Islam and Christianity

Question: What does the Quran say about Christians?

Answer: In the Quran, Christians are often referred to as among the "People of the Book," i.e. people who have received and believed in previous revelation from God's prophets. There are verses that highlight the commonalities between Christians and Muslims, and other verses that warn Christians against sliding towards polytheism in their worship of Jesus Christ.======================

Surely those who believe, and those who are Jews, and the Christians, and the Sabians -- whoever believes in God and the Last Day and does good, they shall have their reward from their Lord. And there will be no fear for them, nor shall they grieve" (2:62, 5:69, and many other verses).

"...and nearest among them in love to the believers will you find those who say, 'We are Christians,' because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant" (5:82).

"O you who believe! Be helpers of God -- as Jesus the son of Mary said to the Disciples, 'Who will be my helpers in (the work of) God?' Said the disciples, 'We are God's helpers!' Then a portion of the Children of Israel believed, and a portion disbelieved. But We gave power to those who believed, against their enemies, and they became the ones that prevailed" (61:14).

He is Allah, the Creator, the Originator, the Fashioner.

Some non-Muslims mistakenly think that Allah is an "Arab god," a "moon god," or some sort of idol. Allah is the proper name of the One True God, in the Arabic language used by Muslims all over the world. Allah is a name that is neither feminine nor masculine, and it cannot be made plural (unlike god, gods, goddess, etc). Muslims believe that there is nothing in the heavens nor on earth that deserves worship except Allah, the One True Creator.==============================================================Islam is based on the concept of Tawhid, or Unity of God. Muslims are strictly monotheistic, and fiercely reject any attempt to make God visible or human. Islam rejects any form of idol worship, even if its intention is to get "closer" to God, and rejects the Trinity or any attempt to make God human.=====================================================In Muslim understanding, God is beyond our sight and understanding, yet at the same time "nearer to us than our jugular vein" (Qur'an 50:16). Muslims pray directly to God, with no intermediary, and seek guidance from Him alone, because "...Allah knows well the secrets of your hearts" (Qur'an 5:7).

"When My servants ask thee concerning Me,
I am indeed close (to them).
I respond to the prayer of every suppliant
when he calls on Me.
Let them also, with a will,
Listen to My call, and believe in Me,
that they may walk in the right way."
Qur'an 2:186

In the Qur'an, people are asked to look around them for the signs of Allah in the natural world. The balance of the world, the rhythms of life, are "signs for those who would believe." The universe is in perfect order: the orbits of the planets, the cycles of life and death, the seasons of the year, the mountains and the rivers, the mysteries of the human body. This order and balance are not haphazard nor random. The world, and everything in it, has been created with a perfect plan, by the One who knows all.Almighty God, and to call only upon Him for guidance and help. In the Qur'an, Allah describes Himself to us: the Compassionate, the Merciful, the Loving, the Just. There are dozens of such "names," or attributes, to describe the One True Almighty God in terms that we can understand. In Surah Al-Hashr (59:22-24), the Qur'an says:

"Allah is He, other than Whom there is no other god.
Who knows all things, both secret and open.
He, Most Gracious, Most Merciful.

Allah is He, other than Whom there is no other god.
The Sovereign, the Holy One, the Source of Peace, the Guardian of Faith,
the Preserver of Safety, the Exalted in Might, the Irresistible, the justly Proud.
Glory to Allah! High is He above the partners they attribute to Him.

He is Allah, the Creator, the Originator, the Fashioner.
To Him belong the Most Beautiful Names.
Whatever is in the heavens and on earth declare His Praises and Glory.
And He is Exalted in Might, the Wise."

To fully understand the depth and meaning of all of these beautiful names, one really needs to ponder and think about them. For example, Allah is the All-Hearer (Al-Basir). Think about it - Allah hears everything, from the buzz of a mosquito's wings, to the rustle of the wind. Every conversation spoken, every thought that you keep to yourself. Language is no barrier, for Allah understands all. To truly ponder on the majesty of Allah makes one humble.

This is what Allah calls us to do - to understand Him through His attributes and names, realize His Omnipotence and Majesty, call upon Him, and humble ourselves to Him.Islam is a natural faith, The Qur'an calls upon Muslims to remember Allah, the One True Almighty God, and to call only upon Him for guidance and help. In the Qur'an, Allah describes Himself to us: the Compassionate, the Merciful, the Loving, the Just. There are dozens of such "names," or attributes, to describe the One True Almighty God in terms that we can understand. In Surah Al-Hashr (59:22-24), the Qur'an says:

"Allah is He, other than Whom there is no other god.
Who knows all things, both secret and open.
He, Most Gracious, Most Merciful.

Allah is He, other than Whom there is no other god.
The Sovereign, the Holy One, the Source of Peace, the Guardian of Faith,
the Preserver of Safety, the Exalted in Might, the Irresistible, the justly Proud.
Glory to Allah! High is He above the partners they attribute to Him.

He is Allah, the Creator, the Originator, the Fashioner.
To Him belong the Most Beautiful Names.
Whatever is in the heavens and on earth declare His Praises and Glory.
And He is Exalted in Might, the Wise."

To fully understand the depth and meaning of all of these beautiful names, one really needs to ponder and think about them. For example, Allah is the All-Hearer (Al-Basir). Think about it - Allah hears everything, from the buzz of a mosquito's wings, to the rustle of the wind. Every conversation spoken, every thought that you keep to yourself. Language is no barrier, for Allah understands all. To truly ponder on the majesty of Allah makes one humble.

This is what Allah calls us to do - to understand Him through His attributes and names, realize His Omnipotence and Majesty, call upon Him, and humble ourselves to Him.a =========================

personal life?

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ok

Try as soon buy a Laptop

our sales marketing manager promoted me as division head marketing

Even inhibited

I built my own group under me. i have 10 active sales consultant and unit manager

You must be in need of a computer

Suppose that the mobile is lost what would happen

YES I have to work for it.

IT Seems i lost everything

Computer user and buy in installments

There must be a true alternative

Yes but later. aftr finishing paying tuition fee and contributions to the school. electric bill. water bill. and graduation fee for my youngest. i can buy

IF i need web. i go to computer shop

If you have a computer you seen you and your reputation, and I got you sent Aliki encourages you to understand what Islam

Pray for me to have that thing for me

Advertising on the computer and the net will help you in expanding your business marketing

Yes really

I'M New with this business almost 1 and half year.

And you have an email, fax, page on the net

AND i'm proud that i 'm the biggest group and all my agents are active

ok

How about u? i had tell u all my life

Would you like to know everything about me? Am I important in your personal life?

I mean to change my image. i want to trow all my bad expiriences. just like i fall and i must get up

If not changed

If not changed will feel that the time has passed and Asubhty great age and in this world and the afterlife Khosrty else is yourself and Aalny Aslamk Tsaady in the world and the Hereafter and God loves you

am badaoy

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“sympathy

• SEmpathy and Sympathy in Ethics

The distinction between “empathy” and “sympathy” in the context of ethics is a dynamic and challenging one. The eighteenth century texts of David Hume and Adam Smith used the word “sympathy,” but not “empathy,” although the conceptual distinction marked by empathy was doing essential work in their writings. After discussing the early uses of these terms, this article is organized historically. Two traditions are distinguished. The first is the Anglo-American tradition, and it extends from Hume and Smith to the twenty-first century work of Michael Slote. Stephen Darwall’s contribution is applied in engaging Hume and Smith. Finally, the interrelation of empathy, sympathy and altruism is explored in the work of John Rawls and Thomas Nagel.  The second tradition is the Continental one. It extends from the spirituality of Johann Herder to the phenomenological movement of Edmund Husserl, Martin Heidegger, Max Scheler, and Edith Stein. The intentional analysis of empathy is directly relevant to the constitution of the social community in a broad, normative relationship with the “Other.” Empathy (Einfühlung) is sui generis an intentional (mental) act that starts out in the superstructure of intersubjectivity in Husserl and steadily migrates towards the foundation of community under the influence of Heidegger, Scheler, and Stein. The choice of which philosophers and thinkers to include is also determined by the contingent facts that those chosen are most likely to be encountered in contemporary debates about empathy, sympathy, and ethics. Stein, Husserl, and Heidegger are primarily epistemological, ontological, and post-onto-theological, and are in the background of any contemporary, formal engagement with ethical theories, which is the focus of the present article. Scheler turns his phenomenological intuition of essence (wesenschau) towards the moral sentiments; and his analysis of the diversity of sympathetic forms is a lasting contribution to the topic. Contemporary Continental thinkers such as Larry Hatab and Frederick Olafson associate empathy with Heideggerian Mitsein and Mitdasein (being in the world with others) as the existential foundation of ethics). The roles of Friedrich Nietzsche, the Holocaust, and the “Other,” especially in Emmanuel Levinas, are distinguishing marks of the ethical approach on the Continent. The article ends with a discussion of how the discipline of psychoanalysis contributes to the role of empathy.