Mtafutaji hachoki
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- Aug 14, 2015
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story za kwenye kahawa ziko wapi sasa.. Mudy Alifyekelewa mbali na kitimoto Bwana hahahahahaha
Yesu ni mwana wa Mungu Aliye hai.
Unasemaje!
story za kwenye kahawa ziko wapi sasa.. Mudy Alifyekelewa mbali na kitimoto Bwana hahahahahahaAcha story za kwenye kahawa mkuu ahahahaahahahahahah, twende kwahiyo wewe unaamini Yesu ni mwana wa Mungu sio Mungu? nakusubir
Unaweza kuthibitisha nguruwe alimfyekelea mbali Mudy? hata Israeli ni mwana wa Mungu alie hai, hata wewe ni mwana wa Mungu alie hai kwahiyo ni jambo dogo kabisaaa ahahahaahahahahahahstory za kwenye kahawa ziko wapi sasa.. Mudy Alifyekelewa mbali na kitimoto Bwana hahahahahaha
Yesu ni mwana wa Mungu Aliye hai.
Unasemaje!
Safi sana. Yesu alikua binadamu kamili na Mungu kamili. Hao watu walikua wanataka kumua kama binadamu. Na sio kama Mungu.
Ahahahahaahahaahaha kwanini aangaike na kinyago alichokitengeneza mwenyewe? wakati ameweka siku mahsusi kwa ajili ya hukumu!!mungu wako hata mbuzi anaekula nyasi na kunya gololi ana uweza kuliko mungu wako [emoji12] ona madhaifu yake [emoji117] ameshindwa kuwaangamiza Wakristo na Wayahudi Sasa analia lia [emoji117] View attachment 915104 hana uwezo wa kuwa na mwana mpaka awe na mbuguma [emoji117] View attachment 915105 hadi anaambia kwa Aliye Umba kile kike na kiume....haya yalikuwa yanamuhusu kibuzi marka ilaha ilaha umevaa hariri acha nilumangie kisamvu kwa dona awal qull [emoji4]
Nisibitishe nini kitu kiko wazi Mudy Alitafunwa na kitimoto..Unaweza kuthibitisha nguruwe alimfyekelea mbali Mudy? hata Israeli ni mwana wa Mungu alie hai, hata wewe ni mwana wa Mungu alie hai kwahiyo ni jambo dogo kabisaaa ahahahaahahahahahah
Wanamsemea mambo hata mwenyewe huko anashangaa AhahahahaahahaahahaJibu swali ni Nani alitamka John1:1 na John1:14???
Yesu alisema wapi kuwa yeye ni mungu kamili?? umekuwa msemaji wa Yesu??
Mbona unarukaruka Ahahahahaahahaahaha ebu thibitisha nguruwe huyo wapi halimtafuna mtume? ndio naamini ni wana wa Mungu wewe na Yesu, kwahiyo ile dhana ya kuwa Yesu ni mwana wa Mungu wa pekee imekufa kifo cha mende AhahahahaahahaahahaNisibitishe nini kitu kiko wazi Mudy Alitafunwa na kitimoto..
Kumbe unajua tunamuamini kristo wote ni wana wa Mungu tulio hai eeh.. safi sana!
kazi kwenu msio Amini!
[emoji38] [emoji38] [emoji38] [emoji38]
Ahahahahaahahaahaha Allah hawezi kufanya vitu vya kipumbavu Ahahahahaahahaahaha , yaani Allah apigwe makofi na wapuuzi wa kiyahudi ahahahahahaahha your not serious bro Ahahahahaahahaahahasasa umeanza kukubali kwamba allah HANA Uwezo [emoji122] [emoji106] Utaelewa tu masudi maadam umo humu na ni UPENDO WA YESU kukuleta humu[emoji53]
Ahahahahaahahaahaha hakika huyu bwana Paulo ni bingwa mipashoKinara wa mipasho huyu [emoji117] View attachment 914976View attachment 914979 umeona mipasho eeh [emoji4]
Speaking of Upekee wa YESU uko Hivi..Mbona unarukaruka Ahahahahaahahaahaha ebu thibitisha nguruwe huyo wapi halimtafuna mtume? ndio naamini ni wana wa Mungu wewe na Yesu, kwahiyo ile dhana ya kuwa Yesu ni mwana wa Mungu wa pekee imekufa kifo cha mende Ahahahahaahahaahaha
Hii ndio shida yaani unataka Quran ishuke kama unavyotaka wewe , kwamba Jibril kwanini hakutajwa mwanzoni kabisa QURAN ilipokuwa inashushwa ? lazima ufahamu Mungu ndio anaamua wakati na mda gani AYA gani ishuke sio weweMuḥammad’s Jibrīl .
Jibrīl in the Islāmic narratives is the angelic messenger who carried (transported) the revelations to Muḥammad. Despite Jibrīl’s vital role in establishing Islām as a religion, Muḥammad was silent about him for years. Jibrīl is not mentioned at all by Muḥammad in the Meccan portion of the Qur’ān.
This spiritual messenger is not identified by Muḥammad until thirteen years later, after about eighty-six sūras of revelation had already been given.
Jibrīl’s name appears for the first time in sūra al-Baqara, where Muḥammad accused the Jews of being enemiesJibrīl (Gabriel) (Q 2.97-98).
Afterwards, Muḥammad mentions Jibrīl’s name only once in Q 66.4 to warn his insubordinate wives that Allah and Jibrīl are on his side against them.
There are, however, verses where hints of Jibrīl possibly appear, including “One mighty in power” (Q 53.5) and “the Faithful Spirit” (Q 26.193).
Muḥammad declared his revelations for many years before explicitly mentioning the name Jibrīl.
The Trance .
The sirat literature (biography books) record that Muḥammad suffered from strange trancelike episodes. These unusual experiences were described by an eyewitness:
“I looked at him, he had a snore...as the snore of a young camel.”[40] These trances actually led Muḥammad to question whether he had a touch of madness.[41] These symptoms stayed with him even after he declared himself a prophet. He continued to suffer from episodes of fainting, profuse sweating, and sounds of voices in his head.
These symptoms then became explained as manifestations connected with the descending of inspiration, instead of possible symptoms of sickness.
Muḥammad described his condition during the process of his receiving a revelation:
[42] Sometimes it comes like the ringing of a bell—which is the hardest on me—then it splits away from me. I then am aware of what he said. Other times the angel appears to me like a man and talks to me. Then I become aware of what he was saying.
‘Ā’isha[N] [Bint Abī Bakr, Muḥammad’s third wife]...said about it,
“I saw him while the revelation was coming upon him on a bitterly cold day, then when it was split away from him, his [Muḥammad’s] head would drip with sweat.”
When we read history, we find that these symptoms are similar to the condition of the Arab diviners before Islām:
The priest during his divination enters a trancelike state, during which he would be in contact with a difficult arduous world no man can withstand. For the spirit to connect to it and be connected with the body of the diviner is a seriously dire matter during which the sweat is profuse, which especially happens when the speaker is the diviner himself. Note that Muḥammad had openly declared that he used to hear a sound like the ringing of a bell. He also claimed,
“The bell is the pipes of Satan.”
Nonetheless, the question that seemingly has not been asked is if “the bell is the pipes of Satan,” why does Muḥammad hear its ringing? No matter the answer, Muḥammad treated these symptoms with al-ruqya (“spell-removing prayers or chants”) and he would further advise Muslims to use al-ruqya for spells and chants.
Muḥammad and the Pre-Islāmic (Jāhilīya) Divination:
When the above-mentioned symptoms started to appear in Muḥammad, a great anxiety overtook and controlled him. When he compared what he was going through with the condition of the Arab diviners, he thought he too had become a diviner. He said to his first wife, Khadīja[N],
“I am worried that I might be a diviner.”
In the Arabian Peninsula, divination was a common religious practice as well as a variety of other magical practices in use at the time, such as al-ruqya and astrology. The religious men would often belong to the priestly group, known as the ruqya performer (al-rāqi) or the astrologer.
Such a diviner could make contact with hidden, spiritual forces. People with spiritually related questions would bring them to him at his home:
[Those] who sought him [the diviner] saw in him a super power and an ability to receive the revelation from that power which was seen in the form of an invisible person that would give the revelation to the diviner. Then the diviner would speak accordingly with what was appropriate to the situation and would answer their questions addressed to him. Muḥammad admitted that he too experienced this process of divination:
“Other times the angel appears to me like a man and talks to me. Then I become aware of what he is saying.
” Acts of similar divination by Muḥammad are presented in the Qur’ān, where he responds to questions with the expression, “They ask thee,”
as in these verses:
“They will ask thee of the spirit…” (Q 17.85); “They will ask thee about the mountains…” (Q 20.105);
and
“They shall ask thee about the Hour…” (Q 79.42).
Furthermore, the “priests had a particular style in their talk while prophesying and divining known as al-saj‘ [rhymed prose]; that is why it was known as al-saj‘ of the diviners. Their saj‘ was characterized by the use of ambiguous words and general expressions that could be interpreted in a variety of opposing ways.”
The saj‘ and short expressions are characteristic of the Qur’ānic verses that belong to the first call (to Islām) period.
An example of this can be seen in the Arabic rhymed prose of Q 102.1-8:
The contention about numbers deludes you till ye visit the tombs!
Not so!
In the end ye shall know!
And again not so!
In the end ye shall know! Not so!
Did ye but know with certain knowledge!
Ye shall surely see hell!
And again ye shall surely see it with an eye of certainty. Then ye shall surely be asked about pleasure!
For this reason,
Muḥammad’s contemporaries described him as one who had joined the diviners, an accusation that he vehemently denied. He announced to the Quraysh, that he was
“neither a soothsayer nor mad!” (Q 52.29).
This reaction is significant, as the diviner was seen as one who would be inspired with the revelation by the “satan of the diviner.”
The Arabs believed that this satan would eavesdrop “on heaven and bring what he heard and recite it. Then the diviner would recite to the people what his satan had recited to him.”
Based on this imagery, Muḥammad believed that every man had his companion satan. He declared,
“‘Each one of you, without exception, has been assigned a companion of the jinn.’
The Muslims asked him, ‘Even you?’
He said, ‘Even I, except that Allah aided me against him. So, he became a Muslim and would command me with nothing but good.’”
He also said to ‘Ā’isha,
“‘Yes! But my Lord aided me against him until he became a Muslim.’”
Khadīja’s Verdict:
In the midst of these hallucinations and voices, when some suspected that madness could have befallen Muḥammad or that he might have become a diviner, Khadīja stepped forward to deliver Muḥammad out of his condition and suffering:
Khadīja...said to the messenger of Allah...“Cousin[husband], can you tell me about your companion that appears to you when he comes?”
He said, “Yes!”
She said, “Then when he comes to you, tell me about it.” Jibrīl...came to him as he used to do.
The messenger of Allah...said to Khadīja, “Khadīja! Jibrīl has come to me.”
She said, “Get up, cousin [husband], and sit on my left thigh….”
The messenger of Allah...got up and sat on her.
She said, “Do you see him?”
He said, “Yes!” She said, “Move and sit on my right thigh.”
She reported that the messenger of Allah...moved and sat on her right thigh.
She asked, “Do you see him?”
He said, “Yes!”
She said, “Move and sit in my lap.”
She reported that the messenger of Allah...moved and sat in her lap.
She said, “Do you see him?”
He said, “Yes!”
She reported that she felt distressed and cast her veil while the messenger of Allah...was in her lap.
Then she said to him, “Do you see him?”
he said, “No!”
She said, “O cousin [husband], be steadfast and of good cheer, for by Allah he is indeed an angel and not a satan.” [Another slightly different story adds that Khadīja] tucked the messenger of Allah...between her and her undergarment [dir‘ihā]. At that point Jibrīl left.
She then said to the messenger of Allah...“This is an angel, not a satan.”
We notice the following troubling issues in this story:
1. Khadīja said to Muḥammad, “This is an angel, not a satan,” which indicates that Muḥammad believed that a satan was the one who was appearing to him (and not Jibrīl) as the text of the story mentions. For if Muḥammad had thought that Jibrīl was the one that was appearing to him, his wife would probably have said, “You are right! He is Jibrīl.” Instead, she rejected the description of the being as a satan without mentioning Jibrīl, which means the name Jibrīl may have been inserted later into the original story.
2. Even though Khadīja was not able to see this being, she still decided its nature—despite the fact that Muḥammad, who could see the being, was not able to identify it. (Muḥammad only identified this being as Jibrīl in later revelations.)
3. This story presents another perplexing question: Why would the angel overlook the fact that Muḥammad was sitting on the thigh of Khadīja (a suggestive, provocative position) yet leave later when she unveiled her face (a less erotic action)?
4. Khadīja conducted her experiment to an explicit extreme. She made Muḥammad sit one time on her left thigh, then again on her right thigh, and then in her lap. Finally, according to the second story, she tucked Muḥammad under her undergarments, “tucked the messenger of Allah...between her and her garments [dir‘ihā],” to judge if the being would remain to watch these explicit scenes. If this being continued to watch, then this being would be a satan.
What is clear is that Khadīja was lavishing compassion and kindness on Muḥammad to calm his fears, so she would find it easy to convince him that what he saw was an angel and not a satan.
Conclusion
For many long years Muḥammad suffered different trancelike symptoms. On occasion he suspected that he had become mad, as he said to Khadīja, “I hear a voice and see a light. I fear that I have madness in me.”
At other times, Muḥammad believed that he had become a diviner like those soothsayers who “see their companion, who could appear to them in a human form.”
But Khadīja delivered him from this condition because she had a sharp insight into Muḥammad’s psyche. Then she experimented to find out the identity of what appeared to her husband and to testify afterwards that it was an angel and not a satan. Her pronouncement means Muḥammad discovered the nature of what he saw through a woman, “who lacks in reason and religion,” according to the view of women in Islām.
Based on her witness, Muḥammad established his evidence that what came to him was an angel. Muslims, then, rely in turn on the single testimony of a woman.
The testimony of Khadīja did not cure Muḥammad of this phenomenon, which plagued him throughout his adult life. He continued hearing the voices and seeing the shadows.
These symptoms resemble those of a condition known as auditory aura. They are auditory hallucinations that may be accompanied with other sensory hallucinations, and they can take place during an epileptic seizure.
If Muḥammad did not suffer from auditory aura, it seems certain that he had a lesser problem known as akoasm, which is an auditory hallucination where symptoms include hearing ringing sounds, knocking sounds, shuffling sounds, and the like. Because of these sounds, Muḥammad continued to believe that he had a companion satan, as he told ‘Ā’isha.
After Khadīja convinced Muḥammad that what appears to him is the deliverer of revelation, Muḥammad refers to this being as the “Holy Spirit” (Q 16.102), and calls him “a noble apostle” (Q 81.19).
He did not mention Jibrīl’s name as the one delivering the revelation until he moved to Medina. This eventual declaration concerning Jibrīl must have resulted from Muḥammad’s contact with the Jews.
The name (Jibrīl/Gabriel) is a Hebrew name mentioned in an Old Testament book (Dan. 8.16, 9.21).
Did Muḥammad learn the name Jibrīl from the Jews, or did he learn it just before this contact?
We do not have any available written text that would help specify the time period when Muḥammad directly introduced the name Jibrīl. If Muḥammad acquired that name from the Jews, it explains why the name did not appear except in Medina. However, if we are to accept the probability offered by Arthur Jeffery, noted scholar and historian of Semitic languages, its source originated from the Syriac form of the name √
It is possible that Muḥammad could have heard the name in Mecca, but in Medina he saw the necessity of updating all the Qur’ānic texts to show that Jibrīl delivered all the revelations Muḥammad had received.
Therefore, Jibrīl, in his true nature, was those voices and images that would come to Muḥammad. These manifestations were transformed by the suggestive power of Khadīja into an angel who later could have become Gabriel through the influence of Jewish or Christian acquaintances.
Note:
Because of an apparent misinterpretation of the Annunciation story in the New Testament (Luke 1.19-31), Muḥammad created a mix-up between the spirit and Jibrīl and merged the two into one being. He said about Mary, “...we sent unto her our spirit” (Q 19.17) as well as “a messenger of” the Lord (Q 19.19).
Therefore, Muḥammad made the spirit of Allah and the messenger of Allah one and the same. This issue of Jibrīl as both spirit and messenger appear to run counter to other verses of the Qur’ān that mention “angels and the Spirit” (Q 70.4; Q 97.4), distinguishing between the angels and the spirit without paying attention that Jibrīl is an angel. Who is the spirit in these verses? In response, the exegetes say that Jibrīl is the spirit.[59] But if Jibrīl is one of the angels, then why make this distinction?
(See comment on Q 2.97, Qur’ān Dilemma 1: 195.)
Sources : Quran Dilemma.
Ahahahahaahahaahaha kwahiyo kumbe upekee uko kwenye akili zenu? unamjua mzaliwa wa kwanza wa Mungu? umeshindwa kuthibitisha nguruwe kumla Mohamadi kwahiyo wewe kwa Mohammed ni kilazaSpeaking of Upekee wa YESU uko Hivi..
Kuzaliwa kwake kulikua ni kwa kipekee (Mimba yake ilitungwa kwa uwezo wa roho mtakatifu) Maisha yake yalikua yaki pekee na kufa kwake kulikua kwa kipekee yeye Alitufia msalabani na AKAFUFUKA!
hili hata nyie mnalitambua Ndio maana mnamuongelea sana.
Haya nipe Upekee wa Mudy
Zaidi ya kutafunwa na kiti moto na Kuoa kuanzia Watu wazima umri sawa na mama zake mpaka watoto wadogo wa miaka sita[emoji57] [emoji57] shame on him!
Huyu muandishi wa "Quran Dilemma" ameandika kwa nidhamu sana. Hafanyi jokes wala nia ya kudhalilisha Quran.Hii ndio shida yaani unataka Quran ishuke kama unavyotaka wewe , kwamba Jibril kwanini hakutajwa mwanzoni kabisa QURAN ilipokuwa inashushwa ? lazima ufahamu Mungu ndio anaamua wakati na mda gani AYA gani ishuke sio wewe
QURAN 17:106
" Na QURAN tumeigawanya sehemu mbali mbali uwasomee watu kwa kituo, na tumeiteremsha KIDOGO KIDOGO";
Ilishuka kidogo kidogo pale inapolazimika kushuka ,hata QURAN inafahamu nabii Mohamadi alikuwa na kiu ya kumfahamu Jibril mapema , mpaka wakawa kama adui anamuogopa lakini baadae Mungu alimtoa hofu , kuwa asiogope huyo ni JIBRIL
QURAN 2:97
" sema : aliye kuwa ni adui wa JIBRIL , basi huyo ndiye aliye teremsha QURAN moyoni mwako kwa idhini ya Mwenyezi Mungu, inayo thibitisha yaliyo kuwa kabla yake, na ni uwongofu na bishara njema kwa waumini";
Ahahahahaahahaahaha umeona mambo hayo sasa , Mungu alipoona inafaa akaweka mambo hadharani
Umeona madhaifu ya mungu WAKO masudi [emoji350] [emoji350] [emoji344] [emoji350] [emoji344] halafu mtu unamsujudia wakati yeye mnyewe ametangaza sio MUNGU MWENYEZI eti sababu tu mmeahidiwa kungonoka na ku-update dhakari isisinyae [emoji15] [emoji12] ninini ashki majununi au harjununu fununu [emoji15]Ahahahahaahahaahaha kwanini aangaike na kinyago alichokitengeneza mwenyewe? wakati ameweka siku mahsusi kwa ajili ya hukumu!!
QURAN 22:56-57
56"Ufalme wote siku hiyo utakuwa kwa Mwenyezi Mungu. ATAHUKUMU baina yao.Basi WALIOAMINI na WAKATENDA mema watakuwa katika Bustani zenye neema"
57"Na walio KUFURU na KUZIKANUSHA ishara zetu, basi hao watapata ADHABU ya kufedhehesha"
Ahahahahaahahaahaha kazi kwako usuke au unyoe, hakuna haja ya Mungu kuchezea KELBU maridhawa Ahahahahaahahaahaha
Nimemjibu kwa aya mbili maridhawa wewe usiofahamu mambo ndio utaogopa ,lakini mimi mbobezi hizo hoja zake ni nyepesi kabisaaa Ahahahahaahahaahaha kama kumsukuma alie lewa tuHuyu muandishi wa "Quran Dilemma" ameandika kwa nidhamu sana. Hafanyi jokes wala nia ya kudhalilisha Quran.
Nadhani unaweza ukaona clarity ya maelezo yake. Nilitarajia kama unajibu usijibu kwa mzaha mzaha. Jipange..
Hayo maneno yanatoka kwa Mungu kwenda kwa Jibril halafu yanaenda kwa mtume Ahahahahaahahaahaha lugha inakusumbua , kama lugha inakutesa ndio maana hata maana ya " kinyago changu hakiwezi nisumbua uelewi" ahahhahahahahahahahahUmeona madhaifu ya mungu WAKO masudi [emoji350] [emoji350] [emoji344] [emoji350] [emoji344] halafu mtu unamsujudia wakati yeye mnyewe ametangaza sio MUNGU MWENYEZI eti sababu tu mmeahidiwa kungonoka na ku-update dhakari isisinyae [emoji15] [emoji12] ninini ashki majununi au harjununu fununu [emoji15]
Yes!Upekee wa Yesu uko kwenye Akili zetu fahamu zetu na mioyoni mwetu.. Alafu Wewe hujielewi mbona! yaani Unatapatapa tu.. Tulikua tunaongelea Upekee wa Yesu Alafu wewe unaleta habari za mzaliwa wa kwanza!Ahahahahaahahaahaha kwahiyo kumbe upekee uko kwenye akili zenu? unamjua mzaliwa wa kwanza wa Mungu? umeshindwa kuthibitisha nguruwe kumla Mohamadi kwahiyo wewe kwa Mohammed ni kilaza
Ahahahahaahahaahaha kumbe kwenye akili zenu Ok , mimi nilijua labda Yesu ndio alisema Ahahahahaahahaahaha kama ni akili zenu mbovu endeleeni Ahahahahaahahaahaha mwanaume mashine hata selemani bin daudi analijua hili, wewe unakibamia AhahahahaahahaahahaYes!Upekee wa Yesu uko kwenye Akili zetu fahamu zetu na mioyoni mwetu.. Alafu Wewe hujielewi mbona! yaani Unatapatapa tu.. Tulikua tunaongelea Upekee wa Yesu Alafu wewe unaleta habari za mzaliwa wa kwanza!
Lete kwanza Upekee wa Mudy hapa!
Mudy Mlikua mnasubiri Afufuke Akaliwa na ngurue hii iko wazi unataka nithibitishe nini.
Huyu jamaa wenu Angekua hai had i Leo Nahisi Angeimbiwa Mudy Hodari wa Kuoa
Maana si kwa kuoa hadi Vikinda vya Miaka sita[emoji57] [emoji57] [emoji57] mmh!
Hahahahahahaha wee jamaa unachekesha sana Ona sasa Unakuja na habari za mwanaume machine na vibamia hahahaha ngoja nicheke kwanzaAhahahahaahahaahaha kumbe kwenye akili zenu Ok , mimi nilijua labda Yesu ndio alisema Ahahahahaahahaahaha kama ni akili zenu mbovu endeleeni Ahahahahaahahaahaha mwanaume mashine hata selemani bin daudi analijua hili, wewe unakibamia Ahahahahaahahaahaha