. Muslims are the friends and the guards yes. No other non-Muslims should be taken as friends and protectors. A peace pact with each other non-Muslims can be established in order to avoid hostilities.

Muslims are prescribed to avoid all evil acts of others is manifested in the attitudes and actions:

a. Mayhem.

b.Division.

1. Forcing non-Muslims to become Muslims.
2. Forcing Muslims to conform to Islamic belief and practice.
3. Looking Highness such as the domination of power, glory, position and prestige.
4. Make distinctions among Muslims as discrimination by race, birth, class, language, origin, social strata, economic or political.
5. The aggression and transgression.
6. The refrain from fighting and war spending defensive against Muslims.
7. Struggle and efforts of expenditure and financial or other interests in other wars that the wars against the Muslims.
8. Legging back when called to fight, incumbent on all Muslims who are able to fight.
9. Desertion in battle.
10. Do not accept peace treaties with those offering the peace while engaging in a fight against the Muslims until Muslims have the upper had.

treated m.Establishing of friendship and cooperation with other Muslims.

1. Breaking the peace treaties.

Social provisions:

Within the social structure of the Islamic Umma injustice and inequality are more important of the misdeeds. The list of misdeeds is composed of the following:

1. Committing evil deeds, breaking the commandments in the sources of Islam: the Quran and the Sunnah of Muhammad.
2. Cooperation to do evil and transgression.
3. Murder.
4. Robo.
5. Adultery and fornication.
6. Slander.
7. Harm others or their affiliation.
8. Damage to the parents or children.
9. Betrayal.
10. Bearing false witness.
11. Hide testimony.
12. Earning an evil, and accusing the innocent of wrongdoing.

m.To be cruel:

1. Muslims and non-Muslims.
2. Parents and families and children
3. Orphans.
4. Those who ask for money and assistance.
5. The poor and the needy.
6. A fear of other things that God above all men.
7. To refrain from:
   1. Food and help the poor.
      1. Food and help the wretched.
      2. Food and help the needy and destitute.
8. For anything and act on the following facts wrong:
   1. With hostility.
      1. Hostility.
      2. With hatred.
      3. With regret.
      4. With arrogance.
      5. With insolence.
      6. Boasting.
      7. Suspiciously.
      8. For cheating.
      9. By lying.
      10. For espionage.
      11. For the scandal-mongering.
      12. For gossip.
      13. With defamation.
      14. With scorn.
      15. With jealousy.
      16. With envy.
9. The temptation and seduction among Muslims and between non-Muslims.
10. To make friends among the enemies of God.
11. To sit in the company of those who hold the signs of God (Scripture), in defiance and ridicule.
12. A is unjust and cruel to non-Muslims.

Economic requirements:

These policies and social relations between Muslims and non Muslims are complemented by economic relations. According to Islam economic relations can be summarized in the following framework conceptual. These are in bad negative events where Muslims should avoid love and devotion to earthly life:

1. The love of wealth, money and wealth.
   1. Hoarding and hoarding wealth.
   2. The monopolization of wealth.
   3. The concentration of wealth in the hands of a few or the majority.
   4. No movement of wealth among Muslims.
   5. Pettiness.
   6. Extravagance and waste.
   7. Usury and interest.
   8. Bribery.
   9. Fraud.
   10. Defrag orphans.
   11. Not to enforce contracts.
   12. Dishonesty and deception in transactions.
   13. Disinherit.
   14. Refrain from giving alms.
   15. Refrain from the charity.
   16. To continue the charity with injuries.

xviii.Exploitation.

1. The poor working conditions.
2. Prohibited income: gambling, lotteries and gambling.
3. Parsimony.

Relationship Man-Universe

The relationship between Muslims and the universe comes from the God-man relationship. Muslims must not:

1. Enjoy life over materialism. For the goods of this world serve as a means to search for the benefit of the afterlife. These are means of deception and serve as material for the test and trial.
2. To consider the universe as a mechanical phenomenon, organist, but rather the creation of one God. The universe functions as an indicator, free tests, the work of God. Man is invited to study the universe to conclude for yourself whether it denotes God's creation or not. The man is confronted with the universe and the lack of evidence leads to a choice between belief and unbelief. For this, man has free will to choose between two options.

Two fundamental principles in Islam

Under those requirements can be classified to Islamic precepts into two main perspectives:

B. The belief in a God.

A. Justice: Doing Good and evil flee

These consist of two main precepts of the Muslim pact with God.

We make reference to the distinction denotative of Islam belief.

Islam refers to the person who confesses by the language of acceptance and submission (Taslim) to a single God. This event can be expressed by the individual and thus enters a state of Islam. This state of non-verbal confession denote the belief (in Arabic: iman) in God rooted in the heart or mind of one.

Belief and Profession of Faith

The Koran and the Hadith, gives a clear distinction between the two states of attitudes, mind and heart.

A person may have a Muslim or a Christian or you can be both at the same time. A state of belief can be achieved when the individual believes that, through belief or faith in one God.

The Qur'anic text indicates this difference in the following reference:

"The nomadic Arabs say:" we We believe. "Say (O Muhammad): Do not you think, but rather say, 'We are Muslims, then the belief has not entered into your hearts." 49: 14

Although reference is made to some of the Arab nomads who believes and has faith entered their hearts:

"And the Arab nomads is not the believes in God and the last day. "9: 99

Beliefs may be more advanced to be a security belief (Iman al-Yaqin), where Individual belief is strong, safe, permanent and unbreakable. The reference to this certainty of belief is in the quote:

'Pharaoh said: "What what is the Lord of the worlds? (Moses) said: 'Lord of heaven and earth and everything between them is, if he had only the belief certainty. "26: 23-24

The belief of certainty (Imam al-Yaqin) leaves the presumption of knowledge of certainty ("al-lm yaqin). The safety awareness is the knowledge of the mind where the mind takes a certain conviction of the existence of a thing in an intelligible way. This belief is not subject to empirical knowledge and can not be validated, but can be reached by the conviction of reasoning. It is not the auto, but achieved by the will to believe, but reached only through the perception of the mind and soul:

"And in their creation and all creatures that He walks scattered throughout the land, are portents for those whose belief is true. "45: 4

"No, you know for sure knowledge. For you here is the fire of hell. "102: 5

Although the reason and revelation to be specified in the argument of the Koran, the personal convictions of the individual to decide whether they comply or not. There an empirical method of verification. The reason is challenged by what is and what is left to the individual to choose between belief and unbelief.

In following conceptual overview we will try a more detailed analysis and deeper framework of the interrelationships of Muslims within the Islamic Ummah in accordance with relations four dimensions. This model is an ideal model and serves as a ceiling to be reached by Muslims.

Man-God Relationship: Duties

Inside the God-man relationship that meet the following attitudes:

The cornerstone of this relationship is based on the purpose of the creation of Man:

"I only created jinn and humans to worship me." 51:56

1. Firme firm and lasting belief in one God.
2. Perseverance in worship and the implementation of rights.
3. The fulfillment of all rights
4. The exercise of all responsibilities.
5. Expressing gratitude to God.
6. Trust in God.
7. Love God.
8. For fear of God.
9. Hope in the mercy of God.
10. Obedience to God.
11. Piety (Taqwa).
12. Keeping God's covenant.

m. The awareness of being observed by God.

n. Life expectancy between the mercy of God and the fear of God (tabtil).

The Muslim own relationship:

Responsibility to oneself.

1. Knowledge of Islam.
2. Knowledge of the rights, duties and obligations.
3. Self-control.
4. The self-control.
5. Patience.
6. Moderation:

i. Food & Drink.

ii. Voice: to keep your own voice.

iii. Walking.

1. Confidence.
2. Avoid being arrogant, haughty and insolent.
3. Force.
4. Clean.

The relationship between Muslims and Muslims:

1. a. The political system

The Islamic Ummah is a free next-union of the individual persons professing faith in a God. Relationships are based on brotherhood, friendship, protection and cooperation. The Islamic Ummah is a close interrelation of the Muslims who are equally and share equally in the political, social status and economic resources. Although the structure is well developed in the solidarity of the faith, a state of peace and love should be maintained between all Muslims. The Islamic Ummah is composed of all Muslims around the world and is a person morally and physically.

The policies underlying structure prescribed in the sources of Islam is based on the principle of equality in the distribution of decision-making in all matters. While the only authority and reference for Muslims and their message is God and the Sunnah of His Prophet, Sharia law applies to all Muslims. Whenever there is no reference in the Shar '(Act Islamic) and Fiqh (Islamic jurisprudence) into a public affair, All Muslims come together to "share equally" together (as part of his right and duty) in the determination of a joint decision by "mutual consultation."

In Islam, the principle of management public affairs is: an absolute direct democracy.

1. God is the only authority to be obeyed.
2. Fraternity Muslims.
3. Muslims are protective of each other.
4. Cooperation among Muslims.
5. Friendship among Muslims.
6. Equality between Muslims.
7. mutual consultation among all Muslims in the management of affairs.
8. The unity among Muslims.
9. Fleeing the division.
10. Avoiding tumult and rebellion.
11. Cooperate to do good and avoid evil.
12. Justice.
13. Bearing constantly remember God.
14. Assistance and aid.

The attitude of the Islamic Ummah to non-Islamic entities: The attitude of non-Muslims towards Muslims that is the decisive factor in the attitude of Muslims towards non-Muslims. According to Islam, Muslims should be kind and fair to non-Muslims. Islamic sources define precisely the various attitudes of non-Muslims towards Muslims and these attitudes are taken as the basis for relations with non-Muslims. The range of attitudes among non-Muslims is variable and can range between the extremes of love and peace and end the hatred and hostility and war. Each attitude of non-Muslims, either at individual, group level or state level is subject to the circumstances and changing conditions. While the strength and force preparedness and distrust prescribing of non-Muslims, justice and non-aggression are also the main attitudes.

Non-Muslims in an Islamic state must meet Islamic law. They must pay a tax of tax (jizya) and maintain good relations with Muslims. Non-Muslims have the right to freely practice their religious beliefs, but are not entitled to convert Muslims to their own belief systems. They have the right to protection and economic aid as other Muslims. Non-Muslims can not participate in decision-making affairs of Muslims. The non-Muslims living in an Islamic state must apply its laws according to their belief systems, both in civil or criminal.

Muslims living in the Non-Muslims should respect the laws of the host country.

I. The attitude of Muslims towards non-Muslims: Muslims not hostile attitude:

1. Justice
2. Goodness
3. Agreement treaties and agreements
4. The establishment of good relations with these entities.
5. Refrain from these entities in friendship and protection.
6. Refrain from concluding treaties unless the fear of hostilities.
7. No aggression (belligerent) against these entities.

II. Hostile entities that are declared enemies of God and enemies of Muslims because of their belief:

1. Refrain from establishing any kind of cooperation pacts.
2. Refrain from making treaties.
3. Refrain from having any relationship.
4. Justice.
5. Non-aggression.

III. In case of aggression by non-Muslims:

1. preventive war (holy war) is the responsibility of all Muslims. Muslims are permitted and ordered, as one of its main tasks, to fight against those who fight them are not allowed to take up arms, except in war and specifically against those who take the weapons against them. They are allowed to fight those who fight them and drive them from their homes and lands.
2. cooperation agreements that are not allowed.
3. Friendship pacts are not allowed.
4. If these institutions search for peace during a war, peace must establish whether all the rights lost in war are restored to the Muslims with justice.
5. Distrust against hostile entities.
6. Treatment with justice is an obligation.
7. non-aggression pacts are encouraged.
8. Not allowed the taking of hostages.
9. Prisoners of war must be treated with the best of ways: free food, free accommodation, please medical and psychological treatises aid is requested. They are released in exchange for, honest services (exchange of prisoners or, as the teaching of a language or a profession) unless substantiated reasons presented by the prisoner (sickness, family needs). No punishment should be given to prisoners of war. Neither the humiliation, torture, or can be applied to prisoners of war.

b. The economic system:

Economic system of the Islamic Ummah set a ceiling of solid platform structure of society where extremes of poverty and wealth have been deleted.

  The founding principle is "distribution of wealth" among all Muslims.

  A. Distribution of wealth.

b. Interdiction of monopoly and hoarding of wealth and riches.

c. Maintaining a balanced middle path system expenditure.

d. The honesty in transactions.

e. Mutual consent in the transactions.

f. Compliance by the laws of inheritance.

g. Alms.

h. Media charity beneficiaries.

i. The poor

ii. The needy.

iii. The indigent.

iv. The bastards.

v. Kin.

vi. Orphans.

vii. Travelers who need it.

viii. Those who ask.

ix. Those who do not have.

x. Those are private.

xi. Those who are used to collect and administer the funds.

Reference is made here an administration of the tax system and budget.

While two and a half percent is prescribed for all Muslims who are rich, one-third percent is allowed as an expense in charity. It urges Muslims to give in charity, in terms of difficulty, and in terms of ease. The poor and the needy are a specific part of the wealth of those who have wealth, as a right.

xii. Those who became Muslim recently.

xiii. Those in captivity and debt.

xiv. Those working in the cause of God.

xv. The prisoners of war.

1. Spending freely on the road God in prosperity or adversity.
2. Keep legal means and sources of money.
3. The enforcement of contracts, agreements and transactions.

m. Spending in the way of God in secret and in public.

1. Urging and encouraging spending in the way of God.
2. Spending to establish and maintain strong military defense as a deterrent.
3. In case of preventive war, all possible funds should be given in the way of God.

c. The social system

The social system in the Islamic sources shows a personal-communal structure where the balance between community interests and individual interests is maintained.

  Responsibility in Islam is personal and individual:

In the latter sense of community the text of the Quran emphasizes the individual and social responsibility: No way the Ummah is responsible for the person:

"The day that everyone will come pleading for itself, and every soul be paid what he did." 16: 111

"Every soul is as security for their own actions. "74: 38

And to guard yourself against a day when no soul in vain for something else.. 33 2: 48.

"Each person gains only by his own account, nor any bearer of the burden of bearing the burden. 44. 6: 48.

While the interests of the individual in terms responsibility, freedom, rights and obligations emphasized the harmony of the whole community structure is sought as a final objective of the Ummah.

The Umma may be part of Muslims in a specific geographic area with a state system, but is considered part of the global Islamic Ummah. Peace in serving God as the first principle is sought in terms of equality, fraternity, friendship, cooperation, solidarity and mutual assistance.

Social relations between the Muslim moral code based on the following:

i. Brotherhood.

ii. Justice.

iii. Equality.

iv. Friendship.

v. Solidarity.

vi. Cooperation.

vii. Social integration.

viii. The kindness and love.

ix. Enjoining what is right.

x. to reject evil.

xi. peer counseling to be patient, consistent and have self-control.

xii. kindness and compassion for each other.

xiii. Proclaiming and test the goodness of God.

xiv. God is in constant remembrance.

xv. encourage one to feed the poor, the needy and destitute, and to be charitable.

xvi. Be kind to all human beings.

xvii. Speaking fairly softly.

xviii. The kindness and care parents and children and family.

xiv. When classes neighbors near and far.

1. The implementation of Shar
2. Payment of trust.
3. Keep promises and oaths.

xviii.Chastity.

1. Returning a polite greeting in a more polite or simply meeting with equally.
2. Meeting evil deeds with good through:
   1. Sorry.
   2. Restriction of one's own anger and hatred.

IV. El Universo-Muslim relationship:

The relationship between Muslims and the universe is based on the idea that man is endowed with reason, has a cycle of life to live, you are invited to search the universe and you have to make a choice between belief in a creator-driven or not believing in a cause. If you choose to believe that they are rewarded with eternal happiness in a day of trial. If you choose not to believe they will be punished beyond. It all depends on human choice. Any individual who is an adult (adult at puberty is reached according to Islam) and its right mind is charged with the responsibility of the election and therefore the consequences.

The universe, in all its aspects, whether its enigmatic presence, origin and purpose, or realistic role as a bridge crossing to the afterlife, becomes the object for each individual Muslim.

The Muslim is invited to look into the universe and consider whether or is not the work of a God, a Creator.

Islam has made the mind "as the" final judge ". The natural impulse of the mind and the reasoning is man's only tool to interact with the universe and the headquarters responsible for all decisions.

The following references have examples of this attitude:

"In this is a portent for people who have the mind (to understand). 16: 67

"In this is a portent for people who think." 16: 69

Given the Qur'anic text can resume the relationship between man and universe as follows:

a. Observing the universe in all its details.

b. Taking into account the probability of a creator and make a choice between belief and disbelief of this artist.

c. In case of choosing belief in a creator of the universe becomes a field of study as a reference to the divine.

d. Man's conduct becomes a motivation search of the divine.

Events become the object of research relating man to God:

i. Man:

a. As a being, the shape and constitution, paradoxical oppositions (good and evil, love and hatred, death and life, war and peace, death and immortality).

b. The appearance of man, his life cycle.

c. Terms of survival and livelihood

ii. Animals.

iii. Flora.

iv. Water.

c. land.

vi. The solar system.

vii. Galaxies.

viii. The interrelationships between humans and their means of survival in terms of sustenance, the relativity of the senses as food for thought.

ix. The interactions between man and the infinite universe as a function of life or function within the universe.

These characteristics of good and evil in themselves represent the conditions of the covenant with God.

Good and Evil

Islam takes into account the paradoxical tension between the innate tendencies evil and good tendencies. The battle is not easy and this punishment and reward are based. It is not easy to fight against evil and win the battle, but the man is composed of the election and the will to act: a paradox that man is torn between reason, will and freedom of choice.

Man is naturally endowed with powers discerning good and evil and the distinction between the two.

The perspective of the individual in a society determines the nature and structure of society itself. In Islam, the Ummah is a free country, but necessary coexistence of individuals coming who have chosen stubborn Muslims.

If the individual's perspective in a materialistic society is limited to worldly gain and the means to acquire to become the ultimate goal of society. The main concern of the members of that society is earthly benefits. The whole structure of society is constrained within of this life. Life is regarded as an end in itself and death brings an ecological purpose of being of man. Therefore, the laws, ethics, standards of such model limited to that perspective.

This structure allows the individual to survive in a secular purpose and act in accordance with this vision. In this model man expresses, with all their capabilities and abilities, in a materialistic world. This model can be seen in a materialistic point of view, whether socialist or capitalist, in which man strives both models for the benefits of this world.

The features and characteristics determine the attitude of the Muslim outlook and lifestyle of the entire Umma Islamic. Muslims seek the benefits of another world.

In the following chapters we will treat the structure of the socio-economic-political of the Islamic Ummah as shown in the text of the Koran, and when necessary, refers to the Sunnah.

Principles of Community

The principles Islamic community can be reduced to two main principles. First, Muslims are united in a common-coming submitting entirely to the law God as shown in the Koran and the Sunna. Secondly, Muslims are also shared with the responsibility of the Islamic message and are equal to each other (men and women) with the same rights and obligations.

The structure of an Islamic community, although idealistic in its pragmatic approach can be applied, as was the case in the community of Medina at the time of Muhammad.

From that particular moment in Islamic history of the Islamic community has deviated from the medina application of the concept of Islam has moved away from the application of DIN (religion) to implement mulk (temporary rule). Here, and for this change, the human law applies discard the divine law.

Kingdoms, sultanates, emirates and the chairs, the systems of the clergy, were and still are, established and community Islamic. This has lost the foundation of religious belief.

The result of this diversion, according to Islam, is out of the law of God and the application of man's law where injustice, immorality and hatred dominate the lives of Muslims. Many are interested in worldly benefits and discard the core objective of its own be primarily to believe in one God indivisible and apply its law. The basic purpose of our being is the choice between the temptations of worldly life and benefits more there. The choice is based on, first, the lack of evidence for the existence of God and the second about the veracity of the afterlife. The foundation of two principles are based in an apparent promise in the Scriptures.

About the Author

SOME SILLY ONES TO START XXX XXX funny or not?

What is round, white, and laughs a lot? A tickled onion. What is wet and slippery and likes Latin American music? A conga eel. What is the only type of dog you can eat? A hot dog. What is the best way to contact-lost family time? Winning the lottery. What is a maniokleptic? Someone who walks backwards in the stores and leaves things back. What is the difference between an angry circus owner and a Roman barber? One is a showman in his ravings, and the other is a shaving Roman! What is the difference between a well dressed man and a dog tired? One wears a suit and pants only others. What is the difference between a piano and a fish? Everyone know that you can not catch the tuna. What is the difference between a well dressed man and dog tired? One wearing a suit and pants only others. What is worse than find a worm in the apple? Finding half a worm …

it is an excellent start. thanks for your time to make me laugh. really good job

Odd News – california marriage license, siblings reunited af