Debate With An Atheist

Long ago in the city of Baghdad, there was a Muslim empire. On one side of the River Tigris were the royal palaces and on the other side was the city. The Muslims were gathered in the Royal Palace when an atheist approached them. He said to them, 'I don't believe in God, there cannot be a God, you cannot hear Him or see Him, you're wasting your time! Bring me your best debater and I will debate this issue with him.' The best debater at the time was Imam Abu Hanifah Rahimullah. A messenger from amongst the Muslims was sent over the River Tigris to the city, where Abu Hanifah Rahimullah was, in order to tell him about the atheist who was awaiting him. On crossing the River Tigris, the messenger conveyed the message to Abu Hanifah Rahimullah saying, 'Oh Abu Hanifah, an atheist is waiting for you, to debate you, please come!' Abu Hanifah Rahimullah told the messenger that he would be on his way. The messenger went over the River Tigris once again and to the Royal Palaces, where everyone including the atheist awaited the arrival of Abu Hanifah Rahimullah. It was sunset at the time and one hour had passed, but Abu Hanifah Rahimullah still hadn't arrived. Another hour had passed, but still there was no sign of him. The Muslims started to become tense and worried about his late arrival. They did not want the atheist to think that they were too scared to debate him, yet they did not want to take up the challenge themselves as Abu Hanifah Rahimullah was the best of Debaters from amongst the Muslims. Another hour passed, and suddenly the atheist started laughing and said, ' Your best debater is too scared! He knows he's wrong, he is too frightened to come and debate with me. I guarantee he will not turn up today.'The Muslims increased in apprehension and eventually it had passed midnight, and the atheist had a smile on his face. The clock ticked on, and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired about his lateness and remarked, 'Oh Abu Hanifah, a messenger sent for you hours ago, and you arrive now, explain your lateness to us.'Abu Hanifah Rahimullah apologises for his lateness and begins to explain, while the atheist listens to his story.'Once the messenger delivered the message to me, I began to make my way to the River Tigris, and on reaching the river bank I realised there was no boat, in order to cross the river. It was getting dark, and I looked around, there was no boat anywhere nor was there a navigator or a sailor in order for me to cross the river to get to the Royal Palaces. I continued to look around for a boat, as I did not want the atheist to think I was running away and did not want to debate with him. I was standing on the river bank looking for a navigator or a boat when something caught my attention in the middle of the river. I looked forward, and to my amazement I saw planks of wood rising to the surface from the sea bed. I was shocked, amazed, I couldn't believe what I saw seeing. Ready made planks of wood were rising up to the surface and joining together. They were all the same width and length, I was astounded at what I saw. I continued to look into the middle of the river, and then I saw nails coming up from the sea floor. They positioned themselves onto the boat and held the planks together, without them being banged. I stood in amazement and thought to myself, 'Oh Allah, how can this happen, planks of wood rising to the surface by itself, and then nails positioning themselves onto the boat without being banged?' I could not understand what was happening before my eyes.' The atheist meanwhile was listening with a smile on his face. Abu Hanifah Rahimullah continued, 'I was still standing on the river bank watching these planks of wood join together with nails. I could see water seeping through the gaps in the wood, and suddenly I saw a sealant appear from the river and it began sealing the gaps without someone having poured it, again I thought, 'Ya Allah, how is this possible, how can sealant appear and seal the gaps without someone having poured it, and nails appear without someone having banged them.' I looked closer and I could see a boat forming before my eyes, I stood in amazement and was filled with shock. All of a sudden a sail appeared and I thought to myself, 'How is this happening, a boat has appeared before my eyes by itself, planks of wood, nails, sealant and now a sail, but how can I use this boat in order to cross the river to the Royal Palaces?' I stood staring in wonderment and suddenly the boat began to move. It came towards me against the current. It stood floating beside me while I was on the river bank, as if telling me to embark onto it. I went on the boat and yet again it began to move. There was no navigator or sailor on the boat, and the boat began to travel towards the direction of the royal palaces, without anyone having programmed it as to where to go. I could not understand what was happening, and how this boat had formed and was taking me to my destination against the flow of water. The boat eventually reached the other side of the River Tigris and I disembarked. I turned around and the boat had disappeared, and that is why I am late.' At this moment, the atheist burst out laughing and remarked, 'Oh Abu Hanifah, I heard that you were the best debater from amongst the Muslims, I heard that you were the wisest, the most knowledgeable from amongst your people. From seeing you today, I can say that you show none of these qualities. You speak of a boat appearing from nowhere, without someone having built it. Nails positioning themselves without someone having banged them, sealant being poured without someone having poured it, and the boat taking you to your destination without a navigator against the tide, your taking childish, your talking ridiculous, I swear I do not believe a word of it!' Abu Hanifah Rahimullah turned to the atheist and replied, 'You don't believe a word of it? You don't believe that nails can appear by themselves? You don't believe sealant can be poured by itself? You don't believe that a boat can move without a navigator, hence you don't believe that a boat can appear without a boat maker?' The atheist remarked defiantly, 'Yes I don't believe a word of it!' Abu Hanifah Rahimullah replied, 'If you cannot believe that a boat came into being without a boat maker, than this is only a boat, how can you believe that the whole world, the universe, the stars, the oceans, and the planets came into being without a creator? The atheist astonished at his reply got up and fled.

The Gift of Democracy?

Art of helping abused children

I (Anthony Robbins) had an experience last year at one of our children's programs that I will never forget. The camps are twelve-day programs during which we teach children a lot of what is discussed in this book (Unlimited Power) and give them experiences that change their competency, their learning skills, and their confidence as fully alive human beings. During the summer of 1984, we ended the camp with a ceremony in which all the kids got gold medals like the ones in the Olympics. On the medals it said, "You can do magic." We didn't finish until about two in the morning, and it was a very joyous emotional event.
I got back to my room feeling bone-tired, knowing I had to be up at six A.M. in order to catch a plane to my next event but also feeling the way you do when you know you've really made a day count. So I was ready to get to sleep around 3 A.M. when I heard a knock at my door. I thought, who in the world can that be?
I open the door to find a young boy there. He said, " Mr. Robbins, I need your help." I started to ask him if he could call me in San Diego the following week, when I heard this sound behind him, and there was a little girl crying her eyes out.
I asked what the matter was, and the boy told me she didn't want to go home. I said to bring her in, and I'd anchor her, and she'd feel better and go home. He said that wasn't the problem. He said she didn't want to go home because her brother, who lived with her, had been sexually abusing her for the last seven years.
So I brought them both in, and using the tools we've talked about in this book, I changed her internal representation of those negative past experiences so that they no longer created any pain. Then I anchored* her into her most resourceful and powerful sates and linked them with her now altered internal representations so that the very thought or sight of her brother would immediately put her in a state of being in charge. After this session, she decided to call her brother. She got on the phone in a totally resourceful state and woke him up. "Brother!" she said in a tone he'd probably never heard before in his life. "I just want you to know that I'm coming home, and you best not even look at me in a way that makes me even think you're thinking of the things you used to do. Because if you do, you'll go to jail for rest of your life and be totally embarrassed. You will absolutely pay the price. I love you as my brother, but I will never accept those behaviors again. If I even think you're moving toward them, it's over for you. Bear in mind that I am serious. And I love you. Good-bye." He got the message.
She hung up the phone, feeling totally strong and in charge for the first time in her life. She hugged her little friend, and together they cried in relief. The night I worked with them, they both gave me the most incredible hugs I'd ever had. The young man said he didn't know how he could repay me. I told him that seeing the changes in her was greatest thanks I could receive. He said, "No, I've got to pay you in some way." Then he said, "I know something that means a lot to me." He reached up and slowly took off his gold medal, and he put it on me. They kissed me and left, saying they would never forget me. I walked upstairs after they left and got into bed. My wife, Becky, who had been listening to whole thing, was crying, and so was I. She said, "You're incredible. That child's life will never be the same." I said, "Thanks, honey, but anybody with the skills could have helped her." She said, "Yeah, Tony, anybody could have, but you did."

* Anchoring – The process by which any representation (internal or external) gets connected to and triggers subsequent string of representation and responses. Anchors can be naturally occurring or set up deliberately. An example of an anchor for a particular set of responses is what happen when you think of the way a special, much loved person says your name.

(Anthony Robbins - Unlimited Power)

ބޯދާ ޚިޔާލުތަކުގެ މީހުންގެ ކިބައިން ރައްޔިތުންގެ މަޖިލިސް ސަލާމަތްކުރުން

މިހާރު ރައްޔިތުންގެ މަޖިލީހުން އިވެމުންދަނީ ސައްސަތައިންސައްތަ މުސްލިމު ޤައުމެއްގެ ރައްޔިތުންގެ މަޖިލީހުގެ މެމްބަރުން ދައްކައިގެން ވާނެ ވާހަކަތަކެއްނޫނެވެ. އެއީ ޖިންސީ ގޯނާއަކީ ހަމައެކަނި ކުޑަކުދިންނަށް ކުރުން މަނާ އެއްޗަކަށް ހަދަން އުޅޭ މަންޒަރެވެ. މިއީ ވަރަށް ދެރަކަމެކެވެ. ދިވެހި ޤައުމުގައި މިއަދު ބަދުއަޚްލާޤީ އަދި ލާއިންސާނީ ޢަމަލުތައް ދަނީ ގިނަވަމުންނެވެ. ޤައުމުގެ މަސްލަހަތު ހިމާޔަތްކުރުމުގެ އެންމެ މުހިންމު ރުކުން ކަމުއިގައިވާ ރައްޔިތުންގެ މަޖިލީހުގެ ދައުރަކީ ކޮބައިބާއެވެ؟ ބިލެއްފާސް ކޮށްލުމުން ނިމުނީހެއްޔެވެ؟ ތިޔަވިދާޅުވާ 21 ޤަރުނުގެ ސިކުނޑިތައް ތިވަނީ ޤައުމު ޙިމާޔާތްކުރުމަށް ނުކުޅެދިފައެވެ. މިފަދަ ކަންތައްތަކުން ހަމައެކަނި ކުޑަކުދިން ހިމާޔާތް ކުރެވުނީމާ ނިމުނީތޯއެވެ؟ އަނެއްކާ 18 އަހަރުން މަތީގެ މީހުންނަށް ހުއްދައީބާއެވެ؟ އިސްލާމްދީނަކީ ބޯދާ ދީނަކަށްވާނީ ދުނިޔޭގެ ތަންދޮރު ނުދަންނަ މީހުންނަށެވެ. ކީރިތި ޤުރުއާން ކަމުނުދަނީ ޖާހިލުންނަށެވެ. އިސްލާމްދީނުގެ އަދުއްވުންވެސް އިސްލާމްދީނާއި ކީރިތި ޤުރުއާނުގައިވާ ޚަބަރުތަކުން އަޖައިބުވެއެވެ. އަދި ގިނަބަޔަކު ދީނަން ވަންނަމުންދެއެވެ. އެބައިމީހުން ކީރިތި ޤުރުއާނުން ފައިދާ ހޯދައެވެ. އެއީ ހަމައެކަނި ޤަދީމީ އާޘާރީ ތަރިކައިގެ ޚަބަރުތަކެއްނޫނެވެ. ތިޔަބޭފުޅުން ތިޔަވިދާޅުވާ 2020 ގެ ސައިންސުގެ ހޯދުންތަކެވެ. އެހެންވީމާ ކީރިތި ޤުރުއާން ފަދަ މަތިވެރި އަސާސެއްގެ މައްޗަށް ބިނާވެފައިވާ ދީނަކަށް ބޯދާ ކަންތައްތަކެކޭ ކިޔޭނެތޯއެވެ؟ އަޅުގަނޑު ދަންނަވާނީ އިސްލާމްދީނަކީ ބޯދާ ދީނެކޭ ވިދާޅުވާބެފުޅުން ތިޔަ ގެންގުޅުއްވަނީ އިސްލާމްދީން އައުމުގެ ކުރީގެ ބޯދާފިކުރު ތަކެވެ. ތިޔަ ފިކުރުތައް އަޅުގަނޑުމެންގެ ތެރޭގައި ވިއްކަވަން ގަސްތުކުރެއްވުމަކީ "ފޫނެއްފަޔަށް ފެންފުރުން" ކަހަލަ ކަމެކެވެ. މިފަދަ މީހުންގެ ކިބައިން މަޖިލިސް ސަލާމަތް ކުރަމާތޯއެވެ

Searching for god

Searching for god


FACE TO FACE WITH REALITY

Like countless millions before you, you must have asked yourself such questions as: Who am I? Where do I come from? How did the world and the universe come into being? What am I doing in this world? Can I do what I want to, how I want to, when I want to? Where do I go from here, from this seemingly earth-bound existence? Where do we all go from here?
These are questions about life and about the meaning and purpose of life. These are questions about the universe and our place in it.

WORLDVIEWS

The answers you give to these questions help to shape your worldview. A worldview is the way in which a person sees and explains the world and his place in it. Your worldview not only affects the way you think. It also affects the way you act or behave. Your worldview shapes the quality of your life.
In the long history of mankind, there have been many different ways of explaining the world, how it came about, how it works, and what is man's place in it.
Some people have seen the world as a mysterious place, with dark and evil forces at work. In such a worldview, a person's life is ruled by superstition and fear.
Others have seen the world as a bright, rich and beautiful place. They do not show concern about how it came about or about what will happen to it. They are happy "to make the most of it" , to eat, drink and enjoy life. If they do think of life and death at all, they might just say, "We live and die and nothing causes our death except time,"
Some people have seen the universe as a battleground of good and evil, of light and darkness, of positive and negative. Among some Chinese, for example, there are idea of yin and yang. Yang is light and heat and goodness. Yin is dark and cold and damp and bad. In some forms of Zoroastrain religion, there is Ahura Maazda, the force of good, battling with Angra Mainyu, the force of evil, for control of the world.
Some people get their worldview from religions which hold that there is a creator or maker of the universe or a supreme being. Religions differ about the nature of this supreme being. Some say this being has absolute power – he can do whatever he wishes and no other has a share in his power. Others associate this being with other gods, demons and spirits.
Nowadays, many people have turned away from religions and belief in God. Many feel that the idea of God and creator is an invention of man's imagination anyway. They feel that man has the power and the right to decide what is best for him. Such people are called atheists, agnostics or humanists. An atheist is one who denies the existence of God. An agnostic is one who says that he does not know whether God exists or not. He may even go further and say that he does not care. He is really quite close to the atheist. A humanist ( who may be an atheist or an agnostic ) insists that human beings alone must decide what is best for them for there is no such thing as Divine laws.
At the same time as they turn to humanism, many now turn to "Science" and the scientific method for their understanding of the world and man's place in it. They may have a notion of science as something exact and precise and of the scientific method – of gathering data, experimentation, observation and deduction – as the only way of gaining knowledge, of determining what is true and what is false.
Some people pick and choose to form their own worldview. For some questions they may turn to a religion, especially in times of distress. For other answers they turn to an astrologer, the horoscope in their daily or weekly newspaper, a popular guru, or a fashionable ideology like Marxism. For certain questions they would invoke the name of science. And so on.

FALSE AND TRUE

From this brief look at various worldviews, it would seem that human beings as a whole are totally mixed up and confused without any hope of finding out what is right or true. It may seem that we are groping in the dark, not really knowing where we are, from where we came and where we are going. In this situation we may well wonder if there is any way of knowing what is true from what is false.
Clearly, all the ways of looking at the world cannot all be true. Some appear to have some things in common but each is different from the other in important ways.

Of any worldview, we may ask:

1- Does it portray the truth and is it at least reasonable? We should not be content with a worldview that is false and that is not supported by reason and logic.
2- Is it capable of explaining reality as a whole? We should not be content with a worldview that can only explain or furnish knowledge on a part of reality.
3- So far as human beings are concerned, does the worldview cater for and can it satisfy human needs and potentials?
4- Does it provide proper values to live by and valid goals to strive for? Which of the worldviews that have shaped people's lives can thus be described as valid and reasonable, complete and logically satisfy?

SCIENCE – A LIMITED WORLDVIEW

No single person on his own, no matter how clever he is, can give complete, valid and satisfying answers to the questions about the origins of the world and man's place in it, about life and destiny. No group of persons can do so either. For example, all the knowledge of the world and the universe amassed by scientists throughout the ages is knowledge of only a small part of reality. However much scientists in future may come to know, there will always be a point where they must say, " We do not know." From the standpoint of science, the universe is like an old book the first and last pages of which have been lost. Neither the beginning nor the end is known. Thus, the worldview of science is a knowledge of the part, not the whole.
Science, as the word is now widely understood, acquaints us with the situation of some parts of the universe; it cannot explain the essential character of the whole universe, its origin or its destiny. The scientist's worldview is like the knowledge about the elephant gained by those who touched it in the dark. The one who felt the elephant's ear supposed the animal to be shaped like a fan; the one who felt its leg supposed it to be shaped like a column; and the one who felt its back supposed it to be shaped like a throne. Science it has been said is like a powerful searchlight in the long winter night, lighting up small area in its beam but unable to shed light beyond its border. This is not to pronounce on its usefulness or otherwise; it is only to say that it is limited.

THE POWER OF REASON

Fortunately, in our quest for a true and valid worldview, human beings do have a special gift or power – the power of reason and logic. Of course, we must realize that this power is in itself limited: it is like a precision balance which you might use for weighing gold but you would be vain and foolish to think of using it to weigh mountains. Still, if reason is properly used, it could point to some of the real answers about our place in this world. At the very least, this power of reason could be used to show which theory or which worldview is false or inadequate.
We shall thus try to use reason to answer the most important of the questions listed at the very beginning, which is: Where do we come from?

WHERE DO WE COME FROM

For everything, like man, that has a beginning in time, there can be only three ways of trying to explain how it came to be.
1- Either, it was made, or created, or caused by nothing at all. In other words, it came out of nothing.
2- Or, it created itself.
3- Or, it has a creator, cause, or maker outside itself.
The first and second explanations are obviously impossible. It is inconceivable for something that has a beginning in time to come out of or be made of nothing at all. It is also inconceivable that it should bring itself into being. The universe and all that is in it, therefore, could not have created itself nor did it come about by chance.
The conclusion then is clear. The universe and all that is in it owe its existence to a Creator or Maker outside itself. You, as a human being, as part of the universe, owe your existence to such a Creator.
To say, as many do, that human beings came from or evolved from other creatures or that they originated from water, or that there was a big bang and everything just happened to fall in place, does not really answer the question about the origin of the universe and all that is in it, including human beings.
We can therefore conclude that any worldview that denies or does not accept the existence of a Creator of the universe is false worldview.

WHAT IS THE NATURE OF THE CREATOR?

The Creator must be of a different nature from all that has been created. This is because if He is of the same nature as they are, He will need to have a beginning in time and will therefore need a maker. One word for " to have a beginning in time " is " temporal ".
If the Maker r Creator is not temporal, He must be eternal. Eternal means to have no beginning or end in time.
If the Maker is eternal, He cannot be caused and if nothing caused him to come into existence, nothing outside Him causes Him to continue to exist, which means that he must be self-sufficient. Self-sufficient means that he does not depend on anyone or anything to exist.
And if he does not depend on anything to exist, then his existence can have no end. The Creator is therefore eternal and everlasting.
If the Creator is eternal and everlasting, then all His qualities must be eternal and everlasting. This means, for example, that if He is powerful, He must always be powerful. He cannot cease to be powerful. If He is all-knowing, He must always be all-knowing. If He is wise, He must always be wise. If He is kind and just, He must always be kind and just.
The Creator then does not lose or get any new qualities. Qualities that do not change and that last forever are absolute qualities. Another name for qualities are attributes.
Can there be more than one creator with such absolute attributes? Can there for example be two absolutely powerful creator? This is not possible. Why?
If a Maker is absolutely powerful, it follows that he is absolutely free to do whatever he likes. But if another maker with similar powers exists and they differ over the making of something, then one of two things can happen. Either, one will overcome the other, in which case the latter cannot be absolutely powerful. Or, they will neutralize each other, in which case the powers of both are limited.
Even if we assume that the two powers agree on everything or complement each other, they cannot both be absolutely powerful because in doing anything one at least will need to assume that the other will not interfere or is not capable of interfering. In other words, one will need to assume that the function of the other is redundant, or that the power of the other is limited.
The creator then must be One. There cannot be any other like Him so He must be Unique. The Creator must be all Powerful and must be able to do whatever He wills.
From the above, it is valid and reasonable to assert that the Creator must be Eternal and Everlasting, Self-Sufficient and All-Powerful, One and Unique. There are some of the qualities or attributes of the Creator that we must have in mind when we use the word God. We must also remember that His attributes or qualities are absolute and do not change.
There must then be a clear separation between the Creator and the created. It follows that no man can be God. God cannot have a mother or a father. He cannot have a son or daughter. The sun, the moon or the stars or any heavenly bodies cannot be God.
No part of creation whether it be a mountain, a tree or a fire can be God and does not deserve to be worshipped as God.
Any religion or any worldview which regards any human being or any part of creation as God or part of God must be a false religion or worldview.
Also, any religion or any worldview which regards god as having human characteristics, for example having a human shape and suffering from tiredness and needing rest and sleep, must be a false religion or worldview.

NATURAL TO ACKNOWLEDGE THE CREATOR

From what we have said, it is reasonable and natural for man to acknowledge the existence and power of the Creator. It is natural and reasonable for man to acknowledge that all creation is preserved through God's will and grace – what is called in English " providence ". If for an instance this providence were to be withdrawn from this world, it would cease to be. It is therefore natural and reasonable for the human being to give thanks or show gratitude to the Creator for all the favours of life.

GOD AND CREATION

We know that creation is amazingly vast and intricate. From the tiniest and invisible protons neutrons to the vast galaxies, it inspires wonder and awe. It is not only vast; it is well-ordered.
However, Reality according to the Qur'an is not only made up of matter, of the things we can see and hear and smell and feel and taste. It is not only made up of the vast observable universe. There are parts of God's creation which is beyond the knowledge and experience of any human being. The Qur'an mentions the seven heavens, periods in time when man was not even a thing mentioned. It speaks of angels created from light and jinns made from fire. It speaks of another world – the Aakhirah – which is better and more lasting than this world. To disbelieve or reject the existence of all these simply because we cannot now perceive them is to doubt the creative power of the Creator. It is like looking down a single street and denying that anything exists around the street corners simply because that is outside our field of vision.
Creation is also not a one-off thing. God did not just create the world and go to rest or to sleep. He would not be God if He did so. God continues to sustain His creation and He has the power to bring to an end or to cause new life or creation as He wills.
The Qur'an speaks of everything in the universe as being created according to a measure which is set by the Creator. The sun moves in a path of its own and "may not overtake the moon". All heavenly bodies float through space according to the laws set by God. Plants need sunlight to grow and flourish. Birds and bees have been inspired by the Creator with amazing sense of direction to enable them to obtain food. People need oxygen to survive. Each creation follows or obeys the special laws or norms built into it. A bee cannot live in the sea. A fish cannot live on land. Each lives according to the laws set by the Creator. Each lives in a state of submission. This is precisely the meaning of the Arabic word "islam". Anything which follows the laws measured out for it by the Creator lives in state of submission or islam and is thus a "muslim" which literally means "one who submits".
We may use the world islam with a small "i" to denote the state of submission of all creation and the word "muslim" with small "m" to refer to all creation submitting, as they must, to the laws by which each was created.
Every created being, whether it is the sun with its life-giving light and warmth or the moon in its orbit, daffodils shooting up in the spring, golden leaves falling in the autumn to merge in the earth once more, a Christian, a Jew, a Hindu, a Buddhist, a Muslim or any other person breathing air – each, in a fundamental sense, is a muslim, that is, one who submits to the laws and norms of God.
Human beings however are different from other creation in one respect. While they must obey natural laws relating to birth, life, and death, they have been given the power of intellect which gives them the capacity to understand the universe and to shape their environment. More than that, they have been given the freedom to choose, whether to go against their inherently good nature and the purpose for which they were created.
If human beings use this freedom to acknowledge God and follow his guidance, they then live consciously in a state of Isam. They are no longer just passive muslims like the rest of creation but conscious Muslims as well.
When we speak of Islam with a capital "I", we refer to the worldview described by the Qur'an in the first instance and the totality of guidance it contains. A Muslim ( with a capital "M") is one who consciously accepts this worldview and follows the guidance it contains.

( Islam the natural way – AbdulWahid Hamid )

Richard Dawkins researching fossils

Richard Dawkins researching fossils

 Inspired by a speech given by Richard Dawkins on TED.

http://replytodawkins.com/

The Existence of God

The Existence of God.
A desert nomad was asked about the existence of God.
He said:
" Camel droppings point to the existence of a camel. Footprints on the sand tell of a traveler. The heavens with its stars, the earth with its mountains and valleys, and the sea with its waves – don't they point to the Maker, all-Powerful, Knowing, Wise and Caring? "

Road to Success

You can put yourself on the road to success. By surrounding yourself with positive people and by imaging positively. But, the only place where success comes before work is in the dictionary

Virtue of the scholars

“The virtue of the scholar, in comparison to the worshiper, is like the virtue of the full moon in comparison to the stars.”
The brightness of the moon is glorious in its benefits, spreading illumination and dispatching light through the entire world, land and sea. This is the state of a scholar. As for for the worshiper, he is like a star.

Allah is the Creator of all thats is in the heavens and the earth

Allah is the Creator of all thats is in the heavens and the earth. ... worthy of worship; not stones, statues, crosses, the sun , the moon and the stars.

Reliance on Allah

The Prophet (peace and blessing be upon him)said:
If only you relied on Allah a true reliance, He would provide sustenance for you just as He does the birds: They fly out in the morning empty and return in the afternoon with full stomachs.

The art of helping people

Give a man a fish and you feed him for a day. Teach him how to fish and you feed him for a lifetime.(Chinese Proverb)

“Most candidates are illusionists when it comes to campaign “

"most candidates are illusionists when it comes to campaigning"

                                                                                                       siru

who is the terrorist?

Ota Benga in the zoo

Ota Benga: The African In The Cage After Darwin advanced the claim with his book The Descent of Man that man evolved from ape-like living beings, he started to seek fossils to support this contention. However, some evolutionists believed that "halfman half-ape" creatures were to be found not only in the fossil record, but also alive in various parts of the world. In the early 20th century, these pursuits for "living transitional links" led to unfortunate incidents, one of the cruellest of which is the story of a Pygmy by the name of Ota Benga. Ota Benga was captured in 1904 by an evolutionist researcher in the Congo. In his own tongue, his name meant "friend". He had a wife and two children. Chained and caged like an animal, he was taken to the USA where evolutionist scientists displayed him to the public in the St Louis World Fair along with other ape species and introduced him. However, the evolutionists were extremely disappointed when it was revealed that this tooth belonged neither to an ape-like creature nor to a man, but

rather to an extinct pig species. transitional link to man". Two years later, they took him to the

Bronx Zoo in New York and there they exhibited him under the denomination of "ancient ancestors of man" along with a few chimpanzees, a gorilla named Dinah, and an orang-utan called Dohung. Dr William T. Hornaday, the zoo's evolutionist director gave long speeches on how proud he was to have this exceptional "transitional form" in his zoo and treated caged Ota Benga as if he were an ordinary animal. Unable to bear the treatment he was subjected to, Ota Benga eventually committed suicide. Piltdown Man, Nebraska Man, Ota Benga... These scandals demonstrate that evolutionist scientists do not hesitate to employ any kind of unscientific method to prove their theory. Bearing this point in mind, when we look at the other so-called evidence of the "human evolution" myth, we confront a similar situation. Here there are a fictional story and an army of volunteers ready to try everything to verify this story.

Harun Yahya

evolution decit

Abused Children

Child abuse cases are increasing in Maldives, yet few professional psychiatrists.

Talk to your children as often as you could so that they could be close enough to trust you and discuss their life with you, and their secrets which would make them happy.

secret language of birthday present

"Oh son of Adam!, Verily your just days, if you passed a day, you have passed a part of you"

"If someone says happy birthday to you, he is just celebrating your closeness to your death, give me an ear (whispering) maybe he/she just don’t like you”

Women can wear anything they like behind the canvas……………………..Am I right?

Women can wear anything they like behind the canvas……………………..Am I right?

But some women and men want the other way around.

http://www.islamswomen.com/

Teachers are the guides of the students

Students are a responsibility of the teachers, it’s very important that teachers do not demotivate them by giving them negative messages and harsh comments

Atheist Awakening

1-who am i?

2-why am i here?

3-why do we die?

ޙަޔާތުގެ އެންމެ މުހިންމު ތިން ސުވާލު

ފުރަތަމަ ސުވާލު: ތިބާއަކީ ކާކު ހެއްޔެވެ؟
އަހަރެންނަކީ މީހަކު ތާނަ އަކުރުން ލިޔެ ދިވެހި ބަހުން ވާހަކަ ދައްކާ މީހުންނަށް ވިސްނޭގޮތަށް ތައްޔާރުކޮށްފައިވާ ލިޔުމަކީމެވެ. އަހަރެންނަކީ މީހަކު ލިޔެފައިވާ ލިޔުމެއްކަމަށް، ދުނިޔޭގައި އުޅޭ ހަމަވިސްނޭ ކޮންމެ މީހަކުވެސް އެއްބަސް ވާނެއެވެ. މިލިޔުން މިއީ އަމިއްލައަށް މިހެން ހުރެފައި ލިޔެވުނު ލިޔުމެކޭ އަހަރެން ބުނެފިނަމަ މޮޔައަކު ނޫނީ އަހަރެންނާ އެއްބަސްނުވާނެއެވެ. ނުވަތަ ޗާންސަކުންނޭ ބުނެފިނަމަ ތިބާ މިހާރު ވަގުތުން އަޅުގަޑު ގެ މަތިން ނަޒަރު ނަންގަވައި އެހެން ދިމާލަކަށް ހިނގައިދާނެއެވެ. މިދުނިޔެއާ ދުނިޔޭގައިވާ ކޮންމެ އެއްޗަކަށް ނަޒަރު ހިންގާލިޔަސް މިދެންނެވި ޙަޤީޤަތް ހާމަވާނެއެވެ. އެ އެއްޗެތި އުފެދުނީ އަމިއްލައަށޭ ބުނެވިދާނެތޯއެވެ؟ މިހާރު އެހެރަ އަންނަނީ ތިބާގެ ތުއްތު ދަރިފުޅު ރޮމުންނެވެ. ދަރިފުޅު ވާހަކަދައްކަން ފެށީ އިހަށް ދުވަހުއެވެ. ދަރިފުޅު ކައިރީ ރޮނީ ކީއްވެތޯ ކޮށްބަލާށެވެ! ދަރިފުޅު ބުނާނީ ބޭބެ ޖެހީކަމުގައެވެ. އެ ތުއްތުކުއްޖާ ވެސް އެ އެއްބަސްވީ ކޮންމެ ޢަމަލަކަށް އެ ޢަމަލެއް ގެނައި ފަރާތެއް ވާންޖެހޭނެ ކަމަށެވެ. ނަމަވެސް މިޒަމާނުގައިވެސް ކަލަކު ވޮޑިގެން ވާކަމަށް އިންކާރުކުރާ މީހުން ވަރަށް ގިނައެވެ. ދުނިޔެ އުފެދުމާ ބެހޭގޮތުން އެންމެ "ތާކުންތާކުނުޖެހޭ" ތިއަރީތައް އުފަންކުރި ޗާލްސް ޑާވިން އަކީ ރަސޫލެއްކަމަށް ޤަބޫލުކުރާ މީހުންވެސް ދުނިޔޭގެ ފަސްގަނޑު މަތީގައި އެބަތިއްބެވެ. އެއީ އެމީހުންގެ ހަވާނަފުސަށް އީމާންވެގެން ތިބިމީހުންނެވެ. އެބައިމީހުން ބުނަނީ ތިބާއަކީ ރަމާމަކުނުގެ ދަރިފަސްކޮޅުން އައިސްފައިވާ މީހެއްކަމަށެވެ. ނުވަތަ ތިބާގެ މުނިމުނި ކާފައަކީ ރާމާމަކުނެއްކަމަށެވެ. ޑާވިން ބުނު އޭޕްސް އެވެ. ހިތާމައާއެކު ފާހަގަ ކޮށްލަން ޖެހޭ ކަމަކީ ބުއްދީގެ ތަރާދުގައި ކުނޑިފުކެއްގެ ބުރަދަންވެސް ނެތް މި ތިއަރީ ޤަބޫލުކުރާ ބައެއް މީހުން މަދު މަދުން ނަމަވެސް މިހާރަކަށް އައިސް ދިވެހިރާއްޖޭއިން ފެންނަމުން ދާކަމެވެ. އެހެރަ ފެންނަ ރީތި ފިނިފެންމަލަށް ބަލާލަބަލާށެވެ. އެ މާ ރީތިކަމުން އެހެރަ ކުރެހުންތެރިޔާ އެ މާ އެކުރަހަނީއެވެ. އޭނާ އެބަލަނީ މަލުގެ ބޭރުފުށަށެވެ. އެމަލުގައި ވާ ކުލަތަކަށެވެ. އެހެރަ ފެންނަ ވިޔަފާރިވެރިޔާ އެ މާތަށް ހިފައިގެން އެގެންދަނީ އެމާތައް ވިއްކާލެވޭތޯއެވެ. އެހެރެ ފެންނަ ސައިންސުވެރިޔާ އެހޯދަނީ އެމަލުގެ އެތެރޭގެ ޢަމަލުތަކެވެ. އަހަރެން މި ވިސްނަނީ އެ މާ ހެއްދެވި ފަރާތުގެ ކުޅަދުންވަންތަކަމާމެދުގައެވެ. މި ދުނިޔޭގައިވާ ރީތި މާމެލާމެއްޔާ އެކިކުލަކުލައިގެ އެކިވަރުވަރުގެ ގަސްގަހާގެއްސާއި ފަތްޕިލާވެއްޔާއި ކޯރުތަކާ ކަނޑުތަކާއި ވާ މަސްމަހާމެއްސާއި މިހެންގޮސް މި ތިމާވެށިން ފެންނަ ކޮންމެ އެއްޗެއްވެސް އޭގެ ޙާލުގެ ދުލުން އަބަދާއި އަބަދު ކިޔަނީ އެކެއްޗެކެވެ. އެއީ އެތަކެތި ހެއްދެވި ކުޅަދުންވަންތަ ކަލަކުވާކަމެވެ. ތިބާވެސް އަހަރެންގެ ފުރަތަމަ ސުވާލާމެދު ވިސްނާލަބަލާށެވެ!
ޚާލިޤުއާއި މަޚުލޫޤުން އެއްފަދަވެގެންނެއް ނުވެއެވެ. އެއްފަދަނަމަ އެ ޚާލިޤަށްވެސް އެހެން ޚާލިޤެއް ވާން ޖެހޭނެއެވެ. ތިބާވެސް އަހަރެންގެ ފުރަތަމަ ސުވާލާމެދު ވިސްނާލަބަލާށެވެ!

ދެވަނަސުވާލު: ތިބާ ދުނިޔެއަށް އައީ ކީއްކުރަން ހެއްޔެވެ ؟
އަހަރެން ލިޔެ ތައްޔާރު ކުރި ފަރާތުން ބުނީ އަހަރެންގެ ބޭނުމަކީ ތިބާއަށް ފައިދާއެއް ކޮށްދިނުން ކަމަށެވެ. އަހަރެން އެބަ އެވަޒީފާ އަދާކުރަން ދެއްތޯއެވެ؟ ނޫންނަމަ އަހަރެން ލިޔެ ތައްޔާރުކުރި ފަރާތުން އަހަރެން ތިބާއާ ވަކި ކޮށްފާނެއެވެ. މިސުވާލު ދުނިޔޭގައި އުޅޭ މީހުންނާ ކޮށްފިނަމަ އެކިމީހުން ދޭނީ އެކިޖަވާބެވެ. އެކިމީހުން އީމާންވަނީ އެކި ފޮތްފޮތަށެވެ. ނަޞާރާއިންނާއި ޔަހޫދީން ބުދަށް އަޅުކަންކުރާ މީހުންނާއި ހިންދީން އެމީހުންގެ އެ ދީންތަކުގައި ޚާލިޤުއާއެކު މަޚުލޫޤުތަކުން ޝަރީކުން ކަމުގައި ބަލައެވެ. އަހަރެންނާއެކު ކީރިތި ޤުރުއާން ނަގާ ކިޔާލަމާ ހިނގާށެވެ. ފުރަތަމަ މިފެނުނީ އަހަރެމެންނަށް ހިދާޔަތް ދައްކަވާތޯ ކުރެވޭ ދުޢާއެކެވެ. ވަޤުތުކޮޅުގެ ކުޑަކަމާއެކު ޤުރުއާނުގެ އެންމެ ކުރު ސޫރަތްތަކުގެ ތެރެއިން ސޫރަތެއް ބަލަމާ ހިނގާށެވެ.وَالْعَصْرِ (1) إِنَّ الأِنْسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ (3)
"ޒަމާން ގަންދެއްވަމެވެ.(1) ހަމަކަށަވަރުން އިންސާނާވަނީ ގެއްލުމެއްގައިކަން ކަށަވަރެވެ.(2) އީމާންވެ ޞާލިޙު ޢަމަލުތައް ކޮށް، އަދި އެކަކު އަނެކަކަށް ޙައްޤަށް ވަޞިއްޔަތްކޮށް، އަދި އެކަކު އަނެކަކަށް ކެތްތެރިވުމަށް ވަޞިއްޔަތްކޮށް އުޅުނު މީހުން މެނުވީއެވެ.(3)"
ވަޤުތު ގަންދެއްވުމަށްފަހު ދެން މިވަނީ އަހަރެމެންގެ ޙާލަތު ބަޔާންކޮށްދެއްވާފައެވެ. މިހާރު މިތިބެވުނީ ދާނެ ނުދާނެ މަގެއް ނޭގި އެހެން ނޫންތޯއެވެ؟ އެހެންވީމާ އިންސާނުން ކުރަންވީ ކަންތައް މި ސޫރަތުގައި މިއޮތީ ބަޔާންވެ ނިމިފައެވެ. އެއީ އީމާންވުމާއި، ހެޔޮޢަމަލު ކުރުމާއި އެކަކު އަނެކަކަށް ޙައްޤަށް ވަޞިއްޔަތް ކުރުމާއި އެކަކު އަނެކަކަށް ކެތްތެރިވުމަށް ވަޞިއްޔަތް ކުރުމެވެ.
މި ސޫރަތާ ބެހޭގޮތުން އިމާމު ޝާފިޢީ ވިދާޅުވެފައިވެއެވެ.
"لَوْ مَا أَنْزَلَ اللهُ حُجَّةً عَلَى خَلْقِهِ إِلاَّ هَذِهِ السُّورَةَ لَكَفَتْهُمْ"
"ﷲ ސުބުޙާނަހޫ ވަތަޢާލާގެ ޚަލްޤުތަކުންނަށް ޙުއްޖަތެއް ކަމުގައި މިސޫރަތް މެނުވީ އެހެން ސޫރަތެއް ބާވައިނުލެއްވި ނަމަވެސް އެމީހުންނަށް ފުދުނީހެވެ."
ދެން އެހެން އާޔަތެއް ބައްލަވާލައްވަމާ ހިނގާށެވެ.
وَمَا خَلَقْتُ الْجِنَّ وَالإِنْسَ إِلاَّ لِيَعْبُدُونِ
"ތިމަންރަސްކަލާނގެ އަށް އަޅުކަން ކުރުމަށް މެނުވީ، ތިމަންރަސްކަލާނގެ ޖިންނީންނާއި އިންސީން ނުހައްދަވަމެވެ."މިހާރު މިވަނީ ޖަވާބު ފެނިފައެވެ. މި ސުވާލުގެ ޖަވާބު ރަގަޅަށް ދީ އެ ޖަވާބާ އެއްގޮތަށް ޢަމަލު ކުރެވޭތޯ ބަލާށެވެ. މިހާރު އަހަރެންނާ ތިބާ އާ ވަކިވާގަޑި ޖެހުނީއެވެ. އަހަރެންނަށް އަހަރެންގެ ވަޒީފާ އަދާކުރެވިއްޖެ ދޯއެވެ؟ ތިބާގެ ވަޒީފާއައިގެން މަޝްޣޫލުވާށެވެ. އެއީ މި ލިބުނު މަޢުލޫމާތަށް ޢަމަލުކުރުމެވެ.

ތިންވަނަ ސުވާލު: ތިބާ މަރުވަނީ ކީއްވެތޯއެވެ ؟ ނުވަތަ ތިދެވެނީ ކޮންތަނަކަށް ތޯއެވެ ؟
އަނިޔާ ލިބުނު މީހުން މިޙަޔާތާ ވަކިވަނީ އެމީހުންނަށް އޭގެ ބަދަލު ނުލިބިއެވެ. އަނިޔާވެރިން ވެސް މި ޙަޔާތް ދޫކޮށް ދަނީ އެމީހުންނަށް ޙައްޤު އަދަބު ނުލިބިއެވެ. ވީމާ، އެކަންކަން ޢަދުލުވެރި ގޮތަކަށް ނިމޭނެ ދުވަހަކަށް ބޭނުން ޖެހެއެވެ. އަހަރެންގެ ބާކީ އޮތްބައި ނުނިންމާ މިހާ ހިސާބުން ނިންމާލި ނަމަ ތިބާ ބުނާނީީ، ބަލަން އިން ފިލްމު މެދުތެރޭން ނިމުނިއްޔޭ ކިޔާފަ ފިލްމު ނިންމާލުމުން ތިބާއަށް އިޙްސާސް ކުރެވޭ ފަދަ އިޙްސާސްކުރުމެކެވެ. މިއީ މިޙަޔާތާއި އުޚްރަވީ ޙަޔާތުގެ މިސާލެވެ.
އަހަރެންނަށް އަދި ތިބާއަށްވެސް އަބަދަކު މިތާކު ނުހުރެވޭނެއެވެ. މަރަކީ ކޮންމެ މީހަކާވެސް ބައްދަލުވާނެ އެއްޗެކެވެ. އަހަރެންގެ ޢުމުރުން ބާކީ އޮތީ ދެތިން ފޮޅުވަތެވެ. ތިބާ އަހަރެންގެ ވަޞިއްޔަތް ހަނދުމަކުރާށެވެ. އަހަރެންގެ މަތީން ހަދުމަކޮށް އަހަރެންގެ މިވަޞިއްޔަތުގެ ވާހަކަ ތިބާގެ ޢާއިލާއިން ފެށިގެން ގޮސް ގާތް ރަޙްމަތްތެރީން ކައިރީގައި ބުނާށެވެ. ނިކަމެތި ޟަޢީފު ފަޤީރު މީހުން ފެށިގެން ގޮސް ކަލާނގެ ކަމަށް ދަޢުވާކުރި ޖައްބާރު މުއްސަނދި ސާދާގަރުންވެސް މަރާ ބައްދަލުކުރެއެވެ. މަރުވުމަކީ ނިމުމެއްނޫނެވެ. މަރުވުމަކީ އެހެން ޙަޔާތަކަށް ދަތުރު ކުރުމެވެ. އަދި ބަރުޒަޚުގެ ޙަޔާތަށްފަހު ދެމިގެންވާ ޙަޔާތަށް ތިމާ ދަތުރު ކުރާނެއެވެ. ހެޔޮ ޢަމަލުތައް ގިނައިން ކުރިމީހުންނަށް ކާމިޔާބެވެ. ނުބައި ޢަމަލުތައް ކުރުންމަތީ ދެމިތިބެ އެ މަރާ ބައްދަލުކުރާ މީހުންނަކީ އަބާއްޖަވެރީންނެވެ. ހެޔޮ ޢަމަލު ކުރަން އޮތީ މިދުނިޔޭގެ ޙަޔާތުގެ މިކުޑަކުޑަ ދުވަސްކޮޅެވެ. އުޚުރަވީ ޙަޔާތުގައި އޮތީ ޢަމަލުތަކުގެ ޙިސާބުބެއްލެވުމެވެ. ތިބާ އަހަރެން ކިޔުމުގައި ތިޔަ ކުރާ ޢަމަލުތައްވެސް މަލާއިކަތުން އެދަނީ ލިޔުއްވަމުންނެވެ. އެކަމުގެ ހިސާބުވެސް ބެއްލެވޭނެއެވެ. ދުޢާއަކީ ތިބާއަށް މިދުނިޔެ އާއި އާޚިރަތުގައި ކާމިޔާބު ލިބުމެވެ. ތިބާއާ ކައްވަޅުގައި 3 ސުވާލު ކުރެވުމުގެ ކުރިން މި ތިން ސުވާލާމެދު ފުންކޮން ވިސްނާލާށެވެ. އަހަރެންނަކީ ތިބާއާ އަބަދުވެސް އެކުވެރި ތިން ސުވާލުކަމުގައި ހަދާށެވެ.

ވަޅުކައްޓަފުޅި ދާންޏަށް ސިހޭނެ ގޮތަކީ . . . . .

ބޮކެއް ފެންއެއްޗެކަށް ލުމަށްފަހު މަޑުމަޑުން ހޫނުކުރަމުން ގޮސް އެބޮއް މަރާލެވިދާނެއެވެ. ނަމަވެސް ބޮކެއްް، ހޫނުކޮން ހުރި ފެންއެއްޗެކަށް ލައިފިނަމަ އޭތި ވަގުތުން ފެންއެތިން ބޭރަށް ފުންމާލާނެއެވެ. އަހަރެން މިކަން ތަޖުރިބާ އެއް ނުކުރަމެވެ. ނަމަވެސް އަހަރެން ކުޑައިރު މޫދުން މަސް ހިފައިގެން ގެނެސް އެމަސް ފެނަށް ދިރުވަމެވެ. ފުރަތަމަ ހަދާގޮތަކީ އެމަސް އިން ލޮނުފެންއެތި ތެރެއަށް ކުޑަ ފެންފޮދެއް އަޅަނީއެވެ. އެގޮތަށް ބެހެއްޓުމަށް ފަހު ޖެހިގެން އަންނަދުވަހު ފެން އިތުރު ކުރަމެވެ. މިގޮތަށް ކޮންމެ ދުވަހަކުވެސް ފެނުގެ މިންވަރު އިތުރު ކުރަމެވެ. މިގޮތަށް ހަދަމުންގޮސް އެކީ އެމަސް ފެނަށް ދިރެއެވެ. ދެން އެމަސް މަސްޓޭންކަކަށް ނުވަތަ ވަޅަށްލަމެވެ. އެމަސް އެވަނީ ފެނަށް ހޭނިފައެވެ. އެމަހަށް ހީވަނީ ލޮނުގަ އުޅެވޭހެންނެވެ. ހަމަ މިގޮތަށް އިންސާނުން ވެސް އޭނާ އުޅޭ މާހައުލަށް ހޭނިގެން ދެއެވެ. އޭނާ އުޅޭ މާޙައުލުން ރަަނގަޅު ކަންކަމާއި ގޯސްކަންކަމަށް ސިފަތަށް އިންސާނާ ލިބިގަނެއެވެެ. ރަނގަޅު ގޯސްބަލާ އަޞްލު ތިލަފަތް އެބަހީ ޤުރުއާނާއި ސުންނަތް ދޫކޮށް، އެތިލަފަތަކީ ތިމާ އުޅޭ މުޖުތަމަޢުކަމަށް ގިނަމީހުން ބަލައެވެ. ނިއުރޮލިޖިސްޓުން ބުނާގޮތުން ވަކިކަހަލަ މެސެޖުތަކެއް ސިކުޑިއަށް ދީގެން ސިކުނޑި ވަކިގޮތަކަށް ޕްރޮގުރާމު ކުރެވިދާނެއެވެ. މިގޮތަށް ކުޑަކުދީންނަށް ތަފާތު މެސެޖްތައް ދީގެން އެކުދީން އަހަރެމެން ތަރުބިއްޔަތު ކުރަމުއެވެ. އެމެސެޖުތައް އެކުއްޖާ ލިބިގަންނަނީ އެކުއްޖާ އުޅޭ މާޙައުލުންނެވެ. މިމާޙައުލުގެ އެންމެ މުހިއްމު ތަރުބަވީ ވަޞީލަތަކީ ޚަބަރުފަތުރާ ވަޞީލަތްތަކެވެ. ނުވަތަ މީޑީޔާއެވެ. މީޑިޔާއަކީ އޭގެ ޒާތުގައި ވަަރަށް އަސަރުގަދަ އަދި ބާރުގަދަ އެއްވެކެވެ. ކުދީންގެ ތަރުބިއްޔަތު ބިނާވެފައިވާ އެންމެ ފުޅާ ދާއިރާއެވެ. އެކުދީންގެ ކާމިޔާބާއި ނާކާމިޔާބު ގުޅިފައިވަނީ މިދެން ނެވި ތަރުބިއްޔަތާއެވެ. ބައެއްފަހަރު ހައްޤާ ދުރުގޮތަކަށް ވެސް ތަރުބިއްޔަތު ކުރެވިދާނެއެވެ. އޭގެ ސަބަބުން އެކުއްޖާއަށް ހައްޤުކަމަށް އިޙްސާސް ވަނީ ހައްޤުނޫން ގޮތެެވެ. އަހަރެންމެން ތަރުބިއްޔަތުވި ގޮތުގެ މަތީތިބެ ދީނީ ބައެއް މައްސަލަތަކުގައި ބަހުސްކޮށް ހަދަނީ މަދު ފަހަރަކުނޫނެވެ. ދީނީ މައްސަލައެއްގެ ވާހަކަބުނާއިރަށް އަމިއްލައަށް ތިމާ ގެ ސިކުނޑި ތަރުބިއްޔަތު ވެފައިވާގޮތުގެ މަތީން ފަތުވާދީ ހަދަމުއެވެ. ކީރިތި ޤުރުއާނާއި ނަބިއްޔާގެ ސުންނަތުގައި ވަނީ ކީކޭތޯ ބެލުމެއްނެތިއެވެ. ބައެއްފަަހަރަށް ބުނެވެނީ އެހުކުމްތަށް އެހެން އެހުރީ އެއީ އެޒަމާން ވީމައެވެ. ﷲ އެއީ ވީކަންކަމާއި، ވޭވޭ ހުރިކަމާއި، ވާނެކަންތަން ދެނެވޮޑިގެންވާ ރަސްކަލާނގެ ކަންވެސް ހަދާން ނުވެއެވެ. އަހަރެންމެން މިހާރުވެސް މިގޮތަށް ތަފާތު މެސެޖުތައް ލިބިގަން ނަމުއެވެ. ކުޑަކުއްޖަކު އުފަންވަނީ ފިތުރަތުގެ ސާފުސީދާ ގޮތްމަތީގައި ކަމާއި އެކުއްޖާ ޔަހޫދީއަކަށް ނުވަތަ ނުވަތަ ނަޞާރާއަކަށް ނުވަތަ މަޖޫސީއަކަށް ހަދަނީ އެކުއްޖާގެ މައިން ބަފައިން ކަމުގައި ރަސޫލު ޞައްލަﷲ ޢަލައިހި ވަސައްލަމް ޙަދީޘް ކުރައްވާފައިވެއެވެ.
ޝައިތާނާ އިންސާނާ މަގުފުރައްދާލަނީ، ނުބައި ކަންކަން ރަގަނޅު ކަންކަމުގައި ދައްކައިގެންނެވެ. ނުވަތަ ނުބައި ކަންކަމުގެ ނައްތައް އަހަރެންމެން ރުހޭ ނަންނަމަށް ބަދަލު ކޮށްގެންނެވެ. މިސާލަކަށް ދީނަށް މަލާމާތްކުރުން އެއީ ގަލަމުގެ މިނިވަން ކަމަށް ވެއްޖެއެވެ. މިހާރު އަހަރެންމެންނަށް އިންޓަނެޓުގެ ބައެއް ސައިޓުތަކުން މިކަން ހާމަވެގެން ދެއެވެ. މުޖުތަމައެއްގައި ފާފަފަތައް ގިނަވެ، އެފާފަތަށް އަހަރެންމެންގެ ލޯތަކަށް ރީތިވެގެން ދެއެވެ. މިސާލަކަށް އައުރުނިވާ ނުކޮށް ހުރި އަންހެނަކު ފެނިއްޖެނަމަ ފުރަތަމަ ދުވަހު،ވަގުތުން އިސްދަށަށް ޖަހައެވެ. އަދި އެކަމަކީ ވަރަށް ބޮޑު ކަމަކަށް ވެގެން ދެއެވެ. ދެވަނަ ދުވަހު އެކަހަލަ އަންހެނެއް ފެނުމުން ހިތަން އަރަނީ ކުރީ ދުވަހުވެސް ފެނުނީ އެވެ. ފެނުނަސް މާ ބޮޑު ކަމެއް ނޫނެވެ. ތިން ވަނަ ދުވަހު ފެނުމުން އެއީ އެއްވެސް ކަމަކަށް ނުވެއެވެ. ފާފަތައް ފެނިފެނި ގޮސް އާދައަކަށް ބަދަލުވަނީއެވެ. މުޖުތަމައު ގައި ޖާހިލުކަން ފެތުރި ﷲ ބާވާލެއްވި ދީނާ މީސްތަކުން ދުރަށް ދަނީއެވެ. ފާފަތައް ޢާއްމުވާން ދިމާވާ ސަބަބަކީ ފާފަތަކާއި މުންކަރާތްތަން މަނާ ކުރާމީހުން މަދުވުމެވެ. މިސާލަކަށް މީހަކަށް މުންކަރާތަކަށް އަރައި ގަނެވި އެކަން އޭނަގެ ކިބައިން މަނާ ކުރާނެ މީހަކުނެއްނަމަ އެކަމަކީ ރަގަނޅު ކަމެން ކަމަށް އޭނައަށް ތަސައްވަރުވެއެވެ. މިގޮތަށް ގޮސް ޖާހިލުކަން ފެތުރިގެން ދެއެވެ.
އިންޓަނެޓުގައި މިހާރަކަށް އައިސް މިފެތުރިގެންދާ ވަބާ ފަތުރަނީ އިސްލާމް ދީނަށް ނިސްބަތްވާ މީހުންނެވެ. އިސްލާމްދީން ފެށުނީންސުރެ އިސްލާމުދީނަށް އެކި ސިފަސިފައިގާ މީހުން މަލާމާތްކޮށް ފުރައްސާރަކޮށް އުޅުނެވެ. ދީނަށް މަލާމާތާއި ފުރައްސާރަކުރުން މިހާރު މިއޮތީ އަހަރެންމެންގެ ދިވެހިރާއްޖޭގައި ވެސް ފެތުރިފައެވެ.
އިސްލާމްދީނުގެ ތާރީޚުގައި ފެށުނު އެންމެބޮޑު އެއް ބިދުއަ އަކީ ޤްރުއާނާއި ސުންނަތުގެ މައްޗަށް އިންސާނާގެ ބުއްދި އިސްކުރުމެވެ. ބައެއް ފަހަރު އަހަރެންމެންގެ ބުއްދިއަށް ނުވިސްނޭ ގޮތަކަށް އާޔަތެއް ނުވަތަ ހަދީސް އެއް ފެނިދާނެއެވެ. މިފަދަހާލަތް ތަކުގައި އެފަދަ މީހުން އެބައި މީހުންގެ ބުއްދި އިސްކުރެއެވެ. ތިބާގެ އަމިއްލަ ނަފްސާއި ސުވާލު ކޮށްލަބަލާށެވެ. ތިބާ އަށް މިގޮތަށް ކަންތައް ކުރެވޭތޯއެވެ؟ ދުނިޔެ ފަސާދަ ވުމުގެ އެންމެބޮޑު ސަބަބަކީ ވަހީގެ މައްޗަށް އިންސާނާގެ ރައުޔު އިސްކުރުމެވެ. އަހަރެން އެއްވެސް ހާލެއްގައި ، އިންސާނާއަށް ﷲ ދެއްވާފައިވާ ބުއްދީގެ އަގު ވައްޓާލަނީކީ ނޫނެވެ. މާތް ﷲ ވަނީ އިންސާނާގެ ބުއްދީގެ ބޭނުންކުރަން އަންގަވާފައެވެ. އެކަލާނގެ އާޔަތް ތަކާއި މެދުވިސްނުމުގައެވެ. ދިރިއުޅުމުގެ ތަފާތު ކަންކަމުގައެވެ. އަދި އިސްލާމްދީނުގައި އިންސާނާގެ ބުއްދިއަށް ގެއްލުންދޭ ކަންކަން ވަނީ ހަރާމް ކުރައްވާފައެވެ. އަހަރެން މިދަންނަވަނީ އެބުއްދި ހެއްދެވިފަރާތުން އަހަރެމެން އުޅުމަށް ބާވާލެއްވި ޤާނޫނުގެ މައްޗަށް އެބުއްދި އިސް ނުކުރުމަށެވެ. ބުއްދި ބެހިގެން ދަނީ ދެބަޔަކަށެވެ. އެއީ ހިދާޔަތް ލިބިގެންވާ ބުއްދި، މިއީ މުއުމިނުންނަށް ލިބިގެންވާ ބުއްދިއެވެ. އަނެއް ބާވަތަކީ ކާފަރުން ނާއި މުސްލިމުން އޭގައި ޝާމިލުވާ ބުއްދިއެވެ. އެއީ ދިރިއުޅުމަށް ބޭނުންވާ ބުއްދިއެވެ.
އެއް ދުވަހަކު މީހަކު ގެރިމަސް ކޮށަން ހުއްޓާ ހިންދީ ދީނުގެ މެޑިކަލް ޑޮކްޓަރެއް އެތަނަށް އައެވެ. އޭނާއަށް އެތަން ފެނުމުން ލޮލުން ކަރުނައައިސް ރޮވުނެވެ. ވާނީވެސް އެހެންތާއެވެ. މިޔޮށްގެން ކޮށަނީ އޭނާގެ ކަލާނގެއެވެ. މިއީ މިދެންނެވި ދެބުއްދީގެ ހުރިތަފާތެވެ. ދީނުގެ ޙުކުމްތައް ތިމާގެ ބުއްދިއަށް ފެންނަ ގޮތަކަށް ނިންމާނަމަ ،ވުޟޫކުރާއިރު ޚުއްފުގެ މަތީފެން ފުހުމުގެ ބަދަލުގައި ފެން ފުހެން ޖެހޭނީ ޙުއްފުގެ ދަށުގައެވެ.
މިހާރަކަށް އައިސް ޤުރުއާނާއި ސުއްނަތުގެ މައްޗަށް އިސް ކުރެވޭ އަނެއް ކަމަކީ ސައިންސެވެ. އަހަރެން ސައިންސް ގަބޫލު ނުކުރަނީކީ ނޫނެވެ. މިފަދަ މީހުންގެ ކައިރީ ޤުރުއާނާއި ސުންނަތުން ދަލިލުގެނެސްފިނަމަ ބުނަނީ ތިއީ ނުޞޫޞްތަކަށް އަޅުކަން ކުރާބަޔެކެވެ. ސައިންސުގެ ހުރިހާ ހޯދުމަކީ އަދި ފެކްޓެއް ނޫނެވެ. ޕުލުޓޯއަކީ ޕުލެނެޓެއް ނޫންކަމަށް ދާދިފަހުން ސައިންސުވެރީން ވަނީ ބުނެފައެވެ. އަހަރެންމެން ކުޑައިރު ޕުލެނެޓުތައް ދަސްކުރީ ޕުލުޓޯ ހިމަނައިގެން ނެވެ. ޓެސްޓުތަކުގައި ޕުލެނެޓުތަކުގެ ނަން ނުލިޔެގެން ގެންލުނު މާރކްސް ތައް ހޯދަން މުޒާހަރާތް ކުރަމާ ހިގާށެވެ. މާލޭގެ އަހަރެންގެ ރަށްޓެއްސެއް އަހަރެން ކައިރީ ބުނި ވާހަކަ އަކީ އަޞްލު ޖިބުރީލުގެފާނަކީ "ސައުންޑު ވޭވްސް" އެވެ. އެހެން މީހަކު ބުނަނީ ޤުރުއާނުގައި އީކުއޭޝަން ތައް ނެތީ ކީއްވެހެއްޔެވެ؟ މިހިރީ އަހަރެންމެންގެ ޙާލަތު ގޮސްފައި ވާހިސާބެވެ.
އަހަރެންގެ ކުރީގެ ވަޒީފާއަކީ ކުރެހުމެވެ. އެއްދުވަހަކު އަހަރެން ކުރަހަން އިންދާ އަހަރެންގެ ޅިޔަނެއް އައިސް އަހަރެންގެ ކައިރީ ބުންޏެވެ. "ސޫރަކުރެހުމަކީ ހަރާމް ކަމެކޭ ބައެއް މީހުން ބުނެއެވެ." އަހަރެން ބުނީމެވެ. އެއީ ބޯގޯސް މީހުން ދައްކާވާހަކައެވެ. އޭގެ ފަހުން އަހަރެން ޙައްޖު ވުމަށްޓަކައި މައްކާއަށް އައީމެވެ. މައްކާގައި އަހަރެން އުޅުނު އުޅުމުގެ ތެރޭގައި އެއްދުވަހަކު ބުކްޝޮޕަކަށް ވަނީމެވެ. އަހަރެންގެ ނަޒަރު ގޮސް ހުއްޓުނީ 'މޭޖާ ސިންސް' ( ބޮޑެތި ފާފަތައް ) މިހެން ލިޔެފައިވާ ފޮތަކަށެވެ. އަހަރެން އެފޮތް ނަގައި އެފޮތުގައި އެކުލެވިގެން ވާ މައުޟޫތައް ބަލާލީމެވެ. ޤިޔާމަތް ދުވަހުގައި އެންމެ ބޮޑެތި އަޛާބުލިބޭ މީހުންގެ ތެރޭގައި ސޫރަކުރަހާމީހުން ވާކަމުގައި އެފޮތުގައިވެއެވެ. ހަދީޘްތަކުން ދަލީލު ގެނެސްދީފައި ވެއެވެ. އަހަރެންނަށް ޙަދީޘްތައް ފެނުމަށް ފަހު ދެން ޅިޔަނުކައިރީ ކުރިން ބުނިފަދައިން ބުނިނަމަ ، އަހަރެންނާއި އަބޫ ޖަހުލާއި ހުރިތަފާތަކީ ކޮބައި ތޯއެވެ؟ އެބައިމީހުންވެސް ބުނަމުން ދިޔައީ ރަސޫލާ ޞައްލަﷲ ޢަލައިހި ވަސައްލަމްއަކީ ބުއްދި ގޯސްވެފައިވާ މޮޔައެއް ކަމަށެވެ.
އަހަރެން އެބުރި ރާއްޖެ ދިޔަފަހުން އެއްދުވަހަކު އަހަރެންގެ ރައްޓެއްސަކާ ފިހާރައަކުން ދިމާވިއެވެ. އަހަރެން ވަނީ އޭނައަށް ބާޒެއްގެ ފޮޓޯޯއެއް ކުރަހަދޭން ބުނެފައެވެ. އޭނައަހަރެންގެ ކައިރީ އެ ކުރަހަދޭނީ ކޮންއިރަކުތޯ ސުވާލުކުރިއެވެ. އަހަރެން ޖަވާބު ދިނީ ،މިހާރު ދިރޭ ފުރާނަ ހުރިއެއްޗެތި ނުކުރަހާކަމުގައެވެ. އަހަރެމެންގެ ވާހަކަ އަޑުއަހަން ހުރި ފިހާރައިގެ ސޭޓު އަހަރެންގެ ކައިރީ އޭގެ ސަބަބު ބަޔާން ކުރަން އެދުނެވެ. އަހަރެންނާ އޭނައާއި ދެބަސް ވެދާނެތީވެ އަހަރެން ޖަވާބު ދިނުމަށް އިންކާރު ކުރީމެވެ. އަނެއްކާވެސް ޖަވާބު ހޯދަން އެދުމުން އަހަރެން ބުނީމެވެ. ޤިޔާމަތް ދުވަހު ސޫރަކުރަހާ މީހުން ނަކީ އެންމެ ބޮޑެތި އަޛާބު ލިބޭ މީހުން ކަމަށް ޙަދީޘް ގައި އައިސް ފައި ވެއެވެ. ސޭޓު ޖަވާބުދިނެވެ. "ތީދެން ހާދަ ޤަބޫލުކުރަން ދަތިކަމެކެވެ." އަހަރެން ބުނީމެވެ. ފެންތައްޓަކަށް މެއްސެއް ވެއްޓިޖެނަމަ އެމެހި ފެނުގެ ތެރެއަށް ކޮއްޕާލާފައި އެނަގާ އެއްލާލާފައި ބުއިމަށް ޙަދީޘް ގައި އައިސްފައި އެބައޮތެވެ. ސޭޓުޖަވާބުދިނެވެ. ތިވެސް ޤަބޫލުކުރަން ހާދަދަތި ކަމެކެވެ. އަހަރެން ޖަވާބުދިނީމެވެ. މިޒަމާނުގެ ސައިންސު އެކަން ސާބިތު ކޮށްދީފިއެވެ. ސޭޓު ވަގުތުން އެކަން ޤަބޫލުކުރިއެވެ. މީ އަހަރެމެންގެ ތެރެއިން ކިތައް މީހުންގެ ޙާލު ހުރި ގޮތްތޯއެވެ؟ އަހަރެމެންނަށް އީމާން ވެވިފަ މިތިބީ ސައިންސަށް ތޯއެވެ؟ ނުވަތަ ކާއިނާތުތަށް ހެއްދެވި މާތް ﷲ އަށް ތޯއެވެ؟ މަސް ހުސް ވާނެކަމަށް ސައިންސު ވެރީން ބުނުމުން އެކަން ޤަބޫލުކޮށްފަ، ފަހުޒަމާނުގައި ކަނޑިން ހަގުރާމަކުރާނެ ކަމަށް ޙަދީޘްގައި އައިސްފައި އޮތީމާ އެ ޙަދީޘަށް އިންކާރު ކުރެވެނީ ކީއްވެތޯއެވެ؟ އެ ޙަދީޘް ޤަބޫލުކުރަން ޖެހެނީ ސައިންސުވެރީން ބިމުއަޑިން ތެޔޮ ހުސްވާނެކަމަށް ބުނުމުން ހެއްޔެވެ؟ ޑރ ޢަބުދުލް މަޖީދުގެ ބަސް ދީނީ ލޮލަކުން ބަލާލަބަލާށެވެ. ބަލަންވީ ކުރީގެ މިނިސްޓަރުގެ ލޮލަކުން ނޫނެވެ. ތުބުޅި ދިގު ކުރުމާއި ފައިކުރި ތަބިކަށީން މަތީގައި ބެހެއްޓުމާއި އަންހެނުން މޫނު ނިވާކުރުމަކީ ފާފައެއްތޯއެވެ؟ ނުވަތަ ހިލޭ އަންހެން ކުދީންނާއި ފިރިހެން ކުދީން އެކުދީންގެ ހަޑިގަނޑުގައި ހިފަހައްޓައިގެން ތިބެ ނެށުމަކީ ދުނިޔޭގެ ކޮން ދީނެއްގެ ކޮން ފޮތަކުން، ނުވަތަ ކޮން ސައިންސަކުން ފައިދާ ހުރިކަމެއް ކަމަށް ސާބިތުކޮށްގެން އުޅޭ ކަމެއްތޯއެވެ؟
މުޖުތަމަޢުގައި ފާފަތަކާއި ނޭންގާނީކަން އިތުރުވެ މުޖުތަމައުގެ އަފުރާދުންގެ ތެރޭގައި އެކަން ޢާއްމުގެން ދިއުމުން، އެފާތަކާއި ދުރުގަ ހުންނަ މީހާއަކީ ބުއްދި ގޯސްވެ މޮޔަވެފައިވާ މީހެއްކަމަށް އެފަދަ މުޖުތަމަޢުތަކުން ދެކެއެވެ. މީގެ މިސާލުތައް ޤުރުއާނުން ވެސް ފެންނަށް އެބަހުއްޓެވެ. ލޫތުގެ ފާނުގެ ޤައުމުގެ މީހުން ނަކީ ފާޅުގައި އެއްޖިންސުން ގުޅުން ހިންގިބަޔެކެވެ. ލޫތުގެފާނު އެކަން މަނާކުރުމުން އެކަލޭގެފާނުގެ ޤައުމުގެ މީހުން އެކަލޭގެފާނަށް މަލާމާތްކުރިއެވެ. ނޫޙުގެފާނުގެ ޤައުމުގެ މީހުން އެކަލޭގެފާނަކީ މޮޔަ ބޭފުޅެއް ކަމަށް ބުންޏެވެ. މިފަދައެތައް މިސާލެކެވެ.
ޖޯކެއްގައި ވެއެވެ. އެއްފަހަރަކު ޔޫރަޕު މީހަކު އަފްޣާނިސްތާނަށް ހިޖުރަކުރިއެވެ. އޭނާއާ އެކަމުގެ ސަބަބާމެދު ސުވާލު ކުރެވުނެވެ. އޭނާ ޖަވާބުދިނެވެ. އަހަރެން ހިޖުރަކުރި ސަބަބަކީ ކުރީގައި ޔޫރަޕުގައި އެއްޖިންސުގެ ގުޅުން ހިންގުމަކީ ހަޑިމުޑުދާރު އަދި މުޖުތަމަޢު ޤަބޫލުކުރާ ކަމެއްނޫނެވެ. ނަމަވެސް މިހާރު އެކަމާ ނުރުހޭ މީހަކީ ނަފްސާނީ ބައްޔެއް ނުވަތަ ކޮންމެވެސް ފޯބިޔާއެއް ހުރި މީހެކެވެ. އަހަރެން ބިރުގަތީ އަދި ފަހުން އެއްޖިންސުގެ ގުޅުން ހިންގުމަކީ މަޖުބޫރުކަމަކަށް ވެދާނެތީއެވެ.
މިހާރު އަހަރެންމެންގެ ރާއްޖޭގައިވެސް ޒިނޭއާއި މަސްތުވާތަކެތި ބޭނުން ކުރުން މިވަނީ އާންމުވެފައެވެ. މީހުންމެރުމާއި އަމިއްލައަށް މަރުވުން ޢާއްމުވަނީއެވެ. އެކަންކަމަކީ ބޮޑެތި ކަންކަމަކަށް އަހަރެންމެން ނުދެކެމުއެވެ. ދީން އުގެނިގެން ތިބި މީހުންނާއި ނުއުުގެނި ތިބި މީހުންނާއި ސައިކޮލޮޖިސްޓުންނާއި ސައިކޭޓްރިސްޓުންނާއި ޑޮކްޓަރުން، އަހަރެންމެންގެ މުޖުތަމަޢުގައި ފެތުރޭ މިފަދަ އިޖުތިމާއީ ވަބާތަކުން މުޖުތަމަޢު ސަލާމާތް ކުރެވޭތޯ އަތުގުޅާލަމާތޯއެވެ.
އަހަރެމެންގެ ސިކުނޑިއަށް ވަންނަ މެސެޖު ތަކަކީ ރަނގަޅު މެސެޖުތަކަކަށް ހަދަމާތޯއެވެ. ނޭގި ތިބެ މަގު އޮޅި، ބޮއް މަރުވިހެން މަރު ނުވުމަށްޓަކައެވެެ. އަހަރެމެން ލޮލުން ބަލަނީ، އަދި ކަންފަތުން އަޑު އަހަނީ، ﷲ ރުއްސަވާ ތަކެތި ނަމަ އަހަރެމެންނަށް އަހަރެމެންގެ ސިކުނޑި އަށް އެދެވެނީ ރަގަޅު މެސެޖުތަކެކެވެ.
އިސްލާމީ އުޚުތުންނޭވެ. ތިޔަ އުޚުތުންނަކީ ޢިޖުތިމާއި ބަލިފަތުރާ ޖަރާސީމެއްނޫނެވެ. ތިޔަ އުޚުތުން ﷲ އެންގެވިފަދައިން ޢައުރަ ނިވާ ނުކުރުމުން ތިޔަ އުޚުތުންގެ ހަށިގަނޑަށް ޙަމަލަދެނީ ޖަރާސީމުތަކެވެެ. އިސްލާމްދީން ތިޔަ އުޚްތުންގެ ގައިގައި ހިރަފުސްވެސް ބީހިލަން ބޭނުން ނުވެއެވެ. އެހާވެސް މަތީ ޤަދަރެއް ދެވިފައިވާބަޔެކެވެ. ޝަހުވަތުން ފޯވެ މަސްތުވެފައިވާ ލޯތަކުން ތިޔަ އުޚުތުން ގެ ޢައުރަތައް ނިވާކުރާށެވެ. ހަށިތައް ރައްކާކުރާށެވެ. އެފަދަ ލޯތަކަށް ތިމާއާ ދިމާއަށް ހުއްޓި އެމީހުންގެ އުފަލަކަށް ތިމާ ނުވޭތޯ ބަލަމާ ހިނގާށެވެ. އަހަރެންމެން ދުނިޔެއަށް އައިސް މިތިބީ އެފަދަ ލޯތަކަށް އުފާކޮށްދެންތޯއެވެ؟ ނޫނެކެވެ. ﷲ ގެ ރުހިވޮޑިގަތުން ހޯދުމަށެވެ. ފާހިޝް ލޯތަކުގެ މެސެޖުތަކުގެ ސަބަބުން ތިމާ ހަލާކުވެދާނެއެވެ. ޢައުރަ ނިވާ ނުވާގޮތަށް ހުރުމުން އެފަދަ މީހުން ތިމާއަށް އެކަމަށް ސަޕޯޓު ކުރެއެވެ. ސަޕޯޓުގެ މެސެޖުތައް ފޮނުވައެވެ. މިކަންކަމުގެ ސަބަބުން ފުރިހަމައަށް ޢައުރަ ނިވާނުކުރުމަކީ ތިމާ ކުރާހިއްވާ ކަމަކަށްވެ، އާދައަކަށް އެކަން ބަދަލުވެއެވެ. މަހެއް ފެނަށް ދިރުވާ ޓޭންކަކަށް ލާ ،އެއަށް ބަލަން އިންނަ ފަދައިން ތިބާވެސް އެފަދަ ޓޭންކަކަށްލާ ނުވަތަ ތިބާގެ ފޮޓޯއެއް ފޮޓޯ ފުރޭފަމަކަށް ލާ ނުވަތަ އިންޓަނެޓުގައި ތިބާ އިސްތިހާރު ވާން ބޭނުން ތޯއެވެ؟ ޑީޖޭ ތަކުގައި ފިރިހެން ކުދިންނަށް 300 ނުވަތަ 500 އަށް ޓިކެޓު ވިއްކާފައި ތިޔަ އުޚުތުން ނަށް ހިލޭ ވަދެވެނީ ކީއްވެތޯއެވެ؟ އަބަދުވެސް ވިސްނާށެވެ. ވަޙީއެއް ނެތް ބުއްދިއަކީ މަގުގެއްލިގެން ދާނެ ބުއްދިއެކެވެ. "ވަޅު ކައްޓަފުޅި ދާންޏަކަށް ނުސިހޭނެއެވެ." ނަމަވެސް އެދާންޏަކީ ﷲ ނަހީކުރައްވާފައިވާ ފާފައެއް ނަމަ އެ ކައްޓަފުޅިވެސް ސިހޭނެއެވެ. އެއީ ވެސް މާތް ﷲ މިކާއިނާތުގައި ލެއްވި މަޚުލޫޤެކެވެ.

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evolutionists dont see the real picture, so are the sinners too

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