Think you should read the partial introductory text coming in 1 of Qur'an translations and it says clearly:
"The reader should be aware that the Quran, like the holy books of the Jews and
Christians, is interpreted differently by different persons. Some insist on a strict literal, while others try to adapt the intention of the Quran to modern society."
So, "what is Trueth, is mine same as yours?"
Everyone is equal and at same time different, i'll add here a text i grabbed at www.wikipedia.com:
"Imagine prisoners who have been chained since their childhood deep inside a cave: not only are their arms and legs unmovable because of chains; their heads are chained in one direction as well so that their gaze is fixed on a wall.
Behind the prisoners is an enormous fire, and between the fire and the prisoners is a raised walkway, along which puppets of various animals, plants, and other things are moved along. The puppets cast shadows on the wall, and the prisoners watch these shadows. Behind this cave there is a well-used road, and upon this road people are walking and talking and generally making noise. The prisoners, then, believe that these noises are coming directly from the shadows they are watching pass by on the cave wall.
The prisoners engage in what appears to us to be a game : naming the shapes as they come by. This, however, is the only reality that they know, even though they are seeing merely shadows of objects. They are thus conditioned to judge the quality of one another by their skill in quickly naming the shapes and dislike those who play poorly.[citation needed]
Suppose a prisoner's chains break, and he is able to get up and walk about (a process which takes some time, as he has never done it before). Eventually he will be compelled to explore; he walks up and out of the cave, whereby he is instantly blinded by the sun. He turns then to the shadows on the floor, in the lakes, slowly working his way out of his deluded mind, and he is eventually able to glimpse the sun. In time, he would learn to see it as the object that provides the seasons and the courses of the year, presides over all things in the visible region, and is in some way the cause of all these things that he has seen.
(This part of the allegory, incidentally, closely relates to Plato's metaphor of the sun which occurs near the end of The Republic, Book VI.)[1]
Once enlightened, so to speak, the freed prisoner would not want to return to the cave to free his fellow prisoners, but would be compelled to do so. Another problem lies in the other prisoners not wanting to be freed: descending back into the cave would require that the freed prisoner's eyes adjust again, and for a time, he would be one of the ones identifying shapes on the wall. His eyes would be swamped by the darkness, and would take time to become acclimated. He might stumble, Plato asserts, and the prisoners would conclude that his experience had ruined him. He would not be able to identify the shapes on the wall as well as the other prisoners, making it seem as if his being taken to the surface completely ruined his eyesight. (The Republic bk. VII, 516b-c; trans. Paul Shorey)"
Translation to arabic:
ن
از ویکی‌پدیا، دانشنامهٔ آزاد.
پرش به: ناوبری, جستجو
این مقاله نیازمند ویکی‌سازی است. لطفاً با توجه به راهنمای ویرایش و شیوه‌نامه آن را تغییر دهید.
در پایان، پس از ویکی‌سازی این الگوی پیامی را بردارید.
تمثیل غار افلاطون، به در بند بودن انسان‌ها در عقاید خوداشاره دارد، که شرح آن به این صورت است:
ابتدا یک غار را در نظر بگیرید، که در آن تعدادی انسان در حالی که به همدیگر غل وزنجیر شده اند، به طرف دیواری که بر روی آن، پردهٔ سفیدی قرار دارد، نشسته اند و آنها همیشه به طرف دیوار بوده اند و هیچگاه پشت سر خود را نگاه نکرده اند. در پشت این افراد آتشی روشن است و در پشت این آتش نیز مجسمه هایی قرار دارند و هنگامی که آنها حرکت می‌کنند سایه آنها به روی دیوار می اقتد. در واقع این مجسمه ها همان اعتقادات وعقاید این گروه از افراد هستند که سایه آنها بر روی دیوار منعکس می شود. در این میان، ناگهان زنجیر از پای یکی از این زندانیان که به سوی دیوار غار نشسته است باز میگردد.وآن شخص به عقب برمیگرددوپشت خود را میبیند و سپس از دهانه غار به بیرون میرود. او تازه متوجه می شود که حقیقت چیزی جز آن است که در داخل غار قرار داشت . در واقع، این عالم خارج همان عالم مَثَل افلاطونی است که شخص، هنگامی که به آن میرسد متوجه می‌شود که حقایق عالم چیزی جز این است و داخل غار کجاو وخارج آن کجا! این شخصی که به عالم خارج از غار رفته وازآن آگاهی کسب کرده است تصمیم میگرید که به غار برگردد ودیگران را نیز از این حقیقت آگاه کند.وهنگامی که به سوی آنان می رود تا آنها را نسبت به عالم خارج آگاه کند و بگوید که حقیقت چیزی جز این است که شما به آن دل بسته اید با برخورد سرد زندانیان مواجه می شود، وآنان حرف وی را دروغ میپندارند.
در واقع این تمثیل بیان می کند که این عالم سایه ایست از آن عالم حقیقی که همان عالم کلی یا مثل میباشد.و غار نیز تمثیلی است از این عالم که همان سایه مثل است و تنها کسی که میتواند خود را به عالم حقیقی برساند فیلسوف است و وظیفه فیلسوف این است که خود را از این عقاید باطل وغیر عقلانی مردم درباره خدا وعالم هستی به دور کند و حقیقت را از خاستگاه حقیقی آن یعنی همان عالم مثل لایتغیر جستجو کند
Please note that this translation in arabic is also found at www.wikipedia.com
Only God Can Judge Me
الله فقط يمكنه محاكمتي
I am you and you are me, if you love i love, if you suffer i suffer
أنا أنت, و أنت أنا, إذا أحببت نفسك أحببت نفسي, إذا عانيتَ عانيتُ
You mean Bernabé?
Think you should read the partial introductory text coming in 1 of Qur'an translations and it says clearly:
"The reader should be aware that the Quran, like the holy books of the Jews and
Christians, is interpreted differently by different persons. Some insist on a strict literal, while others try to adapt the intention of the Quran to modern society."
So, "what is Trueth, is mine same as yours?"
Everyone is equal and at same time different, i'll add here a text i grabbed at www.wikipedia.com:
"Imagine prisoners who have been chained since their childhood deep inside a cave: not only are their arms and legs unmovable because of chains; their heads are chained in one direction as well so that their gaze is fixed on a wall.
Behind the prisoners is an enormous fire, and between the fire and the prisoners is a raised walkway, along which puppets of various animals, plants, and other things are moved along. The puppets cast shadows on the wall, and the prisoners watch these shadows. Behind this cave there is a well-used road, and upon this road people are walking and talking and generally making noise. The prisoners, then, believe that these noises are coming directly from the shadows they are watching pass by on the cave wall.
The prisoners engage in what appears to us to be a game : naming the shapes as they come by. This, however, is the only reality that they know, even though they are seeing merely shadows of objects. They are thus conditioned to judge the quality of one another by their skill in quickly naming the shapes and dislike those who play poorly.[citation needed]
Suppose a prisoner's chains break, and he is able to get up and walk about (a process which takes some time, as he has never done it before). Eventually he will be compelled to explore; he walks up and out of the cave, whereby he is instantly blinded by the sun. He turns then to the shadows on the floor, in the lakes, slowly working his way out of his deluded mind, and he is eventually able to glimpse the sun. In time, he would learn to see it as the object that provides the seasons and the courses of the year, presides over all things in the visible region, and is in some way the cause of all these things that he has seen.
(This part of the allegory, incidentally, closely relates to Plato's metaphor of the sun which occurs near the end of The Republic, Book VI.)[1]
Once enlightened, so to speak, the freed prisoner would not want to return to the cave to free his fellow prisoners, but would be compelled to do so. Another problem lies in the other prisoners not wanting to be freed: descending back into the cave would require that the freed prisoner's eyes adjust again, and for a time, he would be one of the ones identifying shapes on the wall. His eyes would be swamped by the darkness, and would take time to become acclimated. He might stumble, Plato asserts, and the prisoners would conclude that his experience had ruined him. He would not be able to identify the shapes on the wall as well as the other prisoners, making it seem as if his being taken to the surface completely ruined his eyesight. (The Republic bk. VII, 516b-c; trans. Paul Shorey)"
Translation to arabic:
ن
از ویکی‌پدیا، دانشنامهٔ آزاد.
پرش به: ناوبری, جستجو
این مقاله نیازمند ویکی‌سازی است. لطفاً با توجه به راهنمای ویرایش و شیوه‌نامه آن را تغییر دهید.
در پایان، پس از ویکی‌سازی این الگوی پیامی را بردارید.
تمثیل غار افلاطون، به در بند بودن انسان‌ها در عقاید خوداشاره دارد، که شرح آن به این صورت است:
ابتدا یک غار را در نظر بگیرید، که در آن تعدادی انسان در حالی که به همدیگر غل وزنجیر شده اند، به طرف دیواری که بر روی آن، پردهٔ سفیدی قرار دارد، نشسته اند و آنها همیشه به طرف دیوار بوده اند و هیچگاه پشت سر خود را نگاه نکرده اند. در پشت این افراد آتشی روشن است و در پشت این آتش نیز مجسمه هایی قرار دارند و هنگامی که آنها حرکت می‌کنند سایه آنها به روی دیوار می اقتد. در واقع این مجسمه ها همان اعتقادات وعقاید این گروه از افراد هستند که سایه آنها بر روی دیوار منعکس می شود. در این میان، ناگهان زنجیر از پای یکی از این زندانیان که به سوی دیوار غار نشسته است باز میگردد.وآن شخص به عقب برمیگرددوپشت خود را میبیند و سپس از دهانه غار به بیرون میرود. او تازه متوجه می شود که حقیقت چیزی جز آن است که در داخل غار قرار داشت . در واقع، این عالم خارج همان عالم مَثَل افلاطونی است که شخص، هنگامی که به آن میرسد متوجه می‌شود که حقایق عالم چیزی جز این است و داخل غار کجاو وخارج آن کجا! این شخصی که به عالم خارج از غار رفته وازآن آگاهی کسب کرده است تصمیم میگرید که به غار برگردد ودیگران را نیز از این حقیقت آگاه کند.وهنگامی که به سوی آنان می رود تا آنها را نسبت به عالم خارج آگاه کند و بگوید که حقیقت چیزی جز این است که شما به آن دل بسته اید با برخورد سرد زندانیان مواجه می شود، وآنان حرف وی را دروغ میپندارند.
در واقع این تمثیل بیان می کند که این عالم سایه ایست از آن عالم حقیقی که همان عالم کلی یا مثل میباشد.و غار نیز تمثیلی است از این عالم که همان سایه مثل است و تنها کسی که میتواند خود را به عالم حقیقی برساند فیلسوف است و وظیفه فیلسوف این است که خود را از این عقاید باطل وغیر عقلانی مردم درباره خدا وعالم هستی به دور کند و حقیقت را از خاستگاه حقیقی آن یعنی همان عالم مثل لایتغیر جستجو کند
Please note that this translation in arabic is also found at www.wikipedia.com
Only God Can Judge Me
الله فقط يمكنه محاكمتي
I am you and you are me, if you love i love, if you suffer i suffer
أنا أنت, و أنت أنا, إذا أحببت نفسك أحببت نفسي, إذا عانيتَ عانيتُ