Islam chapter
QMRThe Qur'an refers to the Zabur of Dawud (David) as one of God's books revealed to four selected messengers.[citation needed] The Zabur is preceded by the Taurat (Torah), and followed by the Injil (Gospel) given to Jesus and finally by the Qur'an given to the Islamic prophet, Muhammad.
"The greatest cluster of Neoplatonic themes is found in religious mystical writings, which in fact transform purely orthodox doctrines such as creation into doctrines such as emanationism, which allow for a better framework for the expression of Neoplatonic themes and the emergence of the mystical themes of the ascent and mystical union.[51]" Islamic philosophers used the framework of Islamic mysticism in their interpretation of Neoplatonic writings and concepts. Parviz Morewedge gives four suppositions about the nature of Islamic Mysticism:
The Unity of Being
"An inherent potential unity among all dimensions of world-experience."
The Mediator Figure
"The mediation between finite man and the ultimate being."
The Way of Salvation
"Knowledge is embedded in the path of self-realization." Passing trials advances one through stages until transcendence.
The Language of Symbolic Allegory
"Mystical texts are often written in the allegorical language of tales."[52]
QMRSunni enumerate Qadar as one aspect of their creed (Arabic: aqidah). They believe that the divine destiny is when God wrote down in the Preserved Tablet ("al-Lawhu 'l-Mahfuz") all that has happened and will happen, which will come to pass as written.
According to this belief, a person's action is not caused by what is written in the Preserved Tablet but, rather, the action is written in the Preserved Tablet because God already knows all occurrences without the restrictions of time.[4]
An individual has power to choose, but since God created time and space he knows what will happen. God is without any bond of time and space. Therefore, what will happen has meaning only to humans, who are limited in time and space. An analogy is someone who watches a movie for the second time, who knows what will happen next, while for the first time watcher the next move is unknown.
Belief in al-Qadar is based on four things[edit]
– العلم Al-'Alam – Knowledge: i.e., that Allah knows what His creation will do, by virtue of His eternal knowledge, including their choices that will take place.
– كتابة Kitabat – Writing: i.e., that Allah has written every thing that exists including the destiny of all creatures in al-Lauh al-Mahfuz prior to creation.
– مشيئة Mashii'at – Will: i.e., that what Allah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but happens by His will. This does not mean that He forces things to happen the way they happen in the area of human beings' voluntary actions. It means that He knew what they will choose, wrote it and now lets it happen.
– الخلق Al-Khalq – Creation and formation: i.e., that Allah is the Creator of all things, including the actions of His servants. They do their actions in a real sense, and Allah is the Creator of them and of their actions.
Stages of Taqdeer (fate)[edit]
There are five stages where Qadar is determined and prescribed/send to creation:
The Decree of Allah that is written in Al-Lawh Al-Mahfuud before the creation of the universe. This destiny written in the preserved tablet is never changed and encompasses everything that will be.
Allah made a divine decree after the creation of Adam. Allah took out all of the progeny of Adam (i.e. all of the humans from the beginning of time until the end of time), and asked them "Am I not your Lord?" and all of the humans responded "We testify that You are our Lord!" Then Allah decreed to them who shall go to paradise and who shall go to hell.
The Life-time decree. This occurs when a person is in the womb of their mother, specifically 120 days after conception. Allah sends an angel to put a soul into the person, and the angel writes down the decree that Allah has made; their life-span, their sex, their sustenance (how much they will earn throughout their lifetime) and whether they will be a dweller of paradise or a dweller of hell.
The yearly decree. This is during the Night of Qadr (Night of Decree) where Allah sends down his decrees from heaven to earth, in it he destines the actions (deeds, sustenance, births, deaths, etc.) of creation for the next year. The word Qadar should not be confused with Qadr; Qadar is destiny, Qadr is that which has been destined, i.e. decree, thus the translation – Night of Decree.
The Daily Decree. Allah decrees the daily actions of his creation.
QMRÇahar Makala (Four Discourses) by Nizamuddin Arudi
QMRPersian literature was considered by Goethe one of the four main bodies of world literature
QMRBias was born at Priene and was the son of Teutamus.[1] He is said to have been distinguished for his skill as an advocate, and for his use of it in defence of the right.[2] In reference to which Demodicus of Alerius uttered the following saying – "If you are a judge, give a Prienian decision," and Hipponax said, "More powerful in pleading causes than Bias of Priene."[3]
He was always reckoned among the Seven Sages, and was mentioned by Dicaearchus as one of the Four to whom alone that title was universally given — the remaining three being Thales, Pittacus, and Solon.[4] Satyrus placed him at the head of the Seven Sages,[1] and even Heraclitus, who poured scorn on figures such as Hesiod and Pythagoras,[5] referred to Bias as "a man of more consideration than any."[6] One of the examples of his great goodness is the legend that says that Bias paid a ransom for some women who had been taken prisoner. After educating them as his own daughters, he sent them back to Messina, their homeland, and to their fathers.[1]
Hinduism chapter
QMRThe Pandavas[edit]
Yudhishthira: The eldest Pandava brother. His name means one who is steadfast even during war. He is the son of Kunti and Dharma, god of virtue, justice and morality. Though he lacked the characteristic combat prowess of a Kshatriya, Yudhishthira was one of the most virtuous men, skilled in the duties of a king, and was steadfast in the path of Dharma. He was a good king who along with his brothers, founded the prosperous city of Indraprastha. In consequence of Krishna's machinations and also by the conquest of the world by his brothers, Yudhishthira became the Emperor of the world. He performed two Ashwamedha and one Rajasuya sacrifice. Yudhishthira learnt to control the dice from the Sage Brihadaswa and became good at playing chess. His other names are Ajatshatru (without enemies) and Dharmaraja (admired for virtues).
Bhimasena: The second Pandava brother. His name means "of terrible might". He is the son of Kunti and Vayu, the god of air and wind, who is known for his might. Bhima has the physical strength and prowess equal to 10,000 powerful bull elephants and very athletic. Bhima was very aggressive and prone to anger. Of all the brothers, he opposes Yudhishthira for his questionable decisions opposing common sense in the name of Dharma, although Bhima is very loyal to him. Bhima was devoted to his family and was the natural protector. He was a master in wielding the mace. Bhima was also a powerful archer, having fought Drona and Ashwatthama and even defeated Karna on several occasions. Additionally, Bhima was also very skilled in diverse areas of warfare, including wrestling, charioteering, riding elephants and sword fighting. Along with Arjuna, he went on expeditions to conquer the kingdoms in eastern and southern directions. During the Rajasuya Yagna, Bhima subjugated the kingdoms of the eastern direction completely. Bhima slew Krishna's most dangerous enemy, Jarasandha in a wrestling bout and the Matsya commander, Kichaka for molesting Draupadi. During the war, Bhima was most famous for slaying the hundred Kauravas and King Duryodhana himself. He was also skilled in chopping wood, cooking, culinary arts and sciences. Bhima's other name is Vrikodara (wolf bellied).
Arjuna: The third Pandava brother. His name means "of stainless deeds". Arjuna is the son of Kunti and Indra, King of the gods and the god of the sky and war. He was very virtuous and avoided unjust acts. He is known for his singleminded concenteration and his devotion towards Krishna. Arjuna was more fortunate than his brothers as he was the favourite of Bhishma, popular among people, famous among the gods and attractive to women. Arjuna was the favorite disciple of his Guru Dronacharya, who taught weapons. Arjuna is perhaps the greatest and ambidextrous archer and had mastered archery to the highest possible level. He was rivalled by Bhishma, Drona, Karna and Krishna. In those days, archery was considered to be the foremost of all fighting discipline, and Arjuna's mastery over it contributed to his popularity. Arjuna was a complete master archer, a supreme chariot warrior and had also obtained near perfect mastery over almost all divine, celestial and esoteric weapons, along with their secrets of invoking and recalling them. Arjuna spent five years acquiring and mastering divine weapons from Indra and the other gods. Arjuna also acquired the mastery over the rarest and the most powerful weapon, the Pashupata, from Lord Shiva himself. Arjuna and Bhima had conquered the eastern and southern kingdoms. During the Rajasuya Yagna, Arjuna subjugated the northern kingdoms. He defeated the Asura tribes of Nivatakavachas, the Kalakeyas and the Paulomas. Along with Krishna, Arjuna burnt down the Khandava forest. During the Ashwamedha Yagna, Arjuna conquered the entire world. According to Yudhishthira, of all the Pandavas, Draupadi loved Arjuna the most. During the Kurukshetra War, Arjuna slew Bhagadatta, Susharma, Sudakshina, Jayadratha, Shrutayu and Karna. He was the only Pandava brother to know the secret of the Chakravyuha military formation. Arjuna was also skilled in playing musical instruments, singing, dancing and poetry. He taught these skills to his daughter-in-law, Uttara. Arjuna's grandson, Parikshit, succeeded the Pandavas as king. Arjuna's names include Gudakesha (conqueror of sleep), Krishna (dark complexion), Shwetavahana (having white horses yoked to chariot), Sabyasachin (ambidextrous archer), Kiritin (having the Kirit crown), Vijaya (ever victorious), Jaya (victorious), Bibhatsu (civilized warrior), Dhananjaya (winner of wealth), Phalguna (born under Phalguna constellation), Jishnu (unconquerable) and Partha (son of Pritha a.k.a Kunti).
Nakula: The fourth Pandava brother. His name means "the charming one". Nakula is the son of Madri and the Ashwin twin Nasatya. He was attractive, humble, diplomatic and helpful. During the Rajasuya Yagna, Nakula conquered the Western direction. During the Kurukshetra War, Nakula slew many warriors including many sons of Karna. Nakula and his younger twin brother, Sahadeva, were excellent sword fighters. Nakula was also a master of equastrian arts and sciences, skilled in wielding unusual weapons, in chariotry and in riding horses.
Sahadeva: The fifth and the youngest brother of the Pandavas. His name means "equal to a thousand gods". Sahadeva is the son of Madri and the Ashwin twin Dasra. Sahadeva was the wisest and the most mysterious and introverted of all Pandava brothers. Along with Nakula, Sahadeva was also a master in sword fighting. He was also skilled in fighting and taming wild bulls. Additionally, he was a skilled cowherd, capable of maintaining cattle, treating their diseases, assessing their health, milking them and in producing milk products. Sahadeva acquired mastery over the science of Dharma, religious scriptures and other branches of knowledge under the tutelage of the Sage Brihaspati, the preceptor of the gods. During the Rajasuya War, Sahadeva conquered the southern direction, upto the kingdom of Lanka. During the Kurukshetra War, Sahadeva slew the wicked Shakuni and his son, Uluka.
Karna: The unknown Pandava. His name refers to his congenital earrings when he was born. Karna is the son of Kunti and Surya, the god of the Sun. He was born when many years ago before Kunti's marriage to Pandu and the subsequent birth of the Pandavas. When she was unmarried, Kunti rashly tested the power of Durvasa's mantra, invoking Surya. Bound by the power of Durvasa's mantra, Surya sired Karna with Kunti. Karna was born with congenital armour and earrings, which granted him some immunity to divine weapons. Kunti abandoned Karna, who was found and raised by a family of charioteers. Though Karna was wealthy, he was never given the status of a Kshatriya and was ridiculed by people for his desire of being a warrior. Karna was known to be charitable, firm in his principles and his unswerving loyalty. In his childhood, he befriended Duryodhana which lasted into a strong and enduring friendship and brotherhood. However, this resulted in Karna supporting Duryodhana's evil schemes against the Pandavas. Along with the royal princes, Karna learnt to wield weapons from Drona. When Karna desired to learn divine weapons and advanced archery lessons from Dronacharya, the latter rejected him for not being a Kshatriya and for having bad company with Duryodhana. Humiliated, Karna swore revenge on Drona and decided to study from Drona's own martial guru, the legendary Parashurama, who also happened to be Bhishma's martial guru as well. Fearing Parashurama's wrath, Karna lied his identity of being a Brahmana. Parashurama welcomed Karna and rigorously trained him in martial disciplines. Guru Parashurama himself declared Karna to be his own equal. However, Parashurama discovered Karna's lies and cursed him to forget the Brahmastra when he needed it the most. Karna returned to Hastinapura, much to everyone's surprise. Duryodhana crowned Karna as the King of Anga and knew him to be a powerful ally against the Pandavas. Despite Karna's initial defeats and failures against the Pandavas, he did achieve many accomplishments. Karna helped Duryodhana kidnap the princess of Kalinga in her Swayamvara and he singlehandedly defeated all the kings in battle. When criticized by Bhishma, Karna pointed out that Bhishma too had done the same thing in the past. Karna was the only warrior to defeat and humble the powerful Jarasandha in battle. Jarasandha for the first time and only time, surrendered to Karna and made an alliance with him. When Bhishma ridiculed Karna for his pathetic combat prowess, Karna single handedly conquered the entire world and made Duryodhana the emperor. During the Kurukshetra War, Bhishma declared that the Pandavas were invincible. Karna proved him wrong by vanquishing Yudhishthira, Bhima, Nakula and Sahadeva on many occasions during the battle. Yudhishthira was mortally afraid of Karna. Despite Parashurama's curse, Karna was able to invoke the Brahmastra albeit with great difficulty. Urged by Krishna, Arjuna beheaded Karna when he was trying to pull his chariot wheel from the mud. Karna possessed the might of 10,000 elephants and was a great master in archery, surpassing even Dronacharya. When Kunti revealed Karna's true origin to the Pandavas, they were completely devastated. Yudhishthira nearly lost the will to rule the kingdom after finding the truth about Karna.
Karna: The unknown Pandava. His name refers to his congenital earrings when he was born. Karna is the son of Kunti and Surya, the god of the Sun. He was born when many years ago before Kunti's marriage to Pandu and the subsequent birth of the Pandavas. When she was unmarried, Kunti rashly tested the power of Durvasa's mantra, invoking Surya. Bound by the power of Durvasa's mantra, Surya sired Karna with Kunti. Karna was born with congenital armour and earrings, which granted him some immunity to divine weapons. Kunti abandoned Karna, who was found and raised by a family of charioteers. Though Karna was wealthy, he was never given the status of a Kshatriya and was ridiculed by people for his desire of being a warrior. Karna was known to be charitable, firm in his principles and his unswerving loyalty. In his childhood, he befriended Duryodhana which lasted into a strong and enduring friendship and brotherhood. However, this resulted in Karna supporting Duryodhana's evil schemes against the Pandavas. Along with the royal princes, Karna learnt to wield weapons from Drona. When Karna desired to learn divine weapons and advanced archery lessons from Dronacharya, the latter rejected him for not being a Kshatriya and for having bad company with Duryodhana. Humiliated, Karna swore revenge on Drona and decided to study from Drona's own martial guru, the legendary Parashurama, who also happened to be Bhishma's martial guru as well. Fearing Parashurama's wrath, Karna lied his identity of being a Brahmana. Parashurama welcomed Karna and rigorously trained him in martial disciplines. Guru Parashurama himself declared Karna to be his own equal. However, Parashurama discovered Karna's lies and cursed him to forget the Brahmastra when he needed it the most. Karna returned to Hastinapura, much to everyone's surprise. Duryodhana crowned Karna as the King of Anga and knew him to be a powerful ally against the Pandavas. Despite Karna's initial defeats and failures against the Pandavas, he did achieve many accomplishments. Karna helped Duryodhana kidnap the princess of Kalinga in her Swayamvara and he singlehandedly defeated all the kings in battle. When criticized by Bhishma, Karna pointed out that Bhishma too had done the same thing in the past. Karna was the only warrior to defeat and humble the powerful Jarasandha in battle. Jarasandha for the first time and only time, surrendered to Karna and made an alliance with him. When Bhishma ridiculed Karna for his pathetic combat prowess, Karna single handedly conquered the entire world and made Duryodhana the emperor. During the Kurukshetra War, Bhishma declared that the Pandavas were invincible. Karna proved him wrong by vanquishing Yudhishthira, Bhima, Nakula and Sahadeva on many occasions during the battle. Yudhishthira was mortally afraid of Karna. Despite Parashurama's curse, Karna was able to invoke the Brahmastra albeit with great difficulty. Urged by Krishna, Arjuna beheaded Karna when he was trying to pull his chariot wheel from the mud. Karna possessed the might of 10,000 elephants and was a great master in archery, surpassing even Dronacharya. When Kunti revealed Karna's true origin to the Pandavas, they were completely devastated. Yudhishthira nearly lost the will to rule the kingdom after finding the truth about Karna.
The fifth is always related to God
QMRHindus believe that human civilization degenerates spiritually during the Kali Yuga,[8] which is referred to as the Dark Age because in it people are as far away as possible from God. Hinduism often symbolically represents morality (dharma) as a bull. In Satya Yuga, the first stage of development, the bull has four legs, but in each age morality is reduced by one quarter. By the age of Kali, morality is reduced to only a quarter of that of the golden age, so that the bull of Dharma has only one leg.
QMRParampara (Sanskrit: परम्परा, paramparā) denotes a succession of teachers and disciples in traditional Vedic culture and Indian religions such as Hinduism, Sikhism, Jainism and Buddhism. It is also known as guru-shishya tradition ("succession from guru to disciple").
The Sanskrit word literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition.[1] In the traditional residential form of education, the shishya remains with his or her guru as a family member and gets the education as a true learner.[2]
In some traditions there is never more than one active master at the same time in the same guruparamaparya (lineage).[3]
In the paramparā system, knowledge (in any field) is passed down (undiluted) through successive generations. E.g. division of Veda and its transfer through paramparas describes Bhagavata Purana.[4]
The fields of knowledge taught may include, for example, spiritual, artistic (music or dance) or educational.
Titles of Gurus in Parampara[edit]
In paramapara, not only is the immediate guru revered, the three preceding gurus are also worshipped or revered. These are known variously as the kala-guru or as the "four gurus" and are designated as follows:[5]
Guru - the immediate guru
Parama-guru - the Guru of the Parampara or specific tradition (e.g. for the Śankaracharya's this is Adi Śankara)
Parātpara-Guru - the Guru who is the source of knowledge for many traditions (e.g. for the Śankaracharya's this is Vedavyāsa)
Parameṣṭhi-guru - the highest Guru, who has the power to bestow mokṣa (usually depicted as Śiva, being the highest Guru)
QMRPrapatti[edit]
In the ego-destroying principle of prapatti (Sanskrit, "Throwing oneself down"), the level of the submission of the will of the shishya to the will of God or the guru is sometimes extreme, and is often coupled with an attitude of personal helplessness, self-effacement and resignation. This doctrine is perhaps best expressed in the teachings of the four Samayacharya saints, who shared a profound and mystical love of Siva expressed by:
Deep humility and self-effacement, admission of sin and weakness;
Total surrender to God as the only true refuge; and
A relationship of lover and beloved known as bridal mysticism, in which the devotee is the bride and Siva the bridegroom.
Judaism chapter
QMRThe first historical mention of the Pharisees and their beliefs comes in the four gospels and the book of Acts, in which both their meticulous adherence to their interpretation of the Torah as well as their eschatological views are described. A later historical mention of the Pharisees comes from the Jewish-Roman historian Josephus (37–100 CE) in a description of the "four schools of thought," or "four sects," into which he divided the Jews in the 1st century CE. (The other schools were the Essenes, who were generally apolitical and who may have emerged as a sect of dissident priests who rejected either the Seleucid-appointed or the Hasmonean high priests as illegitimate; the Sadducees, the main antagonists of the Pharisees; and the "fourth philosophy"[10] Other sects emerged at this time, such as the Early Christians in Jerusalem and the Therapeutae in Egypt.
QMRPost-Temple developments[edit]
According to historian Shaye Cohen, by the time three generations had passed after the destruction of the Second Temple, most Jews concluded that the Temple would not be rebuilt during their lives, nor in the foreseeable future. Jews were now confronted with difficult and far-reaching questions:
How to achieve atonement without the Temple?
How to explain the disastrous outcome of the rebellion?
How to live in the post-Temple, Romanized world?
How to connect present and past traditions?
Regardless of the importance they gave to the Temple, and despite their support of Bar Koseba’s revolt, the Pharisees’ vision of Jewish law as a means by which ordinary people could engage with the sacred in their daily lives provided them with a position from which to respond to all four challenges in a way meaningful to the vast majority of Jews. Their responses would constitute Rabbinic Judaism.
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