Allah is not a singular in Holy Qur’an as it was Ellohim (plural in form) of previous holy scriptures in Ebrani / Hebrew ?
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Are You a Muslim?
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Ellohim was given the name to the holy and divine “Sons of Elyon /ALI” the most High Lord our God in all the previous Holy Scriptures and divine Books of our God. It can be seen at Zabur 82:6 or at Zabur 138:1 or read with John 10:34-36. Actually Rub-ul-Ealimein is our absolute one (Ahad) and He is called Allah-ul-Eaziem in the holy Qur’an and he is Aja’ala (Glorious One) out of all the Jallalien /divine ones. And each of the sons of Elyon (ELY) is a Glorious One (Aja’ala) as well according to the holy scriptures of Zabur and Divine Dua (Dua-e-Joshan Kabira). Therefore, altogether they were called “Qule Jallalien” in Arabic & Qule Jalaliem in Hebrew (Ebrani) languages.
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According to holy Qur’an verse 35 of Surah Noor the word Allah disclosed as Allah for two groups of Lights “Nooroun Ela Noorien”.
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Now as the word Allah is referred for the Sons of Ali (JJ) in Arabic which was Ellohim of the past holy books, then “JJ” (Jale Jallalahou /Glorious One) can not be given for Allah of two groups of Lights (Nooroun Ela Noorien). For Allah there will be the word (QJ) “Qule Jallalien / Glorous Ones.
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Dear Brother! It can be a difficult subject for you, as it is a part of “Illahiyat / Divine Unity” which is is real Touheed / Oneness of soluble ones.
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Witnessing & Certifying to these holy and divine attributes of Light (Qur’an 24:35) and our Creators / Khaliqoun (Qur’an 56:57-59) can only makes a men as Muslim.
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Nazil kerney valey Murselien koun?
Makhdoom Bhai chalo acha huva aap ney jawab dey diya. Hum ney pehley bhi ayat ko aur Aima ko hi pesh kiya tha aap ney inkar ker diya. Ub aap ney jo Warisoun ka jawab diya voh eik bar phir Qur’an aur Zabur & Injeel ka inkar ker diya. Aap jawab deney mein phir Ghalti ker gay.Mujhey pata tha aap ka jawab yehi hoga eis hey liye mein aap sey baat kerwana chahta tha. Pehley aap ghour sey Warisoun ko phir sey perhein jo mein ney step by step ayat sey hi pesh ki hein aur ager phir bhi aap ka inkar hey tou yeh aap ko Mubaik ho. Raha aap ka dousra sawal keh Mutshabehat ko Aima sey samjhein. mein ney tou Mutshabihat ko siraf Quran aur sahaif sey pesh kiya aap ney inkar ker diya Aima sey karoun ga tou bhi aap ka inkar hi hoga. “Inna anzalna” hum ney nazil kia ( jama sigha hey) yahan teen ya teen sey ziyada ney Nazil kiya. Jo aap ko qaboul nahi.(tou kiya 100 Khuda nazil kertey hein yeh aap ney likha. Yani aap ki nazar mein nazil kerney wala siraf khuda hey aur voh eik hey) aap Qur’an ghour sey nahi perhtey. Mulla bhi yehi Kerta hey. Janab lejeye aap ko ayat pesh kerta houn.
Qur’an 44:1-5.
1.“Ha” “Mim”
2. Val kitab-el-Mubbin.
3. Inna’a Anzalnaho Fe-Lellatien Mubarikatien, Inna kuna Munazerien.
4. Feha Yafriqo Qullo Amrin Hakim.
5. Amran min Endina. Inna Kunna Murselien”.
Ha Mim and manifested Book, Verily We sent it down, on a blessed night.Verily We are the warnners. ( Kiya yeh Eik Khuda hey aur yeh bazurgi mein apney aap ko Munazerien keh ker eik Munazer hey?) Tou phir ayat no4 mein yeh Inna Anzalnaho waley divine group kyoun kehtey hein keh….
“Therein every commandment of Lord is made distinct. A command from US (of Aima Atthar).We are Murselien. {Mohammad SAWW is higher than these Aima Athar / Murselien so for he is called Syed ul Ambiya val Murselien}”.
Any how it has been proved for us that you don’t know the authorities deputed for sending the verses of Qur’an have used the word “Inna Anzalna” and they are lower in rank than the Muhammed SAWW. For your information these Mureslien are higher than the Prophet Musa (as) because, these Murselien are found giving commandments to Musa (as) in holy Qur’an as well. Therefore, they are not equal to the Prophets or Angels, but holder of the power of Lord Almighty but not your Allah / Lord Almighty himself. Lord Elyon Hakim’s commandments are called their commandments (amrien Hakim are called Amran min Endena). That’s why Aima said that “Hum Allah ki masshiyat aur Iradah hein. Hum Allah ki chah hein. Yeh jo chahtey hein Allah vohi Chahta hey.
Brother it’s my suggestion to you that plz don’t make arguments in Qur’an until you don’t know its correct understanding. It is not good for you. Moula aap ko ilm ki roshni dey(amen).
Holy discovery about Zamin ke Waris koun?
Qur’an waley Warisoun Ka ta’aruf: Qur’an sey Qur’an tak:
Qur’an 21:105.
“Verily We did write in Zabur after the Zikr (Taurat) my sualieh Ebad (Aima Athar) shall Inherit the Earth”.
New discovery: “What was written in Zabur about Zamin ke Waris”? Please look:
Psalm (Zabur) 25:12-13 “Who then is the man (Muhammed SAWW) that fears the Lord? He (Lord) will teach ( Al-Rehman Elma-ul-Qur’an)him in the way chosen for(Muhammed SAWW) him. He (Muhammed SAWW) will spend his days in prosperity and his descendants (Aima athar) will inherit the Earth. (Zamin key Waris)”.
Zabur (Psalm 33:12)
“Blessed is the Umah (Umatul-Wasst / Aima Athar) whose GOD is the LORD. The people (Aima Athar) he chose for His inheritance.
Aima Athar ney Zabur mein apna taaruf khud kervaiya suniye:
Zabur (Psalm 47:1-4)
“Clap your hands, all you nations (over this globe) shout to God with cries of Joy. How awesome is the Lord ELYON (ELY- JJ) the Great King over all the earths? He subdued nations under US, nations under OUR feet. He chooses OUR inheritance for US…”
Any how Zamin ke warisoun ka intizar hot raha hata keh Haz:Essa (as) ka dour agya. Aap ney 8 Mubarikein detey huvey Mubarik No: 5, mein kiya kaha dekhiye: Injeel ( Matti)
Mathew 5:5.
“Mubarik / blessed are the sons ( Aima Athar) for they will inherit the Earth”.
Essa (as) ney mazid azafa kerety huvey Aima Athar ko Kings (Malikien Maqtadeien/ holy kings of Qur’an) of the heaven krar diya. Behr hall hum eis waqat Zamin Ke Warisoun ki baat ker Rahey hein. Yeh sabit huva keh Hz:Daud (as) sey leker jin Zamin ke Warisoun ki intizat thi voh Essa (as) tak abhi nahi aye they. Aur Jub Qur’an Aya tou Yeh Zamin Key Waris jo keh pak descendants batay gay they, voh apna ta’aruf khud kerwatey hein:
Qur’an 19:40
“Verily it is We, We (two groups Al:Eazima va Al-Kibriyai) inherit the earth and whatsoever is on it and to US (Aima Athar) you will be returned”.
Aap ney dekha keh zamin key waris (Aima Athar) jin ka intizar tha voh agaey aur Zamin aur Zamin per her shey key Waris ho gaye.
Mazid ta’aruf pesh kerta houn /qur’an hey sey:
Qur’an 15:23.
“Verily it is We, We who give life and cause death and We are the inheritors (Warisoun).
Qur’an 50:43.
“Verily it is We, We who give life & death and to US (Aima Athar) is the return.
Qur’an 19:80.
“ We (Aima Athar) shall inherit from him that whereof he spoke and he shall come before US all alone.
JJ (Jale-Jallalahu) not justified with the word Allah.
Answer / Question on the facebook of Syed Akbar Abbas.
Ok I am making it easy for you. Look!
The abreviated word “JJ” refers to “Jale Jallalahou” (Glorious One). Normally it is written after the word Allah (JJ) which is wrong. Allah is not a singular in form. It’s a plural in form according to holy Qur’an 24:35, being Lights above the Lights ( Nooroun Ela Noourien) and not for a Singular Light (Noor) but refer to El:Anwar ( Lights) according to Qur’an. Actually Allah in the time of Essa (as) known as “Allaha” in Syriani ( Syriac Peshitta) and in the same way in the time of all holy scriptures of Ebrani(Hebrew) it was “Ellohim” a plural in form of Ellohi.
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Ellohim was given the name to the holy and divine “Sons of Elyon /ALI” the most High Lord our God in all the previous Holy Scriptures and divine Books of our God. Can be seen at Zabur 82:6 or at Zabur 138:1 read with John 10:34-36. Actually Rub-ul-Ealimein is our absolute one (Ahad) and He is called Aja’ala (Glorious One) out of all the divine ones. And each of the sons of Elyon ( bine-ELYON) is a Glorious One (Aja’ala). Therefore, altogether they were called “Qule Jallalien” in Arabic & Qule Jalaliem in Hebrew (Ebrani) languages. Now as the word Allah is referred for the Sons of Ali (JJ) in Arabic which was Ellohim of the past holy books, then “JJ” (Jale Jallalahou /Glorious One) can not be given for Allah of two groups of Lights (Nooroun Ela Noorien). For Allah there will be the word (QJ) “Qule Jallalien / Glorous Ones.
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Dear Brother! It can be a difficult subject for you, as it is a part of “Illahiyat / Divine Unity” which is is real Touheed / Oneness of soluble ones”. Knowing Oneness of all holy & divine ones / Lights (El:Anwar) can only makes a men as Muslim.Website Assistant.
Website Assistant.
Head of Monoism against PCC Chief’s on blasphemy law in Pakistan.
| Karachi: May 18, 2011. (PCP) The Central Council of Pakistan Christian Congress PCC Secretariat issued here today statement of PCC Chief Dr. Nazir S Bhatti to demand repeal of controversial Blasphemy law in Pakistanwhich is being misused by Islamists in Pakistanagainst Christians and other religious minorities on petty disputes and business rivalry.Dr. Nazir Bhatti alleged that Punjab province of Pakistan is safe heaven for Islamic militants who have conspired to use blasphemy law to force Christians to fled from Punjab where they are number two in population after Muslims and have valuable properties.There have been 99% cases under blasphemy against Christians and Ahmadi Muslims in Punjab province of Pakistan where worship places have been attacked with grenades and properties destroyed by Islamic Jihadis in Pakistan.Nazir Bhatti said “The recent incidents of attacks on Church and Theological Seminary in Gujranwala on pretext to blasphemy forced hundreds of native Christians to take refuge in other cities and to charge a Christian businessman in Sialkot are worst pat of misuse of blasphemy laws in Pakistan”
“I condemn Pakistan Muslim League Nawaz government in Punjab which is protecting banned Islamic terrorists outfits and providing them freedom of violence against Christians” said Nazir Bhatti There are 13% Christians in province of Punjab where they have missionary schools, colleges and hospitals which benefit Muslims and Islamic outfits plan to take over these valuable properties under cover of blasphemy law. Nazir Bhatti expressed concerns not arresting culprits involved in assassination of Federal Minority Minister Shahbaz Bhatti, who was campaigning revision in Blasphemy laws because Tehreek Taliban Punjab which took responsibility to gun down Shahbaz Bhatti on March 2, 2011, in Islamabad are protected by Punjab government and Pakistani establishment. The PCC Chief also expressed concerned on delay in hearing of appeal in Asia Bibi in Lahore High Court who was sentenced to death on blasphemy charges in Punjab. Nazir S Bhatti, as Chief of Pakistan Christian Congress PCC was only leader who filed law suit in Lahore High Court to repeal blasphemy laws and later appealed against decision of LHC in Federal Shariat Court of Pakistan in 1998. V/S Head of Monotheism (Hebrew). I Prof Dr. Syed Akbar Abbas being a Head of Monotheism (Hebrew) did not support to the fundamentalists of any religion as well as the terrorist organizations working in our globe. Therefore, being a head of monotheism, I personally condemn the above statements and demands of PCC’s Chief against the blasphemy law in Pakistan. A death sentence against every blasphemous is the law of the same God, the God of Jews Christians and Muslims. Here is the same reference where the God of Bile has announced the same death sentence to every blasphemous, please look at Leviticus 24:15-16 and don’t stand against the words of God the God of Bible and Qur’an. You may also know that Jesus Chirist had already stated in favor of Holy and Grat Prophet Muhammad ( SAWW)’s coming and introduced His holyness in these words. Jesus Christ Said at : Mathew 12:32. “ Any one who speaks a word against the Son of Man (against Jesus) will be forgiven, but any one who speaks against the Holy Spirit {coming holy Prophet Muhammed (SAWW)} will not be forgiven either this time or the time will come”. Website Admin. |
What is Zohar in Kabbalah according to the previous Scholars?
The Zohar, or Book of Splendor, is the basic source of Kabbalah and shows us the sublime wisdom concerning the metaphysical characteristics of all Creation.
The Zohar was written by Rav Shimon bar Yochai while hiding in a cave in the mountains of the Galilee with his son Elazar for thirteen years, two thousand years ago. He hid there after being sentenced to death by the Romans. After its revelation during the generation of Rav Shimon, the Zohar was then concealed for another twelve hundred years. It was later brought to the public light in Spain by Rav Moses de Leon over seven hundred years ago, and further revealed through the Safed kabbalists and the Lurianic system of Kabbalah just over four hundred years ago.
The authorship of the Zohar is a subject of debate among academics, without ever attempting to understand the content of the works they analyze. Many of these scholars maintain that the Zohar was written by the eleventh century Kabbalist Moses de Leon, or by others among his contemporaries. When the Zohar is better understood, however, it becomes evident that only someone of the stature and spirituality of Rav Shimon could have composed the work.
We know that each generation has a lesser understanding of Torah than the previous one (Talmud Bavli, Tractate Berakhot, 20a). To credit a work such as the Zohar to any age other than that of the Tannaim — the compilers of the Mishnah who lived from the first to the third centuries C.E. is simply not possible. Since this would imply that the level of spiritual consciousness and understanding of Rav Moses de Leon was comparable to, if not higher than, that of the saintly Tannaim. When the historians select Rav Moses de Leon as the author of the Zohar, they thereby neglect the opinion of such great kabbalists as Moses Cordovero, Shlomo Alkabetz, Joseph Caro, Isaac Luria, Moses Luzzato, and many others. Men for whom the Zohar was a way of life rather than a field of study and who were unanimous in their agreement that Rav Shimon was the author of the Zohar.
The underlying assumptions of these great men were that the one man who wrote the Zohar must have been on the same level of spirituality as its contents, and that only Rav Shimon fits that description.
In the seclusion of the cave, Rav Shimon was visited twice a day by the prophet Elijah, who revealed to him the secrets of the Zohar. The deeper and more comprehensive sections, known as the Beloved Shepherd, are a record of the discourses that also took place between Rav Shimon and Moses himself.
One should not take this to mean that the secrets of the Zohar were revealed only to Rav Shimon. His teacher, Rav Akiva, and several others before him were fully versed in all the teachings of the Zohar. In fact, the entire understanding of Kabbalah was presented in its oral form to Israel on Mount Sinai. Many understood the dazzling truths of Kabbalah, but few could make others see and understand. For this, the written text of the Zohar, we would have to wait for Rav Shimon.
Why was Rav Shimon chosen to set down the teachings of the Zohar in preference to his teacher, Rav Akiva, or indeed any of the other giants of the Kabbalah who preceded him? This problem has been the source of many commentaries and parables; it is often stressed, for instance, that through his fugitive and solitary life, Rav Shimon was able to overcome the physical restraints and limitations that normally prevent the attainment of higher levels of spiritual consciousness. He was thus able to transcend the laws governing time and space, thereby acquiring root knowledge of all existence as we experience it on this earthly plane.
To answer the question and understand why it was Rav Shimon who was chosen to reveal the Zohar, the Ari explains the spiritual make-up of Moses.
“Moses encompassed the Inner and Encircling Lights; the inclusion of the Inner Light is alluded to by the verse ‘and she saw he was good’ (Exodus 2:2), and the Encircling Light is denoted by the verse “the skin of his face shone” (Exodus 34:30).”
The Ari, Likutai Torah, Vol 12, p. 126
Within the human physical body we find two distinct motivating factors called the Inner Light and the Encircling Light. The Inner Light is the element of Light contained within human beings upon their descent into this mundane world at birth, and accompanies the individual as an aid in the pursuit of spiritual ascent.
The Encircling Light is the level of consciousness the individual merits during his or her lifetime through good deeds and actions; it is acquired gradually and is not present at birth. The Encircling Light level of consciousness is unlimited, depending on how well the individual is able to subordinate the physical body to the Light. The degree to which an individual is limited by the constraints of time, space, and motion—-the physical laws of the universe—is dependent on the degree to which he or she manages to control the body’s desire to receive for itself alone (the evil inclination.)
Gradually, he or she acquires the Encircling Light and ascends the ladder of spirituality.
Regarding Rav Shimon, the Ari explains:
“One must understand that among the souls of the righteous, there are those who possess the Encircling Light, and who have the capability of communicating the esoteric mysteries of the Torah by means of concealment and cryptic references, so as to prevent those who lack merit from understanding it. Rav Shimon’s soul incorporated the Encircling Light from birth; he thus had the power to encompass the esoteric lore and also to discourse on it. Subsequently, permission was granted to Rav Shimon to write the Book of Splendor. The sanction to write this book of wisdom was not given to the Sages who preceded Rav Shimon because, even though they were highly knowledgeable in this wisdom, even to the extent of exceeding Rav Shimon, they lacked his ability to encompass and to protect the esoteric lore. This is the meaning of the reference to Rav Shimon made above.”
The Ari, Kitvei Ari, Vol. 6, Gate of the Parables of Rashi, p. 91
If the world’s literature holds any volumes that might truly be designated as being complete, or, in the language of Kabbalah, as being “sealed with ten seals,” that work is the Zohar. Since its completion some two thousand years ago, few works have exercised as much influence on humankind.
The Zohar is the fundamental work of the Kabbalah, and thus, the premier textbook of Kabbalah. However, because of the highly esoteric nature of its teachings, not to mention the difficulties presented by its original language, which was partly Aramaic and partly ancient Hebrew, the Zohar remained for centuries inaccessible to all but a few learned and carefully chosen initiates.
The Zohar is in the form of a commentary on the Bible and contains several sections. The main section, which bears the general title of Sefer ha Zohar, is connected and related to the weekly portion of the Torah. To this are attached:
(1) Idra Rabbah (Greater Assembly), which was written when Rav Shimon and his son Elazar emerged from the cave and selected eight disciples, who, together with Rav Shimon and his son, formed the “Greater Assembly.” This is where the esoteric, internal teachings of the Torah were revealed for the first time.
(2) Sifra diTzenuta (The Book of the Veiled Mystery), inserted before Parashat Tzaveh, which deals with the structure of the creative process;
(3) Sitrei Torah (Secrets of the Torah) which treats essentially the power of the Divine Names and how they are used to tap the immense power of the cosmos;
(4) Idra Zuta (The Lesser Assembly) which describes those teachings of Rav Shimon bar Yochai that were not revealed during the Greater Assembly but on the day of Rav Shimon’s death;
(5) Ra’aya Mehemna (Faithful Shepherd, the faithful shepherd being Moses), which deals with those cosmic precepts and doctrines not covered in the discourses between Elijah the Prophet and Rav Shimon bar Yochai;
(6) Midrash haNe’elam (Recondite Exposition), which contains a vast collection of scriptural exposition concerning the method of numerology i.e. the permutations and combinations of the letters of the Aleph Beth and the Hebrew numerals;
(7) Zohar Hadash (The New Zohar) an independent commentary along the same lines as the Zohar, and which embraces, in addition to the Torah, the Five Megillot (Scrolls): The Song of Songs, Ruth, Lamentations, Ecclesiastes, and Esther;
(8) Tikunei Zohar (Emendations of the Zohar) which addresses the same general subject matter as the Zohar, but also discourses upon teachings specifically directed to the Age of Aquarius; and
(9) Tosefta (Additions) which adds some fragmentary supplements to the Zohar in which references to the Sefirot are made.
The Zohar is more than just a commentary on the Torah. In fact, in the Zohar’s own words, a literal translation of the Bible is virtually worthless. It is most interesting to read the Zoharic words on the veracity of biblical explanation, which stops just short of a complete repudiation of any literal translation or understanding of the Bible.
The Zohar declares, “Woe unto those who see in the Torah nothing but simple narratives and ordinary words.” The truth of the matter is that every word of the Bible contains a sublime coded mystery which, when deciphered, reveals a wealth of elevated meaning. The narratives of the Torah are but outer garments in which the real meaning is clothed. And woe unto those who mistake the outer garment for the Bible itself.
This was precisely the idea to which King David addressed himself when he declared, “Open my eyes that I might behold wondrous things from your Torah.”
Another passage from the Zohar states this same sentiment when it queries, “If the Torah merely consisted of ordinary words and narratives like the stories of Esau, Hagar, and Laban, or like the words spoken by the donkey of Balaam, or even by Balaam himself, why should the Torah have been referred to as Torah Emet, the ‘Torah of Truth’?”
The Bible has long been viewed by many as nothing more than a collection of religious morality tales. Seen from a Zoharic perspective, the Bible is not intended merely to improve the outward conduct of humankind, but to assist each individual in creating an intimate personal relationship with the universe. In ancient times, the most mundane events in everyday life and customs were associated with the grandeur of the cosmos.
The Zohar is concerned with the relationships between the unseen forces of the cosmos and their impact on humanity. In essence, the Bible, upon which the Zohar is based, is a cosmic code that the Zohar deciphers and reveals.
The Zohar promises that with the ushering in of the Age of Aquarius, the cosmos will become readily accessible to human understanding. Already, for the perceptive observer, there are signs that this revolution is underway. It is becoming increasingly apparent that, in a very real and profound sense, humanity and the cosmos are inseparable.
Through the Zohar, we can raise our consciousness and transcend the crushing weight of earthly concerns. In the right hands, the Zohar is a tool of immense power. It can, when correctly perceived, provide answers to our most seemingly baffling problems.
The Zohar has been published in a set of twenty-four volumes. The placement of these volumes within the home or office infuses it with the Zohar’s Light, spreading harmony in the atmosphere and among its inhabitants. The scanning alone of the Zohar’s letters and words will have the result of comforting the body and restoring balance even when one cannot pronounce the words or know their meaning.
Spiritual values have their own system of making impressions.
The daily perusing of the Zohar, without any attempt at translation or “understanding” will fill our consciousness with the Light, improving our well-being and influencing all in our environment toward positive attitudes. Even the scanning of the Zohar by those unfamiliar with The Hebrew Aleph Beth will accomplish the same result.
The connection that we establish through scanning the Zohar is a connection and unity with the Light. The letters, even if we do not consciously know Hebrew or Aramaic, are the channels through which the connection is made and could be likened to dialing the right telephone number, or typing in the right codes to run a computer program. The connection is established at the metaphysical level of our being and radiates into our physical plane of existence, but first there is the metaphysical “fixing.”
We have to permit, consciously, through positive thoughts and actions, the immense power of the Zohar to radiate love, harmony, and peace into our lives for us to share with all humanity and the universe.
As we enter the years ahead, the Zohar will continue to be a people’s book, striking a sympathetic chord in the hearts and minds of those who long for peace, truth, and relief from suffering. In the face of crises and catastrophe, it has the ability to resolve agonizing human afflictions by restoring each individual’s relationship with the Force.
Darkness cannot prevail in the presence of Light. A darkened room must respond even to the lighting of a candle. As we share this moment together, we are beginning to witness, and indeed some of us are already participating in, a people’s revolution of enlightenment. The darkened clouds of strife and conflict will make their presence felt only as long as the Eternal Light remains concealed.
The Zohar now remains a final, if not the only, solution to infusing the cosmos with the revealed Light of the Force. For those seeking to improve the quality of both their mental and physical well being, the Zohar provides us with an opportunity to become masters of our fate, captains of our destiny.
