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thewahookid · 11 days

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Matthew 7:7-8

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

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Ten Reasons the Catholic Church is the One True Church of Jesus while other Christian groups derive their elements of truth from her fullness.

1. The Bible is a Catholic book.

It was Pope Damasus’ Council of Rome in 382 AD which drew up the official list of the books of the Bible. Thus, Luther felt “compelled to concede” that his Protestant Bible was “received” from the Catholic Church. All Christians today trust the authority of the Catholic Church that what they read is the true Word of God and not a false text.

2. The Bible refutes the “Bible alone” principle.

The Bible says that the “Word of the Lord” is “spoken” (Jer 25:3), not just written. St. Paul urged us to “hold to traditions which you were taught by us, either by word of mouth or by letter” (2 Thes 2:15). The Bible also tells of a Council’s authority, where Peter settled a doctrinal dispute and declared what “we believe” (Acts 15).

The Bible teaches that not the Bible or the Protestant interpreters of the 16th century and of the present, but “the Church is the pillar and the bulwark of the truth” (1 Tim 3:15). It also warns against “twisted” interpretations of Scriptures (2 Pt 3:16). While the Church has one teaching, there are now 43,000 evangelical groups with 2.3 added daily. Their views on the Trinity, on gays, etc. contradict each other. Since truth (e.g. Jesus is God) cannot be falsehood at the same time, real falsehoods are sadly being taught among these groups.

3. Jesus built his Church on a man he named Rock.

Jesus said “On this rock, I will build my Church and I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven” (Mt 16:18-19). Jesus changed the name of Simon to Petros, Greek for Rock. He gave Petros or Peter, “the keys of the kingdom”, which the Jews knew to be the power of a prime minister of the King and chief teacher (Is 22:22). Jesus told him alone to “feed my sheep” (Jn 21:15-17). The Bible shows him leading the Church.

The early Christians referred to Peter’s Roman Church as “presiding” (Ignatius, 1st -2nd), “of superior origin” and standard of “true Faith” (Irenaeus, 2nd c.), “Chair of Peter”, “the principal” (Cyprian, 2nd-3rd c.), and “the primacy” (Augustine, 4th-5th c.). While the Catholic Church can give evidence of its unbroken link to Jesus and Peter, other Christian groups began their existence with their founders like Luther (1517), J. Smith (1830), and F. Manalo (1914).

4. Jesus and the Church are one.

It is not true the Catholic Church left the true Faith, since the Church is the body of Christ (1 Cor 12:27), and he is inseparable from his body. He promised that “I am with you always” (Mt 28:20), evil “shall not prevail” against his Church (Mt 16:18), and his Spirit “will guide you into all the truth” (Jn 16:13). He told his Church: “He who hears you hears me” (Lk 10:16).

5. The Bible says we are saved “not by faith alone”.

The Bible used Luther’s phrase “by faith alone” only once: “a man is justified by works and not by faith alone” (Jas 2:24). The Bible also says that “what counts is faith working through love” (Gal 5:6). While Catholics and Protestants agree that Jesus alone saves us, Luther in the 16th century inserted without basis the word “alone” in his German translation of Rom 3:28 (“a man is justified by faith”) in order to support his personal interpretation that a Christian is incapable of cooperating with God in his salvation.

6. The Bible and the early Christians believe in purgatory.

As shown in their tombstones, the early Christians followed the Bible: “Pray for the dead that they may be loosed from sins” (2 Mc 12:46), for “nothing unclean can enter heaven” (Rev 21:27). It does not make sense to pray for the dead if they only go, as evangelicals say, either to heaven (with faith in Christ) or to hell (without faith). Jesus spoke about forgiveness in the age to come (Mt 12:32) and St. Paul stated that those judged by God are “saved but as through fire” (1 Cor 3:13-15).

7. The Bible and the early Christians believe in the Catholic sacraments.

Jesus gave the Apostles the power to “forgive sins” (Jn 20:23). Peter taught that “Baptism now saves you” (1 Pt 3:21) and thus is not a mere inciter of faith. The Bible speaks about “anointing the sick with oil” (Jas 5:14-15), two kinds of laying of hands (Acts 8:17; 2 Tim 1:6), and marriage in the Lord (1 Cor 7:39). Jesus repeatedly said that “he who eats my flesh has eternal life”. This is no figure of speech, for he did not give in when “many of his disciples” left due to this “hard saying” (Jn 6:48-68), and St. Paul taught that he who eats the bread unworthily is “guilty of profaning the Lord’s body” (1 Cor 11:28). Ignatius of Antioch said “the Eucharist is the flesh of the Redeemer,” Irenaeus “we receive the bread as Jesus”, and Cyprian “Christ is our bread”.

8. The Catholic Church is salt and light.

Modern secular historians of science, economics, university education, human rights, international law, hospitals and Western art are showing that Catholic priests, scientists and thinkers were behind the foundation and great achievements in these areas, acting as salt and light as Christ foretold (Mt 5:13-14; Woods 2005). In his Church, he still works his miracles: Eucharistic bread turning into blood; appearances of Mary; heroic saints; cures and sacred images that are scientifically unexplained; saints with stigmata, powers of healing, bilocation and prophecy, and incorruptible dead bodies.

9. The Catholic Church is catholic.

Jesus “desires all men to be saved and come to the knowledge of the truth” (1 Tim 2:4), thus his real Church is universal, evangelizing in all parts of the world with more than 1.2 billion members today. Compare this with the 2nd biggest Christian group, the Easter Orthodox Churches with only 230M (1/5 of its size) mainly found in Eastern Europe; the Anglicans 85M (1/16); Southern Baptists 16.3M (1/73), Mormons 14.7M (1/81) and Iglesia ni Cristo 6M (1/200).

10. Jesus and the Bible glorify his mother.

Catholics do not worship Mary, but follow Jesus’ ways. He obeyed the fourth commandment: Honor your father and mother. Honor in Hebrew is kaboda, which means to glorify. The Bible calls Mary “Mother of my Lord” (Lord = God) and says all generations will call her blessed (Lk 1:43.48). It shows that she is the New Ark of the Covenant, the woman clothed with the sun, crowned in heaven with twelve stars (Rev 11:19-12:1). To honor his mother, Jesus’ last message to us on the cross is: Behold, your mother (Jn 19:27).

ARTICLE SOURCE: https://primacyofreason.blogspot.com/2013/12/ten-reasons-catholic-church-is-one-true.html?fbclid=IwY2xjawFQKBJleHRuA2FlbQIxMAABHbLUnmxbPdBMyvVMbBLxM7mPchyzEWaz5vKMrgXF7MwAbzpYW4iTI6qmxQ_aem_VWB7itbeO8vXSZao4DTgGw

#love #jesus loves you #jesus christ #blessed mother mary #mary #prayer #church

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manchesterislamic · 1 month

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Manchester Muslim Prep School: A Beacon of Excellence in Islamic and Academic Education

Introduction

Manchester Muslim Prep School (MMPS) stands as a distinguished institution, merging Islamic values with academic excellence. In a city rich in cultural diversity, MMPS offers a unique educational environment where students are nurtured in both their spiritual and intellectual development. This blog explores the ethos, curriculum, community involvement, and overall impact of the school, shedding light on why MMPS is a cornerstone of Islamic education in Manchester.

1. The Ethos and Vision of Manchester Muslim Prep School

MMPS was founded with a clear vision: to provide a holistic education that balances Islamic teachings with the National Curriculum. The school's ethos revolves around nurturing young minds to be confident in their Islamic identity while excelling academically. The school aims to cultivate a generation of well-rounded individuals who are not only academically proficient but also embody the principles of Islam in their daily lives.

2. Islamic Education: A Core Pillar

At the heart of MMPS is its commitment to Islamic education. The school offers a comprehensive Islamic Studies program, covering Quranic studies, Hadith, Fiqh, and Islamic history. Students are taught to recite the Quran with proper Tajweed and are encouraged to understand its meanings and applications in daily life. The emphasis on Islamic morals and ethics is integrated into every aspect of the school's activities, ensuring that students develop a strong foundation in their faith.

3. Academic Excellence: Beyond the Basics

While Islamic education is a key focus, MMPS does not compromise on academic standards. The school follows the National Curriculum, offering a broad range of subjects including English, Mathematics, Science, and Humanities. MMPS has consistently performed well in national assessments, with students often exceeding the expected levels of attainment. The school's approach to education is student-centered, with a focus on fostering critical thinking, creativity, and problem-solving skills.

4. Extracurricular Activities: Fostering Well-Rounded Development

MMPS understands the importance of extracurricular activities in a child's development. The school offers a variety of clubs and activities, ranging from sports and arts to coding and debating. These activities are designed to complement the academic and Islamic curriculum, providing students with opportunities to explore their interests and talents. Participation in extracurricular activities also helps students develop teamwork, leadership, and communication skills.

5. Parental Involvement: A Strong Community Partnership

Parental involvement is a cornerstone of the educational experience at MMPS. The school fosters a strong partnership with parents, recognizing that education is a collaborative effort between the school and the home. Regular communication, parent-teacher meetings, and workshops are organized to keep parents engaged and informed about their child's progress. The school also encourages parents to participate in school events and activities, further strengthening the sense of community.

6. A Safe and Inclusive Environment

Safety and inclusivity are paramount at MMPS. The school is committed to creating a safe, supportive, and inclusive environment where every child feels valued and respected. Anti-bullying policies, pastoral care, and mental health support are integral parts of the school's approach to student welfare. MMPS also promotes diversity and inclusivity, ensuring that all students, regardless of their background, have equal opportunities to succeed.

7. Preparing Students for the Future

One of the primary goals of MMPS is to prepare students for the future, both academically and spiritually. The school emphasizes the importance of lifelong learning and encourages students to pursue higher education and careers that align with their passions and values. MMPS alumni have gone on to excel in various fields, including medicine, law, engineering, and academia, demonstrating the school's success in preparing students for the challenges and opportunities of the future.

8. The Role of MMPS in the Broader Community

MMPS plays an active role in the broader Manchester community. The school engages in various community service projects and charitable activities, teaching students the importance of giving back to society. MMPS also collaborates with other schools, organizations, and religious institutions to promote intercultural understanding and cooperation. Through these efforts, MMPS contributes to the social and cultural fabric of Manchester, fostering a sense of unity and shared purpose.

Conclusion

Manchester Muslim Prep School is more than just an educational institution; it is a nurturing environment where students are guided in their academic and spiritual journeys. The school's commitment to Islamic values, academic excellence, and community engagement makes it a beacon of excellence in Manchester. As MMPS continues to grow and evolve, it remains dedicated to its mission of empowering young minds to achieve their full potential while staying true to their Islamic identity. Through its holistic approach to education, MMPS is shaping the future leaders of the Muslim community in Manchester and beyond.

#education #school

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manchesterpreparatory · 2 months

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Exploring Islamic Schools in Manchester: A Comprehensive Guide

Introduction

Manchester, a vibrant and diverse city, is home to a thriving Muslim community that has contributed significantly to the city's cultural fabric. As this community has grown, so too has the demand for Islamic education. Islamic schools in Manchester offer a unique blend of religious instruction and academic education, aiming to foster the development of well-rounded individuals grounded in their faith and equipped to thrive in the broader society. This blog explores the landscape of Islamic schools in Manchester, highlighting their importance, the curriculum they offer, and the impact they have on the community.

1. The Growing Demand for Islamic Schools in Manchester

The Muslim population in Manchester has seen significant growth over the years, contributing to the increasing demand for Islamic education. Parents in the Muslim community seek schools that not only provide high academic standards but also instill Islamic values and teachings in their children. This demand has led to the establishment of numerous Islamic schools across the city, catering to various educational needs and preferences.

2. Types of Islamic Schools in Manchester

Islamic schools in Manchester come in different forms, each offering distinct educational experiences. These include:

Full-Time Islamic Schools: These schools provide a comprehensive education that combines the national curriculum with Islamic studies, Arabic language instruction, and Qur'an recitation.

Supplementary Schools (Madrasahs): Often held after regular school hours or on weekends, these schools focus on Islamic studies, including Qur'an memorization and basic Islamic teachings.

Independent Islamic Schools: These schools operate independently of the state education system, offering a curriculum tailored to meet the needs of Muslim students while adhering to Islamic principles.

3. Curriculum and Educational Approach

Islamic schools in Manchester offer a unique curriculum that integrates both secular and religious education. The core subjects such as English, Mathematics, and Science are taught alongside Islamic studies, which include Qur'anic studies, Hadith, Fiqh (Islamic jurisprudence), and Islamic history.

The schools aim to create an environment where students can learn about their faith in a way that complements their academic studies. This approach helps students develop a strong Islamic identity while also preparing them for future academic and professional success.

4. Importance of Islamic Studies in the Curriculum

Islamic studies are a central component of the curriculum in Islamic schools. These studies are designed to help students understand the teachings of Islam, develop moral and ethical values, and apply Islamic principles in their daily lives. Topics covered in Islamic studies include the life of the Prophet Muhammad (PBUH), the Five Pillars of Islam, and Islamic manners and etiquette.

The inclusion of Islamic studies in the curriculum ensures that students receive a holistic education that nurtures both their intellectual and spiritual growth.

5. The Role of Arabic Language in Islamic Education

Arabic is the language of the Qur'an, and its study is an essential part of the curriculum in Islamic schools. Learning Arabic enables students to understand the Qur'an in its original language, enhancing their connection to the text and deepening their understanding of its teachings.

In addition to Qur'anic Arabic, many Islamic schools in Manchester also offer instruction in Modern Standard Arabic, which is used in daily communication across the Arab world. This linguistic proficiency provides students with valuable skills that can benefit them in various professional and personal contexts.

6. Extracurricular Activities and Character Development

Islamic schools in Manchester recognize the importance of extracurricular activities in fostering the overall development of students. These activities include sports, arts, and community service projects that encourage teamwork, leadership, and social responsibility.

Character development is a key focus in Islamic education, with schools emphasizing the importance of good manners, respect for others, and a strong work ethic. Through both formal lessons and extracurricular activities, students are taught to embody Islamic values in all aspects of their lives.

7. Community Involvement and Parental Engagement

Islamic schools in Manchester place a strong emphasis on community involvement and parental engagement. Schools often collaborate with local mosques, community organizations, and parents to create a supportive network that enhances the educational experience for students.

Parental involvement is encouraged through regular communication with teachers, participation in school events, and involvement in decision-making processes. This partnership between the school and the community helps to create a nurturing environment where students can thrive.

8. Challenges Faced by Islamic Schools in Manchester

Despite their many successes, Islamic schools in Manchester face several challenges. These include:

Funding: Many Islamic schools operate independently and rely on tuition fees and donations for funding. This can limit their resources and affect the quality of education they can provide.

Integration: Balancing the integration of Islamic values with the broader societal context can be challenging, particularly in a multicultural city like Manchester.

Perception and Misunderstanding: Islamic schools often face misconceptions and stereotypes, which can impact their reputation and the experiences of their students.

Addressing these challenges requires ongoing collaboration between Islamic schools, the Muslim community, and broader society to ensure that these institutions can continue to thrive and provide high-quality education.

Conclusion

Islamic schools in Manchester play a crucial role in the education and development of Muslim children, offering a unique blend of religious and academic instruction. These schools not only provide students with the knowledge and skills they need to succeed in life but also instill in them a strong sense of Islamic identity and values. As the demand for Islamic education continues to grow, it is essential to support these institutions and address the challenges they face to ensure they can continue to serve the community effectively. By fostering a nurturing and inclusive environment, Islamic schools in Manchester contribute to the development of well-rounded individuals who are prepared to make positive contributions to both their faith and society.

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kdgrammarschool · 5 months

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Exploring the World of Islamic Grammar School Boys: Nurturing Minds, Cultivating Character

Introduction

In the landscape of education, Islamic grammar schools stand as pillars of knowledge and character-building for young Muslim boys. These institutions offer a unique blend of academic excellence, spiritual development, and moral guidance. Within these hallowed halls, boys embark on a journey of self-discovery, intellectual growth, and deepening faith. Let us delve into the world of Islamic grammar school boys, exploring their experiences, challenges, and the profound impact these institutions have on their lives.

1. The Foundations of Islamic Education

At the heart of Islamic grammar schools lies a commitment to instilling a strong foundation in Islamic teachings. Boys engage in rigorous studies of the Quran, Hadith, Fiqh, and other essential Islamic sciences. Through memorization, interpretation, and application, they develop a deep understanding of their faith, nurturing a lifelong connection to their religious heritage.

2. Academic Excellence in a Faith-Based Environment

Contrary to common misconceptions, Islamic grammar schools prioritize academic excellence alongside religious education. Boys receive instruction in subjects such as mathematics, science, language arts, and social studies, ensuring they are well-equipped for success in the modern world. The integration of faith into their academic pursuits fosters a holistic approach to learning, where spiritual principles complement intellectual growth.

3. Fostering Brotherhood and Camaraderie

Within the walls of an Islamic grammar school, boys forge bonds of brotherhood that transcend mere friendship. They share in each other's triumphs and setbacks, supporting one another on their journey of personal and academic growth. Through collaborative learning, team activities, and communal prayers, they cultivate a sense of unity and belonging that enriches their educational experience.

4. Navigating Cultural and Religious Identity

For many Islamic grammar school boys, balancing their cultural and religious identity can be a nuanced endeavor. They grapple with questions of belonging, authenticity, and societal expectations, seeking to reconcile their faith with the broader world around them. Through open dialogue, mentorship, and exposure to diverse perspectives, they learn to navigate these complexities with confidence and conviction.

5. Challenges and Opportunities in a Pluralistic Society

In an increasingly pluralistic society, Islamic grammar school boys encounter a myriad of challenges and opportunities. They confront stereotypes, prejudice, and misconceptions about Islam, often finding themselves at the forefront of conversations about religious tolerance and understanding. Yet, amidst these challenges, they discover opportunities to serve as ambassadors of their faith, fostering interfaith dialogue and promoting mutual respect.

6. Embracing Leadership and Service

Islamic grammar schools cultivate a spirit of leadership and service within their students, empowering boys to become agents of positive change in their communities. Through volunteer work, charity initiatives, and mentorship programs, they learn the value of compassion, empathy, and selflessness. These experiences instill in them a sense of responsibility to uphold Islamic values and contribute meaningfully to society.

7. Nurturing Spiritual Growth and Reflection

Central to the ethos of Islamic grammar schools is the cultivation of spiritual growth and reflection. Boys engage in daily prayers, Quranic recitation, and spiritual exercises that deepen their connection to Allah and strengthen their moral character. They learn to embody Islamic virtues such as patience, humility, and gratitude, striving to emulate the example of the Prophet Muhammad (peace be upon him) in their daily lives.

8. Preparing for the Future with Confidence

As boys journey through their years in an Islamic grammar school, they emerge with a sense of purpose, conviction, and readiness to face the challenges of the future. Armed with a strong academic foundation, a deep-rooted faith, and a commitment to serving humanity, they step into the world as confident and empowered individuals. Whether pursuing higher education, entering the workforce, or assuming leadership roles within their communities, they carry with them the values and principles instilled in them during their formative years.

Conclusion

The world of Islamic grammar school boys is one of intellectual inquiry, spiritual enrichment, and profound growth. Within these institutions, boys not only acquire knowledge but also develop the character, resilience, and moral fortitude to navigate life's complexities with grace and integrity. As they embark on their respective journeys, they carry with them the invaluable lessons learned within the nurturing embrace of their alma mater, forever shaped by the transformative power of Islamic education.

#education #school

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steveezekiel · 6 months

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CULTIVATE YOUR LAND

19 HE WHO TILLS [works or cultivates] HIS LAND WILL HAVE PLENTY OF BREAD, BUT he who follows FRIVOLITY will have POVERTY ENOUGH! 20 A faithful man will ABOUND with BLESSINGS, BUT he who HASTENS to be RICH will not go UNPUNISHED.” Proverbs 28:19,20 (NKJV)

You have to till your land before you can Harvest. If you cultivated not or worked not your land, Harvest would be farfetched or be a mirage.

If you failed to plant, you will equally harvest Nothing. Before you can harvest, God wants you to work on the land, the assignment, He has given you.

As you till your land, you have to pay attention to these: a. Hard-working. In your God-given assignment, hard-working is expected of you. b. Abundance. God Blesses the work or the assignment of whoever is faithful and diligent, in whatever is given to such to do.

What are the basic truths about Harvest.

You had to know your land; your function or work in the Body of Christ, that is, your God-given assignment; that you might not be working in another person’s field.

If you worked in another person’s field, the assignment that was not given to you, It would amount to labour lost—toiling without any Harvest or reward.

It is not enough to know your field or function, you have to follow the principles that govern your assignment, for you to experience abundance in the Harvest.

Harvest is in different measures, or folds, and for it to be bumper, mega, or abundant, the work or the land has to be worked or cultivated According to God’s Principles.

God has given us His Word to guide us in this world of darkness. If you obeyed the laws, commands or principles, written in His Word, the Bible; you cannot but experience abundance.

Any number of professed Believers trusted in their efforts and neglected God. Human abilities or efforts are not enough!

Without God’s help, there is a limit to human abilities, knowledge, or whatever (Psalm 127:1).

If things are working and you are prospering, God is the reason why things are prospering. Nothing works or prospers without Him (John 15:5).

Thus, God has to be acknowledged in all your endeavours, and every glory be ascribed to Him.

Note: Harvest comes in phases, because God does things progressively and systematically: “THE earth PRODUCES the CROPS on its OWN. FIRST A LEAF BLADE PUSHES THROUGH, Then the HEADS OF WHEAT ARE FORMED, And finally THE GRAIN RIPENS” (Mark 4:28 NLT).

In HARVESTING: (i) Putting God first is important. The first-fruits of your harvest are to be presented to God as an offering, before you could take any for yourself (Leviticus 23:10-14). THE similar Scripture found in the new Testament is: 13 DO you not know that THOSE WHO MINISTER THE HOLY THINGS EAT OF THE THINGS OF THE TEMPLE, AND those who SERVE at the altar PARTAKE of the OFFERINGS of the ALTAR? 14 EVEN SO THE LORD HAS COMMANDED THAT THOSE WHO PREACH THE GOSPEL SHOULD LIVE FROM THE GOSPEL” (1 Corinthians 9:13,14 NKJV). READ: Galatians 6:6; Philippians 4:16,17 (ii) God wants you to consider the Poor: “WHEN you harvest the crops of your land, DO not harvest the grain ALONG THE EDGES of your FIELDS, AND DO NOT PICK UP WHAT THE HARVESTERS DROP. LEAVE IT FOR THE POOR AND THE FOREIGNERS LIVING AMONG YOU. I am the Lord your God” (Leviticus 23:22 NLT). READ: Leviticus 19:9,10; Ruth 2:1-3.

To paraphrase this Law or principle in the New Testament language: 7-9 In fact, when Peter, James, and John, who were known as the pillars of the church, saw how greatly God had used me in WINNING the GENTILES, just as Peter had been blessed so greatly in his PREACHING to the JEWS—for the same God gave us each our special gifts—they shook hands with Barnabas and me and encouraged us to keep right on with our preaching to the Gentiles while they continued their work with the Jews. 10 THE ONLY THING THEY DID SUGGEST WAS THAT WE MUST ALWAYS REMEMBER TO HELP THE POOR, AND I, TOO, WAS EAGER FOR THAT” (Galatians 2:7-10 the Living Bible).

9 AND recognizing the grace [that God had] bestowed on me, James and Cephas (Peter) and John, who were reputed to be pillars [of the Jerusalem church], gave to me and Barnabas the right hand of fellowship, so that we could go to the Gentiles [with their blessing] and they to the circumcised (Jews). 10 THEY ASKED ONLY [one thing], THAT WE REMEMBER THE POOR, THE VERY THING I WAS ALSO EAGER TO DO” (Galatians 2:9-11 Amplified Bible).

You cannot cheat God, neither can you deceive Him. You cannot outsmart God!

No one should acclaim or ascribe the success they had to the self ability, but give the credit, the glory, and the honour of all things to God.

That said, laziness is not condoned by God. Associating with a vain person, a frivolous person, would lead to poverty (Proverbs 28:19).

Who you relate with matters. Association, to some extents, determines your level in life. You have a future before you. Thus, be circumspect about Whom you relate with.

If you are yet to be reborn, you may likely not discover God’s purpose for your life until you have taken the step.

Salvation is the Foundation of whatever God will do in your life or through your life. Redemption of your soul is the foundation of all you become in God.

Sin blinds the mind. It is when you come to Jesus Christ that you have your eyes of understanding opened and discovered the Purpose of God, that is, If you did work on it—to know.

A natural person cannot understand God’s plan or Purpose: “BUT people who aren’t spiritual can’t receive these truths from God’s Spirit. IT ALL SOUNDS FOOLISH TO THEM AND THEY CAN’T UNDERSTAND IT, FOR only those who are SPIRITUAL can UNDERSTAND what the SPIRIT MEANS” (1 Corinthians 2:14 NLT).

The Holy Spirit is given to His Children, those who are His (Romans 8:9).

Through the Holy Spirit on the inside of the Believers, we get to know the mind of God: “BUT it was to us that God revealed these things BY HIS SPIRIT. FOR HIS SPIRIT SEARCHES out EVERYTHING and SHOWS US God’s DEEP SECRETS” (1 Corinthians 2:10 NLT).

Through the help of the Holy Spirit on the inside of you, as a Believer, you will know your land, your field or functionality, or the assignment; and He will help you in tilling it—guide you on how to cultivate the land.

Therefore, be wary of any relationship that would not help you discover purpose and fulfil it.

God prepared in you the Seed to be planted in the world (Romans 11:29).

God has deposited in you the gifts to put to work, in other to produce results in the world.

You are to affect your world positively with the gifted He has given you, or deposited in you.

Your land is the assignment He gave to you, whilst your gifts are the Seed to be planted, which would produce the Harvest of the transformed people.

God wants you to add life to people. He wants you to change things. If you can see how something can be done in an improved way, that is a Vision, pursue it.

Sow the Seed of whatever has been deposited in you, that you may not beg at the time of Harvest.

Your success is in what He has called, or assigned, or equiped, you to do.

You are gifted to do something in an improved or better Way, to bless mankind; that is the thing—go ahead and do it.

You will not be a waste in Jesus’ name.

As you take a step on what He said to do, I see you swimming in abundance in Jesus’ name.

Should there be any ailment in your body, receive your healing now in Jesus’ name. Peace!

#christianity #gospel #christian living #christian blog #jesus #the bible #devotion #faith #my writing #prayer

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manchestertrust · 11 months

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Unlocking the Power of Education: The Role of Islamic School Trusts

As education plays a pivotal role in shaping the future of societies, the establishment of Islamic School Trusts, like the one represented by mietltd.org.uk, becomes crucial in nurturing the minds and souls of the Muslim community. This article delves into the significance of Islamic School Trusts and their impact on education within an Islamic framework.

1. The Essence of Islamic School Trusts

Islamic School Trusts serve as the foundation of educational institutions that impart knowledge while adhering to Islamic values. These trusts are driven by a mission to provide quality education that aligns with Islamic principles, promoting holistic growth and character development among students.

2. Promoting Islamic Values in Education

One of the primary goals of Islamic School Trust is to ensure that the education provided is deeply rooted in Islamic values. This includes incorporating Islamic teachings, morals, and ethics into the curriculum, creating an environment where students learn not only academic subjects but also the values of their faith.

Islamic School Trusts do not compromise on academic excellence. They strive to offer a rigorous academic curriculum that equips students with the knowledge and skills needed for success in today’s world. The goal is to produce well-rounded individuals who excel both academically and spiritually.

4. Supporting the Muslim Community

These trusts often serve as pillars of support for the Muslim community. By providing a space where Islamic traditions are respected and celebrated, they strengthen the cultural and religious identity of students while fostering a sense of belonging.

5. Bridging the Gap Between Faith and Education

Islamic School Trusts play a crucial role in bridging the gap between faith and education. They offer an educational experience that not only caters to academic needs but also nourishes the spiritual growth of students. This holistic approach is instrumental in shaping responsible and confident individuals.

6. A Foundation for Lifelong Learning

Beyond formal education, Islamic School Trusts instill a love for lifelong learning. Students are encouraged to continue seeking knowledge and wisdom throughout their lives, in line with the Islamic tradition of seeking knowledge as an act of worship.

The Role of Education Trusts in the Islamic Context

Education trusts in the Islamic context are not limited to schools alone; they also encompass a broader scope. These trusts may support educational initiatives, scholarships, and community programs that align with their mission of promoting education and faith.

1. Fostering Educational Initiatives

Education trusts often initiate and support a range of educational programs. These initiatives may include after-school tutoring, literacy programs, and vocational training, aimed at improving the overall educational landscape for the Muslim community.

2. Scholarships for Promising Students

To ensure that promising students have access to quality education, many education trusts provide scholarships. These scholarships enable students to pursue higher education and achieve their academic and career goals while upholding their faith.

3. Strengthening Community Ties

Education trusts serve as a unifying force within the Muslim community. They create opportunities for individuals to connect, share knowledge, and work together to strengthen the educational foundations of the community.

4. Advocating for Educational Reforms

Education trusts may also advocate for reforms in the educational system to ensure that it respects and accommodates the needs of Muslim students. This includes promoting inclusive and diverse educational environments.

5. Encouraging a Love for Learning

Education trusts emphasize the importance of instilling a love for learning from a young age. They encourage parents and communities to engage in educational activities and create an environment where children view learning as an enjoyable and essential part of life.

Conclusion: Nurturing Minds and Spirits

In conclusion, Islamic School Trusts and Education Trusts in the Islamic context play a vital role in promoting education while staying true to the principles of the Islamic faith. They serve as beacons of knowledge, fostering an environment where students not only excel academically but also grow spiritually.

The mietltd.org.uk website represents a commitment to these values, serving as a platform for the promotion of Islamic education and the strengthening of the Muslim community. With their unwavering dedication to academic excellence and faith, these trusts are instrumental in nurturing minds and spirits, contributing to the holistic development of individuals and the broader community.

#education #school #studying #teacher #teaching

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realtybanker · 1 year

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Biomedical Ethics in Christianity: How to Find Common Ground

Introduction

Biomedical ethics and Christianity are two important pillars that guide the practice of medicine. As advancements in technology and medical research continue to push the boundaries of what is possible in the field, it is crucial to have a strong understanding of the intersection between these two principles. In this article, we will delve into the foundations of biomedical ethics in Christianity, exploring how these values shape ethical decision making in the medical field. The aim of this article is to provide valuable information about the significance of biomedical ethics within the context of Christian beliefs. As Christians, our faith is not limited to our personal lives but also extends to our professional lives, including the practice of medicine. With that in mind, let us dive into the importance of understanding the foundations of this intersection. Understanding the Significance of Biomedical Ethics: Firstly, let us define biomedical ethics. It is a branch of ethics that focuses on ethical issues and dilemmas arising in the field of medicine. Biomedical ethics is vital in guiding healthcare professionals in making morally and ethically sound decisions in their practice. This includes issues like end-of-life care, genetic testing, and the use of advanced medical technology. Biomedical ethics and morality are essential considerations in the field of medicine. The four principles of biomedical ethics, which are autonomy, beneficence, non-maleficence, and justice, have become the cornerstones of biomedical ethics in healthcare practice. Autonomy is a vastly complex concept which has implications on a great number of disciplines from politics to moral philosophy. In recent years, it has become of great relevance to the field of biomedical ethics, particularly with regard to the doctor-patient relationship, which was previously grounded in paternalism. The importance of informed consent given by patients for accepting medical care has been highlighted in the Nuremberg code of ethics in 1947, which resulted from the Nuremberg trial following experimentation by Nazi scientists on a large number of the German population as well as captives from concentration camps. Non-maleficence is a negative duty or obligation that involves thwarting or defeating someone's interest. Beneficence is a duty of healthcare providers to be of benefit to the patient and to take positive steps to prevent and remove harm from the patient. Justice is the principle of fairness and equality in the distribution of benefits and burdens. While the validity and scope of the four principles are often debated, they remain a useful theoretical framework for ethical decision-making in the field of medicine. Within the context of Christianity, the Bible serves as the ultimate guide for ethical decision making. As Proverbs 3:5-6 (KJV) states, "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths." This verse reminds us to prioritize our faith in God and seek His guidance in all aspects of our lives, including the medical field. The Intersection of Christianity and Ethical Considerations: Christian principles intersect with ethical considerations in the field of biomedicine in several ways. One of the most important teachings of Christianity is the Golden Rule, as stated in Matthew 7:12 (KJV), "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." This principle emphasizes treating others with love, respect, and compassion, which is crucial in the practice of medicine. Furthermore, Christian values such as the sanctity of life, compassion, and justice can inform ethical practices in medicine. For example, the value of compassion can guide healthcare professionals in providing patient-centered care, while the principle of justice can help ensure fair and equal treatment for all patients. The Role of Ethical Medical Practices in Upholding Christian Values: As Christians, we are called to be good stewards of our bodies, which are considered to be temples of the Holy Spirit. This responsibility is highlighted in 1 Corinthians 6:19-20 (KJV), "What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." This verse serves as a reminder of the importance of ethical medical practices in upholding Christian values of stewardship and care for the body. Healthcare professionals have a crucial role in upholding these values in their practice. By providing ethical and compassionate care, they can reflect the love of God to their patients and fulfill their responsibility as faithful stewards. In conclusion, the intersection of biomedical ethics and Christianity is vital in guiding ethical decision making in the medical field. By understanding the foundations of this intersection, we can ensure that our values as Christians are reflected in our professional lives. In the following sections, we will explore the relationship between Christian principles and ethical considerations, as well as discuss the challenges of applying Christian ethics in a constantly evolving medical landscape.

Understanding the Significance of Biomedical Ethics

Bioethics, or biomedical ethics, is an essential aspect of the medical field that deals with moral dilemmas and ethical issues arising in the practice of medicine and healthcare. It encompasses principles and values that guide professionals in making decisions regarding patient care, research, and other medical practices. In the context of Christianity, understanding the significance of biomedical ethics is crucial as it aligns with the core beliefs and values of the faith. One of the foundations of biomedical ethics within Christianity is the belief that human life is sacred and should be treated with dignity and respect. This belief stems from the fact that human beings are created in the image of God and possess inherent worth and value. Therefore, the decisions and actions of healthcare professionals must be guided by this principle. Moreover, biomedical ethics also emphasizes the importance of autonomy, or the right of individuals to make their own decisions regarding their health and medical treatments. This principle is also rooted in Christian beliefs, as God has given humans free will and individual responsibility. However, this does not mean that healthcare professionals can disregard the well-being and best interests of their patients. Proverbs 3:5-6 (KJV) states, "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths." This verse serves as a reminder for Christians to seek God's guidance and wisdom in all aspects of life, including ethical decision making in medicine. It highlights the importance of relying on God's wisdom rather than solely on personal understanding and desires. The significance of biomedical ethics is also seen in its focus on justice, or the fair and equal distribution of healthcare resources. This principle is grounded in Christian values of love and concern for others, especially the less fortunate. It recognizes the importance of treating all individuals with fairness and equality, regardless of their social status or financial means. Overall, understanding the significance of biomedical ethics within the context of Christianity is essential for healthcare professionals to uphold the values and beliefs of the faith in their practice. It serves as a guide for making sound and ethical decisions, balancing the needs and rights of patients, and promoting the sanctity of human life.

The Intersection of Christianity and Ethical Considerations

The field of biomedicine is a complex one, requiring careful consideration of ethical principles in every decision made. For those who hold Christian beliefs, the intersection of Christianity and ethical considerations is of utmost importance. As stated in Proverbs 3:5-6 (KJV), “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” This guiding principle is especially relevant when navigating the ethical complexities of biomedicine. Christian principles have a significant impact on ethical considerations in the field of biomedicine. The teachings of Jesus Christ encourage love, compassion, and respect for human life. This belief is reflected in the Hippocratic Oath, taken by healthcare professionals to “do no harm.” The Christian belief in the sanctity of life and the value of every individual shapes the way ethical dilemmas are approached in the medical field. One of the most well-known teachings of Jesus Christ is found in Matthew 7:12 (KJV), also known as the Golden Rule. It states, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.” This principle is crucial in ethical decision making in biomedicine, as it encourages healthcare professionals to treat their patients with the same care and respect they would want for themselves or their loved ones. Christian principles can also inform ethical practices in biomedicine. For example, the belief in stewardship and responsibility for one’s body, as stated in 1 Corinthians 6:19-20 (KJV), “What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.” This reminds healthcare professionals of the importance of caring for their patients’ bodies as well as their own. The intersection of Christianity and ethical considerations becomes even more critical as medical technology and practices continue to advance. With this progress comes new ethical dilemmas, such as genetic testing, assisted reproductive technologies, and end-of-life care. In such complex situations, Christian principles can provide a foundation for navigating these ethical challenges. It is the responsibility of healthcare professionals to uphold Christian values in their practice. This includes treating patients with respect and dignity, providing compassionate care, and advocating for their well-being. By prioritizing Christian principles, ethical medical practices not only uphold the values of Christianity but also contribute to the well-being of patients. In conclusion, the intersection of Christianity and ethical considerations in biomedicine is significant. Christian principles provide a strong foundation for ethical decision making, guiding healthcare professionals to prioritize the well-being and dignity of their patients. By understanding this intersection and applying Christian ethics in their practice, healthcare professionals can provide compassionate and ethical care to their patients.

The Role of Ethical Medical Practices in Upholding Christian Values

In the field of biomedicine, ethical considerations play a crucial role in ensuring the well-being of patients and upholding the values and beliefs of the Christian faith. As healthcare professionals, it is not only our duty to provide the best medical care possible, but also to align our practices with Christian principles and values. In this section, we will explore the imperative for ethical medical practices in upholding Christian values and the responsibility that comes with it. First and foremost, it is important to understand that our bodies are a gift from God and we have a responsibility to take care of them. As stated in 1 Corinthians 6:19-20 (KJV), "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." This verse reminds us that as Christians, we are called to take care of our bodies and treat them with respect and care. As healthcare professionals, this responsibility extends to the bodies of our patients as well. Ethical medical practices are also important in upholding the value of stewardship. As stewards of God's creation, it is our duty to manage and care for it in a responsible and ethical manner. This includes the use of medical technology and resources. It is our responsibility to use these tools in a way that honors God and benefits our patients, rather than for profit or personal gain. Moreover, ethical medical practices are crucial for maintaining trust and integrity in the field of biomedicine. As healthcare professionals, we are often entrusted with sensitive information and decisions regarding our patients' health. It is our duty to uphold the trust placed in us and make ethical decisions that prioritize the well-being of our patients. This not only aligns with Christian values of honesty and integrity, but also ensures the best possible care for our patients. In addition, ethical medical practices are essential in respecting the sanctity of life. As Christians, we believe that all life is precious and should be treated with dignity and respect. This includes the lives of unborn babies, the elderly, and those with disabilities. By upholding ethical practices, we are upholding the value of every human life, regardless of their circumstances. Lastly, ethical medical practices allow us to be true representatives of Christ in the medical field. As healthcare professionals, we have a unique opportunity to show God's love and compassion to those who are suffering and in need of medical care. By practicing ethically, we can demonstrate Christ's love and bring hope and healing to our patients. In conclusion, ethical medical practices are imperative in upholding Christian values and beliefs in the field of biomedicine. They remind us of our responsibility as stewards of God's creation and the value of every human life. As healthcare professionals, let us continue to strive for ethical practices that align with the principles and teachings of Christ.

Applying Christian Ethics in Biomedicine

As we have explored, the intersection of Christianity and biomedical ethics is a crucial aspect of the medical field. However, applying Christian ethics in practical situations can often be challenging. With the ever-evolving landscape of biomedicine, healthcare professionals are faced with new ethical dilemmas that require careful consideration and application of Christian principles. In this section, we will discuss the challenges of applying Christian ethics in biomedicine and provide examples of how Christian beliefs can guide ethical decision making. One of the main challenges of applying Christian ethics in biomedicine is the conflict between different schools of thought and beliefs. Some ethical issues, such as abortion or end-of-life care, may have differing views among healthcare professionals who hold different religious or moral beliefs. In these cases, it is crucial to approach the issue with an open mind and seek guidance from biblical principles. For example, the Bible clearly states the value of human life in Psalm 139:13-14 (KJV), "For you created my inmost being; you knit me together in my mother's womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well." This verse can guide healthcare professionals in making ethical decisions regarding the sanctity of life. Additionally, the rapid advancements in biomedicine have created new ethical dilemmas that were previously unheard of. For example, the use of genetic testing and modification poses complex ethical issues such as the potential for discrimination and altering the natural course of life. In these situations, healthcare professionals can turn to Christian principles of stewardship and the belief that humans are created in the image of God. This can guide decision making that prioritizes the well-being of the individual and respects the sanctity of life. Another challenge in applying Christian ethics in biomedicine is the pressure to prioritize profit over ethical considerations. As healthcare becomes more commercialized, there is a risk of losing sight of the moral and ethical responsibilities towards patients. However, as Christians, we are called to prioritize the well-being of others and not to exploit them for personal gain. 1 Timothy 6:10 (KJV) states, "For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." This reminder can guide healthcare professionals in making ethical decisions that prioritize the best interests of their patients. In conclusion, applying Christian ethics in biomedicine is not without its challenges, but it is essential in upholding Christian values and beliefs in the medical field. By continually seeking guidance from biblical principles and prioritizing the well-being of others, healthcare professionals can navigate the ever-evolving landscape of biomedicine while staying true to their faith. As Christians, we are called to be stewards of our bodies and to care for others, and this includes upholding ethical practices in the medical field.

Conclusion

In conclusion, the foundations of biomedical ethics in Christianity are crucial for healthcare professionals to understand and uphold in their practice. By delving into the significance of biomedical ethics within the context of Christian beliefs, we can see the importance of aligning our actions and decisions with the principles outlined in the Bible. As we have discussed, Proverbs 3:5-6 (KJV) serves as a guiding principle for ethical decision making in medicine. By trusting in the Lord and acknowledging Him, we are reminded that our understanding of ethical considerations must also be rooted in our faith. This intersection of Christianity and ethical considerations is further emphasized by the words of Jesus in Matthew 7:12 (KJV) to “do unto others as you would have them do unto you.” By applying this principle in our medical practices, we can ensure that our actions are in line with our Christian beliefs. Furthermore, the imperative for ethical medical practices is essential in upholding Christian values and beliefs. As stated in 1 Corinthians 6:19-20 (KJV), our bodies are temples of the Holy Spirit, and we are called to honor God with our bodies. Read the full article

#biomedical #christianity:#common #Ethics #find #ground #Well-being

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muslim-charity · 1 year

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Empowerment through Zakat: Calculating Your Impact in the UK with Muslim Charity

Zakat, one of the Five Pillars of Islam, is a vital aspect of Muslim faith and practice. It is not merely an act of charity but a sacred obligation aimed at uplifting the less fortunate members of society and fostering a sense of social responsibility among Muslims. In the United Kingdom, Muslim Charity stands as a beacon of hope, providing a Zakat calculator that enables individuals to calculate their Zakat and contribute to transformative projects. In this blog, we will explore the significance of Zakat, the role of Muslim Charity, and how their Zakat calculator makes a difference. 1. The Essence of Zakat Zakat is an Arabic word that translates to "purification" and "growth." As a religious duty, it involves giving a portion of one's wealth, typically 2.5% of one's savings, assets, and investments, to support the less fortunate members of the community. Zakat holds immense spiritual significance, purifying the giver's soul from greed and materialism while fostering compassion and empathy. It serves as a means of redistributing wealth, ensuring a more equitable society where the basic needs of all individuals are met. 2. The Importance of Zakat in the UK In a diverse and multicultural country like the United Kingdom, Zakat plays a crucial role in supporting vulnerable communities. The funds collected through Zakat are directed towards various projects, such as providing food, water, education, healthcare, and shelter to those in need. By fulfilling their Zakat obligations, Muslims in the UK contribute to initiatives that empower people to break the cycle of poverty and regain their dignity. 3. Muslim Charity: A Pillar of Hope Among the numerous organizations facilitating Zakat in the UK, Muslim Charity stands out as a prominent player. With a mission to alleviate poverty and suffering worldwide, the organization has been at the forefront of impactful humanitarian work for years. Muslim Charity operates on the principle of transparency, ensuring that Zakat funds are utilized efficiently and ethically. 4. Zakat Calculator: Empowering Contributors The Muslim Charity Zakat calculator is a powerful tool that empowers individuals to understand the impact of their Zakat contributions. The calculator takes into account various financial aspects, including savings, investments, and outstanding debts, to provide an accurate Zakat amount. By using this user-friendly tool, Muslims in the UK can fulfill their Zakat obligations confidently, knowing that their donations will bring about meaningful change. 5. How Zakat Transforms Lives With the help of Zakat, Muslim Charity has been able to execute life-changing projects across the UK. From feeding the homeless to supporting refugees, and from providing healthcare to underprivileged communities to sponsoring education for vulnerable children, the impact of Zakat is evident in the lives of countless individuals. Zakat serves as a safety net for those facing financial hardships, giving them hope and a chance to rebuild their lives. 6. The Ripple Effect of Zakat Zakat's impact extends beyond the immediate beneficiaries, creating a positive ripple effect throughout society. As those in need receive support, they are empowered to improve their circumstances, subsequently becoming contributors to society rather than dependents. This self-sustaining cycle of empowerment and upliftment is at the core of Zakat's transformative power. Conclusion Zakat is a testament to the compassion and empathy embedded in Islamic teachings. It provides an opportunity for Muslims in the UK to make a tangible difference in the lives of the less fortunate. Muslim Charity, with its Zakat calculator and impactful projects, stands as a symbol of hope and change. By fulfilling our Zakat obligations, we can collectively work towards building a more just and caring society, where every individual has the chance to thrive. Let us embrace the spirit of Zakat and be part of this transformative journey with Muslim Charity.

#zakat

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sharingstories · 1 year

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Inspiring Personal Journey: A Story of Overcoming Adversity and Achieving Success

An inspiring personal journey is a narrative that tells the story of an individual who faced significant challenges, setbacks, or adversity and managed to overcome them to achieve success and personal growth. It is a tale of resilience, determination, and the triumph of the human spirit. These stories often serve as powerful sources of motivation and inspiration, showcasing the transformative power of perseverance and the ability to rise above obstacles. By sharing these narratives, we can uplift and empower others, reminding them that they too have the strength within them to overcome adversity and achieve their goals.

Through the protagonist's resilience, determination, and unwavering spirit, we will explore how they navigated through challenges, conquered obstacles, and ultimately triumphed, serving as a beacon of hope and inspiration for others on their own paths to success. Sharing Personal Experience Can Help Others

Throughout their journey, the protagonist learned invaluable lessons that shaped their perspective and fueled their personal growth. These lessons served as guiding principles, empowering them to navigate adversity and achieve success. Some of the key lessons they learned include:

1. Resilience in the face of setbacks: The protagonist discovered the importance of resilience, understanding that setbacks and failures are not the end but rather stepping stones on the path to success. They learned to bounce back stronger, using challenges as opportunities for growth and learning.

2. The power of perseverance: The protagonist realized that success often requires persistence and a steadfast commitment to their goals. They learned to stay focused, push through difficulties, and maintain unwavering determination even when faced with obstacles.

3. Embracing change and adaptation: The journey taught the protagonist the significance of adaptability and flexibility. They learned to embrace change, to be open to new possibilities, and to adjust their strategies when necessary. They discovered that being willing to adapt and evolve is crucial for personal growth and success.

4. The importance of self-belief: The protagonist learned that having a belief in oneself is paramount. They discovered the strength and confidence that comes from trusting their abilities and having faith in their own potential. They realized that self-belief is a powerful driving force that can propel them forward, even in the face of doubt or criticism.

5. The value of seeking support: The journey taught the protagonist the importance of seeking support from others. They learned to reach out for guidance, encouragement, and mentorship. They discovered that surrounding themselves with a supportive network of individuals who believed in their potential played a pivotal role in their success.

6. Embracing failure as a stepping stone to success: The protagonist learned that failure is not a definitive endpoint but rather an opportunity for growth. They understood that each failure provided valuable lessons and insights that propelled them closer to their goals. They embraced failure as a necessary part of the journey and used it as a catalyst for improvement and innovation. Here are a few other Benefits of Storytelling.

These lessons became the pillars of the protagonist's journey, guiding their decisions, shaping their mindset, and ultimately leading them towards overcoming adversity and achieving remarkable success. By internalizing these lessons, the protagonist not only transformed their own life but also inspired others to embrace these principles on their own journeys.

As you embark on your own personal journey, I want to inspire you to embrace it wholeheartedly and strive for success. Each step you take, every challenge you overcome, and every lesson you learn is a valuable part of your unique path.

Embrace the unknown and the uncertainties that lie ahead, for it is within those moments of uncertainty that true growth and transformation occur. Allow yourself to dream big and set ambitious goals, knowing that with dedication and perseverance, you have the power to turn those dreams into reality.

Remember that success is not a destination, but rather a continuous journey. It is not solely measured by external achievements, but also by the personal growth, resilience, and fulfillment you experience along the way. Embrace the process, for it is in the process that you discover your true potential and uncover the depths of your capabilities.

Believe in yourself and your abilities. You possess unique talents and strengths that are waiting to be unleashed. Have faith in your capacity to overcome obstacles, adapt to change, and rise above any challenges that come your way. Trust that you have the inner resources to navigate the twists and turns of your journey.

Seek inspiration from those who have overcome adversity and achieved greatness. Their stories serve as reminders that success is within your reach. Surround yourself with a supportive network of individuals who believe in your potential and will cheer you on as you strive for greatness.

Embrace failure as a valuable teacher. Understand that setbacks are not indications of defeat but opportunities for growth and refinement. Learn from your mistakes, adjust your course, and keep moving forward with resilience and determination.

Above all, cherish the process of self-discovery and self-improvement. Celebrate the small victories, no matter how insignificant they may seem, for they are milestones that propel you forward. Embrace the joy, the challenges, and the lessons that come with each step of your journey.

You have the power to shape your own destiny. Trust yourself, embrace your unique journey, and dare to make a difference in your own life and the lives of others. Believe that you are capable of greatness, and let that belief guide you as you strive for success.

So, my dear reader, embrace your own personal journey with open arms. Embrace the challenges, the triumphs, and the growth that await you. Step into your own power and unleash your full potential. Embrace the extraordinary adventure that is your life and create a legacy worth celebrating. The journey starts now. Share Your Story now, coz Your Story Matters

#sharing personal story #share your story #inspirational stories

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islaamblog · 2 years

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What Are the Pillars of Islam?

Summary of answer:

There are five pillars of Islam:

1- The testimony that there is no god but Allah and that Muhammad is the Messenger of Allah;

2- Establishing regular prayer;

3- Paying the zakah;

4- Hajj (pilgrimage) and

5- Fasting Ramadan.

Contents:

Islam is about beliefs and laws.

What are the 5 pillars of Islam?

The first pillar of Islam: al-Shahadatayn (the twin testimony of faith)

The second pillar of Islam: salah (prayer)

What are the five daily prayers in Islam?

What are the benefits of prayer in Islam?

The third pillar of Islam: zakah (poor due, ‘compulsory’ charity)

What is the wisdom of zakah in Islam?

What is the rate of zakah?

Who is eligible to receive zakah in Islam?

The fourth pillar of Islam: sawm (fasting) in Ramadaan

What are the virtues of Ramadan?

Who must fast in Ramadan?

The fifth pillar of Islam: Hajj (pilgrimage)

Why do Muslims go for Hajj?

What are the conditions of Hajj?

Praise be to Allah.

Islam is about beliefs and laws.

Islam is based on five pillars which the Messenger (peace and blessings of Allah be upon him) has explained for us. The Prophet said: “Islam is built upon five [pillars]: the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah; establishing regular prayer (salah); paying the zakah; Hajj (pilgrimage) and fasting Ramadan.”

(Agreed upon; narrated by al-Bukhaari, no. 8)

Islam is both belief and laws, in which Allah and His Messenger have told us what is halal and what is haram, morals and good manners, acts of worship and how to interact with people, rights and duties, and scenes of the resurrection. When Allah completed this religion, He chose it to be the way of life for all of mankind until the Hour begins:

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [al-Maidah 5:3 – interpretation of the meaning]

What are the 5 pillars of Islam?

These are the pillars of Islam and the principles upon which it is based:

The first pillar of Islam: al-Shahadatayn (the twin testimony of faith).

This means that a person believes that Allah alone is the Lord, Sovereign and Controller, the Creator and Provider. He affirms all His most beautiful names and the sublime attributes that Allah has affirmed for Himself or that His Prophet affirmed for Him. He believes that Allah alone, and no one else, is the Only One Who is deserving of worship, as Allah says (interpretation of the meaning):

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.

Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things.”

[al-An'am 6:101-102]

And he believes that Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him), and revealed to him the Quran, and commanded him to convey this religion to all of mankind. He believes that loving Allah and His Messenger and obeying them are duties which are obligatory upon all of mankind, and that love of Allah can only be realized by following His Messenger (peace and blessings of Allah be upon him):

“Say (O Muhammad to mankind): ‘If you (really) love Allah, then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”

[Al ‘Imran 3:31 – interpretation of the meaning]

The second pillar of Islam: salah (prayer).

The Muslim believes that Allah has enjoined upon every sane adult Muslim five (formal) prayers each day and night, which he does in a state of purity, standing before his Lord, every day in a state of purity and humility, thanking his Lord for His blessings, asking Him of His bounty, seeking His forgiveness for his sins, asking Him for Paradise and seeking refuge in Him from Hell.

What are the five daily prayers in Islam?

The five obligatory prayers which are required day and night are Fajr (early morning, before dawn), Zuhr (mid-day, just after noon), ‘Asr (mid afternoon), Maghrib (just after sunset) and ‘Isha (at night, after dark has fallen). There are also Sunnah prayers such as Qiyam al-Layl (prayer at night), Tarawih prayers, two rak’ahs of Duha prayer, etc.

What are the benefits of prayer in Islam?

Prayer, whether it is fard or nafl, represents a sincere turning towards Allah alone in all one's affairs. Allah has commanded all the believers to guard strictly the observance of the prayers, as He says (interpretation of the meaning):

“Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salah (i.e. the best prayer - ‘Asr). And stand before Allah with obedience [and do not speak to others during the Salah (prayers)].” [al-Baqarah 2:238]

The five daily prayers are obligatory upon every Muslim man and woman, night and day:

“Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.”

[al-Nisa 4:103 – interpretation of the meaning]

The one who abandons prayer has no share in Islam. Whoever neglects it deliberately is a kafir, as Allah says (interpretation of the meaning):

“(And remain always) turning in repentance to Him (only), and be afraid and dutiful to Him; and perform As-Salah (Iqamat-as-Salat) and be not of Al-Mushrikin (the polytheists, idolaters, disbelievers in the Oneness of Allah).”

[al-Rum 30:31]

Islam is based on co-operation, brotherhood and love, and Allah has prescribed coming together for these prayers and others, in order to attain these virtues.

The Prophet (peace and blessings of Allah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered alone.” (Narrated by Muslim, no. 650)

Prayer helps the believer at times of hardship and calamity. Allah says (interpretation of the meaning):

“And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi‘un [i.e. the true believers in Allah — those who obey Allah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)].” [al-Baqarah 2:45]

The five daily prayers wipe out sins, as the Prophet (peace and blessings of Allah be upon him) said: “Do you not think that if there was a river at the door of any one of you, and he were to bathe in it five times each day, would there by any dirt left on him?” They said, “No dirt would be left on him at all.” He said, “That is the likeness of the five daily prayers, by means of which Allah erases sin.”

Prayer in the mosque is a means of entering Paradise. The Prophet (peace and blessings of Allah be upon him) said: “Whoever comes and goes to the mosque, Allah will prepare for him a house in Paradise for each time he comes and goes.” (Narrated by Muslim, no. 669)

Prayer brings the slave and his Creator together. It was the delight of the Messenger (peace and blessings of Allaah be upon him). Whenever any matter grieved him, he would turn to prayer and converse with his Lord and call upon Him, seeking His forgiveness and asking Him of His bounty.

Prayer done with proper humility and fear of Allah brings the Muslim closer to his Lord, and keeps him from doing evil, as Allah says (interpretation of the meaning):

“Recite (O Muhammad) what has been revealed to you of the Book (the Quran), and perform As-Salah (Iqamat-as-Salah). Verily, As-Salah (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed).” [al-'Ankabut 29:45]

The third pillar of Islam: zakah (poor due, ‘compulsory’ charity).

Just as Allah has created people with different colours, attitudes and levels of knowledge, so too their deeds and provision vary. He has made some of them rich and some poor, to test the rich as to whether they show gratitude, and to test the poor as to whether they are patient. Because the believers are a brotherhood, and brotherhood is based on compassion, kindness, love and mercy, Allah has enjoined upon the Muslims zakah which is taken from the rich and given to the poor. Allah says (interpretation of the meaning):

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily, your invocations are a source of security for them.” [al-Taubah 9:103]

What is the wisdom of zakah in Islam?

Zakah purifies and cleanses wealth, and purifies the soul from stinginess and miserliness. It strengthens the love between the rich and poor, takes away hatred, makes security prevail and brings happiness to the ummah.

What is the rate of zakah?

Allah has made the payment of zakah obligatory upon everyone who owns the nisab (minimum amount) for one year. The rate of zakah on gold, silver, and trade goods is one quarter of ten percent. On agricultural produce and fruits the amount is one-tenth if it is irrigated (without artificial means), and one-half of one-tenth if it is irrigated by artificial means. Concerning an'am animals (i.e., sheep, goats, cattle and camels) the details are explained in the books of fiqh… Whoever pays zakat, Allah expiates his sins thereby, and blesses his wealth, and stores up for him a great reward. Allah says (interpretation of the meaning):

“And perform As-Salah (Iqamat-as-Salah), and give Zakah, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.” [al-Baqarah 2:110]

Withholding zakah brings disasters and evils upon the ummah. Allah has threatened those who withhold it with a painful torment on the Day of Resurrection. He says (interpretation of the meaning):

“O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allah (i.e. Allah’s religion of Islamic Monotheism). And those who hoard up gold and silver (Al-Kanz: the money, the Zakah of which has not been paid) and spend them not in the way of Allah, announce unto them a painful torment.

On the Day when that (Al-Kanz: money, gold and silver, the Zakah of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’” [al-Taubah 9:34-35]

Concealing one’s zakah is better than paying it openly in front of people, as Allah says (interpretation of the meaning):

“If you disclose your Sadaqat (almsgiving), it is good; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.” [al-Baqarah 2:271]

Who is eligible to receive zakah in Islam?

When a Muslim pays his zakah, it is not permissible for him to give it to anyone except those whom Allah mentions in the ayah (interpretation of the meaning):

“As-Sadaqat (here it means Zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun — those fighting in Allah’s cause), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [al-Taubah 9:60]

The fourth pillar of Islam: sawm (fasting) in Ramadaan.

Fasting means abstaining from things which break the fast, such as food, drink and intercourse, from the break of true dawn until sunset, with the intention of fasting.

The relationship of patience to faith is like that of the head to the body. Allah has enjoined upon this ummah fasting for one month of the year, in order to draw closer to Allah, to avoid that which Allah has forbidden, to get used to being patient, to bring the nafs (self) under control, to compete in generosity and to demonstrate cooperation and mutual compassion. Allah says (interpretation of the meaning):

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” [al-Baqarah 2:183]

What are the virtues of Ramadan?

The month of Ramadan is a great month, in which Allaah revealed the Quran. The reward for good deeds, acts of charity and acts of worship are multiplied in this month. In it is Laylat al-Qadr, which is better than a thousand months. The gates of Heaven are opened and the gates of Hell are shut, and the shayateen (devils) are tied up.

Who must fast in Ramadan?

Allah has made fasting the month of Ramadan obligatory upon every sane, adult Muslim, male and female alike, as He says (interpretation of the meaning):

“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185]

There is a great reward with Allaah for fasting.

The Prophet (peace and blessings of Allah be upon him) said: “Every action of the son of Adam is multiplied, each good deed receiving a tenfold to seven hundredfold reward. Allah said, ‘Except for fasting, for it is done for Me and I will give a reward for it, for he gives up his desire and food for My sake.’” (Narrated by Muslim, al-Siyam)

The fifth pillar of Islam: Hajj (pilgrimage)

Allah has given the Muslims a Qiblah (direction of prayer) which they face when they pray (salah) and offer supplications (du’a), wherever they may be. This qiblah is the Ancient House (the Ka’bah) in Makkah al-Mukarramah:

“So turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wherever you people are, turn your faces (in prayer) in that direction.” [al-Baqarah 2:144 – interpretation of the meaning]

Why do Muslims go for Hajj?

Because the Muslims are scattered all over the world, and Islam calls people to be united and get to know one another, just as it calls them to co-operate in righteousness and piety, to recommend one another to the truth, to call people to Allah and to venerate the rites of Allah – hence Allah has made it obligatory for every sane, adult Muslim who has the means, to visit His Ancient House, to circumambulate it and to perform all the rituals of Hajj as explained by Allah and His Messenger. Allah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‘Alamin (mankind, jinn and all that exists).” [al ‘Imran 3:97]

Hajj is an occasion on which the unity of the Muslims, their strength and pride, are made manifest. For the Lord is One, the Book is one, the Messenger is one, the ummah is one, their worship is one and their clothing is one.

What are the conditions of Hajj?

Hajj has its own etiquette and conditions which the Muslims must observe, such as restraining their tongues, hearing and sight from all that Allah has forbidden, being sincere in their intentions, using money from good sources (for Hajj), fostering the best attitude, and avoiding everything that could invalidate the Hajj, such as sexual relations, sin or arguing unjustly, as Allah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!.” [al-Baqarah 3:197]

If the Muslim does Hajj correctly, in the manner prescribed and sincerely for the sake of Allah, it will be an expiation for his sins. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does Hajj for the sake of Allah, and does not have sexual relations or commit sins, will come back like the day his mother bore him.”

(Narrated by al-Bukhari, no. 15210)

And Allah knows best.

Source:

Usool Al-Deen Al-Islami

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khutbahs · 4 years

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ঈমানের মূলনীতি।

কবরে তিন প্রশ্ন-পরকালের প্রথম ধাপ হলো কবর। কবরে বান্দাকে তিনটি বিশেষ প্রশ্ন করা হবে। বারা বিন আজেব (রা.) থেকে বর্ণিত, রাসুলুল্লাহ (সা.) বলেন, কবরে মানুষকে তিনটি প্রশ্ন করা হবে। এক. তোমার রব কে? দুই. তোমার দ্বিন কী? তিন. এই লোকটি কে ছিলেন, যাকে তোমাদের কাছে প্রেরণ করা হয়েছিল? কবরবাসী যদি মুমিন হয়, তাহলে এসব প্রশ্নের যথাযথ জবাব দিতে পারবে। আর যদি কাফির হয়, তাহলে বলবে, আফসোস! আমি কিছুই জানি না।’ (আবু দাউদ, হাদিস : ৪৪৫৩; তিরমিজি, হাদিস : ৩১২০)

#ঈমানের ৩টি মূলনীতি #3 principles and 6 pillars of faith #কবরেতিনটিপ্রশ্ন #তিনমুলনীতি #ঈমানের মূলনীতি #উসুলে সালাসা #কবরে তিন প্রশ্ন #কবরেতিনপ্রশ্ন #ঈমানের৩টিমূলনীতি #ঈমানেরমূলনীতি #ঈমানের ৩টি মূলনীতি (পর্ব-১) ড. আবু বকর মুহাম্মদ যাকারিয়া #তিনটি মূলনীতি

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thewahookid · 11 days

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Matthew 7:7-8

**********************************************************************

Ten Reasons the Catholic Church is the One True Church of Jesus while other Christian groups derive their elements of truth from her fullness.

1. The Bible is a Catholic book.

2. The Bible refutes the “Bible alone” principle.

3. Jesus built his Church on a man he named Rock.

4. Jesus and the Church are one.

5. The Bible says we are saved “not by faith alone”.

6. The Bible and the early Christians believe in purgatory.

7. The Bible and the early Christians believe in the Catholic sacraments.

8. The Catholic Church is salt and light.

9. The Catholic Church is catholic.

10. Jesus and the Bible glorify his mother.

#love #jesus loves you #jesus christ #blessed mother mary #mary #church

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laineystein · 2 years

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I have thoughts and nobody asked but here they are:

1. First and foremost, the NYT is antisemitic trash. That fact has nothing to do with this article. They just are.

2. The very basic idea mentioned in this article - that private schools that benefit from government funding need to meet certain requirements, is a valid one. And an important one. Education is a human right and schools - public or private - owe it to their students to give them a well rounded education.

3. This is a problem. I grew up with very intimate knowledge of these neighborhoods - my (less conservative) Jewish neighborhood was right next to an incredibly insular Hasidic neighborhood. Schools exist in the Hasidic communities that are absolutely doing their children a disservice in terms of non-religious education.

4. This does not apply to all yeshivas. I attended a yeshiva and we had AP classes and nearly all students go on to 4 year universities. This is a very specific problem occurring in a very small subset of learning institutions. That being said - there’s bigoted language/insinuations here. Education can be delivered in Yiddish. My yeshiva was done completely in Hebrew and I received an amazing education. The language you’re being taught in has nothing to do with the quality of the education you’re receiving and it’s antisemitic to cite Yiddish and state otherwise.

5. “The Lubavitch movement, encourages followers to speak English, so they can proselytize.” This is a LIE. No form of Judaism proselytizes. The Rebbe encouraged English language speaking to promote acts of good faith. Lubavitcher Jews do not wish to convert anyone. Their goal is to inspire others to be the best version of themselves. This simply means encouraging non-Jews to follow Noahide law, ie. basic moral principles. The government does this too. This is everyone’s goal in life if you want a productive society. The Chabad movement just does it with more joy and chutzpah because they believe in the power of human potential.

6. We need to be able to call out injustices within our own community if we’re going to fix them. But we feel that we can’t because we are so used to blatant ignorance and hate from the outside that we don’t have the emotional energy to examine and criticize and change any true shortcomings on the inside. And there are shortcomings in the Jewish community because there are shortcomings in every community. This is not infighting. This is holding ourselves to the highest of standards and education is a fundamental pillar of Jewish life - religious or otherwise.

7. We have a right to be introspective without fearing that goyim will use it against us. That is why articles like this one are problematic. They are not told with the well-being of children in mind. They are sensationalized stories that capitalize on a specific community that most of the world is already ignorant to. It’s easier to lean in to something that will never be corrected - most Hasidic communities aren’t reading the NYT everyday. Hasidic communities will not fight back against this article. This won’t garner support for better education - it will only further ostracize a subset of Jews that already bear the brunt of antisemitic attacks in America because they are the most visibly Jewish.

#yeshiva things #Jew things #because: antisemitism #jumblr

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woman-loving · 3 years

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Islam, heteronormativity, and lesbian lives in Indonesia

Selections from Heteronormativity, Passionate Aesthetics and Symbolic Subversion in Asia by Saskia Wieringa, 2015.

These passages discuss some general social developments related to sexuality and gender in Indonesia, and then describe stories from different (mostly lesbian) narrators. They also touch on the creation of a religious school for waria (trans women), and include two trans men narrators, one of whom talks about his struggle to get sex reassignment surgery in the 70s. I also included a story from a divorced woman whose sexuality was questioned when her husband complained that she couldn’t sexually please him. Accusations of lesbianism can be directed toward any woman as a method for managing her sexuality/gender and prodding her into compliance with expectations of sexual availability.

In spite of protests by religious right-wing leaders, Islam does not have a single source of its so-called 'Islamic tradition'. There are many different interpretations and, apart from the Quran, many sources are contested. Even the Quran has abundant interpretations. Feminist Muslim writers, such as Fatima Mernissi (1985), Riffat Hassan (1987), and Musdah Mulia (2004 and 2012), locate their interpretations in the primary source of Islam--the Quran. According to those readings, sexuality is seen in an affirmative, positive light, being generally described as a sign of God's mercy and generosity toward humanity, characterised by such valued qualities as tranquillity, love, and beauty. The California-based Muslim scholar Amina Wadud (1999) describes the jalal (masculine) and jamal (feminine) attributes of Allah as a manifestation of sacred unity. She maintains that Allah's jamal qualities are associated with beauty that, although originally evaluated as being at the same level as Allah's masculine qualities that are associated with majesty, have en subsumed in the 14 centuries since the Quran was revealed.

The Quran gives rise to multiple interpretations. Verse 30:21 is one of my favorites:

“And among Allah's signs is this. That Allah created for you spouses from among yourselves, that you may dwell in tranquillity whit them, and Allah has put love and mercy between your [hearts]: verily in that there are signs for those who reflect.”[2]

The verse is commonly used in marriage celebrations, and I also used it in my same-sex marriage ritual. It mentions the gender-neutral term 'spouse,' which leaves room for the interpretation that same-sex partners are included.

Indonesian waria (transwomen) derive hope from such texts. In 2008, Maryani, a well-respected waria, opened a pesantren (traditional Islamic religious school) for waria, named Al-Fatah, at her house in Yogyakarta. After her death in March 2014, it was temporarily closed, but fortunately soon reopened in nearby Kotagede. A sexual-rights activist, Shinta Ratri, opened her house to waria santri (santri are strict believers, linked to religious schools) so they could continue to receive religious education. At the official opening, Muslim scholar Abdul Muhaimin of the Faithful People Brotherhood Forum reminded the audience that, as everyone was made by God: "Everyone has the right to observe their religion in their own way...", and added: "I hoped the students here are strong, as they must face stigma in society."[3]

Prior to her death (after she had made the haj),[4] Maryani herself, a deeply-religious person, said: "Here we teach our friends to worship God. People who worship are seeking paradise, this is not limited to our sex or our clothing..."[5] So far, hers is the only waria pesantren in Indonesia, perhaps even globally, and may be due to the fact that Maryani was an exceptionally strong person who spoke at many human-rights meetings. In October 2010, I also interviewed her and was struck by her warm personality, courage, and clear views.

In spite of those progressive readings of the Quran, women's sexuality is interpreted in light of their servility to men in practice, and has been linked to men's honour rather than women's pleasure. Although marriage is not viewed as too sacred to be broken in Indonesia, it is regarded as a religious obligation by all. An unmarried woman over the age of 20 is considered to be a perawan tua ('old virgin'), and is confronted by a continuous barrage of questions as to when she will marry.

Muslim (and Christian) conservative leaders consider homosexuality to be a sin. Women in same-sex relations find themselves in a difficult corner, as exclusion from their religion is a heavy burden. Some simply pray at home, privately hoping that their God will forgive them and trusting in the compassion taught by their holy books. However, outside their private space, religious teachers and society at large denounce their lives as sinful and accuse them of having no religion.

Recent Indonesia legislation strengthens the conservative, heteronormative interpretations of Islam. Apart from the 2008 anti-pornography law (discussed below), a new health law was adopted that further tightened conservative Islam's grip on women's reproductive rights and marginalised non-heteronormative women. That 2009 health bill replaced the law of 1992, which had no chapter on reproductive health. The new law states that a healthy, reproductive, and sexual life may only be enjoyed with a 'lawful partner' and only without 'violating religious values'--which means that all of our narrators would be banned from enjoying healthy, sexual, and reproductive lives.[6]

Conservative statements are also made by women themselves; for example, members of the hard-line Islamic group Hizbut Tahrir, who not only want to restrict reproductive services (such as family planning) to lawfully-wedded heterosexual couples but also see population control as a 'weapon of the West' to weaken the country.[7] They propose to save Indonesia by the imposition of sharia laws. Hard-line Islamic interpretations are widely propagated and creep into the legal system, thus strengthening heteronormativity and further expelling non-normative others.

Yet strong feminist voices are also heard in Indonesia's Muslim circles. Even in a relation to one of the most controversial issues in Islam--homosexuality--a positive, feminist interpretation is possible. Indonesia's prominent feminist Muslim scholar, Siti Musdah Mulia, explains that homosexuality is a natural phenomenon as it was created by Allah, and thus allowed by Islam. The prohibition, however, is the work of fallible interpretations by religion scholars.[8] In her 2011 paper on sexual rights, Mulia bases herself on certain Indonesian traditions that honour transgender people, referring to bissu in south Sulawesi, and warok[9] in the reog dance form in Ponorogo. In those cases, transgender is linked to sacred powers and fertility. She stresses that the story of Lot, always cited as evidence of Quranic condemnation of homosexuality, is actually concerned with sexual violence--the people of Sodom were not the only ones faced with God's wrath, as the people of Gomorrah were also severely chastised even though there is no indication that they engaged in same-sex behaviour. Nor is there any hint of same-sex behaviour in relationship to Lot's poor wife, who was transformed into a pillar of salt. Mulia advances a humanistic interpretation of the Quran that stresses the principles of justice, equity, human dignity, love, and compassion (2011: 7). Her conclusion is that not Islam itself but rather its heterosexist and patriarchal interpretation leads to discrimination.

After the political liberalisation (Reformasi) of 1998, conservative religious groups (which had been banned at the height of the repressive New-Order regime) increased their influence. The dakwah ('spreading of Islam') movement, which grew from small Islamist usroh (cell, family) groups and aimed to turn Indonesia into a Muslim state, gathered momentum.[10] Islamist parties, such as the Partai Kesejahteraan Sosial (PKS), or Social Justice Party, gained wide popularity, although that was not translated into a large number of seats in the national parliament (Hefner 2012; Katjasungkana 2012). In the early Reformasi years, official discourse on women was based on women's rights, taking the 1995 Beijing Platform for Action as its guide, but recent discourse on an Islamic-family model--the so-called keluarga sakinah ('the happy family')--has become dominant in government circles (Wieringa 2015, forthcoming). The growing Islamist emphasis on a heteronormative family model, coupled with homophobia, is spreading in society. During KAN's [Kartini Asia Network for Gender and Women's Studies in Asia] September 2006 TOT [Training of Trainers] course in Jakarta, the following conversation was recorded:

“Farida: Religious teachers go on and on about homosexuality. They keep shouting that it is a very grave sin and that people will go straight to hell. My daughter is in the fifth form of primary school. She has a best friend and the two were inseparable. But the teachers managed to set them apart, as they were considered to be too close. The mother of my daughter's friend came to me crying; she was warned that she had to be careful with her child, or else she might get a daughter who was different. And now the new school regulations stress that a woman must wear the jilbab [headscarf].[11] This has put a lot of stress on tomboyish girls. They cannot wear the clothes they are comfortable with any more. Zeinab: When we were taught fiqih [Islamic law], we never discussed homosexuality. When we studied the issue of zinah [adultery], one of our group asked: "But how about a woman committing zinah with another woman, or a man with another man?" Our teacher just shook is head and muttered that that was not a good thing. The only story we learnt was about the prophet Luth [Lot]. But when we went to study the hadith [Islamic oral law], we found the prophet had a very close friend, Abu Harairah, who never married, while all men were always showing off their wives. There were some indications that he might have had a male lover. Yet the prophet is not known to have warned him. So, while the mainstream interpretation of Islam is that they condemn homosexuality, there are also other traditions that seem to be more tolerant, even from the life of the prophet himself.”

The above fragment shows how fundamentalist practices creep into every nook and cranny of Indonesian people's lives--the growing suspicion toward tomboys, forcible separation of close school friends, and enforcement of Muslim dress codes. But we also see a counter-protest arising. At the TOT training course, the women activists realised that patriarchal interpretations of religion had severely undermined women's space, and started looking for alternative interpretations, such as the story of the prophet's unmarried friend.

However, for many of our narrators, religion is a troubling issue. Putri, for instance, does not even want to discuss the rights of gays and lesbians in Indonesia; she thinks the future looks gloomy, with religious fundamentalism on the rise, and her dream of equal rights is buried by the increasing militancy of religious fanatics. [...]

Women-loving women

Religion is a sensitive aspect of the lives of our women-loving-women narrators, who are from world religions that, although propagating love and compassion in their distinct ways, interpret same-sex love negatively. In some cases, our narrators are able to look beyond the patriarchal interpretations of their religions, which preach hatred for what are emotions of great beauty and satisfaction to them, while others are devastated by guilt and shame. [...]

Indonesian male-identified Lee wonders why "people cannot see us as God's creatures?" but fears that Islam will never accept homosexuality. He knows the story of the prophet Lot, and how the city of Sodom was destroyed by God as a warning so others would not commit the sin of sodomy. Lee was raised as a good Muslim, and tries to follow what he has been taught are God's orders. For some time, he wore a man's outfit for praying.[16] At that time, he thought that religious duties--if conducted sincerely--were more important than his appearance but, after listening to some religious preachers, he felt that it was not right to wear men's clothing: "Sometimes I think it is not right, lying to myself, pretending to be someone else. We cannot lie to God, right? Even if I try to hide it, definitely God knows." So, after attending religious classes, he decided to wear the woman's outfit--the mukena--when praying at home.

Lia grew up in a strict Muslim family. When she pronounced herself to be a lesbian, it came as a shock to her relatives, who invoked the power of religion to cure her. When her mother went on the haj, she brought 'Zamzam water' from Mecca. The miraculous healing powers of the liquid from Mecca's Zamzam well were supposed to bring Lia back to the normal path. Dutifully, Lia drank from it and jokingly exclaimed: "Ah, my God, only now I realise how handsome Delon is!"[17] Yet she found succor in her religion when she went through a crisis in her relationship with Santi:

"When Santi hated me very much and avoided me, I prayed: "God, if it is true that you give me a guiding light, please give me a sign. But if it is a sin...please help me..." Was my relationship with Santi blessed or not? If it wasn't, surely God would have blocked the way, and if it way, would God broaden my path? As, after praying so hard, Santi and I became closer, God must have endorsed it. Does God listen to my prayer, or does God test me?"

So, even though she got together again with Santi after that fervent bout of praying, uncertainty gnaws at Lia, who realises that mainstream Islamic preachers prohibit homosexuality. Ideally, she feels that a person's religion must support people, but Islam does not do that because she is made to feel like a sinner. But, she says, the basic principle that Islam teaches is to love others. As long as she does that, Lia sees nothing wrong in herself as one of God's creatures. She realises that, particularly in the interpretation of the hadith (Islamic oral tradition), all manner of distortions have entered Islamic values, and wonders what was originally taught about homosexuality in Islam. She is aware that many Quranic texts about the status of women were manipulated in order to marginalise them, and avidly follows debates on feminist interpretations that stress that the real message of the Quran does not preach women's subordination.

Lia knows that there are lesbians in the pesantren who carry out religious obligations, such as praying and doing good deeds. If someone has been a lesbian for so long that it feels like natural character, and has been praying and fasting for many years, they cannot change into a heterosexual, she decided.

Religious values are also deeply inculcated in Sandy, who is tortured by guilt and shame about her lesbian desires. Although masculine in appearance and behaviour, she wears the mukena while praying both at home and at the mushola (small mosque) that she frequents. Since she was 23, when her mother died, she realised that what she did with her lover, Mira, was a sin and started reading religious books to discover what they said about people like her. She accepted the traditional interpretation of the story of Lot and the destruction of Sodom. When she was 25 years old, Mira left her to marry a man. Sandy was broken hearted and considered suicide. In that period of great distress, she realised that God prohibits suicide and just wanted her to give up her sinful life. She struggled hard against her desires for women and the masculinity in her:

"If I walk with women, I feel like a man; that I have to protect them. I feel that I am stronger than other women. But I also feel that I am a woman, I am sure that I am a woman, that is why I feel that I am different from others. I accept my own condition as an illness, not as my destiny. ... Yes, an illness, because we follow our lust. It we try to contain our lust, as religion teaches us, we would never be like this. So I try to stay close to God. I do my prayers, and a lot of zikir.[18] I even try to do tahajjud.[19]"

Sandy believes in the hereafter and does not want to spoil her chances of eternal bliss by engaging in something so clearly disproved of by religion, although she has not found any clear prohibitions against lesbianism in either the Quran or hadith.

Bhima, who considers himself to be a secular person, was brought up in a Muslim family. His identity card states that he is a Muslim, which got him into serious trouble when he went for his first sex-change operation at the end of the 1970s. He went through the necessary tests but the doctors hesitated when they looked at his ID, fearing the wrath of conservative clerics. Bhima was desperate:

"Listen, I have come this far! I have saved up for this, sold my car, relatives have contributed, how can you do this to me? Tell me what other religion I should take up and I will immediately get my identity card changed. I have never even been inside a mosque. I don't care about any institutionalised religion!"

The doctors did not heed his plea, instead advising him to get a letter of recommendation from a noted Muslim scholar. Undaunted, Bhima made an appointment with a progressive female psychologist who had been trained in Egypt and often gave liberal advice on Muslim issues on the radio. He managed to persuade her to write a letter of introduction to the well-known Muslim scholar Professor Hamka. Letter in hand, Bhima presented himself at the gate of Hamka's house, and was let in by the great scholar himself. Bhima pleaded his case, upon which Hamka opened the Quran and pointed to a passage that read "when you are ill, you must make all attempts to heal yourself":

"Are you ill?" Hamka asked. Bhima nodded vehemently. "Fine, so then tell them that the Quran advises to heal your illness." "It is better, sir," Bhima suggested, "that you write that down for them."

With that letter, Bhima had no problem to be accepted for the first operation, in which his breasts were removed.

Widows [...] In Eliana's case religion played an important role in her marriage--and subsequent divorce. While still at school, she had joined an usroh group (created to teach students about religious and social issues in the days of the Suharto dictatorship). Proper sexual behaviour played an important role in their teachings. According to usroh, a wife must be sexually subservient to her husband and accept all his wishes, even if they involve him taking a second wife. Eliana felt close to her spiritual leader and tried to sexually behave as a good Muslim wife would. She forced herself to give in to all her husband's sexual wishes, including blow jobs and watching pornography with him. Yet the leader blamed Eliana for not doing enough to please her husband, saying that is why he needed a second wife. Her teacher even asked if she was a lesbian, because she could not satisfy her husband. As both her spiritual leader and husband agreed that it was not nice for a man to have an intellectually-superior woman, she played down her intelligence. Eventually she divorced her husband.

Internalised lesbophobia and conservative-religious (in this case, Muslim) norms prevented Jenar for enjoying the short lesbian relationship that she had between her two marriages. It is interesting how she phrases the conversation, starting on the topic by emphasising how much she distrusted men after her divorce (because her husband did not financially provide for their family). The relationship with her woman lover was not long underway, and had not advanced beyond kissing, but she immediately felt that, according to religion, what she did was laknat (cursed). Anyway, she added, she was a 'normal,' heterosexual woman and did not feel much aroused when they were touching. A middle-aged, male friend added to her feeling of discomfort by emphasising that she would be cursed by God if it would continue. He then took her to a dukun (shaman), where she was bathed with flowers at midnight in order to cure her. That was apparently successful, for she gave the relationship up. However, even though she had stressed that she was 'normal' and did not respond sexually to her lover's advances, she ended the conversation by saying that she felt lesbianism was a 'contagious disease'. That remark stresses her own internalised homophobia but also emphasises her helplessness and lack of agency--contagion is something that cannot be avoided. It also hints at the strength of the pull she felt for a contagion that apparently could not be easily ignored. The important role of the dukun indicates that she follows the syncretist stream of Islam, mixed with elements of the pre-Islamic Javanese religion--Kejawen. [...]

Women in same-sex relationships [...]

As in India, the human-women's-lesbian-rights discourse is gaining momentum in Indonesia. It could only develop after 1998, when the country's dictator was finally forced to resign and a new climate of political openness was created. The new sexual-rights organisations not only opened a public space to discuss women's and sexual rights but also impacted on the behaviour of individuals within their organisations (as discussed in more detail in chapter 9). Before Lee joined a lesbian-rights group, he had decided to undergo sex-reassignment therapy (SRT) to physically become a man as much as possible. Activists warned him of the operations' health risks and asked whether he really needed such a change in order to live with his spouse. Lee feels secure within the group, and is happy to find like-minded people with whom he can share many of his concerns. Lee actively sought them out after reading a newspaper article about a gay male activist: he tracked him down at his workplace and obtained the address of the lesbian group. Lee is less afraid of what will happen when their neighborhood find out that Lee's body is female--as he says: "I have done nothing wrong, I haven't disturbed anyone, I have never asked anyone for food." However, Lee is worried about the media, where gay men and lesbian women are often represented as the sources of disease and disaster.

Lia had no idea what a lesbian was when she first fell in love with a woman. There were many tomboys like her playing in the school's softball team, and she once spotted a female couple in another school's softball team. Her relationship with Santi developed without, as Lia says, any guidance of previous information. Only at college in Yogyakarta did she start reading about homosexuality on the internet. Through the Suara Srikandi portal (one of the first lesbian groups in Jakarta), she came to know of other Indonesian lesbians. Another website that she frequently visited was the Indonesian Lesbian Forum, and one of her lecturers introduced her to the gay and lesbian movement in her city. In 2004, she publicly came out at a press conference. She first joined the KPI, which has an interest group of sexual minorities, but found the attitude of her feminist friends to be unsupportive and decided to join a lesbian-only group. The women activists only wanted to discuss the public role of women and domestic violence, and told her that lesbianism was a disease and a sin.

Lia wants to broaden the lesbian movement. She feels the movement is good in theory but lacking in practice--particularly in creating alliances with other suppressed groups, such as farmers and labourers. In focusing only on lesbians, not on discrimination and marginalisation itself, she asserts that it has become too exclusive. By socialising with other movements, she argues, they will better understand lesbian issues, and, in turn, that will help the lesbian movement. It is true, she concedes, that lesbians are stigmatised by all groups in society but, since 1998 (the fall of General Suharto), the country has seen a process of democratisation. "We must take up that opportunity and not be scared of stigma," she exhorts her friends in the lesbian movement. Lia herself joined a small, radical political party, the PRD,[33] and faced stigma ("we have a lesbian comrade; that's a sin, isn't it?"), but feels that she has ultimately been welcomed. Now, her major problem is to find the finances to conduct her activism. At the time of the interview, she had lost her job and could not find the means to print handouts for her PRD comrades.

Lia is a brave forerunner. At the time of the interview, her lesbian friends were too scared to follow in her footsteps and told her that she was only dreaming. However, her heterosexual friends (in the labour movement) said that they were bored with her, and found her insistence of a connection between the struggle for sexual and labour rights to be too pushy.

Lia dreams of equal rights for lesbians. First, she would like to see a gay-marriage law implemented in Indonesia, which would ensure that the property rights of surviving spouses are protected in case one passes away. She also would like to set up a shelter for lesbians, as she knows many young lesbians who have been thrown out of their family homes and are in need of support.

Sandy is rather hesitant about the rights she would like to see introduced to Indonesian society. Most of all, she wants to be accepted as a normal human being, where no one says bad things about or harasses lesbians like her. What women do in the privacy of their bedrooms is one thing. Women should have the right to have sex, for it comes straight from the heart--it is pure love. But, in public, their behavior should be impeccable: no kissing, no hugging, no holding of hands. However, Sandy thinks that marriage rights for lesbians will not happen in Indonesia, and are only possible in Christian countries. But, minimally, she hopes to lead a life without discrimination or violence:

"If they see us as normal, they won't bother us. We are human, but if we act provocatively then it is ok for them to even hang us ... [I just hope they] won't harass us, or humiliate us. That is all I ask, that if we are being humiliated there is a law to prevent it. That a person like me is protected. To be laughed at is okay, but it is too much if they throw stones at us and if we are not allowed to work."

Sex workers want the right to work without being harassed, and women in same-sex relationships want to be treated like 'normal' human beings and enjoy socio-sexual rights, such as health benefits or the right to buy joint property. Yet the state does not provide those rights and does not protect its citizens in equal measure. As a major agent of heteronormativity, it restricts its benefits and protection to those within its margins. Couples with social stigma and conservative-religious interpretations, some of our narrators have reached deep levels of depression.

#lgbtq #indonesia #trans men #trans women #waria #islam #saskia wieringa #lesbians #women loving women #wlw

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