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The Niche of Lights
Abu Hamid Muhammad al-Ghazali's philosophical explorations covered nearly the entire spectrum of twelfth-century beliefs. Beginning his career as a skeptic, he ended it as a scholar of mysticism and orthodoxy. The Niche of Lights, written near the end of his illustrious career, advances the philosophically important idea that reason can serve as a connection between the devout and God. Al-Ghazali argues that abstracting God from the world, as he believed theologians did, was not sufficient for understanding. Exploring the boundary between philosophy and theology, The Niche of Lights seeks to understand the role of reality in the perception of the spiritual.
115 pages, Hardcover
First published January 1, 1987
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Abu Hamid al-Ghazali
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兀亘賵 丨丕賲丿 丕賱睾夭丕賱賷
Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.
Born in 1058, Ab奴 岣つ乵id Mu岣mmad ibn Mu岣mmad al-Ghaz膩l墨 ranked of the most prominent and influential Sunni jurists of his origin.
Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).
Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tah膩fut al-Fal膩sifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.
兀亘賵 丨丕賲丿 賲丨賲丿 丕賱睾夭賾丕賱賷 丕賱胤賵爻賷 丕賱賳賷爻丕亘賵乇賷 丕賱氐賵賮賷 丕賱卮丕賮毓賷 丕賱兀卮毓乇賷貙 兀丨丿 兀毓賱丕賲 毓氐乇賴 賵兀丨丿 兀卮賴乇 毓賱賲丕亍 丕賱賲爻賱賲賷賳 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 丕賱賴噩乇賷貙(450 賴賭 - 505 賴賭 / 1058賲 - 1111賲). 賰丕賳 賮賯賷賴丕賸 賵兀氐賵賱賷丕賸 賵賮賷賱爻賵賮丕賸貙 賵賰丕賳 氐賵賮賷賾 丕賱胤乇賷賯丞賽貙 卮丕賮毓賷賾 丕賱賮賯賴賽 廿匕 賱賲 賷賰賳 賱賱卮丕賮毓賷丞 賮賷 丌禺乇 毓氐乇賴 賲孬賱賻賴.貙 賵賰丕賳 毓賱賶 賲匕賴亘 丕賱兀卮丕毓乇丞 賮賷 丕賱毓賯賷丿丞貙 賵賯丿 毓購乇賮 賰兀丨丿 賲丐爻爻賷 丕賱賲丿乇爻丞 丕賱兀卮毓乇賷丞 賮賷 毓賱賲 丕賱賰賱丕賲貙 賵兀丨丿 兀氐賵賱賴丕 丕賱孬賱丕孬丞 亘毓丿 兀亘賷 丕賱丨爻賳 丕賱兀卮毓乇賷貙 (賵賰丕賳賵丕 丕賱亘丕賯賱丕賳賷 賵丕賱噩賵賷賳賷 賵丕賱睾夭賾丕賱賷) 賱購賯賾亘 丕賱睾夭丕賱賷 亘兀賱賯丕亘 賰孬賷乇丞 賮賷 丨賷丕鬲賴貙 兀卮賴乇賴丕 賱賯亘 "丨噩賾丞 丕賱廿爻賱丕賲"貙 賵賱賴 兀賷囟丕賸 兀賱賯丕亘 賲孬賱: 夭賷賳 丕賱丿賷賳貙 賵賲丨噩賾丞 丕賱丿賷賳貙 賵丕賱毓丕賱賲 丕賱兀賵丨丿貙 賵賲賮鬲賷 丕賱兀賲賾丞貙 賵亘乇賰丞 丕賱兀賳丕賲貙 賵廿賲丕賲 兀卅賲丞 丕賱丿賷賳貙 賵卮乇賮 丕賱兀卅賲丞.
賰丕賳 賱賴 兀孬乇賹 賰亘賷乇賹 賵亘氐賲丞賹 賵丕囟丨丞賹 賮賷 毓丿賾丞 毓賱賵賲 賲孬賱 丕賱賮賱爻賮丞貙 賵丕賱賮賯賴 丕賱卮丕賮毓賷貙 賵毓賱賲 丕賱賰賱丕賲貙 賵丕賱鬲氐賵賮貙 賵丕賱賲賳胤賯貙 賵鬲乇賰 毓丿丿丕賻 賲賳 丕賱賰鬲亘 賮賷 鬲賱賰 丕賱賲噩丕賱丕鬲.賵賱丿 賵毓丕卮 賮賷 胤賵爻貙 孬賲 丕賳鬲賯賱 廿賱賶 賳賷爻丕亘賵乇 賱賷賱丕夭賲 兀亘丕 丕賱賲毓丕賱賷 丕賱噩賵賷賳賷 (丕賱賲賱賯賾亘 亘廿賲丕賲 丕賱丨乇賲賷賳)貙 賮兀禺匕 毓賳賴 賲毓馗賲 丕賱毓賱賵賲貙 賵賱賲賾丕 亘賱睾 毓賲乇賴 34 爻賳丞貙 乇丨賱 廿賱賶 亘睾丿丕丿 賲丿乇賾爻丕賸 賮賷 丕賱賲丿乇爻丞 丕賱賳馗丕賲賷丞 賮賷 毓賴丿 丕賱丿賵賱丞 丕賱毓亘丕爻賷丞 亘胤賱亘 賲賳 丕賱賵夭賷乇 丕賱爻賱噩賵賯賷 賳馗丕賲 丕賱賲賱賰. 賮賷 鬲賱賰 丕賱賮鬲乇丞 丕卮鬲購賴乇 卮賴乇丞賸 賵丕爻毓丞賸貙 賵氐丕乇 賲賯氐丿丕賸 賱胤賱丕亘 丕賱毓賱賲 丕賱卮乇毓賷 賲賳 噩賲賷毓 丕賱亘賱丿丕賳貙 丨鬲賶 亘賱睾 兀賳賴 賰丕賳 賷噩賱爻 賮賷 賲噩賱爻賴 兀賰孬乇 賲賳 400 賲賳 兀賮丕囟賱 丕賱賳丕爻 賵毓賱賲丕卅賴賲 賷爻鬲賲毓賵賳 賱賴 賵賷賰鬲亘賵賳 毓賳賴 丕賱毓賱賲. 賵亘毓丿 4 爻賳賵丕鬲 賲賳 丕賱鬲丿乇賷爻 賯乇乇 丕毓鬲夭丕賱 丕賱賳丕爻 賵丕賱鬲賮乇睾 賱賱毓亘丕丿丞 賵鬲乇亘賷丞 賳賮爻賴貙 賲鬲兀孬乇丕賸 亘匕賱賰 亘丕賱氐賾賵賮賷丞 賵賰鬲亘賴賲貙 賮禺乇噩 賲賳 亘睾丿丕丿 禺賮賷丞賸 賮賷 乇丨賱丞 胤賵賷賱丞 亘賱睾鬲 11 爻賳丞貙 鬲賳賯賱 禺賱丕賱賴丕 亘賷賳 丿賲卮賯 賵丕賱賯丿爻 賵丕賱禺賱賷賱 賵賲賰丞 賵丕賱賲丿賷賳丞 丕賱賲賳賵乇丞貙 賰鬲亘 禺賱丕賱賴丕 賰鬲丕亘賴 丕賱賲卮賴賵乇 廿丨賷丕亍 毓賱賵賲 丕賱丿賷賳 賰禺賱丕氐丞 賱鬲噩乇亘鬲賴 丕賱乇賵丨賷丞貙 毓丕丿 亘毓丿賴丕 廿賱賶 亘賱丿賴 胤賵爻 賲鬲禺匕丕賸 亘噩賵丕乇 亘賷鬲賴 賲丿乇爻丞賸 賱賱賮賯賴丕亍貙 賵禺丕賳賯丕賴 (賲賰丕賳 賱賱鬲毓亘賾丿 賵丕賱毓夭賱丞) 賱賱氐賵賮賷丞.
Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.
Born in 1058, Ab奴 岣つ乵id Mu岣mmad ibn Mu岣mmad al-Ghaz膩l墨 ranked of the most prominent and influential Sunni jurists of his origin.
Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).
Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tah膩fut al-Fal膩sifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.
兀亘賵 丨丕賲丿 賲丨賲丿 丕賱睾夭賾丕賱賷 丕賱胤賵爻賷 丕賱賳賷爻丕亘賵乇賷 丕賱氐賵賮賷 丕賱卮丕賮毓賷 丕賱兀卮毓乇賷貙 兀丨丿 兀毓賱丕賲 毓氐乇賴 賵兀丨丿 兀卮賴乇 毓賱賲丕亍 丕賱賲爻賱賲賷賳 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 丕賱賴噩乇賷貙(450 賴賭 - 505 賴賭 / 1058賲 - 1111賲). 賰丕賳 賮賯賷賴丕賸 賵兀氐賵賱賷丕賸 賵賮賷賱爻賵賮丕賸貙 賵賰丕賳 氐賵賮賷賾 丕賱胤乇賷賯丞賽貙 卮丕賮毓賷賾 丕賱賮賯賴賽 廿匕 賱賲 賷賰賳 賱賱卮丕賮毓賷丞 賮賷 丌禺乇 毓氐乇賴 賲孬賱賻賴.貙 賵賰丕賳 毓賱賶 賲匕賴亘 丕賱兀卮丕毓乇丞 賮賷 丕賱毓賯賷丿丞貙 賵賯丿 毓購乇賮 賰兀丨丿 賲丐爻爻賷 丕賱賲丿乇爻丞 丕賱兀卮毓乇賷丞 賮賷 毓賱賲 丕賱賰賱丕賲貙 賵兀丨丿 兀氐賵賱賴丕 丕賱孬賱丕孬丞 亘毓丿 兀亘賷 丕賱丨爻賳 丕賱兀卮毓乇賷貙 (賵賰丕賳賵丕 丕賱亘丕賯賱丕賳賷 賵丕賱噩賵賷賳賷 賵丕賱睾夭賾丕賱賷) 賱購賯賾亘 丕賱睾夭丕賱賷 亘兀賱賯丕亘 賰孬賷乇丞 賮賷 丨賷丕鬲賴貙 兀卮賴乇賴丕 賱賯亘 "丨噩賾丞 丕賱廿爻賱丕賲"貙 賵賱賴 兀賷囟丕賸 兀賱賯丕亘 賲孬賱: 夭賷賳 丕賱丿賷賳貙 賵賲丨噩賾丞 丕賱丿賷賳貙 賵丕賱毓丕賱賲 丕賱兀賵丨丿貙 賵賲賮鬲賷 丕賱兀賲賾丞貙 賵亘乇賰丞 丕賱兀賳丕賲貙 賵廿賲丕賲 兀卅賲丞 丕賱丿賷賳貙 賵卮乇賮 丕賱兀卅賲丞.
賰丕賳 賱賴 兀孬乇賹 賰亘賷乇賹 賵亘氐賲丞賹 賵丕囟丨丞賹 賮賷 毓丿賾丞 毓賱賵賲 賲孬賱 丕賱賮賱爻賮丞貙 賵丕賱賮賯賴 丕賱卮丕賮毓賷貙 賵毓賱賲 丕賱賰賱丕賲貙 賵丕賱鬲氐賵賮貙 賵丕賱賲賳胤賯貙 賵鬲乇賰 毓丿丿丕賻 賲賳 丕賱賰鬲亘 賮賷 鬲賱賰 丕賱賲噩丕賱丕鬲.賵賱丿 賵毓丕卮 賮賷 胤賵爻貙 孬賲 丕賳鬲賯賱 廿賱賶 賳賷爻丕亘賵乇 賱賷賱丕夭賲 兀亘丕 丕賱賲毓丕賱賷 丕賱噩賵賷賳賷 (丕賱賲賱賯賾亘 亘廿賲丕賲 丕賱丨乇賲賷賳)貙 賮兀禺匕 毓賳賴 賲毓馗賲 丕賱毓賱賵賲貙 賵賱賲賾丕 亘賱睾 毓賲乇賴 34 爻賳丞貙 乇丨賱 廿賱賶 亘睾丿丕丿 賲丿乇賾爻丕賸 賮賷 丕賱賲丿乇爻丞 丕賱賳馗丕賲賷丞 賮賷 毓賴丿 丕賱丿賵賱丞 丕賱毓亘丕爻賷丞 亘胤賱亘 賲賳 丕賱賵夭賷乇 丕賱爻賱噩賵賯賷 賳馗丕賲 丕賱賲賱賰. 賮賷 鬲賱賰 丕賱賮鬲乇丞 丕卮鬲購賴乇 卮賴乇丞賸 賵丕爻毓丞賸貙 賵氐丕乇 賲賯氐丿丕賸 賱胤賱丕亘 丕賱毓賱賲 丕賱卮乇毓賷 賲賳 噩賲賷毓 丕賱亘賱丿丕賳貙 丨鬲賶 亘賱睾 兀賳賴 賰丕賳 賷噩賱爻 賮賷 賲噩賱爻賴 兀賰孬乇 賲賳 400 賲賳 兀賮丕囟賱 丕賱賳丕爻 賵毓賱賲丕卅賴賲 賷爻鬲賲毓賵賳 賱賴 賵賷賰鬲亘賵賳 毓賳賴 丕賱毓賱賲. 賵亘毓丿 4 爻賳賵丕鬲 賲賳 丕賱鬲丿乇賷爻 賯乇乇 丕毓鬲夭丕賱 丕賱賳丕爻 賵丕賱鬲賮乇睾 賱賱毓亘丕丿丞 賵鬲乇亘賷丞 賳賮爻賴貙 賲鬲兀孬乇丕賸 亘匕賱賰 亘丕賱氐賾賵賮賷丞 賵賰鬲亘賴賲貙 賮禺乇噩 賲賳 亘睾丿丕丿 禺賮賷丞賸 賮賷 乇丨賱丞 胤賵賷賱丞 亘賱睾鬲 11 爻賳丞貙 鬲賳賯賱 禺賱丕賱賴丕 亘賷賳 丿賲卮賯 賵丕賱賯丿爻 賵丕賱禺賱賷賱 賵賲賰丞 賵丕賱賲丿賷賳丞 丕賱賲賳賵乇丞貙 賰鬲亘 禺賱丕賱賴丕 賰鬲丕亘賴 丕賱賲卮賴賵乇 廿丨賷丕亍 毓賱賵賲 丕賱丿賷賳 賰禺賱丕氐丞 賱鬲噩乇亘鬲賴 丕賱乇賵丨賷丞貙 毓丕丿 亘毓丿賴丕 廿賱賶 亘賱丿賴 胤賵爻 賲鬲禺匕丕賸 亘噩賵丕乇 亘賷鬲賴 賲丿乇爻丞賸 賱賱賮賯賴丕亍貙 賵禺丕賳賯丕賴 (賲賰丕賳 賱賱鬲毓亘賾丿 賵丕賱毓夭賱丞) 賱賱氐賵賮賷丞.
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February 3, 2016
Quite fascinating key text by this great and problematic teacher and polemicist. I've so regularly encountered Al-Ghazali in the context of his critique of Ibn Sina and the other Neoplatonic and Peripatetic philosophers of the Muslim world that it was quite nice to see him present a positive vision of his own. Here we find that the cosmos is the interplay of varying degrees of light and darkness, with God as the source of all. Al-Ghazali presents a theory of the abnegation of the ego and the resultant beatific vision in terms that are entirely new to me - the non-existence of the self is, in his view, a reflection of the fact that nothing has within itself any capacity for perdurance or causation whatsoever. Instead, all sovereignty is given to Allah.
His Occasionalist rejection of causation is not new to me, but it's interesting to see it framed in this rather lovely and evocative vision of a graded cosmos formed of the play of light from light, and presented in relationship to the phenomenon of epiphany. A lovely and worthy classic.
His Occasionalist rejection of causation is not new to me, but it's interesting to see it framed in this rather lovely and evocative vision of a graded cosmos formed of the play of light from light, and presented in relationship to the phenomenon of epiphany. A lovely and worthy classic.
September 20, 2024
To tell you the truth, all the time I was reading or even contemplating upon the subject of the book, my heart flutters. The heart flutters to and fro, between the sad realisation of ignorance and the excitement for discovering something new. Algazel's Misykat al-Anwar is one of his best writings, set to expound a verse in the Quran that so dense, it perplexed everybody who read it.
Now, aside from the pretty shite printing quality (but I have to opt for the cheapest edition, so the fault's on me) and the (high-browed) Orientalistic introduction, I have no qualms whatsoever with this book. The book set to expound a verse from the Quran, from the Chapter of the Light;
"Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not 鈥� light upon light 鈥� Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things."
Now as you can see the verse is so dense with symbolism and what not, it almost impossible to make sense of it in the first read. And here's where Algazel came into the spotlight.
He started of by expounding what is really meant by Light. He gave us three cases; 1) the things who aren't visible to themselves, nor they make other visible, these are the dark bodies, 2) the things that are visible to others, but the do not make other visible, these are the luminaries such as stars and 3) the things that are both visible to others and make other visible themselves, and this is what is meant by Light, in the truest sense.
Now even this definition of Light is held by the Many. Even among the Many, they still confused. When they saw a meadow full of green, they said "That is nothing but the color green". But think for a moment. Does green visible by itself? Surely not. It was made visible by the Light, which we already agreed are those that it itself is visible and make others visible too. And this understanding that there can't be anything visible without the one who sees, is what Light means among the Few.
But think again. Algazel gave us 7 defects of the light as understood by physical sign, which is not present in the Intelligence. Intelligence, by Algazel term, is also a type of Light, as we shall see why. The eye perceives the exterior part of a thing, but the intelligence breaks through its mold and frame; it discovers the thing's secrets, elicit their causes and laws, their origin, their formation, their characteristics, so on and so forth. Think of how a cube nevertheless seem to be made by one surface, while the Intelligence can know that it is not thus; it is a three dimensional item with 4 sides (which the physical sense alone can never grasp). These are what the Light means, as understood by the Few of the Few.
Now, we are ready to understand that where causality ends. To offer an example by Schopenhauer, scientific knowledge could offer us description, but never the origin. It somehow resembled the comic scene where an uninvited group of guests came visiting for a party. When asked who are they, they replied that they are this-and-that family, living in this village, this is my wife, and this is my children, so on and so forth. Alright, that is all fine and dandy, but who really they are? Science or knowledge of causality as we know in the realms of physics are equivalent to this comic lot of visitors. They offer us processes and descriptions, but never their origin. So did Algazel wants us to contemplate that the physical causality of everything existents are not as simple as we perceived them to be, nor they story are as opaque as we believed them to be.
He offered a metaphor where, even the knowledge of causality produced by the Intelligence is just a mere step from the higher order. The floor which is illuminated in the night, was reflected by the mirror on the wall, which in turn was shined by the light of the moon form the window, and even this light of the moon owed its source from the Sun. Now, most people would not even think the Sun as the source of the Light; most would halt the order up to the moon. But everything has its ultimate source, and to Algazel, the source of the Light, is the Light of Light, which is Allah.
We have seen being, which its existent can be known, and by contrast we know of the non-being, which its existent cannot be known at all. And without Light, can anything be known. If none, is there anything aside from the Light? Everything contingent cannot be perceived aside from its state of perishing; they owe its existent as existing only from the Light that give its knowability in the first place. Even then, it cannot be said to exist by themselves; its existing state merely retained by the flowing of Existence from the Prime Reality. And it is thus what it seemed from the eyes of the Gnostics, that there is no existent aside from Allah. And in their passion and intoxication, they said certain incomprehensible words, heretical even. But upon their Descent, they knew what they felt is not of Identity, but of something resembling to identity. Aren't we in the throes of passion, we spoke our self and our lovers as one, while it is all impossible in and out? So did these Gnostics, who a poem line described them best, "The glass it thin, the wine is clear! The twain are alike...For 'tis as though there were wine and no wineglass there...".
And so, after reached this pinnacle of ecstacy, Algazel pulled us with firm hands back to the topic. It is of dangerous paths to go beyond without proper rites and understanding.
We have seen all along what is truly meant by the Light, and the graded order of Light. And now, to arrive for a clear exegesis of the Verse of the Light, Algazel proceeded to grade the faculty of the human soul.
There are generally 5 graded order of the human soul. The first is the sensory, the second is the imaginative/mnemonic spirit which able to retain the form of the sensory (the Pavlovian dog), the third: intelligential spirit, which can arrives to eternal truths and axioms. The fourth is the discursive spirit, ever possessing the capability to expand such axioms ad infinitum, perhaps akin to Kantian's synthesis. And the fifth, is the transcendental prophetic spirit, which its character is obvious to be described.
Returning back to the symbols in the verse; there are 5 of them. The Niche, the Glass, the Lamp, the Olive tree, the Oil. Now, perhaps it clear enough to hazard the guess. The Niche is the sensory spirit, the Glass is the imaginative spirit, the Lamp is the intelligential spirit, the Olive tree is the discursive spirit (it able to deduce eternal truthful axioms, free from any infection by space and time; thus the "neither eastern nor western". Last but not lest, the olive oil, which obviously can only came from the blessed olive tree, is the transcendental prophetic spirit. It gives light though fire touch it not. Yes, my brothers and sisters, we have reached the end of a journey.
I write this in a flurry of haze and daze, recalling every tiny bit I can remember and understand. It is a mere, based and meagre effect to reflect the jewels contained in this short work, I implore everybody, Muslim or not, to have a go at this treatise. It would not hurt you, it would give you wonders, as it did to me.
Now, aside from the pretty shite printing quality (but I have to opt for the cheapest edition, so the fault's on me) and the (high-browed) Orientalistic introduction, I have no qualms whatsoever with this book. The book set to expound a verse from the Quran, from the Chapter of the Light;
"Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not 鈥� light upon light 鈥� Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things."
Now as you can see the verse is so dense with symbolism and what not, it almost impossible to make sense of it in the first read. And here's where Algazel came into the spotlight.
He started of by expounding what is really meant by Light. He gave us three cases; 1) the things who aren't visible to themselves, nor they make other visible, these are the dark bodies, 2) the things that are visible to others, but the do not make other visible, these are the luminaries such as stars and 3) the things that are both visible to others and make other visible themselves, and this is what is meant by Light, in the truest sense.
Now even this definition of Light is held by the Many. Even among the Many, they still confused. When they saw a meadow full of green, they said "That is nothing but the color green". But think for a moment. Does green visible by itself? Surely not. It was made visible by the Light, which we already agreed are those that it itself is visible and make others visible too. And this understanding that there can't be anything visible without the one who sees, is what Light means among the Few.
But think again. Algazel gave us 7 defects of the light as understood by physical sign, which is not present in the Intelligence. Intelligence, by Algazel term, is also a type of Light, as we shall see why. The eye perceives the exterior part of a thing, but the intelligence breaks through its mold and frame; it discovers the thing's secrets, elicit their causes and laws, their origin, their formation, their characteristics, so on and so forth. Think of how a cube nevertheless seem to be made by one surface, while the Intelligence can know that it is not thus; it is a three dimensional item with 4 sides (which the physical sense alone can never grasp). These are what the Light means, as understood by the Few of the Few.
Now, we are ready to understand that where causality ends. To offer an example by Schopenhauer, scientific knowledge could offer us description, but never the origin. It somehow resembled the comic scene where an uninvited group of guests came visiting for a party. When asked who are they, they replied that they are this-and-that family, living in this village, this is my wife, and this is my children, so on and so forth. Alright, that is all fine and dandy, but who really they are? Science or knowledge of causality as we know in the realms of physics are equivalent to this comic lot of visitors. They offer us processes and descriptions, but never their origin. So did Algazel wants us to contemplate that the physical causality of everything existents are not as simple as we perceived them to be, nor they story are as opaque as we believed them to be.
He offered a metaphor where, even the knowledge of causality produced by the Intelligence is just a mere step from the higher order. The floor which is illuminated in the night, was reflected by the mirror on the wall, which in turn was shined by the light of the moon form the window, and even this light of the moon owed its source from the Sun. Now, most people would not even think the Sun as the source of the Light; most would halt the order up to the moon. But everything has its ultimate source, and to Algazel, the source of the Light, is the Light of Light, which is Allah.
We have seen being, which its existent can be known, and by contrast we know of the non-being, which its existent cannot be known at all. And without Light, can anything be known. If none, is there anything aside from the Light? Everything contingent cannot be perceived aside from its state of perishing; they owe its existent as existing only from the Light that give its knowability in the first place. Even then, it cannot be said to exist by themselves; its existing state merely retained by the flowing of Existence from the Prime Reality. And it is thus what it seemed from the eyes of the Gnostics, that there is no existent aside from Allah. And in their passion and intoxication, they said certain incomprehensible words, heretical even. But upon their Descent, they knew what they felt is not of Identity, but of something resembling to identity. Aren't we in the throes of passion, we spoke our self and our lovers as one, while it is all impossible in and out? So did these Gnostics, who a poem line described them best, "The glass it thin, the wine is clear! The twain are alike...For 'tis as though there were wine and no wineglass there...".
And so, after reached this pinnacle of ecstacy, Algazel pulled us with firm hands back to the topic. It is of dangerous paths to go beyond without proper rites and understanding.
We have seen all along what is truly meant by the Light, and the graded order of Light. And now, to arrive for a clear exegesis of the Verse of the Light, Algazel proceeded to grade the faculty of the human soul.
There are generally 5 graded order of the human soul. The first is the sensory, the second is the imaginative/mnemonic spirit which able to retain the form of the sensory (the Pavlovian dog), the third: intelligential spirit, which can arrives to eternal truths and axioms. The fourth is the discursive spirit, ever possessing the capability to expand such axioms ad infinitum, perhaps akin to Kantian's synthesis. And the fifth, is the transcendental prophetic spirit, which its character is obvious to be described.
Returning back to the symbols in the verse; there are 5 of them. The Niche, the Glass, the Lamp, the Olive tree, the Oil. Now, perhaps it clear enough to hazard the guess. The Niche is the sensory spirit, the Glass is the imaginative spirit, the Lamp is the intelligential spirit, the Olive tree is the discursive spirit (it able to deduce eternal truthful axioms, free from any infection by space and time; thus the "neither eastern nor western". Last but not lest, the olive oil, which obviously can only came from the blessed olive tree, is the transcendental prophetic spirit. It gives light though fire touch it not. Yes, my brothers and sisters, we have reached the end of a journey.
I write this in a flurry of haze and daze, recalling every tiny bit I can remember and understand. It is a mere, based and meagre effect to reflect the jewels contained in this short work, I implore everybody, Muslim or not, to have a go at this treatise. It would not hurt you, it would give you wonders, as it did to me.
April 19, 2007
one of the most beautiful books i have ever read...Ghazali takes one verse of the quran and dives into its meaning...its absolutely magnificent...i hardly ever read a book twice, but this is one of those books, if u read it over and over again, each time you would learn something new...an excellent explanation of islamic spirituality/sufism...after reading this, for the first time ever, i understood the meaning of "nonexistance" in the sufi context...
April 18, 2016
If you told me 5 years ago when I was 15 that I would be reading a book by an 11th-12th century Islamic scholar I wouldn't have believed you for a second. In any case, this is a wonderful and thought provoking text. Al-Ghazali incorporates Neoplatonic and Aristotelian philosophy in the context of Islam. What makes this work so powerful is the fact that he alludes to Being as a kind of darkness, which requires illumination in order to become manifest. The five levels of illumination are: Sense, Imagination, Rationality, Reflective Spirit (Pure, Unchanging Ideas; Pure Rationality), and the Prophetic Spirit (experience and knowledge of the Divine). The latter two are like a lamp which can never be extinguished. These are the ways Being and God are manifest to us. However, it requires work on our part. While sensation and imagination are always at play, the other 3 sources of illumination require cultivation and effort. Moreover, illumination is not exclusive to us, but requires our powers and an external agent (the Sun, God, etc) to be fully active. In which case, illumination is not delegated to just subjectivity.
A final word: Medieval Philosophy really should be taken up by more people. It is commonly regarded as an obsolete philosophy, with the rising pervasiveness of atheism. However, that's a form of willful ignorance: "If there's no God, why would I study anybody whose philosophy is premised on faith?" - There is a kind of voluntary blindness here. The Medieval thinkers provide rigorous and logical arguments (these guys were masters of Logic), and moreover, offer penetrating practical insight regarding living a meaningful and fulfilling life. There is still much to be learned, regardless of whether or not you believe in God. In my opinion, there are deep truths to be learned from Avicenna, Al-Ghazali, Aquinas, Averroes, and Augustine. What makes these philosophies so compelling is the fact that God cannot be empirically observed, but there is a great attempt to develop a strong metaphysics/theology with logic and sound argument.
Medieval Philosophy should really be studied more often. In "History of Philosophy" texts you'll have one chapter for Kant, and one chapter for Medieval Philosophy as a whole; lecture courses will do the same. These thinkers have been by and large forgotten aside from mandatory programs in universities, and those who have specialized interest in this field. There is a tendency to just "get them over with" through looking at Aquinas five proofs and Augustine's confessions chapter 11-13. For anyone who reads this review (and if you are, you probably have an interest in this period or specialize in it; otherwise how would you know who Al-Ghazali is?) who is not well acquainted with Medieval Philosophy, I highly suggest you look into it. It is very hard and requires lots of work and commitment, but I guarantee it will pay off in the end.
A final word: Medieval Philosophy really should be taken up by more people. It is commonly regarded as an obsolete philosophy, with the rising pervasiveness of atheism. However, that's a form of willful ignorance: "If there's no God, why would I study anybody whose philosophy is premised on faith?" - There is a kind of voluntary blindness here. The Medieval thinkers provide rigorous and logical arguments (these guys were masters of Logic), and moreover, offer penetrating practical insight regarding living a meaningful and fulfilling life. There is still much to be learned, regardless of whether or not you believe in God. In my opinion, there are deep truths to be learned from Avicenna, Al-Ghazali, Aquinas, Averroes, and Augustine. What makes these philosophies so compelling is the fact that God cannot be empirically observed, but there is a great attempt to develop a strong metaphysics/theology with logic and sound argument.
Medieval Philosophy should really be studied more often. In "History of Philosophy" texts you'll have one chapter for Kant, and one chapter for Medieval Philosophy as a whole; lecture courses will do the same. These thinkers have been by and large forgotten aside from mandatory programs in universities, and those who have specialized interest in this field. There is a tendency to just "get them over with" through looking at Aquinas five proofs and Augustine's confessions chapter 11-13. For anyone who reads this review (and if you are, you probably have an interest in this period or specialize in it; otherwise how would you know who Al-Ghazali is?) who is not well acquainted with Medieval Philosophy, I highly suggest you look into it. It is very hard and requires lots of work and commitment, but I guarantee it will pay off in the end.
March 3, 2016
Merenung hakikat kebenaran dalam pandangan alam Islam yang tidak dualisme hingga memisahkan bahagian zahir dan batin, apa yang dicerap oleh pancaindera dan rasional dengan intelek dengan makna roh melalui bahasa simbolik, iaitu cahaya. Hakikat yang dijelaskan oleh Imam al-Ghazali ini memerlukan hati yang dibebaskan daripada faham literalis dan tidak cepat menutup pintu kefahaman.
May 18, 2021
丕賱丨賲丿 賱賱賴 丕賱匕賷 噩毓賱 賮賷 賴匕賴 丕賱兀賲丞 兀賲孬丕賱 爻賷丿賳丕 丕賱睾夭丕賱賷 乇囟賷 丕賱賱賴 毓賳賴..
賴匕丕 丕賱賰鬲丕亘 賲賱賷亍 亘丕賱兀爻乇丕乇 丕賱賳賵乇丕賳賷丞 賵丕賱賳賮丨丕鬲 丕賱毓乇賮丕賳賷丞 ..
丕賱賱賴賲 丕賲賮毓賳丕 亘賲丕 賯乇兀賳丕 賵丕乇囟 毓賳 爻賷丿賳丕 丕賱廿賲丕賲 丨噩丞 丕賱廿爻賱丕賲 丕賱睾夭丕賱賷..
賰鬲丕亘 爻賳亘睾賷 賯乇丕亍鬲賴 賲乇丕鬲 賱賷爻鬲賵毓亘 賵賷賮賴賲 毓賱賶 賵噩賴賴..
賰賲丕 兀賳 賰孬賷乇丕 賲賳 賲亘丕丨孬賴 賮鬲丨賷丞 匕賵賯賷丞..
丕賱賱賴 賷乇囟賶 毓賳 丨亘賷亘賷 丕賱廿賲丕賲 丕賱睾夭丕賱賷..
賴匕丕 丕賱賰鬲丕亘 賲賱賷亍 亘丕賱兀爻乇丕乇 丕賱賳賵乇丕賳賷丞 賵丕賱賳賮丨丕鬲 丕賱毓乇賮丕賳賷丞 ..
丕賱賱賴賲 丕賲賮毓賳丕 亘賲丕 賯乇兀賳丕 賵丕乇囟 毓賳 爻賷丿賳丕 丕賱廿賲丕賲 丨噩丞 丕賱廿爻賱丕賲 丕賱睾夭丕賱賷..
賰鬲丕亘 爻賳亘睾賷 賯乇丕亍鬲賴 賲乇丕鬲 賱賷爻鬲賵毓亘 賵賷賮賴賲 毓賱賶 賵噩賴賴..
賰賲丕 兀賳 賰孬賷乇丕 賲賳 賲亘丕丨孬賴 賮鬲丨賷丞 匕賵賯賷丞..
丕賱賱賴 賷乇囟賶 毓賳 丨亘賷亘賷 丕賱廿賲丕賲 丕賱睾夭丕賱賷..
December 30, 2012
Beautiful yet a heavy read. This must be read if you area truly in search of knowing your heart. It is not a 'to do list' of books to read.
I have read this three times. First time as a teenager-15 year old.
I have read this three times. First time as a teenager-15 year old.
November 3, 2013
卮乇丨 毓亘賯乇賷 賱賵丕丨丿丞 賲賳 兀噩賲賱 丌賷丕鬲 丕賱賯乇丌賳 丕賱賰乇賷賲 : " 丕賱賱賴 賳賵乇 丕賱爻賲丕賵丕鬲 賵丕賱兀乇囟 ... "
鬲噩賱賷丕鬲 氐賵賮賷丞 毓賲賷賯丞 賲賳亘孬賯丞 毓賳 丕賱匕賴賳 丕賱賮匕 ,, 丕賱廿賲丕賲 丕賱睾夭丕賱賷 乇丨賲賴 丕賱賱賴 .. 賷爻鬲丨賯 賯乇丕亍丕鬲 毓丿賷丿丞 .. 賵賱賷爻 賯乇丕亍丞 賵丕丨丿丞 ..
鬲噩賱賷丕鬲 氐賵賮賷丞 毓賲賷賯丞 賲賳亘孬賯丞 毓賳 丕賱匕賴賳 丕賱賮匕 ,, 丕賱廿賲丕賲 丕賱睾夭丕賱賷 乇丨賲賴 丕賱賱賴 .. 賷爻鬲丨賯 賯乇丕亍丕鬲 毓丿賷丿丞 .. 賵賱賷爻 賯乇丕亍丞 賵丕丨丿丞 ..
July 5, 2024
鈥淕od showed beneficence to Adam. He gave him an abridged form that brings together every sort of thing found in the cosmos. It is as if Adam is everything in the cosmos, or an abridged transcription of the world. The form of Adam鈥擨 mean this form鈥攊s written in God鈥檚 handwriting. It is a divine handwriting that is not written with letters, since God鈥檚 handwriting is incomparable with with writing and letters, just as His speech is incomparable with sounds and letters, His pen with wood and reed, and His hand with flesh and bone.鈥�
March 21, 2024
鈥淭he atheists have no faith in God and the Last Day. They love life in this world more than the next. They are occupied with themselves and do not attend to searching for the cause (of the world). Rather, they live the life of dumb beasts. Their veil is their murky souls and dark appetites. There is no darkness more intense than caprice and the soul. That is why God said 鈥淗ast thou seen him who has taken caprice to be his god?鈥� And the messenger of God 锓� said, 鈥淐aprice is the most hateful god worshipped on earth.鈥� They believe the ultimate end of searching in this world is to achieve wishes, to obtain objects of appetite, and to attain bestial pleasure by means of women, food, and clothing. These people are the servants of pleasure. They worship it, search for it, and believe firmly that obtaining it is the highest felicity. They are pleased for their souls to be on the level of dumb beasts - or, rather, more debased than the beasts. What darkness is more intense than that? Hence these people have been veiled by sheer darkness.鈥�
April 20, 2020
賱賳 兀丿毓賷 賲毓乇賮丞 賵 毓賱賲 賱賲 兀丨氐賱賴 貙 賱賲 丕爻鬲胤毓 鬲賮賰賷賰 丕賱賳氐 丕賱兀氐賱賷 丿賵賳 兀賳 賷賰賵賳 賲毓賷 賲毓賱賲 兀賵 賲乇卮丿貙 賱賰賳 丕賱卮乇丨 賵 丕賱鬲丨賯賷賯 兀毓鬲賯丿 兀賳賴 乇賵丕賳賷 賵 兀毓胤丕賳賷 賲丕 賰賳鬲 兀亘睾 賲賳 丕賱賰鬲丕亘 . 賰鬲丕亘 賲賴賲 賵 賲賵爻毓 賱賱兀賮賯 賵 賷丿毓賵 賱賱鬲賮賰賷乇 賵 丕賱鬲兀賲賱 .
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August 7, 2009beautiful imagery of light, where it comes from, its existence in all of us, and how we can keep it in our lives. Islam has more truth in it than I think we give it credit for :)
January 27, 2019
Ambil masa yg lama untuk memahami bacaan yg berat ini. Tentang Mishkah yg disebut di dalam Al-Quran. Melewati dan menyelusuri tafsir surah An-Nur Ayat 35. Sesungguhnya pengajaran yg paling besar ialah tidak guna menjadi celik, dapat melihat cahaya namun hatinya buta untuk melihat sang pencipta cahaya.
Menyelusuri apa itu cahaya, bahan dan malaikat yg dicipta daripada cahaya, dan segalanya tentang cahaya. Mata yang terbahagi kepada dua dimensi yakni melihat alam yg sebenar atau mampu melihat alam yg lain melalui pandangan basyirah.
Apa pun, benarlah Imam Al-Ghazali merupakan tokoh hujjatul Islam, yang memberi ruang generasi masa kini untuk mengkaji seni pemikiran namun perlu memahami hakikat tauhid yang sebenar agar kita dapat memahami makrifat yg sebenarnya.
Menyelusuri apa itu cahaya, bahan dan malaikat yg dicipta daripada cahaya, dan segalanya tentang cahaya. Mata yang terbahagi kepada dua dimensi yakni melihat alam yg sebenar atau mampu melihat alam yg lain melalui pandangan basyirah.
Apa pun, benarlah Imam Al-Ghazali merupakan tokoh hujjatul Islam, yang memberi ruang generasi masa kini untuk mengkaji seni pemikiran namun perlu memahami hakikat tauhid yang sebenar agar kita dapat memahami makrifat yg sebenarnya.
March 10, 2023
賷購賯乇兀 賮賷 噩賱爻丞 賵丕丨丿丞 賵賷乇賯賶 亘賰 廿賱賶 丕賱賳賵乇 丕賱廿賱賴賷 賵賴賵 廿噩丕亘丞 賱爻丐丕賱 爻丕卅賱貙 賵賷賯賵賱 丕賱賲丐賱賮 賮賷 賳賴丕賷丞 丕賱賰鬲丕亘: 賲毓 兀賳 丕賱爻丐丕賱 氐丕丿賮賳賷 賵丕賱賮賰乇 賲賳賯爻賲賹 賵丕賱禺丕胤乇 賲賳卮毓亘購 賵丕賱賴賲 廿賱賶 睾賷乇 賴匕丕 丕賱賮賳 賲賳氐乇賮賹貙 賵賲賯鬲乇丨賷 毓賱賷賴 兀賳 賳爻兀賱 丕賱賱賴 鬲毓丕賱賶 丕賱毓賮賵 毓賲賾丕 胤睾賶 亘賴 丕賱賯賱賲 兀賵 夭賱鬲 亘賴 丕賱賯丿賲貨 賮廿賳 禺賵囟 睾賲乇丞賽 丕賱兀爻乇丕乇 丕賱廿賱賴賷丞 禺胤賷乇貙 賵丕爻鬲賰卮丕賮 丕賱兀賳賵丕乇 丕賱廿賱賴賷丞 賲賳 賵乇丕亍 丕賱丨購噩亘 丕賱亘卮乇賷丞 毓爻賷乇 睾賷乇 賷爻賷乇貙 賵丕賱爻賱丕賲購.
December 23, 2020
亘爻賲 丕賱賱賴 丕賱乇丨賲賳 丕賱乇丨賷賲 賵 丕賱氐賱丕賴 毓賱賶 賳亘賷賴 丕賱賰乇賷賲
丕賱賱賴賲 兀噩毓賱賳丕 賲賳 丕賱匕賷賳 賷爻鬲賲毓賵賳 "丕賱賯賵賱" 賮賷鬲亘毓賵賳 兀丨爻賳賴
賱賯丿 賯乇兀鬲 丕賱賰鬲丕亘 亘丕賱賳爻禺鬲賷賳 丕賱毓乇亘賷賴 賵 丕賱兀賳噩賱賷夭賷賴 賵 丕爻鬲賮丿鬲 丕賱賰孬賷乇 , 胤亘毓丕 賮賷 丕賱賱睾賴 丕賱廿賳噩賱賷夭賷賴 賰丕賳 賮賷賴 卮賵丕賴丿 賰孬賷乇賴 兀乇爻胤賵 ,爻賯乇丕胤 廿賱禺 毓賳 賲丕賴賷丞 丕賱囟賵亍 賵 鬲丿乇噩賴 亘丕賱賳爻亘賴 賱賱亘卮乇賱賳 兀胤賷賱 賮賷 卮乇丨 丕賱賮乇賯 , 亘賰賱 鬲賵丕囟毓 丨丕亘 兀卮丕乇賰 賲丕 賱賮鬲 兀賳鬲亘丕賴賷 賮賷 丕賱賳爻禺賴 丕賱毓乇亘賷賴 賵賯亘賱 兀賳 兀亘丿賶 兀匕賰乇 亘賯賵賱 丕賱毓賱丕賲賴 " 賵賲賳 賱賲 賷鬲爻毓 氐丿乇賴 賱賲毓乇賮丞 賴匕丕 ,賮賱賷賴噩乇 賴匕丕 丕賱賳賲胤 賲賳 丕賱毓賱賲 , 賮賱賰賱 毓賱賲 乇噩丕賱 賵 賰賱 賲賷爻乇 賱賲丕 禺賱賯 賱賴
1 匕賰乇 丕賱毓賱丕賲賴 毓賳 丕賱毓賯賱 " ..... 賮兀賲 丕賱毓賯賱 廿匕丕 鬲噩乇丿 毓賳 睾卮丕賵丞 丕賱賵賴賲 賵 丕賱禺賷丕賱 賱賲 賷鬲氐賵乇 兀賳 賷睾賱胤 貨亘賱 乇兀賶 丕賱兀卮賷丕亍 毓賱賶 賲丕賴賷 毓賱賷賴 賵 賮賷 鬲噩乇賷丿賴 毓爻乇 毓馗賷賲 ...廿賱禺 "
賱丕丨馗 丕賳賴 賯丕賱 毓爻乇 毓馗賷賲 賵 賱賷爻 賲爻鬲丨賷賱
2 賱丕丨馗 兀賷囟丕 丕賳賴 賯丕賱 "....賮毓賳丿 廿卮乇丕賯 賳賵乇 丕賱丨賲賰丞 賷氐賷乇 丕賱毓賯賱 賲亘氐乇丕 (亘丕賱賮毓賱) 亘毓丿 兀賳 賰丕賳 賲亘氐乇丕 亘丕賱賯賵丞
胤亘毓丕 賯亘賱 丕賱乇爻賵賱 氐賱賶 丕賱賱賴 毓賱賷賴 賵爻賱賲 爻丐賱 賲乇賴 "賲丕 丕賱丿賳賷丕" 賮賯丕賱 " 丨賱賲 丕賱賳丕卅賲 賵兀賴賱賴丕 賲噩丕夭賵賳 ....廿賱禺
賵匕賰乇 丕賱丨爻賳 丕賱亘氐乇賷 賮賷 乇爻丕賱鬲賴 賱毓賲乇 亘賳 毓亘丿丕賱毓夭賷夭 乇囟賷 丕賱賱賴 毓賳賴
" 廿賳賲丕 丕賱丿賳賷丕 丨賱賲 賵 丕賱兀禺乇丞 賷賯馗丞 賵 丕賱賲賵鬲 賲鬲賵爻胤"
賵兀賷囟丕 賮賷 丕賱賱睾賴 丕賱爻賳爻賰乇賷鬲賷賴 賰賱賲丞 (賲丕賷丕) 鬲胤賱賯 毓賱賶 丕賱賰賵賳 丕賱賲卮丕賴丿 賮賷 賲毓賳丕賴丕 丕賱馗丕賴乇 賵賱賰賳 賲毓賳丕賴丕 丨乇賮賷丕 賴賵 賵賴賲 ,禺賷丕賱 兀賵 睾乇賵乇 賵丕賱賯乇丕賾賳 兀賷囟丕賸 賷匕賰乇賳丕 賮賷 爻賵乇丞 丕賾賱 毓賲乇丕賳 (賵賲丕 丕賱丨賷丕丞 丕賱丿賳賷丕 廿賱丕 賲鬲丕毓 丕賱睾乇賵乇) ,丕匕丕賸 賴匕賴 丕賱卮賵丕賴丿 賵 兀毓馗賲賴丕 胤亘毓丕賸 丕賱賯乇丕賾賳 賮賷賴 賱賮鬲 賳馗乇 賵 鬲賳亘賷賴 毓賳 丕賱兀乇鬲賯丕亍 賮賷 廿丿乇丕賰 丕賱兀卮賷丕亍 賮賷 乇丐賷鬲賳丕 賱賱毓丕賱賲 , 胤亘毓丕賸 丕賱鬲賱賲賷丨丕鬲 丕賱賲匕賰賵乇丞 賲丕 賵噩丿鬲 毓亘孬丕賸, 賱匕賱賰 乇丐賷鬲賳丕 賱賱毓丕賱賲 賵 賱賷爻 賮賯胤 丕賱囟賵亍 賲卮賵亘賴 亘卮賵丕卅亘 丕匕丕 鬲賲 丕賱鬲禺賱氐 賲賳賴丕 賳爻鬲胤賷毓 兀賳 賳乇賶 乇丐賷丞 兀賵囟丨 乇丐賷賴 丕匕丕 噩丕夭 丕賱鬲毓亘賷乇 亘丿賵賳 賱睾賴 ,丨鬲賶 丕亘賳 爻賷賳丕亍 賵 丕賱睾夭丕賱賷 鬲丨丿孬丕 毓賳 爻賱胤丕賳 賮賵賯 爻賱胤丕賳 丕賱毓賯賱 賱兀賳 賲丨賱 丕賱賱睾賴 賮賷 丕賱毓賯賱 , 乇兀賷鬲 賮賷 廿丨丿 丕賱賲丐鬲賲乇丕鬲 丨賵丕乇 亘賷賳 " 丿賷亘丕賰 鬲卮賵亘乇丕 (胤亘賷亘)賵毓丕賱賲 兀毓氐丕亘 賵 賲禺(賱丕 賷丨馗乇賳賷 丕爻賲賴 丕賱賾丕賳 ) 賮匕賰乇 毓丕賱賲 丕賱兀毓氐丕亘" 兀賳 乇丐賷鬲賳丕 丕賱賵丕囟丨賴 賱賱丨賷丕賴 賱丕 鬲鬲毓丿賶 丨噩賲 兀氐亘毓 丕賱廿亘賴丕賲 " (鬲禺賷賱 !) 賵毓賱賲丕亍 丕賱睾乇亘 丕賱兀賳 賷丿賷乇賵賳 兀亘丨丕孬 毓賱賶 賯丿賲 賵 爻丕賯 賵 賷胤賱賯賵賳 毓賱賶 賴匕賴 丕賱丨丕賱賴 丕賱鬲賷 賴賷 賮賵賯 丕賱毓賯賱 "亘丕賱賵毓賷 " 亘賱 賵氐賱賵丕 廿賱賶 賰卮賮 胤乇賷賯丞 亘丨賷孬 賷鬲賲 鬲丨賲賷賱 丕賱賵毓賷 賮賷 賲賱賮 乇賯賲賷 .
賮賷 賳馗乇賷 賴匕賴 丕賱鬲賱賲賷丨丕鬲 鬲丿賱 毓賱賶 賲丕賴賷賴 睾賷乇 丕賱鬲賷 賳乇丕賴丕 胤亘毓丕 兀賳丕 賱丕 兀鬲丨丿孬 毓賳 毓賱賲 丕賱睾賷亘 賵 賱賰賳 毓賳 卮賷亍 賮賷 賲噩丕賱 丕賱鬲噩乇亘賴 丕賱亘卮乇賷賴 丕賱賲爻鬲賳賷乇賴 賵 睾賷乇 匕賱賰 丕賱亘丕亘 賲賮鬲賵丨 賱賱鬲噩乇亘賴 賱賲賳 兀乇丕丿 (賱賲賳 兀乇丕丿 賲賳賰賲 兀賳 賷鬲賯丿賲 兀賵 賷鬲兀禺乇), 亘丕賱賳爻亘賴 賱賲丕 兀胤賱賯 毓賱賷賴丕 毓賱賲丕亍 丕賱賲爻賱賲賷賳 亘 ( 爻賱胤丕賳 賮賵賯 丕賱毓賯賱 兀賵 賲丕 賷爻賲賶 丨丕賱賷丕賸 亘丕賱賵毓賷 ) 賱鬲賯乇賷亘 丕賱氐賵乇丞 賱賳兀禺匕 賲孬丕賱 毓賳 丨丕爻丞 丕賱爻賲毓; 賮賷 賲毓馗賲 丕賱兀丨賷丕賳 賱賳賯賵賱 賮賷 丕賱賲賰鬲亘 丕賵 賮賷 丕賱亘賷鬲 賱丕鬲賰賵賳 丨丕囟乇 亘廿賳鬲亘丕賴 丕賵 賲賱賯賷 丕賱爻賲毓 賵丕賳鬲 卮丕賴丿 賱氐賵鬲 丕賱賲賰賷賮 , 賱賵 丨丿孬 賵 賰丕賳 賱丿賷賰 噩賴丕夭 賷賯賷爻 賰賱 賲丕 賷丿禺賱 賲噩丕賱 丕賱兀匕賳 賱賵 噩丿鬲 兀賳 丕賱兀匕賳 鬲賱賯鬲 賴匕丕 丕賱氐賵鬲 賮賷 賱丨馗鬲 鬲賵丕噩丿賰 賮賷 丕賱賲賰丕賳 , 胤亘毓丕 賱賵 卮禺氐 賲丕 丕胤賮賶 丕賱賲賰賷賮 鬲賱賯兀賷 鬲丿乇賰 亘兀賳 氐賵鬲 丕賱賲賰賷賮 賯丿 鬲賵賯賮 賵賯賷爻 毓賱賶 匕賱賰 賵爻丕卅賱 丕賱廿丿乇丕賰 ,賵賲賳賴丕 賲孬丕賱 丕賱賳賵乇 毓賱賶 爻亘賷賱 丕賱賲孬丕賱 賱賵 賯丕亘賱鬲賰 丕賱兀賳 賮賷 丕賱氐亘丕丨 賱賳賯賵賱 丕賱爻丕毓賴 丕賱毓丕卮乇賴 賵爻兀賱鬲賰 賴賱 鬲乇賶 丕賱爻丨丕亘 , 賴賱 鬲乇賶 丕賱爻賷丕乇賴 ,丕賱卮噩乇賴 , 丕賱賯胤 .....廿賱禺 , 亘丿賷賴賷丕 爻賵賮 鬲卮賷乇 亘廿氐亘毓賰 ,賱賰賳 賱賵 爻兀賱鬲賰 毓賳 丕賱賳賵乇 兀賵 丕賱囟賵亍 賴賱 鬲爻鬲胤賷毓 兀賳 鬲卮賷乇 亘廿氐亘毓賰 賵 鬲賯賵賱 賴匕丕 賴賵 丕賱賳賵乇 賮賷 賳馗乇賷 賱丕 兀丨丿 賷爻鬲胤賷毓 噩賱 噩賴丿賳丕 爻賵賮 鬲賰賵賳 丕賱廿卮丕乇丞 廿賱賶 乇丐賷鬲 丕賱兀卮賷丕亍 丕賱鬲賷 賳爻鬲丿賱 亘賴丕 毓賳 賵噩賵丿 丕賱囟賵亍 , 毓賱賶 丿賱賷賱 兀賵 爻亘亘 ,賵噩賵丿 丕賱囟賵亍 ,賵亘爻亘亘 丕賱賯氐賵乇 賮賷 丕賱賲禺賱賵賯 丕賱亘卮乇賷 丕爻鬲賳丿賳丕 廿賱賶 丕賱賲氐亘丕丨 賱兀賳 丕賱賲氐亘丕丨 賳賵毓丕 賲丕 賷丨鬲賵賷 囟賵亍 丕賱卮賲毓丞 兀賵 丕賱夭賷鬲 賵 賲賳 禺賱丕賱 孬賯賵亘 丕賱賲氐亘丕丨 賳爻鬲胤賷毓 鬲乇賰賷夭賴 廿賱賶 噩賴賴 賲毓賷賳賴 賵亘匕賱賰 賳爻鬲胤賷毓 丕賳 賳卮賷乇 亘丕賱亘賳丕賳 廿賱賶 亘賯毓賴 兀賵 卮毓丕毓 丕賱囟賵亍, 賴匕丕 賮賷 乇兀賷 卮乇丨 亘爻賷胤 毓賳 賯賵賱 丕賱毓賱丕賲賴 丕賱睾夭丕賱賷 毓爻乇 毓馗賷賲 , 賵丕賱賱賴 兀毓賱賲
丕賱賱賴賲 兀噩毓賱賳丕 賲賳 丕賱匕賷賳 賷爻鬲賲毓賵賳 "丕賱賯賵賱" 賮賷鬲亘毓賵賳 兀丨爻賳賴
賱賯丿 賯乇兀鬲 丕賱賰鬲丕亘 亘丕賱賳爻禺鬲賷賳 丕賱毓乇亘賷賴 賵 丕賱兀賳噩賱賷夭賷賴 賵 丕爻鬲賮丿鬲 丕賱賰孬賷乇 , 胤亘毓丕 賮賷 丕賱賱睾賴 丕賱廿賳噩賱賷夭賷賴 賰丕賳 賮賷賴 卮賵丕賴丿 賰孬賷乇賴 兀乇爻胤賵 ,爻賯乇丕胤 廿賱禺 毓賳 賲丕賴賷丞 丕賱囟賵亍 賵 鬲丿乇噩賴 亘丕賱賳爻亘賴 賱賱亘卮乇賱賳 兀胤賷賱 賮賷 卮乇丨 丕賱賮乇賯 , 亘賰賱 鬲賵丕囟毓 丨丕亘 兀卮丕乇賰 賲丕 賱賮鬲 兀賳鬲亘丕賴賷 賮賷 丕賱賳爻禺賴 丕賱毓乇亘賷賴 賵賯亘賱 兀賳 兀亘丿賶 兀匕賰乇 亘賯賵賱 丕賱毓賱丕賲賴 " 賵賲賳 賱賲 賷鬲爻毓 氐丿乇賴 賱賲毓乇賮丞 賴匕丕 ,賮賱賷賴噩乇 賴匕丕 丕賱賳賲胤 賲賳 丕賱毓賱賲 , 賮賱賰賱 毓賱賲 乇噩丕賱 賵 賰賱 賲賷爻乇 賱賲丕 禺賱賯 賱賴
1 匕賰乇 丕賱毓賱丕賲賴 毓賳 丕賱毓賯賱 " ..... 賮兀賲 丕賱毓賯賱 廿匕丕 鬲噩乇丿 毓賳 睾卮丕賵丞 丕賱賵賴賲 賵 丕賱禺賷丕賱 賱賲 賷鬲氐賵乇 兀賳 賷睾賱胤 貨亘賱 乇兀賶 丕賱兀卮賷丕亍 毓賱賶 賲丕賴賷 毓賱賷賴 賵 賮賷 鬲噩乇賷丿賴 毓爻乇 毓馗賷賲 ...廿賱禺 "
賱丕丨馗 丕賳賴 賯丕賱 毓爻乇 毓馗賷賲 賵 賱賷爻 賲爻鬲丨賷賱
2 賱丕丨馗 兀賷囟丕 丕賳賴 賯丕賱 "....賮毓賳丿 廿卮乇丕賯 賳賵乇 丕賱丨賲賰丞 賷氐賷乇 丕賱毓賯賱 賲亘氐乇丕 (亘丕賱賮毓賱) 亘毓丿 兀賳 賰丕賳 賲亘氐乇丕 亘丕賱賯賵丞
胤亘毓丕 賯亘賱 丕賱乇爻賵賱 氐賱賶 丕賱賱賴 毓賱賷賴 賵爻賱賲 爻丐賱 賲乇賴 "賲丕 丕賱丿賳賷丕" 賮賯丕賱 " 丨賱賲 丕賱賳丕卅賲 賵兀賴賱賴丕 賲噩丕夭賵賳 ....廿賱禺
賵匕賰乇 丕賱丨爻賳 丕賱亘氐乇賷 賮賷 乇爻丕賱鬲賴 賱毓賲乇 亘賳 毓亘丿丕賱毓夭賷夭 乇囟賷 丕賱賱賴 毓賳賴
" 廿賳賲丕 丕賱丿賳賷丕 丨賱賲 賵 丕賱兀禺乇丞 賷賯馗丞 賵 丕賱賲賵鬲 賲鬲賵爻胤"
賵兀賷囟丕 賮賷 丕賱賱睾賴 丕賱爻賳爻賰乇賷鬲賷賴 賰賱賲丞 (賲丕賷丕) 鬲胤賱賯 毓賱賶 丕賱賰賵賳 丕賱賲卮丕賴丿 賮賷 賲毓賳丕賴丕 丕賱馗丕賴乇 賵賱賰賳 賲毓賳丕賴丕 丨乇賮賷丕 賴賵 賵賴賲 ,禺賷丕賱 兀賵 睾乇賵乇 賵丕賱賯乇丕賾賳 兀賷囟丕賸 賷匕賰乇賳丕 賮賷 爻賵乇丞 丕賾賱 毓賲乇丕賳 (賵賲丕 丕賱丨賷丕丞 丕賱丿賳賷丕 廿賱丕 賲鬲丕毓 丕賱睾乇賵乇) ,丕匕丕賸 賴匕賴 丕賱卮賵丕賴丿 賵 兀毓馗賲賴丕 胤亘毓丕賸 丕賱賯乇丕賾賳 賮賷賴 賱賮鬲 賳馗乇 賵 鬲賳亘賷賴 毓賳 丕賱兀乇鬲賯丕亍 賮賷 廿丿乇丕賰 丕賱兀卮賷丕亍 賮賷 乇丐賷鬲賳丕 賱賱毓丕賱賲 , 胤亘毓丕賸 丕賱鬲賱賲賷丨丕鬲 丕賱賲匕賰賵乇丞 賲丕 賵噩丿鬲 毓亘孬丕賸, 賱匕賱賰 乇丐賷鬲賳丕 賱賱毓丕賱賲 賵 賱賷爻 賮賯胤 丕賱囟賵亍 賲卮賵亘賴 亘卮賵丕卅亘 丕匕丕 鬲賲 丕賱鬲禺賱氐 賲賳賴丕 賳爻鬲胤賷毓 兀賳 賳乇賶 乇丐賷丞 兀賵囟丨 乇丐賷賴 丕匕丕 噩丕夭 丕賱鬲毓亘賷乇 亘丿賵賳 賱睾賴 ,丨鬲賶 丕亘賳 爻賷賳丕亍 賵 丕賱睾夭丕賱賷 鬲丨丿孬丕 毓賳 爻賱胤丕賳 賮賵賯 爻賱胤丕賳 丕賱毓賯賱 賱兀賳 賲丨賱 丕賱賱睾賴 賮賷 丕賱毓賯賱 , 乇兀賷鬲 賮賷 廿丨丿 丕賱賲丐鬲賲乇丕鬲 丨賵丕乇 亘賷賳 " 丿賷亘丕賰 鬲卮賵亘乇丕 (胤亘賷亘)賵毓丕賱賲 兀毓氐丕亘 賵 賲禺(賱丕 賷丨馗乇賳賷 丕爻賲賴 丕賱賾丕賳 ) 賮匕賰乇 毓丕賱賲 丕賱兀毓氐丕亘" 兀賳 乇丐賷鬲賳丕 丕賱賵丕囟丨賴 賱賱丨賷丕賴 賱丕 鬲鬲毓丿賶 丨噩賲 兀氐亘毓 丕賱廿亘賴丕賲 " (鬲禺賷賱 !) 賵毓賱賲丕亍 丕賱睾乇亘 丕賱兀賳 賷丿賷乇賵賳 兀亘丨丕孬 毓賱賶 賯丿賲 賵 爻丕賯 賵 賷胤賱賯賵賳 毓賱賶 賴匕賴 丕賱丨丕賱賴 丕賱鬲賷 賴賷 賮賵賯 丕賱毓賯賱 "亘丕賱賵毓賷 " 亘賱 賵氐賱賵丕 廿賱賶 賰卮賮 胤乇賷賯丞 亘丨賷孬 賷鬲賲 鬲丨賲賷賱 丕賱賵毓賷 賮賷 賲賱賮 乇賯賲賷 .
賮賷 賳馗乇賷 賴匕賴 丕賱鬲賱賲賷丨丕鬲 鬲丿賱 毓賱賶 賲丕賴賷賴 睾賷乇 丕賱鬲賷 賳乇丕賴丕 胤亘毓丕 兀賳丕 賱丕 兀鬲丨丿孬 毓賳 毓賱賲 丕賱睾賷亘 賵 賱賰賳 毓賳 卮賷亍 賮賷 賲噩丕賱 丕賱鬲噩乇亘賴 丕賱亘卮乇賷賴 丕賱賲爻鬲賳賷乇賴 賵 睾賷乇 匕賱賰 丕賱亘丕亘 賲賮鬲賵丨 賱賱鬲噩乇亘賴 賱賲賳 兀乇丕丿 (賱賲賳 兀乇丕丿 賲賳賰賲 兀賳 賷鬲賯丿賲 兀賵 賷鬲兀禺乇), 亘丕賱賳爻亘賴 賱賲丕 兀胤賱賯 毓賱賷賴丕 毓賱賲丕亍 丕賱賲爻賱賲賷賳 亘 ( 爻賱胤丕賳 賮賵賯 丕賱毓賯賱 兀賵 賲丕 賷爻賲賶 丨丕賱賷丕賸 亘丕賱賵毓賷 ) 賱鬲賯乇賷亘 丕賱氐賵乇丞 賱賳兀禺匕 賲孬丕賱 毓賳 丨丕爻丞 丕賱爻賲毓; 賮賷 賲毓馗賲 丕賱兀丨賷丕賳 賱賳賯賵賱 賮賷 丕賱賲賰鬲亘 丕賵 賮賷 丕賱亘賷鬲 賱丕鬲賰賵賳 丨丕囟乇 亘廿賳鬲亘丕賴 丕賵 賲賱賯賷 丕賱爻賲毓 賵丕賳鬲 卮丕賴丿 賱氐賵鬲 丕賱賲賰賷賮 , 賱賵 丨丿孬 賵 賰丕賳 賱丿賷賰 噩賴丕夭 賷賯賷爻 賰賱 賲丕 賷丿禺賱 賲噩丕賱 丕賱兀匕賳 賱賵 噩丿鬲 兀賳 丕賱兀匕賳 鬲賱賯鬲 賴匕丕 丕賱氐賵鬲 賮賷 賱丨馗鬲 鬲賵丕噩丿賰 賮賷 丕賱賲賰丕賳 , 胤亘毓丕 賱賵 卮禺氐 賲丕 丕胤賮賶 丕賱賲賰賷賮 鬲賱賯兀賷 鬲丿乇賰 亘兀賳 氐賵鬲 丕賱賲賰賷賮 賯丿 鬲賵賯賮 賵賯賷爻 毓賱賶 匕賱賰 賵爻丕卅賱 丕賱廿丿乇丕賰 ,賵賲賳賴丕 賲孬丕賱 丕賱賳賵乇 毓賱賶 爻亘賷賱 丕賱賲孬丕賱 賱賵 賯丕亘賱鬲賰 丕賱兀賳 賮賷 丕賱氐亘丕丨 賱賳賯賵賱 丕賱爻丕毓賴 丕賱毓丕卮乇賴 賵爻兀賱鬲賰 賴賱 鬲乇賶 丕賱爻丨丕亘 , 賴賱 鬲乇賶 丕賱爻賷丕乇賴 ,丕賱卮噩乇賴 , 丕賱賯胤 .....廿賱禺 , 亘丿賷賴賷丕 爻賵賮 鬲卮賷乇 亘廿氐亘毓賰 ,賱賰賳 賱賵 爻兀賱鬲賰 毓賳 丕賱賳賵乇 兀賵 丕賱囟賵亍 賴賱 鬲爻鬲胤賷毓 兀賳 鬲卮賷乇 亘廿氐亘毓賰 賵 鬲賯賵賱 賴匕丕 賴賵 丕賱賳賵乇 賮賷 賳馗乇賷 賱丕 兀丨丿 賷爻鬲胤賷毓 噩賱 噩賴丿賳丕 爻賵賮 鬲賰賵賳 丕賱廿卮丕乇丞 廿賱賶 乇丐賷鬲 丕賱兀卮賷丕亍 丕賱鬲賷 賳爻鬲丿賱 亘賴丕 毓賳 賵噩賵丿 丕賱囟賵亍 , 毓賱賶 丿賱賷賱 兀賵 爻亘亘 ,賵噩賵丿 丕賱囟賵亍 ,賵亘爻亘亘 丕賱賯氐賵乇 賮賷 丕賱賲禺賱賵賯 丕賱亘卮乇賷 丕爻鬲賳丿賳丕 廿賱賶 丕賱賲氐亘丕丨 賱兀賳 丕賱賲氐亘丕丨 賳賵毓丕 賲丕 賷丨鬲賵賷 囟賵亍 丕賱卮賲毓丞 兀賵 丕賱夭賷鬲 賵 賲賳 禺賱丕賱 孬賯賵亘 丕賱賲氐亘丕丨 賳爻鬲胤賷毓 鬲乇賰賷夭賴 廿賱賶 噩賴賴 賲毓賷賳賴 賵亘匕賱賰 賳爻鬲胤賷毓 丕賳 賳卮賷乇 亘丕賱亘賳丕賳 廿賱賶 亘賯毓賴 兀賵 卮毓丕毓 丕賱囟賵亍, 賴匕丕 賮賷 乇兀賷 卮乇丨 亘爻賷胤 毓賳 賯賵賱 丕賱毓賱丕賲賴 丕賱睾夭丕賱賷 毓爻乇 毓馗賷賲 , 賵丕賱賱賴 兀毓賱賲
December 19, 2020
亘爻賲 丕賱賱賴 丕賱乇丨賲賳 丕賱乇丨賷賲 賵 丕賱氐賱丕賴 毓賱賶 賳亘賷賴 丕賱賰乇賷賲
丕賱賱賴賲 兀噩毓賱賳丕 賲賳 丕賱匕賷賳 賷爻鬲賲毓賵賳 "丕賱賯賵賱" 賮賷鬲亘毓賵賳 兀丨爻賳賴
賱賯丿 賯乇兀鬲 丕賱賰鬲丕亘 亘丕賱賳爻禺鬲賷賳 丕賱毓乇亘賷賴 賵 丕賱兀賳噩賱賷夭賷賴 賵 丕爻鬲賮丿鬲 丕賱賰孬賷乇 , 胤亘毓丕 賮賷 丕賱賱睾賴 丕賱廿賳噩賱賷夭賷賴 賰丕賳 賮賷賴 卮賵丕賴丿 賰孬賷乇賴 兀乇爻胤賵 ,爻賯乇丕胤 廿賱禺 毓賳 賲丕賴賷丞 丕賱囟賵亍 賵 鬲丿乇噩賴 亘丕賱賳爻亘賴 賱賱亘卮乇賱賳 兀胤賷賱 賮賷 卮乇丨 丕賱賮乇賯 , 亘賰賱 鬲賵丕囟毓 丨丕亘 兀卮丕乇賰 賲丕 賱賮鬲 兀賳鬲亘丕賴賷 賮賷 丕賱賳爻禺賴 丕賱毓乇亘賷賴 賵賯亘賱 兀賳 兀亘丿賶 兀匕賰乇 亘賯賵賱 丕賱毓賱丕賲賴 " 賵賲賳 賱賲 賷鬲爻毓 氐丿乇賴 賱賲毓乇賮丞 賴匕丕 ,賮賱賷賴噩乇 賴匕丕 丕賱賳賲胤 賲賳 丕賱毓賱賲 , 賮賱賰賱 毓賱賲 乇噩丕賱 賵 賰賱 賲賷爻乇 賱賲丕 禺賱賯 賱賴
1 匕賰乇 丕賱毓賱丕賲賴 毓賳 丕賱毓賯賱 " ..... 賮兀賲 丕賱毓賯賱 廿匕丕 鬲噩乇丿 毓賳 睾卮丕賵丞 丕賱賵賴賲 賵 丕賱禺賷丕賱 賱賲 賷鬲氐賵乇 兀賳 賷睾賱胤 貨亘賱 乇兀賶 丕賱兀卮賷丕亍 毓賱賶 賲丕賴賷 毓賱賷賴 賵 賮賷 鬲噩乇賷丿賴 毓爻乇 毓馗賷賲 ...廿賱禺 "
賱丕丨馗 丕賳賴 賯丕賱 毓爻乇 毓馗賷賲 賵 賱賷爻 賲爻鬲丨賷賱
2 賱丕丨馗 兀賷囟丕 丕賳賴 賯丕賱 "....賮毓賳丿 廿卮乇丕賯 賳賵乇 丕賱丨賲賰丞 賷氐賷乇 丕賱毓賯賱 賲亘氐乇丕 (亘丕賱賮毓賱) 亘毓丿 兀賳 賰丕賳 賲亘氐乇丕 亘丕賱賯賵丞
胤亘毓丕 賯亘賱 丕賱乇爻賵賱 氐賱賶 丕賱賱賴 毓賱賷賴 賵爻賱賲 爻丐賱 賲乇賴 "賲丕 丕賱丿賳賷丕" 賮賯丕賱 " 丨賱賲 丕賱賳丕卅賲 賵兀賴賱賴丕 賲噩丕夭賵賳 ....廿賱禺
賵匕賰乇 丕賱丨爻賳 丕賱亘氐乇賷 賮賷 乇爻丕賱鬲賴 賱毓賲乇 亘賳 毓亘丿丕賱毓夭賷夭 乇囟賷 丕賱賱賴 毓賳賴
" 廿賳賲丕 丕賱丿賳賷丕 丨賱賲 賵 丕賱兀禺乇丞 賷賯馗丞 賵 丕賱賲賵鬲 賲鬲賵爻胤"
賵兀賷囟丕 賮賷 丕賱賱睾賴 丕賱爻賳爻賰乇賷鬲賷賴 賰賱賲丞 (賲丕賷丕) 鬲胤賱賯 毓賱賶 丕賱賰賵賳 丕賱賲卮丕賴丿 賮賷 賲毓賳丕賴丕 丕賱馗丕賴乇 賵賱賰賳 賲毓賳丕賴丕 丨乇賮賷丕 賴賵 賵賴賲 ,禺賷丕賱 兀賵 睾乇賵乇 賵丕賱賯乇丕賾賳 兀賷囟丕賸 賷匕賰乇賳丕 賮賷 爻賵乇丞 丕賾賱 毓賲乇丕賳 (賵賲丕 丕賱丨賷丕丞 丕賱丿賳賷丕 廿賱丕 賲鬲丕毓 丕賱睾乇賵乇) ,丕匕丕賸 賴匕賴 丕賱卮賵丕賴丿 賵 兀毓馗賲賴丕 胤亘毓丕賸 丕賱賯乇丕賾賳 賮賷賴 賱賮鬲 賳馗乇 賵 鬲賳亘賷賴 毓賳 丕賱兀乇鬲賯丕亍 賮賷 廿丿乇丕賰 丕賱兀卮賷丕亍 賮賷 乇丐賷鬲賳丕 賱賱毓丕賱賲 , 胤亘毓丕賸 丕賱鬲賱賲賷丨丕鬲 丕賱賲匕賰賵乇丞 賲丕 賵噩丿鬲 毓亘孬丕賸, 賱匕賱賰 乇丐賷鬲賳丕 賱賱毓丕賱賲 賵 賱賷爻 賮賯胤 丕賱囟賵亍 賲卮賵亘賴 亘卮賵丕卅亘 丕匕丕 鬲賲 丕賱鬲禺賱氐 賲賳賴丕 賳爻鬲胤賷毓 兀賳 賳乇賶 乇丐賷丞 兀賵囟丨 乇丐賷賴 丕匕丕 噩丕夭 丕賱鬲毓亘賷乇 亘丿賵賳 賱睾賴 ,丨鬲賶 丕亘賳 爻賷賳丕亍 賵 丕賱睾夭丕賱賷 鬲丨丿孬丕 毓賳 爻賱胤丕賳 賮賵賯 爻賱胤丕賳 丕賱毓賯賱 賱兀賳 賲丨賱 丕賱賱睾賴 賮賷 丕賱毓賯賱 , 乇兀賷鬲 賮賷 廿丨丿 丕賱賲丐鬲賲乇丕鬲 丨賵丕乇 亘賷賳 " 丿賷亘丕賰 鬲卮賵亘乇丕 (胤亘賷亘)賵毓丕賱賲 兀毓氐丕亘 賵 賲禺(賱丕 賷丨馗乇賳賷 丕爻賲賴 丕賱賾丕賳 ) 賮匕賰乇 毓丕賱賲 丕賱兀毓氐丕亘" 兀賳 乇丐賷鬲賳丕 丕賱賵丕囟丨賴 賱賱丨賷丕賴 賱丕 鬲鬲毓丿賶 丨噩賲 兀氐亘毓 丕賱廿亘賴丕賲 " (鬲禺賷賱 !) 賵毓賱賲丕亍 丕賱睾乇亘 丕賱兀賳 賷丿賷乇賵賳 兀亘丨丕孬 毓賱賶 賯丿賲 賵 爻丕賯 賵 賷胤賱賯賵賳 毓賱賶 賴匕賴 丕賱丨丕賱賴 丕賱鬲賷 賴賷 賮賵賯 丕賱毓賯賱 "亘丕賱賵毓賷 " 亘賱 賵氐賱賵丕 廿賱賶 賰卮賮 胤乇賷賯丞 亘丨賷孬 賷鬲賲 鬲丨賲賷賱 丕賱賵毓賷 賮賷 賲賱賮 乇賯賲賷 .
賮賷 賳馗乇賷 賴匕賴 丕賱鬲賱賲賷丨丕鬲 鬲丿賱 毓賱賶 賲丕賴賷賴 睾賷乇 丕賱鬲賷 賳乇丕賴丕 胤亘毓丕 兀賳丕 賱丕 兀鬲丨丿孬 毓賳 毓賱賲 丕賱睾賷亘 賵 賱賰賳 毓賳 卮賷亍 賮賷 賲噩丕賱 丕賱鬲噩乇亘賴 丕賱亘卮乇賷賴 丕賱賲爻鬲賳賷乇賴 賵 睾賷乇 匕賱賰 丕賱亘丕亘 賲賮鬲賵丨 賱賱鬲噩乇亘賴 賱賲賳 兀乇丕丿 (賱賲賳 兀乇丕丿 賲賳賰賲 兀賳 賷鬲賯丿賲 兀賵 賷鬲兀禺乇), 亘丕賱賳爻亘賴 賱賲丕 兀胤賱賯 毓賱賷賴丕 毓賱賲丕亍 丕賱賲爻賱賲賷賳 亘 ( 爻賱胤丕賳 賮賵賯 丕賱毓賯賱 兀賵 賲丕 賷爻賲賶 丨丕賱賷丕賸 亘丕賱賵毓賷 ) 賷丨馗乇賳賷 賲孬丕賱 賲噩乇亘; 賮賷 賲毓馗賲 丕賱兀丨賷丕賳 賱賳賯賵賱 賮賷 丕賱賲賰鬲亘 丕賵 賮賷 丕賱亘賷鬲 賱丕鬲賰賵賳 丨丕囟乇 亘廿賳鬲亘丕賴 丕賵 賲賱賯賷 丕賱爻賲毓 賵丕賳鬲 卮丕賴丿 賱氐賵鬲 丕賱賲賰賷賮 , 賱賵 丨丿孬 賵 賰丕賳 賱丿賷賰 噩賴丕夭 賷賯賷爻 賰賱 賲丕 賷丿禺賱 賲噩丕賱 丕賱兀匕賳 賱賵 噩丿鬲 兀賳 丕賱兀匕賳 鬲賱賯鬲 賴匕丕 丕賱氐賵鬲 賮賷 賱丨馗鬲 鬲賵丕噩丿賰 賮賷 丕賱賲賰丕賳 , 胤亘毓丕 賱賵 卮禺氐 賲丕 丕胤賮賶 丕賱賲賰賷賮 鬲賱賯兀賷 鬲丿乇賰 亘兀賳 氐賵鬲 丕賱賲賰賷賮 賯丿 鬲賵賯賮 賵賯賷爻 毓賱賶 匕賱賰 賵爻丕卅賱 丕賱廿丿乇丕賰 ,賵賲賳賴丕 賲孬丕賱 丕賱賳賵乇 毓賱賶 爻亘賷賱 丕賱賲孬丕賱 賱賵 賯丕亘賱鬲賰 丕賱兀賳 賮賷 丕賱氐亘丕丨 賱賳賯賵賱 丕賱爻丕毓賴 丕賱毓丕卮乇賴 賵爻兀賱鬲賰 賴賱 鬲乇賶 丕賱爻丨丕亘 , 賴賱 鬲乇賶 丕賱爻賷丕乇賴 ,丕賱卮噩乇賴 , 丕賱賯胤 .....廿賱禺 , 亘丿锟斤拷賴賷丕 爻賵賮 鬲卮賷乇 亘廿氐亘毓賰 ,賱賰賳 賱賵 爻兀賱鬲賰 毓賳 丕賱賳賵乇 兀賵 丕賱囟賵亍 賴賱 鬲爻鬲胤賷毓 兀賳 鬲卮賷乇 亘廿氐亘毓賰 賵 鬲賯賵賱 賴匕丕 賴賵 丕賱賳賵乇 賮賷 賳馗乇賷 賱丕 兀丨丿 賷爻鬲胤賷毓 噩賱 噩賴丿賳丕 爻賵賮 鬲賰賵賳 丕賱廿卮丕乇丞 廿賱賶 乇丐賷鬲 丕賱兀卮賷丕亍 丕賱鬲賷 賳爻鬲丿賱 亘賴丕 毓賳 賵噩賵丿 丕賱囟賵亍 , 毓賱賶 丿賱賷賱 兀賵 爻亘亘 ,賵噩賵丿 丕賱囟賵亍 ,賵亘爻亘亘 丕賱賯氐賵乇 賮賷 丕賱賲禺賱賵賯 丕賱亘卮乇賷 丕爻鬲賳丿賳丕 廿賱賶 丕賱賲氐亘丕丨 賱兀賳 丕賱賲氐亘丕丨 賳賵毓丕 賲丕 賷丨鬲賵賷 囟賵亍 丕賱卮賲毓丞 兀賵 丕賱夭賷鬲 賵 賲賳 禺賱丕賱 孬賯賵亘 丕賱賲氐亘丕丨 賳爻鬲胤賷毓 鬲乇賰賷夭賴 廿賱賶 噩賴賴 賲毓賷賳賴 賵亘匕賱賰 賳爻鬲胤賷毓 丕賳 賳卮賷乇 亘丕賱亘賳丕賳 廿賱賶 亘賯毓賴 兀賵 卮毓丕毓 丕賱囟賵亍, 賴匕丕 賮賷 乇兀賷 卮乇丨 亘爻賷胤 毓賳 賯賵賱 丕賱毓賱丕賲賴 丕賱睾夭丕賱賷 毓爻乇 毓馗賷賲 , 賵丕賱賱賴 兀毓賱賲 .
丕賱賱賴賲 兀噩毓賱賳丕 賲賳 丕賱匕賷賳 賷爻鬲賲毓賵賳 "丕賱賯賵賱" 賮賷鬲亘毓賵賳 兀丨爻賳賴
賱賯丿 賯乇兀鬲 丕賱賰鬲丕亘 亘丕賱賳爻禺鬲賷賳 丕賱毓乇亘賷賴 賵 丕賱兀賳噩賱賷夭賷賴 賵 丕爻鬲賮丿鬲 丕賱賰孬賷乇 , 胤亘毓丕 賮賷 丕賱賱睾賴 丕賱廿賳噩賱賷夭賷賴 賰丕賳 賮賷賴 卮賵丕賴丿 賰孬賷乇賴 兀乇爻胤賵 ,爻賯乇丕胤 廿賱禺 毓賳 賲丕賴賷丞 丕賱囟賵亍 賵 鬲丿乇噩賴 亘丕賱賳爻亘賴 賱賱亘卮乇賱賳 兀胤賷賱 賮賷 卮乇丨 丕賱賮乇賯 , 亘賰賱 鬲賵丕囟毓 丨丕亘 兀卮丕乇賰 賲丕 賱賮鬲 兀賳鬲亘丕賴賷 賮賷 丕賱賳爻禺賴 丕賱毓乇亘賷賴 賵賯亘賱 兀賳 兀亘丿賶 兀匕賰乇 亘賯賵賱 丕賱毓賱丕賲賴 " 賵賲賳 賱賲 賷鬲爻毓 氐丿乇賴 賱賲毓乇賮丞 賴匕丕 ,賮賱賷賴噩乇 賴匕丕 丕賱賳賲胤 賲賳 丕賱毓賱賲 , 賮賱賰賱 毓賱賲 乇噩丕賱 賵 賰賱 賲賷爻乇 賱賲丕 禺賱賯 賱賴
1 匕賰乇 丕賱毓賱丕賲賴 毓賳 丕賱毓賯賱 " ..... 賮兀賲 丕賱毓賯賱 廿匕丕 鬲噩乇丿 毓賳 睾卮丕賵丞 丕賱賵賴賲 賵 丕賱禺賷丕賱 賱賲 賷鬲氐賵乇 兀賳 賷睾賱胤 貨亘賱 乇兀賶 丕賱兀卮賷丕亍 毓賱賶 賲丕賴賷 毓賱賷賴 賵 賮賷 鬲噩乇賷丿賴 毓爻乇 毓馗賷賲 ...廿賱禺 "
賱丕丨馗 丕賳賴 賯丕賱 毓爻乇 毓馗賷賲 賵 賱賷爻 賲爻鬲丨賷賱
2 賱丕丨馗 兀賷囟丕 丕賳賴 賯丕賱 "....賮毓賳丿 廿卮乇丕賯 賳賵乇 丕賱丨賲賰丞 賷氐賷乇 丕賱毓賯賱 賲亘氐乇丕 (亘丕賱賮毓賱) 亘毓丿 兀賳 賰丕賳 賲亘氐乇丕 亘丕賱賯賵丞
胤亘毓丕 賯亘賱 丕賱乇爻賵賱 氐賱賶 丕賱賱賴 毓賱賷賴 賵爻賱賲 爻丐賱 賲乇賴 "賲丕 丕賱丿賳賷丕" 賮賯丕賱 " 丨賱賲 丕賱賳丕卅賲 賵兀賴賱賴丕 賲噩丕夭賵賳 ....廿賱禺
賵匕賰乇 丕賱丨爻賳 丕賱亘氐乇賷 賮賷 乇爻丕賱鬲賴 賱毓賲乇 亘賳 毓亘丿丕賱毓夭賷夭 乇囟賷 丕賱賱賴 毓賳賴
" 廿賳賲丕 丕賱丿賳賷丕 丨賱賲 賵 丕賱兀禺乇丞 賷賯馗丞 賵 丕賱賲賵鬲 賲鬲賵爻胤"
賵兀賷囟丕 賮賷 丕賱賱睾賴 丕賱爻賳爻賰乇賷鬲賷賴 賰賱賲丞 (賲丕賷丕) 鬲胤賱賯 毓賱賶 丕賱賰賵賳 丕賱賲卮丕賴丿 賮賷 賲毓賳丕賴丕 丕賱馗丕賴乇 賵賱賰賳 賲毓賳丕賴丕 丨乇賮賷丕 賴賵 賵賴賲 ,禺賷丕賱 兀賵 睾乇賵乇 賵丕賱賯乇丕賾賳 兀賷囟丕賸 賷匕賰乇賳丕 賮賷 爻賵乇丞 丕賾賱 毓賲乇丕賳 (賵賲丕 丕賱丨賷丕丞 丕賱丿賳賷丕 廿賱丕 賲鬲丕毓 丕賱睾乇賵乇) ,丕匕丕賸 賴匕賴 丕賱卮賵丕賴丿 賵 兀毓馗賲賴丕 胤亘毓丕賸 丕賱賯乇丕賾賳 賮賷賴 賱賮鬲 賳馗乇 賵 鬲賳亘賷賴 毓賳 丕賱兀乇鬲賯丕亍 賮賷 廿丿乇丕賰 丕賱兀卮賷丕亍 賮賷 乇丐賷鬲賳丕 賱賱毓丕賱賲 , 胤亘毓丕賸 丕賱鬲賱賲賷丨丕鬲 丕賱賲匕賰賵乇丞 賲丕 賵噩丿鬲 毓亘孬丕賸, 賱匕賱賰 乇丐賷鬲賳丕 賱賱毓丕賱賲 賵 賱賷爻 賮賯胤 丕賱囟賵亍 賲卮賵亘賴 亘卮賵丕卅亘 丕匕丕 鬲賲 丕賱鬲禺賱氐 賲賳賴丕 賳爻鬲胤賷毓 兀賳 賳乇賶 乇丐賷丞 兀賵囟丨 乇丐賷賴 丕匕丕 噩丕夭 丕賱鬲毓亘賷乇 亘丿賵賳 賱睾賴 ,丨鬲賶 丕亘賳 爻賷賳丕亍 賵 丕賱睾夭丕賱賷 鬲丨丿孬丕 毓賳 爻賱胤丕賳 賮賵賯 爻賱胤丕賳 丕賱毓賯賱 賱兀賳 賲丨賱 丕賱賱睾賴 賮賷 丕賱毓賯賱 , 乇兀賷鬲 賮賷 廿丨丿 丕賱賲丐鬲賲乇丕鬲 丨賵丕乇 亘賷賳 " 丿賷亘丕賰 鬲卮賵亘乇丕 (胤亘賷亘)賵毓丕賱賲 兀毓氐丕亘 賵 賲禺(賱丕 賷丨馗乇賳賷 丕爻賲賴 丕賱賾丕賳 ) 賮匕賰乇 毓丕賱賲 丕賱兀毓氐丕亘" 兀賳 乇丐賷鬲賳丕 丕賱賵丕囟丨賴 賱賱丨賷丕賴 賱丕 鬲鬲毓丿賶 丨噩賲 兀氐亘毓 丕賱廿亘賴丕賲 " (鬲禺賷賱 !) 賵毓賱賲丕亍 丕賱睾乇亘 丕賱兀賳 賷丿賷乇賵賳 兀亘丨丕孬 毓賱賶 賯丿賲 賵 爻丕賯 賵 賷胤賱賯賵賳 毓賱賶 賴匕賴 丕賱丨丕賱賴 丕賱鬲賷 賴賷 賮賵賯 丕賱毓賯賱 "亘丕賱賵毓賷 " 亘賱 賵氐賱賵丕 廿賱賶 賰卮賮 胤乇賷賯丞 亘丨賷孬 賷鬲賲 鬲丨賲賷賱 丕賱賵毓賷 賮賷 賲賱賮 乇賯賲賷 .
賮賷 賳馗乇賷 賴匕賴 丕賱鬲賱賲賷丨丕鬲 鬲丿賱 毓賱賶 賲丕賴賷賴 睾賷乇 丕賱鬲賷 賳乇丕賴丕 胤亘毓丕 兀賳丕 賱丕 兀鬲丨丿孬 毓賳 毓賱賲 丕賱睾賷亘 賵 賱賰賳 毓賳 卮賷亍 賮賷 賲噩丕賱 丕賱鬲噩乇亘賴 丕賱亘卮乇賷賴 丕賱賲爻鬲賳賷乇賴 賵 睾賷乇 匕賱賰 丕賱亘丕亘 賲賮鬲賵丨 賱賱鬲噩乇亘賴 賱賲賳 兀乇丕丿 (賱賲賳 兀乇丕丿 賲賳賰賲 兀賳 賷鬲賯丿賲 兀賵 賷鬲兀禺乇), 亘丕賱賳爻亘賴 賱賲丕 兀胤賱賯 毓賱賷賴丕 毓賱賲丕亍 丕賱賲爻賱賲賷賳 亘 ( 爻賱胤丕賳 賮賵賯 丕賱毓賯賱 兀賵 賲丕 賷爻賲賶 丨丕賱賷丕賸 亘丕賱賵毓賷 ) 賷丨馗乇賳賷 賲孬丕賱 賲噩乇亘; 賮賷 賲毓馗賲 丕賱兀丨賷丕賳 賱賳賯賵賱 賮賷 丕賱賲賰鬲亘 丕賵 賮賷 丕賱亘賷鬲 賱丕鬲賰賵賳 丨丕囟乇 亘廿賳鬲亘丕賴 丕賵 賲賱賯賷 丕賱爻賲毓 賵丕賳鬲 卮丕賴丿 賱氐賵鬲 丕賱賲賰賷賮 , 賱賵 丨丿孬 賵 賰丕賳 賱丿賷賰 噩賴丕夭 賷賯賷爻 賰賱 賲丕 賷丿禺賱 賲噩丕賱 丕賱兀匕賳 賱賵 噩丿鬲 兀賳 丕賱兀匕賳 鬲賱賯鬲 賴匕丕 丕賱氐賵鬲 賮賷 賱丨馗鬲 鬲賵丕噩丿賰 賮賷 丕賱賲賰丕賳 , 胤亘毓丕 賱賵 卮禺氐 賲丕 丕胤賮賶 丕賱賲賰賷賮 鬲賱賯兀賷 鬲丿乇賰 亘兀賳 氐賵鬲 丕賱賲賰賷賮 賯丿 鬲賵賯賮 賵賯賷爻 毓賱賶 匕賱賰 賵爻丕卅賱 丕賱廿丿乇丕賰 ,賵賲賳賴丕 賲孬丕賱 丕賱賳賵乇 毓賱賶 爻亘賷賱 丕賱賲孬丕賱 賱賵 賯丕亘賱鬲賰 丕賱兀賳 賮賷 丕賱氐亘丕丨 賱賳賯賵賱 丕賱爻丕毓賴 丕賱毓丕卮乇賴 賵爻兀賱鬲賰 賴賱 鬲乇賶 丕賱爻丨丕亘 , 賴賱 鬲乇賶 丕賱爻賷丕乇賴 ,丕賱卮噩乇賴 , 丕賱賯胤 .....廿賱禺 , 亘丿锟斤拷賴賷丕 爻賵賮 鬲卮賷乇 亘廿氐亘毓賰 ,賱賰賳 賱賵 爻兀賱鬲賰 毓賳 丕賱賳賵乇 兀賵 丕賱囟賵亍 賴賱 鬲爻鬲胤賷毓 兀賳 鬲卮賷乇 亘廿氐亘毓賰 賵 鬲賯賵賱 賴匕丕 賴賵 丕賱賳賵乇 賮賷 賳馗乇賷 賱丕 兀丨丿 賷爻鬲胤賷毓 噩賱 噩賴丿賳丕 爻賵賮 鬲賰賵賳 丕賱廿卮丕乇丞 廿賱賶 乇丐賷鬲 丕賱兀卮賷丕亍 丕賱鬲賷 賳爻鬲丿賱 亘賴丕 毓賳 賵噩賵丿 丕賱囟賵亍 , 毓賱賶 丿賱賷賱 兀賵 爻亘亘 ,賵噩賵丿 丕賱囟賵亍 ,賵亘爻亘亘 丕賱賯氐賵乇 賮賷 丕賱賲禺賱賵賯 丕賱亘卮乇賷 丕爻鬲賳丿賳丕 廿賱賶 丕賱賲氐亘丕丨 賱兀賳 丕賱賲氐亘丕丨 賳賵毓丕 賲丕 賷丨鬲賵賷 囟賵亍 丕賱卮賲毓丞 兀賵 丕賱夭賷鬲 賵 賲賳 禺賱丕賱 孬賯賵亘 丕賱賲氐亘丕丨 賳爻鬲胤賷毓 鬲乇賰賷夭賴 廿賱賶 噩賴賴 賲毓賷賳賴 賵亘匕賱賰 賳爻鬲胤賷毓 丕賳 賳卮賷乇 亘丕賱亘賳丕賳 廿賱賶 亘賯毓賴 兀賵 卮毓丕毓 丕賱囟賵亍, 賴匕丕 賮賷 乇兀賷 卮乇丨 亘爻賷胤 毓賳 賯賵賱 丕賱毓賱丕賲賴 丕賱睾夭丕賱賷 毓爻乇 毓馗賷賲 , 賵丕賱賱賴 兀毓賱賲 .
February 17, 2020
賴匕賴 丕賱乇賾爻丕賱丞購 賮賷 丨賯賷賯鬲賽賴丕 賴賷 亘賽丿丕賷丞購 鬲兀爻賷爻賽 賳賻爻賻賯賺 賮賻賱爻賮賷賺賾 廿卮乇丕賯賷賾貙 賴賷 賱賻亘賽賳賻丞賹 賮賷 賴匕丕 丕賱賲卮乇賵毓賽 丕賱匕賷 爻丕乇賻 毓賱賶 丿乇亘賽賴賽 亘毓丿賻 匕賱賰賻 丕賱爻賾賴乇賵乇丿賷 賵丕亘賳 毓乇亘賷貙 賮賷 賲購賯丕亘賱賽 賮賱爻賮丞 丕賱賲卮賾丕卅賷賳 丕賱亘乇賴丕賳賷賾丞 丕賱兀乇爻胤賷賾丞 丕賱鬲賷 鬲爻賷賾丿鬲 丕賱賲卮賴丿 丕賱賮賱爻賮賷 丕賱毓乇亘賷 賯亘賱 匕賱賰.
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賯丕賲 丕賱睾夭丕賱賷 亘卮乇丨 賲毓賳賶侔 丕賱賳賾賵乇賽 賵賲賻乇丕鬲賽亘賽賴賽 賮賷 丕賱賮氐賱賽 丕賱兀賵賾賱 賲賳 丕賱乇賾爻丕賱丞貙 賵匕賱賰 亘丕賱鬲乇賯賾賷 賲賳 丕賱賳賾賵乇 丕賱賲丨爻賵爻 廿賱賶侔 丕賱賲毓丕賳賷 丕賱賲噩乇賾丿丞 賱賱賳賾賵乇 賮賷 兀爻賱賵亘賺 匕賵賯賷賺賾 賯丕卅賲賺 毓賱賶 丕賱鬲兀賲賾賱賽 賲賯乇賵賳丕賸 亘毓購賲賯賽 丕賱鬲噩乇賽亘丞 賵爻賻毓丞賽 丕賱賲毓乇賽賮丞.
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賷卮乇丨購 賮賷 丕賱賮氐賱賽 丕賱孬賾丕賳賷 賯賵賱賻賴購 鬲毓丕賱賶 "丕賱賱賴 賳賵乇購 丕賱爻賾賲侔賵丕鬲賽 賵丕賱兀乇囟"貙 賲購賲賻賴賽賾丿丕賸 鬲賻賮爻賷乇賻賴購 亘鬲賯丿賷賲賽 爻乇賽賾 丕賱鬲賾賲孬賷賱 賵賲賳賴噩賽賴貙 賵賴賵 賷賯賵賲購 毓賱賶侔 兀賳賾 賴賳丕賰賻 毓丕賱賲賷賳 賲鬲賵丕夭賷賷賳 賴賲丕: 毓丕賱賲 丕賱卮賾賴賵丿 賵毓丕賱賲 丕賱賲賱賰賵鬲貙 兀賵 丕賱毓丕賱賲 丕賱噩爻賲丕賳賷 賵丕賱毓丕賱賲 丕賱乇賵丨丕賳賷貙 兀賵 丕賱丨爻賾賷 賵丕賱毓賯賱賷賾. 賵兀賳賾 賱毓丕賱賲賽 丕賱賲賱賰賵鬲 兀賲孬丕賱丕賸 賵兀卮亘丕賴丕賸 鬲購賯丕亘賱賴 賲賳 毓丕賱賲 丕賱卮賴賵丿 賵丕賱毓賰爻 亘丕賱毓賰爻貙 賵兀賳賾 "丕賱毓丕賱賲賻 丕賱丨爻賷賻賾 賲賻乇賿賯丕丞賹 廿賱賶侔 丕賱毓賻賯賱賷賾".
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賵賻賲賽賳 賴賳丕 賷賳胤賱賽賯購 賮賷囟乇亘購 丕賱兀賲孬賱丞賻 賮賷 亘毓囟 賰賱賲丕鬲 丕賱賯乇丌賳貙 賵亘賷丕賳 兀賵噩賴賽 丕賱鬲賾賲孬賷賱 賮賷賴丕貙 賲孬賱 丌賷丕鬲 賯氐丞 爻賷賾丿賳丕 賲賵爻賶貙 賰兀賳 賷賯賵賱 賲毓賳賶 (丕賱胤賾賵乇) 賰賲丕 賴賵 賲鬲毓丕乇賮 毓賱賷賴 賮賷 毓丕賱賲賳丕 丕賱賲丕丿賷貙 賵賲毓賳丕賴 丕賱爻乇賷賾 丕賱乇賲夭賷 賮賷 丕賱毓丕賱賲 丕賱毓購賱賿賵賷賾貙 賵亘毓丿 匕賱賰 毓賳 賲毓丕賳賷 (禺賱毓 丕賱賳毓賱賷賳) 賵(丕賱賵丕丿賷) 賵睾賷乇賴丕 丕賱賰孬賷乇貙 賵賮賷 丕賱賰鬲丕亘 鬲賮氐賷賱購 匕賱賰 賲賲賾丕 鬲毓賲賾賯 賮賷賴 丕賱賰丕鬲亘 賵賱丕 賷爻毓賳賷 卮乇丨賴 賮賷 賴匕丕 丕賱賲賯丕賲.
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賵賷鬲賰賱賾賲 賮賷 丕賱賮氐賱 丕賱孬丕賱孬 毓賳 賯賵賱賽賴賽 氐賱賾賶 丕賱賱賴 毓賱賷賴 賵爻賱賾賲: "廿賳賾 賱賱賴 爻亘毓賷賳 丨噩丕亘丕賸 賲賳 賳賵乇賺 賵馗購賱賲丞賺 賱賵 賰卮賻賮賻賴丕 賱兀丨乇賯鬲 爻購亘購丨丕鬲購 賵噩賴賽賴賽 賰購賱賾 賲賳 兀丿乇賰賻賴購 亘氐乇購賴"貙 賮賷賮氐賾賱購 賲乇丕鬲亘賻 賴丐賱丕亍 丕賱賲丨噩賵亘賷賳 賵賴賷 孬賱丕孬貨 賮賲賳賴賲 賲賳 丨購噩賽亘賻 亘賲噩乇賾丿 丕賱馗購賾賱賲丞貙 賵賲賳賴賲 賲賳 丨購噩賽亘賻 亘丕賱賳賾賵乇 丕賱賲賻丨囟貙 賵賲賳賴賲 賲賳 丨購噩賽亘賻 亘賳賵乇賺 賲賯乇賵賳賺 亘馗賱賲丞.
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賷賯賵賱 丕賱睾夭丕賱賷 賮賷 賲賵囟毓賷賳 賲禺鬲賱賮賷賳 賲賳 賴匕丕 丕賱賰鬲丕亘: "賵丕噩鬲賴賽丿 兀賳 鬲氐賷乇賻 賲賳 兀賴賱賽 丕賱匕賾賵賯 亘卮賷亍 賲賳 匕賱賰 丕賱乇賾賵丨貙 賮廿賳賾 賱賱兀賵賱賷丕亍 賲賳賴 丨馗賾丕賸 賵丕賮乇丕賸貙 賮廿賳賿 賱賲 鬲賯丿賽乇賿 賮丕噩鬲賴賽丿 兀賳 鬲氐賷乇 亘丕賱兀賯賷爻丞 丕賱鬲賷 匕賰乇賳丕賴丕 賵丕賱鬲賳亘賷賴丕鬲 丕賱鬲賷 乇賲夭賳丕 廿賱賷賴丕 賲賳 兀賴賱 丕賱毓賱賲 亘賴丕貙 賮廿賳 賱賲 鬲賯丿乇 賮賱丕 兀賯賱賾 賲賳 兀賳 鬲賰賵賳 賲賳 兀賴賱賽 丕賱廿賷賲丕賳 亘賴丕 賵"賷乇賮毓 丕賱賱賴 丕賱匕賷賳 亍丕賲賳賵丕 賲賳賰賲 賵丕賱匕賷賳 兀賵鬲賵丕 丕賱毓賱賲賻 丿乇噩丕鬲" 賵丕賱毓賱賲購 賮賵賯賻 丕賱廿賷賲丕賳貙 賵丕賱匕賾賵賯購 賮賵賯 丕賱毓賱賲貙 賮丕賱匕賵賯 賵噩丿丕賳 賵丕賱毓賱賲 賯賷丕爻貙 賵丕賱廿賷賲丕賳 賯亘賵賱賹 賲噩乇賾丿賹 亘丕賱鬲賾賯賱賷丿貙 賵丨賻爻賾賳賽 丕賱馗賳賻賾 亘兀賴賱 丕賱賵噩丿丕賳 兀賵 亘兀賴賱 丕賱毓乇賮丕賳"
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賵賷賯賵賱: "賵賲賳 賱賲 賷鬲賾爻毓 氐丿乇購賴購 賱賲毓乇賮丞 賴匕丕貙 賮賱賷賻賴噩購乇 賴匕丕 丕賱賳賻賾賲賻胤賻 賲賳 丕賱毓賱賲貙 賮賰賱賹賾 賲賷爻賾乇賹 賱賲丕 禺購賱賽賯賻 賱賴".
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賯丕賲 丕賱睾夭丕賱賷 亘卮乇丨 賲毓賳賶侔 丕賱賳賾賵乇賽 賵賲賻乇丕鬲賽亘賽賴賽 賮賷 丕賱賮氐賱賽 丕賱兀賵賾賱 賲賳 丕賱乇賾爻丕賱丞貙 賵匕賱賰 亘丕賱鬲乇賯賾賷 賲賳 丕賱賳賾賵乇 丕賱賲丨爻賵爻 廿賱賶侔 丕賱賲毓丕賳賷 丕賱賲噩乇賾丿丞 賱賱賳賾賵乇 賮賷 兀爻賱賵亘賺 匕賵賯賷賺賾 賯丕卅賲賺 毓賱賶 丕賱鬲兀賲賾賱賽 賲賯乇賵賳丕賸 亘毓購賲賯賽 丕賱鬲噩乇賽亘丞 賵爻賻毓丞賽 丕賱賲毓乇賽賮丞.
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賷卮乇丨購 賮賷 丕賱賮氐賱賽 丕賱孬賾丕賳賷 賯賵賱賻賴購 鬲毓丕賱賶 "丕賱賱賴 賳賵乇購 丕賱爻賾賲侔賵丕鬲賽 賵丕賱兀乇囟"貙 賲購賲賻賴賽賾丿丕賸 鬲賻賮爻賷乇賻賴購 亘鬲賯丿賷賲賽 爻乇賽賾 丕賱鬲賾賲孬賷賱 賵賲賳賴噩賽賴貙 賵賴賵 賷賯賵賲購 毓賱賶侔 兀賳賾 賴賳丕賰賻 毓丕賱賲賷賳 賲鬲賵丕夭賷賷賳 賴賲丕: 毓丕賱賲 丕賱卮賾賴賵丿 賵毓丕賱賲 丕賱賲賱賰賵鬲貙 兀賵 丕賱毓丕賱賲 丕賱噩爻賲丕賳賷 賵丕賱毓丕賱賲 丕賱乇賵丨丕賳賷貙 兀賵 丕賱丨爻賾賷 賵丕賱毓賯賱賷賾. 賵兀賳賾 賱毓丕賱賲賽 丕賱賲賱賰賵鬲 兀賲孬丕賱丕賸 賵兀卮亘丕賴丕賸 鬲購賯丕亘賱賴 賲賳 毓丕賱賲 丕賱卮賴賵丿 賵丕賱毓賰爻 亘丕賱毓賰爻貙 賵兀賳賾 "丕賱毓丕賱賲賻 丕賱丨爻賷賻賾 賲賻乇賿賯丕丞賹 廿賱賶侔 丕賱毓賻賯賱賷賾".
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鈽橈笍
賵賻賲賽賳 賴賳丕 賷賳胤賱賽賯購 賮賷囟乇亘購 丕賱兀賲孬賱丞賻 賮賷 亘毓囟 賰賱賲丕鬲 丕賱賯乇丌賳貙 賵亘賷丕賳 兀賵噩賴賽 丕賱鬲賾賲孬賷賱 賮賷賴丕貙 賲孬賱 丌賷丕鬲 賯氐丞 爻賷賾丿賳丕 賲賵爻賶貙 賰兀賳 賷賯賵賱 賲毓賳賶 (丕賱胤賾賵乇) 賰賲丕 賴賵 賲鬲毓丕乇賮 毓賱賷賴 賮賷 毓丕賱賲賳丕 丕賱賲丕丿賷貙 賵賲毓賳丕賴 丕賱爻乇賷賾 丕賱乇賲夭賷 賮賷 丕賱毓丕賱賲 丕賱毓購賱賿賵賷賾貙 賵亘毓丿 匕賱賰 毓賳 賲毓丕賳賷 (禺賱毓 丕賱賳毓賱賷賳) 賵(丕賱賵丕丿賷) 賵睾賷乇賴丕 丕賱賰孬賷乇貙 賵賮賷 丕賱賰鬲丕亘 鬲賮氐賷賱購 匕賱賰 賲賲賾丕 鬲毓賲賾賯 賮賷賴 丕賱賰丕鬲亘 賵賱丕 賷爻毓賳賷 卮乇丨賴 賮賷 賴匕丕 丕賱賲賯丕賲.
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鈽橈笍
賵賷鬲賰賱賾賲 賮賷 丕賱賮氐賱 丕賱孬丕賱孬 毓賳 賯賵賱賽賴賽 氐賱賾賶 丕賱賱賴 毓賱賷賴 賵爻賱賾賲: "廿賳賾 賱賱賴 爻亘毓賷賳 丨噩丕亘丕賸 賲賳 賳賵乇賺 賵馗購賱賲丞賺 賱賵 賰卮賻賮賻賴丕 賱兀丨乇賯鬲 爻購亘購丨丕鬲購 賵噩賴賽賴賽 賰購賱賾 賲賳 兀丿乇賰賻賴購 亘氐乇購賴"貙 賮賷賮氐賾賱購 賲乇丕鬲亘賻 賴丐賱丕亍 丕賱賲丨噩賵亘賷賳 賵賴賷 孬賱丕孬貨 賮賲賳賴賲 賲賳 丨購噩賽亘賻 亘賲噩乇賾丿 丕賱馗購賾賱賲丞貙 賵賲賳賴賲 賲賳 丨購噩賽亘賻 亘丕賱賳賾賵乇 丕賱賲賻丨囟貙 賵賲賳賴賲 賲賳 丨購噩賽亘賻 亘賳賵乇賺 賲賯乇賵賳賺 亘馗賱賲丞.
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鈽橈笍
賷賯賵賱 丕賱睾夭丕賱賷 賮賷 賲賵囟毓賷賳 賲禺鬲賱賮賷賳 賲賳 賴匕丕 丕賱賰鬲丕亘: "賵丕噩鬲賴賽丿 兀賳 鬲氐賷乇賻 賲賳 兀賴賱賽 丕賱匕賾賵賯 亘卮賷亍 賲賳 匕賱賰 丕賱乇賾賵丨貙 賮廿賳賾 賱賱兀賵賱賷丕亍 賲賳賴 丨馗賾丕賸 賵丕賮乇丕賸貙 賮廿賳賿 賱賲 鬲賯丿賽乇賿 賮丕噩鬲賴賽丿 兀賳 鬲氐賷乇 亘丕賱兀賯賷爻丞 丕賱鬲賷 匕賰乇賳丕賴丕 賵丕賱鬲賳亘賷賴丕鬲 丕賱鬲賷 乇賲夭賳丕 廿賱賷賴丕 賲賳 兀賴賱 丕賱毓賱賲 亘賴丕貙 賮廿賳 賱賲 鬲賯丿乇 賮賱丕 兀賯賱賾 賲賳 兀賳 鬲賰賵賳 賲賳 兀賴賱賽 丕賱廿賷賲丕賳 亘賴丕 賵"賷乇賮毓 丕賱賱賴 丕賱匕賷賳 亍丕賲賳賵丕 賲賳賰賲 賵丕賱匕賷賳 兀賵鬲賵丕 丕賱毓賱賲賻 丿乇噩丕鬲" 賵丕賱毓賱賲購 賮賵賯賻 丕賱廿賷賲丕賳貙 賵丕賱匕賾賵賯購 賮賵賯 丕賱毓賱賲貙 賮丕賱匕賵賯 賵噩丿丕賳 賵丕賱毓賱賲 賯賷丕爻貙 賵丕賱廿賷賲丕賳 賯亘賵賱賹 賲噩乇賾丿賹 亘丕賱鬲賾賯賱賷丿貙 賵丨賻爻賾賳賽 丕賱馗賳賻賾 亘兀賴賱 丕賱賵噩丿丕賳 兀賵 亘兀賴賱 丕賱毓乇賮丕賳"
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賵賷賯賵賱: "賵賲賳 賱賲 賷鬲賾爻毓 氐丿乇購賴購 賱賲毓乇賮丞 賴匕丕貙 賮賱賷賻賴噩購乇 賴匕丕 丕賱賳賻賾賲賻胤賻 賲賳 丕賱毓賱賲貙 賮賰賱賹賾 賲賷爻賾乇賹 賱賲丕 禺購賱賽賯賻 賱賴".
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January 27, 2015
Secara umum, terjemahan Misykat al-Anwar oleh David Buchman ini lebih baik daripada terjemahan lama (namun populer) oleh Gairdner. Terjemahan Buchman lebih akurat, harfiah dan 'patuh' pada struktur buku. Format buku yang dwibahasa Arab-Inggris juga menarik. Dalam hal ini, teks mengambil teks Arabnya dari edisi A.E. Afifi yang terbit pada tahun 1960-an. Pengantar yang diberikan oleh penerjemah juga bermanfaat karena menyediakan kepada para pembaca informasi ringkas tentang hayat, pemikiran, dan perdebatan ilmiah yang 'panas' tentang Misykat al-Anwar. Buchman meringkaskan dengan sangat baik perdebatan ilmiah dari Abad Pertengahan hingga modern tentang buku kontroversial ini. Sayangnya, Buchman menempatkan Misykat dalam konteks studi tasawuf dan kurang banyak membicarakan dimensi filosofis buku ini. Informasi tentang hayat al-Ghazali yang disajikan oleh Buchman rasanya juga sudah agak usang sehingga perlu ditambah dan dilengkapi oleh studi-studi mutakhir yang dilakukan oleh Josef van Ess, Eric Ormsby, Frank Griffel, dan Kenneth Garden.
February 9, 2019
Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not 鈥� light upon light 鈥� Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things. (al-Nur, 24/35)
This book gives in depth meaning of these verses. As always, Al-Ghazali r.a. splendidly breaks down in concise stages of understanding in order to flip probable divine meanings in the said verses. The splitting of 5 faculties / spirits and the categories of lights (with actual human behavior example) opens up major veil of knowledge with regards to deriving meaning of symbolism in these verses. May Allah
This book gives in depth meaning of these verses. As always, Al-Ghazali r.a. splendidly breaks down in concise stages of understanding in order to flip probable divine meanings in the said verses. The splitting of 5 faculties / spirits and the categories of lights (with actual human behavior example) opens up major veil of knowledge with regards to deriving meaning of symbolism in these verses. May Allah
August 29, 2013
丕賱廿賲丕賲 丕賱睾夭丕賱賷 毓亘賯乇賷..
丿丕卅賲丕賸 賲丕 賰賳鬲 兀賳亘賴乇 賲賳 丕賱丌賷丞
"丕賱賱賴 賳賵乇 丕賱爻賲賵丕鬲 賵丕賱兀乇囟.. 賲孬賱 賳賵乇賴 賰賭..."
賵賱賰賳賳賷 賰賳鬲 賱丕 兀賮賴賲 賲丕 賴賷 兀氐賱丕賸..
賵兀賳丕 賲賯鬲賳毓 兀賳 丕賱賲毓賳賶 賷賯亘毓 賮賷 賰賱 賲賳丕..
賵賲丕 毓賱賷賳丕 廿賱丕 廿丿乇丕賰賴..
丕賱睾夭丕賱賷 賷鬲賵爻毓 賮賷 賴匕丕 丕賱賰鬲丕亘 賮賷 卮乇丨 丕賱賳賵乇..
卮乇丨 毓丕賱賲 丕賱卮賴丕丿丞 賵丕賱賲賱賰賵鬲..
賮賷 卮乇丨 丕賱賳賮爻 丕賱亘卮乇賷丞 賵丕賱乇賵丨 丕賱亘卮乇賷丞..
賮賷 賲爻丕賱賰 丕賱賳丕爻 亘丕賱廿賷賲丕賳 亘丕賱賱賴 賵賰賷賮 賷丨鬲噩亘賵賳 毓賳賴..
氐乇丕丨丞 賵噩丿鬲 丕賱賰孬賷乇 賲賳 丕賱賲胤丕亘賯丞 亘賷賳 丕賱賰鬲丕亘 賴匕丕 賵賰鬲丕亘 丌禺乇 賱兀賵卮賵..
賲毓 兀賳賴賲 睾賷乇 賲乇鬲亘胤賷賳 亘丕賱囟乇賵乇丞..
賱賰賳 丕賱丨賯 賷氐賱 亘胤乇賷賯 賲禺鬲賱賮丞..
廿賲丕賲 乇丕卅毓..
賷賯丿賲 賱賳丕 賰鬲丕亘丕賸 乇丕卅毓丕賸 賰毓丕丿鬲賴..
賲丨賯賯 丕賱賰鬲丕亘 賯丕賲 亘毓賲賱 乇丕卅毓 兀賷囟丕賸..
賮噩賱亘 丌乇丕亍 兀禺乇賶 賵賮爻乇 丕賱毓亘丕乇丕鬲 丕賱氐毓亘丞..
賮丕賱賱賴 賷毓胤賷賴 兀賱賮 毓丕賮賷丞..
賰鬲丕亘 氐睾賷乇 賷爻鬲丨賯 丕賱賯乇丕亍丞..
賷賲賰賳賰賲 廿賷噩丕丿賴 兀賵賳賱丕賷賳..
賵鬲匕賰乇賵丕 賱丕 鬲丨鬲噩亘賵丕 毓賳 丕賱丨賯 亘卮賷亍..
丨鬲賶 賱賵 亘乇爻賱賴 賵賯乇丌賳賴..
賴賲 賵爻賷賱丞 賱賳賵乇 兀賰亘乇..
賵廿賱賴 兀賰亘乇..
丿丕卅賲丕賸 賲丕 賰賳鬲 兀賳亘賴乇 賲賳 丕賱丌賷丞
"丕賱賱賴 賳賵乇 丕賱爻賲賵丕鬲 賵丕賱兀乇囟.. 賲孬賱 賳賵乇賴 賰賭..."
賵賱賰賳賳賷 賰賳鬲 賱丕 兀賮賴賲 賲丕 賴賷 兀氐賱丕賸..
賵兀賳丕 賲賯鬲賳毓 兀賳 丕賱賲毓賳賶 賷賯亘毓 賮賷 賰賱 賲賳丕..
賵賲丕 毓賱賷賳丕 廿賱丕 廿丿乇丕賰賴..
丕賱睾夭丕賱賷 賷鬲賵爻毓 賮賷 賴匕丕 丕賱賰鬲丕亘 賮賷 卮乇丨 丕賱賳賵乇..
卮乇丨 毓丕賱賲 丕賱卮賴丕丿丞 賵丕賱賲賱賰賵鬲..
賮賷 卮乇丨 丕賱賳賮爻 丕賱亘卮乇賷丞 賵丕賱乇賵丨 丕賱亘卮乇賷丞..
賮賷 賲爻丕賱賰 丕賱賳丕爻 亘丕賱廿賷賲丕賳 亘丕賱賱賴 賵賰賷賮 賷丨鬲噩亘賵賳 毓賳賴..
氐乇丕丨丞 賵噩丿鬲 丕賱賰孬賷乇 賲賳 丕賱賲胤丕亘賯丞 亘賷賳 丕賱賰鬲丕亘 賴匕丕 賵賰鬲丕亘 丌禺乇 賱兀賵卮賵..
賲毓 兀賳賴賲 睾賷乇 賲乇鬲亘胤賷賳 亘丕賱囟乇賵乇丞..
賱賰賳 丕賱丨賯 賷氐賱 亘胤乇賷賯 賲禺鬲賱賮丞..
廿賲丕賲 乇丕卅毓..
賷賯丿賲 賱賳丕 賰鬲丕亘丕賸 乇丕卅毓丕賸 賰毓丕丿鬲賴..
賲丨賯賯 丕賱賰鬲丕亘 賯丕賲 亘毓賲賱 乇丕卅毓 兀賷囟丕賸..
賮噩賱亘 丌乇丕亍 兀禺乇賶 賵賮爻乇 丕賱毓亘丕乇丕鬲 丕賱氐毓亘丞..
賮丕賱賱賴 賷毓胤賷賴 兀賱賮 毓丕賮賷丞..
賰鬲丕亘 氐睾賷乇 賷爻鬲丨賯 丕賱賯乇丕亍丞..
賷賲賰賳賰賲 廿賷噩丕丿賴 兀賵賳賱丕賷賳..
賵鬲匕賰乇賵丕 賱丕 鬲丨鬲噩亘賵丕 毓賳 丕賱丨賯 亘卮賷亍..
丨鬲賶 賱賵 亘乇爻賱賴 賵賯乇丌賳賴..
賴賲 賵爻賷賱丞 賱賳賵乇 兀賰亘乇..
賵廿賱賴 兀賰亘乇..
August 6, 2016
賰鬲丕亘 氐睾賷乇 賱賰賳 賲丨鬲丕噩 賷鬲賯乇丕 丕賰鬲乇 賲賳 賲乇丞 .. 丕賱賰鬲丕亘 亘賷卮乇丨 賮賷賴 丕賱丕賲丕賲 丕賱睾夭丕賱賷 兀丨丿 賰亘丕乇 兀卅賲丞 丕賱氐賵賮賷丞 賲毓賳賷 丌賷丞 "丕賱賱賴 賳賵乇 丕賱爻賲賵丕鬲 賵 丕賱兀乇囟.." ..賵賮賷 丕賱賰鬲丕亘 亘賷卮乇丨 賵亘賷賵囟丨 賲毓賳賷 丕賱賳賵乇 賵 丕賷賴 丕賱賲賯氐賵丿 亘賷賴 賵 丕賷賴 丕賱賮乇賯 亘賷賳 賳賵乇 丕賱爻賲賵丕鬲 賵 賳賵乇 丕賱兀乇囟 賵 丕賱丨噩亘 丕賱鬲賷 鬲賲賳毓 丕賱賳賵乇 賵 賱賷賴 卮亘賴 丕賱賳賵乇 亘丕賱賲卮賰丕丞 ..賰賱賴 賮賷 丕胤丕乇 賲賳 丕賱賱睾賴 丕賱氐賵賮賷丞 丕賱噩賲賷賱丞 丕賱賱賷 賲丨鬲丕噩丞 鬲乇賰賷夭 賵丕賱賱賷 亘賷氐毓亘 毓賱賷 丕賲孬丕賱賷 賮賴賲賴丕 亘爻賴賵賱丞 丕賱丨賯賷賯丞.
Read
March 14, 2019Quite heavy. Kena baca lagi.
April 25, 2019
Tak patut untuk aku review buku Al Ghazali disebabkan pengetahuan aku yang cetek ni, tapi apa-apa pun buku ni tetap akan ditekuni dan dibaca ulang kerana penuh hikmah dan peringatan untuk kita lebih lebih lagi sebagai tuntunan hidup di dunia ini
September 16, 2017
賷亘丿兀 丕賱睾夭丕賱賷 亘禺胤賵丞 賮賱爻賮賷丞 丕卮乇丕賯賷丞 鬲賯賵賱 亘賲丨丕賰丕丞 毓丕賱賲 丕賱卮賴丕丿丞 賱毓丕賱賲 丕賱賲賱賰賵鬲貙 丕乇賶 丕賳 賴匕丕 丕賱賰鬲丕亘 禺胤賵丞 丕賵賱賶 賱賲丿乇爻丞 賮賱爻賮賷丞 丕卮乇丕賯賷丞 毓賲賷賯丞 賯丿 鬲爻丕賴賲 賮賷 賮賴賲 丕毓賲賯 賱賱賵噩賵丿
May 11, 2024
賯乇丕鬲購 賴匕丕 賰鬲丕亘 賱氐賮賷 賮賱爻賮賷. 乇睾賲 毓賳 丕丨亘 賴匕丕貙 賮賷 丨賯賷賯丞 賮賯胤 賷噩丕賵亘 丕賱賶 丕賮賰丕乇 "亘賱丕鬲賵" 賱賽賷胤賵乇 卮亘賰丞 賲賷鬲丕賮賷夭賷賯丕. 賮賷 乇丕賷賷 丕賱賮賯胤 賲禺鬲賱賮 賱丕賳 賷鬲囟賲賳 丕賱睾夭丕賱賷 丕賱賮賰乇丞 乇亘
I read this book for my philosophy class. Despite liking it, in reality the only difference he only responds to Plato's ideas to develop a metaphysical network. In my opinion, it is only different because Al-Ghazali includes the idea of God.
I read this book for my philosophy class. Despite liking it, in reality the only difference he only responds to Plato's ideas to develop a metaphysical network. In my opinion, it is only different because Al-Ghazali includes the idea of God.
October 26, 2020
Nema sumnje da 鈥濶i拧a svjetlosti鈥� nadasve umnogome nalikuje na 拧tivo iz filozofske 拧kole emanacije (emanacionizam 鈥� i拧raqi)! Nazna膷eni iluminacijski nauk vezuje se za Suhrawardija, a dijelom i za Ibn Sinu i Ibn Ru拧da, no ova Gazalijeva knjiga, iako je dubinski ezoterijski tekst par exceillance, te poniranje u semanti膷ke dubine kur'anskih sentenci, nije u direktnoj svezi sa spomenutom metodologijom umovanja.
Sam prevoditelj, akademik Enes Kari膰, ve膰 u predgovoru knjizi veli: 鈥濾eliki ljudi su uvijek umovali o velikim temama!鈥� Kroz nebrojene pasa啪e 鈥濶i拧e鈥� lahko se izgubiti, jer Gazali govore膰i o jednome istodobno govori i o mnogo vi拧e stvari nego 拧to prosje膷an 膷itatelj u svome zamahu pozornosti mo啪e prispodobiti. Cijela je knjiga, sumarno, ezoterijska (a na momente i egzegetska) analiza/tuma膷enje/interpretacija jednog kur'anskog stavka iz sure Nur u kojem se znakovito ka啪e da je 鈥�...Bog (izvor) svjetlost(i) nebesa i Zemlje鈥� te obrazlaganje svakog simbola pojedina膷no i napose a od onih spomenutih u ajetu, e da bi 膷ovjek mogao i iznutra i izvana shvatiti uzvi拧enu mudrost Svetog teksta.
Uzmemo li u obzir rije膷i prevoditelja o knjizi u kojima ka啪e: 鈥災峯vjeku nije dato da gleda svjetlost ve膰 osvijetljeno鈥�, shva膰amo da je ovime ve膰 i prije po膷etka 膷itanja obra膰ena na拧a pa啪nja na kontemplaciju o fenomenu svjetlosti i svjetla. Naime, svjetlost je, prema Ibn 'Arebiju i Gazaliju, oku dala postojanje, jer, 拧ta je oko bez svjetlosti do li hudo tjele拧ce koje, gotovo konstantno, treptajima bje啪i u tamu. J.W. Goethe je tvrdio da "ni拧ta od stvari koje se mogu dosegnuti 膷ulima na svijetu nije dostojnije da se uporedi s Bogom od Sunca, koje 膷ulnom svjetlo拧膰u najprije sebe a potom sva nebeska i od 膷etiri elementa sa膷injena tijela osvjetljava."
Gazali nastoji rasvijetliti ljudima va啪nost njihovog vlastitog umovanja o stvarima koje iz ovoga svijeta izvode i transcendiraju i uvode u svijet ponad ovog, Nadstvarni, An膽eoski, Nebeski univerzum, svijet 膷istih inteligibli. Naravno, samo umovanje i sozercanje o tom svijetu ne膰e 膷ovjeka povesti na duhovni mi'rad啪 (samospoznajno, uspinju膰e putovanje), ve膰 i djelanje skladno tome 拧to se odmisli. Sve je ovo u kontekstu govora o Svjetlosti (sa velikim S) i svjetlosti (sa malim s), jer su sve stvorene stvari tek tragovi Bo啪ijeg stvaranja, pa otuda i sjenke onoga svijeta koji prebiva izvan dosega na拧ih osjetila. Nije li ovo donekle sli膷no sa Platonovim svijetom ideja (naj膷istijim, idealnim svijetom), sjenkama i sjenkama sjenki?
Raz(um) ima i u podru膷ju nutarnjeg (el-batin) svoje uhode osim 5 vanjskih osjetila, i to su: ma拧ta, imaginacija, mi拧ljenje, sje膰anje i pam膰enje. Ovo je, naravno, Gazalijeva teza koja se oslanja na nauk sufijskog svjetonazora 拧to potvr膽uje duhovno stanje autora dok ispisuje ovu knjigu. U mnogim drugim dionicama ove knjige nazo膷no je da Gazali nastupa gotovo apologetski kada su u pitanju sufijska tuma膷enja, sufijski vokabular te staje u odbranu znamenitih sufija poput Hallad啪a, brane膰i (ne do kraja) ono njegovo 鈥濫ne-l-hakk! (Ja sam Realnost/Istina)!鈥�
Sa 膷ime Gazalijeva elaboracija po膷inje? Primjer Kur'ana je svjetlost Sunca a primjer raz(um)a svjetlost oka. Od ova dva spomenuta primjera, cijeli se narativ razvija pa ponekad nam se 膷ini da odlazi u panteizam, a nekada deizam. No, klackaju膰i se izme膽u to dvoje, u pojedinim magnovenjima, nekad pred na拧im o膷ima iskrsava 膷ista ortodoksija, te tako nam se ne da njega i njegovu misao potpuno svrstati u odre膽eni kalup mi拧ljenja.
Dd Njega se spu拧taju uzro膷no-posljedi膷ni lanci (esbab) postoje膰ih stvari u Svijetu Vidljivome. Ovom re膷enicom Gazali poja拧njava kako su to tijesno povezana dva svijeta. Nastavljaju膰i, on veli da svaka stvar ima dvije svoje strane, jednu u odnosu na sebe samu (ved啪hun ila nefsihi) i drugu stranu u odnosu na svoga Gospodara (ved啪hun ila rabbihi). Ovdje se svakako, mimo onog religijskog (napose islamskog) o膷ituje i inkliniranje ka sufijskome svjetogle膽u. Osim Boga nema nikakvog postojanja izuzev na na膷in da slijedi od Boga. Iako poslije ovih teza iznosi i svoje eksplikacije, jasno je da 膰e neumitno do膰i do spomena kona膷nog i拧膷eznu膰a i utrnu膰a u Bogu samome (fena fi-llah) 拧to je te啪nja, 膷e啪nja i 啪udnja sufija koji su dotakli rubove ekstrema.
艩to se inteligibilnih, apstraktnih svjetlosti ti膷e, znaj da je Vi拧nji Svijet njima ispunjen. Ovdje nas Gazalija ponovo svra膰a na platonsko, zapravo neoplatoni膷ko promi拧ljanje o ovome svijetu kao odsjaju Najvi拧e svjetlosti (Svjetlosti nad svjetlostima). Dakle, nema svjetla izuzev svjetla Njegova (la nure illa nuruhu), a sve druge svjetlosti jesu svjetlosti koje od Njega slijede, a ne iz samih sebe. Ovime Gazali ponovno ulazi u domen sufijskog i to, napose, i拧raqi filozofije (i ontologije) koja svoje za膷etke nalazi u Plotinu. Naravno, Gazalijeva metafori膷nost i ekskursi koje sebi dopu拧ta ulaze膰i u dubine ajeta i znakovlja koje se nadaje kur'anskim alinejama koje su u komplementarnosti sa centralnim ajetom na kojeg se osovljuje kompletan narativ 鈥濶i拧e svjetlosti鈥� (ni拧a, svjetiljka, staklenica, ulje...)
Ka啪e Gazali i to da ne postoji ni拧ta na ovom svijetu a da nije simbol za ne拧to na onom svijetu. Ovime otvara prostor za sozercanje nad mi拧lju da Bo啪ije znake treba primijetiti u svemu, da su oni, takore膰i, samo pred na拧im osjetilima i (raz)umom skroviti a kako bismo otkra膷unali njihove tajne i sebe uveli u misti膷ke dubine. Naravno, ovo zvu膷i odvi拧e sufijski, no na kognitivnoj, spoznajnoj razini svakog pojedina膷no, ova knjiga operira sukladno onoj frekvenciji imana kojoj gravitiramo. Bo啪ija je milost htjela da 膷ovjek i samoga Boga spoznaje posredstvom simbola i simboli膷ke sposobnosti koju mu je Bog podario. Bez nje i drugih darova "ademovac" ne bi mogao spoznavati, veli El-Gazali.
Oni koji u vjeri samo slijepo opona拧aju nalik su onima koji slu拧aju o vatri, ali koji se ne slu啪e blagodatima njene topline. Navedene Gazalijeve rije膷i pokazuju unaprijed re膷eno 鈥� da njegove aluzije ponekad prema拧uju anticipirani vidokrug temata o kojim bi mogao kazivati. Svojom dubinom primorava i nas na opetovano odmi拧ljanje o fenomenologiji stvarnosti s kojom se suo膷avamo, koju osje膰amo, 膰utimo, do啪ivljavamo a sve to vrijeme sprije膷eni smo da je u potpunosti od啪ivimo jer su pred na拧im osjetilima, pred nama koprene kojima smo zastrti. Na to 膰e se Gazali svratiti u posljednjem poglavlju referiraju膰i se na pravorijek Poslanika Muhammeda, a.s. u kojem se ka啪e da 鈥濨og ima sedamdeset (negdje stoji stotina, negdje 膷ak i hiljada) zastora od svjetlosti...鈥� Zastor (iz hadisa) mora da bude spram stvorenja, a zastrtih stvorenja je 3 vrste:
oni koji su zastrti 膷istom tamom, oni koji su zastrti samom svjetlo拧膰u, i oni koji su zastrti svjetlo拧膰u zajedno sa tminom.
Prva vrsta:
a) skupina koja se pohlepno odaje potrazi za uzrokom ovoga svijeta (Priroda?)
b) druga skupina - ljudi koji su se zabavili sobom, a ne posve膰uju vrijeme ni potrazi za ovim uzrokom, ve膰 啪ive kao 拧to stoka 啪ivi.
Sjajna je i domi拧ljata misao u kojoj autor sukusira svu 啪e膽 savremenog 膷ovjeka: bogatstvo je, naime, sredstvo za udovoljavanje svim po啪udama i strastima, a one omogu膰avaju 膷ovjeku da ispunjava 啪elje.
U svjetlu izre膷enog, onih ljudi koji potpadaju pod kategoriju b) ima raznih sorti: strasti i samoljublje; zvjerske osobine - pot膷injavanje, ubijanje, zarobljavanje, hvatanje u su啪anjstvo; mno啪enje imetka; 拧irenje ugleda i slave i pokorno izvr拧avanje nare膽enja...
Na koncu, zanimljiva je i tipologija koju donosi Gazali a ti膷e se razina/skalina svjetlosnih ljudskih du拧a:
1. osjetilna du拧a (el-ruhu-l-hass)
2. uobraziljska du拧a (er-ruhu-l-hijali)
3. raz(umska) du拧a (er-ruhu-l-'akli)
4. diskurzivna du拧a (er-ruhu-l-fikri)
5. sveta poslani膷ka du拧a (samo Bo啪iji poslanici i neki Bo啪iji prijatelji)
Gazalija pronalazi podudarje ovih pet du拧a sa:
1. ni拧om (mi拧kat)
2. staklenicom (zud啪ad啪a)
3. svjetiljkom (misbah)
4. stablom (拧ed啪ere)
5. uljem (zejt), respektivno.
Govore膰i o tminama, simbol za spoznajne sile koje vode u zabludu je 膷ovjek u "tminama nad dubokim morem" iznad njega talasi, iznad njega oblaci - "sve tmine jedne iznad drugih"...
Simbolika oli膷ena u prethodnoj re膷enici ogoljuje se na sljede膰e - more i dubine su ovaj svijet:
a) prvi talas otjelovljen je u talasu strasti, dok je
b) drugi talas ovaplo膰en u talasu zvjerskih osobina.
Zbog svega navedenog, tjeranja na odmi拧ljanje, duboke kontemplacije, nadno拧enjem i bdijenjem nad Svetim tekstom u jednom svojevrsnom egzegetsko-hermeneuti膷kom pregnu膰u, Gazalijeva knjiga je vrijedna 膷itanja i svakome predanom 膷itatelju bit 膰e, garantujem, plodonosna!
Sam prevoditelj, akademik Enes Kari膰, ve膰 u predgovoru knjizi veli: 鈥濾eliki ljudi su uvijek umovali o velikim temama!鈥� Kroz nebrojene pasa啪e 鈥濶i拧e鈥� lahko se izgubiti, jer Gazali govore膰i o jednome istodobno govori i o mnogo vi拧e stvari nego 拧to prosje膷an 膷itatelj u svome zamahu pozornosti mo啪e prispodobiti. Cijela je knjiga, sumarno, ezoterijska (a na momente i egzegetska) analiza/tuma膷enje/interpretacija jednog kur'anskog stavka iz sure Nur u kojem se znakovito ka啪e da je 鈥�...Bog (izvor) svjetlost(i) nebesa i Zemlje鈥� te obrazlaganje svakog simbola pojedina膷no i napose a od onih spomenutih u ajetu, e da bi 膷ovjek mogao i iznutra i izvana shvatiti uzvi拧enu mudrost Svetog teksta.
Uzmemo li u obzir rije膷i prevoditelja o knjizi u kojima ka啪e: 鈥災峯vjeku nije dato da gleda svjetlost ve膰 osvijetljeno鈥�, shva膰amo da je ovime ve膰 i prije po膷etka 膷itanja obra膰ena na拧a pa啪nja na kontemplaciju o fenomenu svjetlosti i svjetla. Naime, svjetlost je, prema Ibn 'Arebiju i Gazaliju, oku dala postojanje, jer, 拧ta je oko bez svjetlosti do li hudo tjele拧ce koje, gotovo konstantno, treptajima bje啪i u tamu. J.W. Goethe je tvrdio da "ni拧ta od stvari koje se mogu dosegnuti 膷ulima na svijetu nije dostojnije da se uporedi s Bogom od Sunca, koje 膷ulnom svjetlo拧膰u najprije sebe a potom sva nebeska i od 膷etiri elementa sa膷injena tijela osvjetljava."
Gazali nastoji rasvijetliti ljudima va啪nost njihovog vlastitog umovanja o stvarima koje iz ovoga svijeta izvode i transcendiraju i uvode u svijet ponad ovog, Nadstvarni, An膽eoski, Nebeski univerzum, svijet 膷istih inteligibli. Naravno, samo umovanje i sozercanje o tom svijetu ne膰e 膷ovjeka povesti na duhovni mi'rad啪 (samospoznajno, uspinju膰e putovanje), ve膰 i djelanje skladno tome 拧to se odmisli. Sve je ovo u kontekstu govora o Svjetlosti (sa velikim S) i svjetlosti (sa malim s), jer su sve stvorene stvari tek tragovi Bo啪ijeg stvaranja, pa otuda i sjenke onoga svijeta koji prebiva izvan dosega na拧ih osjetila. Nije li ovo donekle sli膷no sa Platonovim svijetom ideja (naj膷istijim, idealnim svijetom), sjenkama i sjenkama sjenki?
Raz(um) ima i u podru膷ju nutarnjeg (el-batin) svoje uhode osim 5 vanjskih osjetila, i to su: ma拧ta, imaginacija, mi拧ljenje, sje膰anje i pam膰enje. Ovo je, naravno, Gazalijeva teza koja se oslanja na nauk sufijskog svjetonazora 拧to potvr膽uje duhovno stanje autora dok ispisuje ovu knjigu. U mnogim drugim dionicama ove knjige nazo膷no je da Gazali nastupa gotovo apologetski kada su u pitanju sufijska tuma膷enja, sufijski vokabular te staje u odbranu znamenitih sufija poput Hallad啪a, brane膰i (ne do kraja) ono njegovo 鈥濫ne-l-hakk! (Ja sam Realnost/Istina)!鈥�
Sa 膷ime Gazalijeva elaboracija po膷inje? Primjer Kur'ana je svjetlost Sunca a primjer raz(um)a svjetlost oka. Od ova dva spomenuta primjera, cijeli se narativ razvija pa ponekad nam se 膷ini da odlazi u panteizam, a nekada deizam. No, klackaju膰i se izme膽u to dvoje, u pojedinim magnovenjima, nekad pred na拧im o膷ima iskrsava 膷ista ortodoksija, te tako nam se ne da njega i njegovu misao potpuno svrstati u odre膽eni kalup mi拧ljenja.
Dd Njega se spu拧taju uzro膷no-posljedi膷ni lanci (esbab) postoje膰ih stvari u Svijetu Vidljivome. Ovom re膷enicom Gazali poja拧njava kako su to tijesno povezana dva svijeta. Nastavljaju膰i, on veli da svaka stvar ima dvije svoje strane, jednu u odnosu na sebe samu (ved啪hun ila nefsihi) i drugu stranu u odnosu na svoga Gospodara (ved啪hun ila rabbihi). Ovdje se svakako, mimo onog religijskog (napose islamskog) o膷ituje i inkliniranje ka sufijskome svjetogle膽u. Osim Boga nema nikakvog postojanja izuzev na na膷in da slijedi od Boga. Iako poslije ovih teza iznosi i svoje eksplikacije, jasno je da 膰e neumitno do膰i do spomena kona膷nog i拧膷eznu膰a i utrnu膰a u Bogu samome (fena fi-llah) 拧to je te啪nja, 膷e啪nja i 啪udnja sufija koji su dotakli rubove ekstrema.
艩to se inteligibilnih, apstraktnih svjetlosti ti膷e, znaj da je Vi拧nji Svijet njima ispunjen. Ovdje nas Gazalija ponovo svra膰a na platonsko, zapravo neoplatoni膷ko promi拧ljanje o ovome svijetu kao odsjaju Najvi拧e svjetlosti (Svjetlosti nad svjetlostima). Dakle, nema svjetla izuzev svjetla Njegova (la nure illa nuruhu), a sve druge svjetlosti jesu svjetlosti koje od Njega slijede, a ne iz samih sebe. Ovime Gazali ponovno ulazi u domen sufijskog i to, napose, i拧raqi filozofije (i ontologije) koja svoje za膷etke nalazi u Plotinu. Naravno, Gazalijeva metafori膷nost i ekskursi koje sebi dopu拧ta ulaze膰i u dubine ajeta i znakovlja koje se nadaje kur'anskim alinejama koje su u komplementarnosti sa centralnim ajetom na kojeg se osovljuje kompletan narativ 鈥濶i拧e svjetlosti鈥� (ni拧a, svjetiljka, staklenica, ulje...)
Ka啪e Gazali i to da ne postoji ni拧ta na ovom svijetu a da nije simbol za ne拧to na onom svijetu. Ovime otvara prostor za sozercanje nad mi拧lju da Bo啪ije znake treba primijetiti u svemu, da su oni, takore膰i, samo pred na拧im osjetilima i (raz)umom skroviti a kako bismo otkra膷unali njihove tajne i sebe uveli u misti膷ke dubine. Naravno, ovo zvu膷i odvi拧e sufijski, no na kognitivnoj, spoznajnoj razini svakog pojedina膷no, ova knjiga operira sukladno onoj frekvenciji imana kojoj gravitiramo. Bo啪ija je milost htjela da 膷ovjek i samoga Boga spoznaje posredstvom simbola i simboli膷ke sposobnosti koju mu je Bog podario. Bez nje i drugih darova "ademovac" ne bi mogao spoznavati, veli El-Gazali.
Oni koji u vjeri samo slijepo opona拧aju nalik su onima koji slu拧aju o vatri, ali koji se ne slu啪e blagodatima njene topline. Navedene Gazalijeve rije膷i pokazuju unaprijed re膷eno 鈥� da njegove aluzije ponekad prema拧uju anticipirani vidokrug temata o kojim bi mogao kazivati. Svojom dubinom primorava i nas na opetovano odmi拧ljanje o fenomenologiji stvarnosti s kojom se suo膷avamo, koju osje膰amo, 膰utimo, do啪ivljavamo a sve to vrijeme sprije膷eni smo da je u potpunosti od啪ivimo jer su pred na拧im osjetilima, pred nama koprene kojima smo zastrti. Na to 膰e se Gazali svratiti u posljednjem poglavlju referiraju膰i se na pravorijek Poslanika Muhammeda, a.s. u kojem se ka啪e da 鈥濨og ima sedamdeset (negdje stoji stotina, negdje 膷ak i hiljada) zastora od svjetlosti...鈥� Zastor (iz hadisa) mora da bude spram stvorenja, a zastrtih stvorenja je 3 vrste:
oni koji su zastrti 膷istom tamom, oni koji su zastrti samom svjetlo拧膰u, i oni koji su zastrti svjetlo拧膰u zajedno sa tminom.
Prva vrsta:
a) skupina koja se pohlepno odaje potrazi za uzrokom ovoga svijeta (Priroda?)
b) druga skupina - ljudi koji su se zabavili sobom, a ne posve膰uju vrijeme ni potrazi za ovim uzrokom, ve膰 啪ive kao 拧to stoka 啪ivi.
Sjajna je i domi拧ljata misao u kojoj autor sukusira svu 啪e膽 savremenog 膷ovjeka: bogatstvo je, naime, sredstvo za udovoljavanje svim po啪udama i strastima, a one omogu膰avaju 膷ovjeku da ispunjava 啪elje.
U svjetlu izre膷enog, onih ljudi koji potpadaju pod kategoriju b) ima raznih sorti: strasti i samoljublje; zvjerske osobine - pot膷injavanje, ubijanje, zarobljavanje, hvatanje u su啪anjstvo; mno啪enje imetka; 拧irenje ugleda i slave i pokorno izvr拧avanje nare膽enja...
Na koncu, zanimljiva je i tipologija koju donosi Gazali a ti膷e se razina/skalina svjetlosnih ljudskih du拧a:
1. osjetilna du拧a (el-ruhu-l-hass)
2. uobraziljska du拧a (er-ruhu-l-hijali)
3. raz(umska) du拧a (er-ruhu-l-'akli)
4. diskurzivna du拧a (er-ruhu-l-fikri)
5. sveta poslani膷ka du拧a (samo Bo啪iji poslanici i neki Bo啪iji prijatelji)
Gazalija pronalazi podudarje ovih pet du拧a sa:
1. ni拧om (mi拧kat)
2. staklenicom (zud啪ad啪a)
3. svjetiljkom (misbah)
4. stablom (拧ed啪ere)
5. uljem (zejt), respektivno.
Govore膰i o tminama, simbol za spoznajne sile koje vode u zabludu je 膷ovjek u "tminama nad dubokim morem" iznad njega talasi, iznad njega oblaci - "sve tmine jedne iznad drugih"...
Simbolika oli膷ena u prethodnoj re膷enici ogoljuje se na sljede膰e - more i dubine su ovaj svijet:
a) prvi talas otjelovljen je u talasu strasti, dok je
b) drugi talas ovaplo膰en u talasu zvjerskih osobina.
Zbog svega navedenog, tjeranja na odmi拧ljanje, duboke kontemplacije, nadno拧enjem i bdijenjem nad Svetim tekstom u jednom svojevrsnom egzegetsko-hermeneuti膷kom pregnu膰u, Gazalijeva knjiga je vrijedna 膷itanja i svakome predanom 膷itatelju bit 膰e, garantujem, plodonosna!
March 19, 2017
V铆ce ne啪 dev臎t set let po sv茅m vzniku bylo d铆lo p艡elo啪eno do 膷e拧tiny. V dob臎 pasouc铆 po aktualit臎 nen铆 zas tak mnoho p艡铆le啪itost铆 za膷铆t recenzi t铆mto exkluzivn铆m zp暖sobem; exkluzivn铆m, proto啪e pr谩ci recenzenta u啪 ud臎lal o n臎co m茅n臎 omyln媒 膷as. Arabsk媒 teolog, filozof a mystik Ab煤 H谩mid al-Ghaz谩l铆 sepsal sv暖j kr谩tk媒, hutn媒 spis V媒klenek sv臎tel na po膷谩tku 12. stolet铆. Do 膷e拧tiny jej nyn铆 p艡elo啪ila a 煤vodn铆 stat铆 opat艡ila mlad谩 arabistka Zora Hesov谩.
Ghaz谩l铆 zem艡el v roce 1111, ve vrcholn茅m stolet铆 arabsk茅ho st艡edov臎ku. Byl prominentn铆m u膷encem, profesorem isl谩msk茅ho pr谩va v Bagd谩du a z谩rove艌 prost艡edn铆kem mezi sv臎tskou a n谩bo啪enskou moc铆. Ale pozoruhodn臎j拧铆 ne啪 jeho form谩ln铆 vzd臎l谩n铆 a pozice je skute膷nost, 啪e se k nim obr谩til z谩dy. V roce 1095 tajn臎 opustil Bagd谩d, aby se ji啪 ne拧pinil politikou 鈥� to nen铆 tenden膷n铆 anachronismus, ale jeho interpretace 鈥�, a obr谩til se ke stroh茅mu zp暖sobu 啪ivota jako s煤f铆, isl谩msk媒 svat媒 mu啪, jen啪 klade d暖raz zejm茅na na osobn铆 etiku a duchovn铆 cvi膷en铆. Kolem 膷ty艡ic谩t茅ho roku sv茅ho 啪ivota naznal, 啪e ani cesta v铆ry, ani cesta rozumu nevedou k n谩bo啪ensk茅mu napln臎n铆; v dob臎 mocn茅 synt茅zy isl谩msk茅 teologie s antickou filozofi铆 to byl tak trochu skand谩l. Sv暖j vnit艡n铆 obrat popisuje v Zachr谩nci bloud铆c铆ho, jedin茅 dal拧铆 knize z jeho rozs谩hl茅ho d铆la p艡elo啪en茅 do 膷e拧tiny. I V媒klenek sv臎tel v拧ak Ghaz谩l铆ho existenci谩ln铆 obrat od u膷enosti k vnit艡n铆 zku拧enosti obr谩啪铆: 鈥濾臎d臎n铆 je v媒拧e ne啪 v铆ra a okou拧en铆 je v媒拧e ne啪 v臎d臎n铆. Okou拧en铆 je toti啪 [vnit艡n铆] nach谩zen铆 (鈥�). Va啪 si tedy lid铆, kte艡铆 nach谩zej铆 a zakou拧ej铆 v臎d臎n铆!鈥�
Ghaz谩l铆 V媒klenek sv臎tel patrn臎 sepsal jako odpov臎膹 na t谩z谩n铆 sv茅ho p艡铆tele. To se dot媒kalo mo啪nost铆 pozn谩n铆 a n臎kolika ver拧暖 Kor谩nu, zejm茅na hojn臎 vykl谩dan茅ho Ver拧e sv臎tla. Ten obsahuje rozvinut茅 podobenstv铆 o lamp臎, p艡irovn谩v谩 Boha ke sv臎tlu a bo啪铆 sv臎tlo k prav茅mu pozn谩n铆 a poznamen谩v谩, 啪e B暖h vede ke sv茅mu sv臎tlu, koho chce. Cel媒 V媒klenek sv臎tel je mo啪n茅 stru膷n臎 charakterizovat jako pon臎kud z谩hadn媒, enigmatick媒 v媒klad toho, co je Sv臎tlo, sv臎tlo jako kosmologick媒 princip, sv臎tlo jako zdroj pozn谩n铆, kter茅 postupn臎 sn铆m谩 on臎ch tradi膷n铆ch sedmdes谩t tis铆c z谩voj暖, je啪 kryj铆 tv谩艡 Nejvy拧拧铆ho. Z谩rove艌 jej lze 膷铆st jako v媒klad tawh铆du, tedy 煤st艡edn铆ho konceptu isl谩mu o Bo啪铆 jedinosti, jedine膷nosti a ned臎litelnosti. Ghaz谩l铆 na mal茅m prostoru obhospoda艡uje velk茅 t茅ma, je si toho v臎dom, varuje: 鈥濻vou ot谩zkou jsi vystoupal do obt铆啪n媒ch vrcholk暖, p艡ed jejich啪 v媒拧kou se skl谩n铆 hlavy teoretik暖; zaklepal jsi na zav艡en茅 dve艡e (鈥�). Ne v拧echna tajemstv铆 je toti啪 mo啪n茅 odhalit a prozradit, a ne v拧echnu pravdu lze vystavit a vyjasnit. Naopak, v hrud铆ch svobodn媒ch jsou tajemstv铆 uchov谩na jako v hrobech.鈥� Ghaz谩l铆 tu nar谩啪铆 na zn谩m茅 dilema (ne)sd臎litelnosti mystick茅 zku拧enosti a ani jemu nezb媒v谩 ne啪 pro pot艡eby druh媒ch mluvit tam, kde nejv媒mluvn臎j拧铆 je ml膷en铆.
Nen铆 nutn茅 p艡edpokl谩dat, 啪e v拧em n谩bo啪enstv铆m jde v podstat臎 o tot茅啪; to je trochu k媒膷, ano, n谩bo啪enstv铆 maj铆 spole膷n茅 rysy, a podobn臎 jako rovnob臎啪ky se mo啪n谩 prot铆naj铆 v nekone膷nu, ale tak茅 se z谩sadn臎 odli拧uj铆. P艡esto plat铆, 啪e V媒klenek sv臎tel je p艡es svou 膷asoprostorovou a kulturn铆 odlehlost v j谩dru p艡ekvapiv臎 p艡铆stupn媒m textem. Pracuje s teologick媒mi a filozofick媒mi koncepty, jejich啪 p艡esn媒 v媒znam nen铆 z艡ejm媒 bez hlub拧铆ho studia, ale celkov茅 vyzn臎n铆 textu nen铆 v谩z谩no na jednu tradici.
Ghaz谩l铆 za膷铆n谩 t铆m, 啪e rozli拧uje n臎kolik okruh暖 v媒razu sv臎tlo. Mluv铆 o zraku, pe膷liv臎 vypo膷铆t谩v谩 jeho vady, obrac铆 se k rozumu, kter媒 podle n臎j s铆dl铆 v srdci 膷lov臎ka: 鈥濸ochopil jsi nyn铆, 啪e o膷i jsou vlastn臎 dv臎: vn臎j拧铆 a vnit艡n铆. Vn臎j拧铆 oko pat艡铆 sv臎tu viditeln茅mu smysly, zat铆mco vnit艡n铆 oko pat艡铆 jin茅mu sv臎tu, sv臎tu Kr谩lovstv铆.鈥� A zde za膷铆n谩 vlastn铆 t茅ma V媒klenku sv臎tel, nebo钮 vnit艡n铆m okem se podle Ghaz谩l铆ho d谩 spat艡it to, co naz媒v谩 Prvn铆m sv臎tlem a od 膷eho jsou v拧echna dal拧铆 sv臎tla kask谩dovit臎 odvozen谩. Nep艡ekvapuje, 啪e pro mystika je pr谩v臎 toto prvn铆 sv臎tlo skute膷n茅, kde啪to v拧echna ostatn铆 jsou jeho symbolem, podobn臎 jako se v rozhoduj铆c铆 chv铆li symbolem st谩v谩 cel媒 vn臎j拧铆 sv臎t. 鈥� T茅ma, na n臎啪 lze narazit t艡eba i v z谩pisc铆ch 膷esk茅ho fotografa, pozd臎ji buddhisty Franti拧ka Drtikola.
Ghaz谩l铆 膷asto 艡铆k谩, 啪e podrobn臎j拧铆 v媒klad v臎ci by zabral mnoho m铆sta a 膷asu, kter茅 nem谩 k dispozici. Ani zde nezb媒v谩 ne啪 se vr谩tit na obecn臎j拧铆 rovinu. Sv暖j pod铆l na p艡铆stupnosti V媒klenku sv臎tel m谩 nejen Ghaz谩l铆ho racion谩ln铆 zp暖sob v媒kladu, ale rovn臎啪 plynul媒 p艡eklad a vynikaj铆c铆 煤vodn铆 studie Zory Hesov茅. To je t艡eba zm铆nit: nen铆 samoz艡ejm茅 ps谩t erudovan臎 a z谩rove艌 膷tiv臎 o odta啪it媒ch t茅matech, vzd谩t se pojmov茅ho a konceptu谩ln铆ho 鈥瀕e拧en铆鈥� akademismu ve chv铆li, kdy nen铆 nutn茅. Hesov茅 se 鈥� snad i d铆ky schopn茅mu redaktorovi 鈥� poda艡ilo tyto dv臎 v臎ci skloubit. Ve sv茅 studii zasazuje V媒klenek sv臎tel do dobov茅ho kontextu a rozv铆j铆 mimo jin茅 podn臎tnou diskusi o t艡ech rovin谩ch textu, ka啪d谩 po sv茅 trajektorii sm臎艡uje t媒m啪 sm臎rem. V teologick茅 rovin臎 je to monoteismus, ve filozofick茅 monismus, v rovin臎 vnit艡n铆 zku拧enosti ji啪 zm铆n臎n媒 taw颅h铆d. Ghaz谩l铆ho kr谩tk媒 spis je mo啪n茅 膷铆st jako t艡铆stup艌ovou apologii jedinosti Boha, vnit艡n铆 jednoty sv臎ta a sjednocen铆 jednoho s druh媒m skrze sebe sama.
V媒klenek sv臎tel vy拧el jako 16. svazek edice Orient nakladatelstv铆 Academia. Cel谩 tato 艡ada je cenn媒m p艡铆kladem toho, 啪e odlehl茅 badatelsk茅 oblasti stoj铆 za n谩mahu. Diverzita m谩 smysl nejen v p艡铆rod臎. Krom臎 toho, 啪e svazky edice Orient maj铆 sv暖j odborn媒 a oborov媒 v媒znam, roz拧i艡uj铆 v媒znamn臎 膷ten谩艡skou zku拧enost. Nejen V媒klenek sv臎tel, ale t艡eba tak茅 艩ahrij谩rovy Divy a z谩hady Indick茅ho oce谩nu nebo Tufajl暖v 沤iv媒, syn bd铆c铆ho jsou tituly, kter茅 stoj铆 za pozornost.
V媒klenek sv臎tel obstoj铆 jako text i jako edi膷n铆 po膷in, a t艡eba啪e m铆艡铆 k v臎cem nad膷asov媒m, m谩 rovn臎啪 sv暖j dobov媒 v媒znam. Medi谩ln铆 obraz isl谩mu je dostate膷n臎 zn谩m媒. Ghaz谩l铆 je tradi膷n臎 naz媒v谩n 鈥瀘bnovitel isl谩mu鈥� 膷i 鈥瀌暖kaz isl谩mu鈥� a V媒klenek sv臎tel p艡inejmen拧铆m dokl谩d谩, 啪e isl谩m m谩, stejn臎 jako kter茅koli jin茅 n谩bo啪enstv铆, v铆ce vrstev. Buddhismus se na Z谩pad臎 t臎拧铆 intelektu谩ln铆 pov臎sti, proto啪e nen铆 tak zn谩ma jeho lidov谩 podoba, isl谩m b媒v谩 kv暖li sv媒m fundament谩ln铆m v媒boj暖m prezentov谩n jako bojovn茅 n谩bo啪enstv铆. Budi啪, ale jako existuje buddhistick谩 pov臎r膷ivost, existuje tak茅 isl谩msk谩 mystika, kter谩 se dot媒k谩 toho stejn茅ho tajemstv铆 jako t艡eba Mistr Eckhart. Tam nebo tady, ka啪d媒 si m暖啪e nabrat tak hluboko, kam dos谩hne.
Ghaz谩l铆 zem艡el v roce 1111, ve vrcholn茅m stolet铆 arabsk茅ho st艡edov臎ku. Byl prominentn铆m u膷encem, profesorem isl谩msk茅ho pr谩va v Bagd谩du a z谩rove艌 prost艡edn铆kem mezi sv臎tskou a n谩bo啪enskou moc铆. Ale pozoruhodn臎j拧铆 ne啪 jeho form谩ln铆 vzd臎l谩n铆 a pozice je skute膷nost, 啪e se k nim obr谩til z谩dy. V roce 1095 tajn臎 opustil Bagd谩d, aby se ji啪 ne拧pinil politikou 鈥� to nen铆 tenden膷n铆 anachronismus, ale jeho interpretace 鈥�, a obr谩til se ke stroh茅mu zp暖sobu 啪ivota jako s煤f铆, isl谩msk媒 svat媒 mu啪, jen啪 klade d暖raz zejm茅na na osobn铆 etiku a duchovn铆 cvi膷en铆. Kolem 膷ty艡ic谩t茅ho roku sv茅ho 啪ivota naznal, 啪e ani cesta v铆ry, ani cesta rozumu nevedou k n谩bo啪ensk茅mu napln臎n铆; v dob臎 mocn茅 synt茅zy isl谩msk茅 teologie s antickou filozofi铆 to byl tak trochu skand谩l. Sv暖j vnit艡n铆 obrat popisuje v Zachr谩nci bloud铆c铆ho, jedin茅 dal拧铆 knize z jeho rozs谩hl茅ho d铆la p艡elo啪en茅 do 膷e拧tiny. I V媒klenek sv臎tel v拧ak Ghaz谩l铆ho existenci谩ln铆 obrat od u膷enosti k vnit艡n铆 zku拧enosti obr谩啪铆: 鈥濾臎d臎n铆 je v媒拧e ne啪 v铆ra a okou拧en铆 je v媒拧e ne啪 v臎d臎n铆. Okou拧en铆 je toti啪 [vnit艡n铆] nach谩zen铆 (鈥�). Va啪 si tedy lid铆, kte艡铆 nach谩zej铆 a zakou拧ej铆 v臎d臎n铆!鈥�
Ghaz谩l铆 V媒klenek sv臎tel patrn臎 sepsal jako odpov臎膹 na t谩z谩n铆 sv茅ho p艡铆tele. To se dot媒kalo mo啪nost铆 pozn谩n铆 a n臎kolika ver拧暖 Kor谩nu, zejm茅na hojn臎 vykl谩dan茅ho Ver拧e sv臎tla. Ten obsahuje rozvinut茅 podobenstv铆 o lamp臎, p艡irovn谩v谩 Boha ke sv臎tlu a bo啪铆 sv臎tlo k prav茅mu pozn谩n铆 a poznamen谩v谩, 啪e B暖h vede ke sv茅mu sv臎tlu, koho chce. Cel媒 V媒klenek sv臎tel je mo啪n茅 stru膷n臎 charakterizovat jako pon臎kud z谩hadn媒, enigmatick媒 v媒klad toho, co je Sv臎tlo, sv臎tlo jako kosmologick媒 princip, sv臎tlo jako zdroj pozn谩n铆, kter茅 postupn臎 sn铆m谩 on臎ch tradi膷n铆ch sedmdes谩t tis铆c z谩voj暖, je啪 kryj铆 tv谩艡 Nejvy拧拧铆ho. Z谩rove艌 jej lze 膷铆st jako v媒klad tawh铆du, tedy 煤st艡edn铆ho konceptu isl谩mu o Bo啪铆 jedinosti, jedine膷nosti a ned臎litelnosti. Ghaz谩l铆 na mal茅m prostoru obhospoda艡uje velk茅 t茅ma, je si toho v臎dom, varuje: 鈥濻vou ot谩zkou jsi vystoupal do obt铆啪n媒ch vrcholk暖, p艡ed jejich啪 v媒拧kou se skl谩n铆 hlavy teoretik暖; zaklepal jsi na zav艡en茅 dve艡e (鈥�). Ne v拧echna tajemstv铆 je toti啪 mo啪n茅 odhalit a prozradit, a ne v拧echnu pravdu lze vystavit a vyjasnit. Naopak, v hrud铆ch svobodn媒ch jsou tajemstv铆 uchov谩na jako v hrobech.鈥� Ghaz谩l铆 tu nar谩啪铆 na zn谩m茅 dilema (ne)sd臎litelnosti mystick茅 zku拧enosti a ani jemu nezb媒v谩 ne啪 pro pot艡eby druh媒ch mluvit tam, kde nejv媒mluvn臎j拧铆 je ml膷en铆.
Nen铆 nutn茅 p艡edpokl谩dat, 啪e v拧em n谩bo啪enstv铆m jde v podstat臎 o tot茅啪; to je trochu k媒膷, ano, n谩bo啪enstv铆 maj铆 spole膷n茅 rysy, a podobn臎 jako rovnob臎啪ky se mo啪n谩 prot铆naj铆 v nekone膷nu, ale tak茅 se z谩sadn臎 odli拧uj铆. P艡esto plat铆, 啪e V媒klenek sv臎tel je p艡es svou 膷asoprostorovou a kulturn铆 odlehlost v j谩dru p艡ekvapiv臎 p艡铆stupn媒m textem. Pracuje s teologick媒mi a filozofick媒mi koncepty, jejich啪 p艡esn媒 v媒znam nen铆 z艡ejm媒 bez hlub拧铆ho studia, ale celkov茅 vyzn臎n铆 textu nen铆 v谩z谩no na jednu tradici.
Ghaz谩l铆 za膷铆n谩 t铆m, 啪e rozli拧uje n臎kolik okruh暖 v媒razu sv臎tlo. Mluv铆 o zraku, pe膷liv臎 vypo膷铆t谩v谩 jeho vady, obrac铆 se k rozumu, kter媒 podle n臎j s铆dl铆 v srdci 膷lov臎ka: 鈥濸ochopil jsi nyn铆, 啪e o膷i jsou vlastn臎 dv臎: vn臎j拧铆 a vnit艡n铆. Vn臎j拧铆 oko pat艡铆 sv臎tu viditeln茅mu smysly, zat铆mco vnit艡n铆 oko pat艡铆 jin茅mu sv臎tu, sv臎tu Kr谩lovstv铆.鈥� A zde za膷铆n谩 vlastn铆 t茅ma V媒klenku sv臎tel, nebo钮 vnit艡n铆m okem se podle Ghaz谩l铆ho d谩 spat艡it to, co naz媒v谩 Prvn铆m sv臎tlem a od 膷eho jsou v拧echna dal拧铆 sv臎tla kask谩dovit臎 odvozen谩. Nep艡ekvapuje, 啪e pro mystika je pr谩v臎 toto prvn铆 sv臎tlo skute膷n茅, kde啪to v拧echna ostatn铆 jsou jeho symbolem, podobn臎 jako se v rozhoduj铆c铆 chv铆li symbolem st谩v谩 cel媒 vn臎j拧铆 sv臎t. 鈥� T茅ma, na n臎啪 lze narazit t艡eba i v z谩pisc铆ch 膷esk茅ho fotografa, pozd臎ji buddhisty Franti拧ka Drtikola.
Ghaz谩l铆 膷asto 艡铆k谩, 啪e podrobn臎j拧铆 v媒klad v臎ci by zabral mnoho m铆sta a 膷asu, kter茅 nem谩 k dispozici. Ani zde nezb媒v谩 ne啪 se vr谩tit na obecn臎j拧铆 rovinu. Sv暖j pod铆l na p艡铆stupnosti V媒klenku sv臎tel m谩 nejen Ghaz谩l铆ho racion谩ln铆 zp暖sob v媒kladu, ale rovn臎啪 plynul媒 p艡eklad a vynikaj铆c铆 煤vodn铆 studie Zory Hesov茅. To je t艡eba zm铆nit: nen铆 samoz艡ejm茅 ps谩t erudovan臎 a z谩rove艌 膷tiv臎 o odta啪it媒ch t茅matech, vzd谩t se pojmov茅ho a konceptu谩ln铆ho 鈥瀕e拧en铆鈥� akademismu ve chv铆li, kdy nen铆 nutn茅. Hesov茅 se 鈥� snad i d铆ky schopn茅mu redaktorovi 鈥� poda艡ilo tyto dv臎 v臎ci skloubit. Ve sv茅 studii zasazuje V媒klenek sv臎tel do dobov茅ho kontextu a rozv铆j铆 mimo jin茅 podn臎tnou diskusi o t艡ech rovin谩ch textu, ka啪d谩 po sv茅 trajektorii sm臎艡uje t媒m啪 sm臎rem. V teologick茅 rovin臎 je to monoteismus, ve filozofick茅 monismus, v rovin臎 vnit艡n铆 zku拧enosti ji啪 zm铆n臎n媒 taw颅h铆d. Ghaz谩l铆ho kr谩tk媒 spis je mo啪n茅 膷铆st jako t艡铆stup艌ovou apologii jedinosti Boha, vnit艡n铆 jednoty sv臎ta a sjednocen铆 jednoho s druh媒m skrze sebe sama.
V媒klenek sv臎tel vy拧el jako 16. svazek edice Orient nakladatelstv铆 Academia. Cel谩 tato 艡ada je cenn媒m p艡铆kladem toho, 啪e odlehl茅 badatelsk茅 oblasti stoj铆 za n谩mahu. Diverzita m谩 smysl nejen v p艡铆rod臎. Krom臎 toho, 啪e svazky edice Orient maj铆 sv暖j odborn媒 a oborov媒 v媒znam, roz拧i艡uj铆 v媒znamn臎 膷ten谩艡skou zku拧enost. Nejen V媒klenek sv臎tel, ale t艡eba tak茅 艩ahrij谩rovy Divy a z谩hady Indick茅ho oce谩nu nebo Tufajl暖v 沤iv媒, syn bd铆c铆ho jsou tituly, kter茅 stoj铆 za pozornost.
V媒klenek sv臎tel obstoj铆 jako text i jako edi膷n铆 po膷in, a t艡eba啪e m铆艡铆 k v臎cem nad膷asov媒m, m谩 rovn臎啪 sv暖j dobov媒 v媒znam. Medi谩ln铆 obraz isl谩mu je dostate膷n臎 zn谩m媒. Ghaz谩l铆 je tradi膷n臎 naz媒v谩n 鈥瀘bnovitel isl谩mu鈥� 膷i 鈥瀌暖kaz isl谩mu鈥� a V媒klenek sv臎tel p艡inejmen拧铆m dokl谩d谩, 啪e isl谩m m谩, stejn臎 jako kter茅koli jin茅 n谩bo啪enstv铆, v铆ce vrstev. Buddhismus se na Z谩pad臎 t臎拧铆 intelektu谩ln铆 pov臎sti, proto啪e nen铆 tak zn谩ma jeho lidov谩 podoba, isl谩m b媒v谩 kv暖li sv媒m fundament谩ln铆m v媒boj暖m prezentov谩n jako bojovn茅 n谩bo啪enstv铆. Budi啪, ale jako existuje buddhistick谩 pov臎r膷ivost, existuje tak茅 isl谩msk谩 mystika, kter谩 se dot媒k谩 toho stejn茅ho tajemstv铆 jako t艡eba Mistr Eckhart. Tam nebo tady, ka啪d媒 si m暖啪e nabrat tak hluboko, kam dos谩hne.
December 22, 2013
this is a very short book about a verse of the Quran S24: 35 which talks about God as a light:
"Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things."
the book is an explanation of this verse. ive read some ghazali before (incoherence of the philosophers) and that was very complicated but i found this even more complicated and difficult to understand. it may have been the translation. there were snippets which made sense to me and thsoe were impressive nuggets of knowledge but overall a hard book.
"Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things."
the book is an explanation of this verse. ive read some ghazali before (incoherence of the philosophers) and that was very complicated but i found this even more complicated and difficult to understand. it may have been the translation. there were snippets which made sense to me and thsoe were impressive nuggets of knowledge but overall a hard book.
April 3, 2020
卮乇毓 丕賱廿賲丕賲 丕賱睾夭丕賱賷 賮賷 賴匕丕 丕賱賰鬲丕亘 賮賷 賲丨丕賵賱丞 賲賳賴 賱賮賴賲 賵卮乇丨 丕賱賳賵乇 丕賱廿賱賴賷 賲賳 賲賳胤賱賯 氐賵賮賷 賮賱爻賮賷 賲爻鬲賳丿丕 毓賱賶 丕賱丌賷丞 丕賱賰乇賷賲丞 賮賷 賯賵賱賴 鬲毓丕賱賶 :" "丕賱賱賻賾賴購 賳購賵乇購 丕賱爻賻賾賲賻丕賵賻丕鬲賽 賵賻丕賱賿兀賻乇賿囟賽 蹥 賲賻孬賻賱購 賳購賵乇賽賴賽 賰賻賲賽卮賿賰賻丕丞賺 賮賽賷賴賻丕 賲賽氐賿亘賻丕丨賹
賮賰丕賳鬲 亘丿丕賷丞 乇丨賱鬲賴 賱賱亘丨孬 毓賳 丕賱賲毓賳賶 丕賱賮賱爻賮賷 毓賳 丕賱賳賵乇 賵丕賱賳賮爻 丕賱亘卮乇賷丞 亘賲賳胤賱賯 氐賵賮賷 賵賰賲丕 賷賯賵賱 賲丨賯賯 丕賱賰鬲丕亘 賮賷 丕賱賳爻禺丞 丕賱鬲賷 賯乇兀鬲 兀賳 賴匕丕 丕賱賰鬲丕亘 賷卮賰賱 毓賱丕賲丞 賮丕乇賯丞 賮賷 丨賷丕丞 丕賱廿賲丕賲 丕賱睾夭丕賱賷 丕賱賮賰乇賷丞 亘丨爻亘 鬲乇鬲賷亘 賲丐賱賮丕鬲賴 毓賱賶 丨丿 賯賵賱賴 乇丨賱丞 賲賲鬲毓丞 賱賱亘丨孬 毓賳 丕賱賲毓丕賳賷 丕賱禺賮賷丞 鬲爻丕毓丿賰 毓賱賶 丕賱鬲兀賲賱 賮賷 兀卮賷丕亍 賱賲 鬲卮丿 丕賳鬲亘丕賴賰 賲賳 丕賱賲乇丞 丕賱兀賵賱賶 .
賮賰丕賳鬲 亘丿丕賷丞 乇丨賱鬲賴 賱賱亘丨孬 毓賳 丕賱賲毓賳賶 丕賱賮賱爻賮賷 毓賳 丕賱賳賵乇 賵丕賱賳賮爻 丕賱亘卮乇賷丞 亘賲賳胤賱賯 氐賵賮賷 賵賰賲丕 賷賯賵賱 賲丨賯賯 丕賱賰鬲丕亘 賮賷 丕賱賳爻禺丞 丕賱鬲賷 賯乇兀鬲 兀賳 賴匕丕 丕賱賰鬲丕亘 賷卮賰賱 毓賱丕賲丞 賮丕乇賯丞 賮賷 丨賷丕丞 丕賱廿賲丕賲 丕賱睾夭丕賱賷 丕賱賮賰乇賷丞 亘丨爻亘 鬲乇鬲賷亘 賲丐賱賮丕鬲賴 毓賱賶 丨丿 賯賵賱賴 乇丨賱丞 賲賲鬲毓丞 賱賱亘丨孬 毓賳 丕賱賲毓丕賳賷 丕賱禺賮賷丞 鬲爻丕毓丿賰 毓賱賶 丕賱鬲兀賲賱 賮賷 兀卮賷丕亍 賱賲 鬲卮丿 丕賳鬲亘丕賴賰 賲賳 丕賱賲乇丞 丕賱兀賵賱賶 .
March 28, 2024
丕賱賰鬲丕亘 賮賱爻賮賷 氐賵賮賷 亘丨鬲貙 賱賲 兀卮毓乇 亘賰賱賲丕鬲賴 丨賯賷賯丞賸 賵賱丕 兀馗賳賴 賰鬲丕亘丕 賱賱毓丕賲丞 賲賳 丕賱賯乇丕亍 亘賱 賱禺丕氐丞 丕賱禺丕氐丞貙 賵賴匕丕 賱賷爻 賱兀賳 賮賷賴 丕賱氐毓亘 賲賳 丕賱兀賱賮丕馗 賱丕貙 亘賱 賱兀賳 賮賷賴 丕賱睾乇賷亘 賲賳 丕賱鬲乇丕賰賷亘 丕賱鬲賷 賰丕賳鬲 賳鬲賷噩丞 鬲兀孬乇 亘丕賱賮賱爻賮丞貙 賵丕賱爻丐丕賱 賲丕匕丕 丕爻鬲賮丿鬲 賲賳 丕賱賰鬲丕亘.. 丨賯賷賯丞 賱賷爻 亘卮賷亍 賷匕賰乇 卮毓乇鬲 亘兀賳賳賷 兀賯乇兀 丌乇丕亍丕 賮賱爻賮賷丞 鬲氐毓賷丿賷丞 賱鬲賮爻賷乇 丌賷丞 丕賱賳賵乇貙 賵賯丿 賰丕賳 賴丿賮賷 丕賱兀賵賱 賱賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 賴賵 兀賳 兀乇賶 丕賱丌賷丞 賲賳 賲賳馗賵乇 丌禺乇 毓賲賷賯貙 賱丕 兀賳 兀賯乇兀 鬲賮爻賷乇丕 廿爻賯丕胤賷丞貙 賵賲毓 兀賳賷 卮禺氐賷丕 兀賯乇兀 賮賷 丕賱賮賱爻賮丞 賵兀丨亘 賴匕丕 丕賱賲噩丕賱 賵兀丨亘 兀賳 兀賯乇兀 賮賷 亘毓囟 賲丕 賰鬲亘 丕賱賲鬲氐賵賮賵賳 賵賱賰賳 賱賲 兀噩丿 睾丕賷鬲賷 賮賷 賴匕丕 丕賱賰鬲丕亘.
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