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Hello friends... 10 years been passed and here I am again
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kid posted on 5-5-2014 03:56 PM 
Pada pandangan aku takde masalah bersuci kalau ade jerawat bro, Allah tau kita nie ade yg jerawat ...
Hehhe.. kalau jerawat kau setiap hari tumbuh.. tanda bersuci kau tak sempurna(Ini teori dan kajian aku seorang sahaja, tak boleh diambil untuk hukum, hanya hasil pemerhatian). Nak percaya pun boleh, tak nak percaya pun boleh hehe.
Last edited by zamkumis on 5-5-2014 04:29 PM
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zamkumis posted on 5-5-2014 04:27 PM
Hehhe.. kalau jerawat kau setiap hari tumbuh.. tanda bersuci kau tak sempurna(Ini teori dan kajian ...
Mungkin gak teori kau betul tu bro, ade orang yg jarang berwudhu, malas nak basuh muka so dia berjerawat macam tak bersih je.
Tapi nak kate semua tak boleh pulak, pasal ade orang tak salat tapi muka dia licin je. Belum lagi non-Muslim yg tak salat banyak gak muka dia bersih, pasal diorang rajin bersih muka.
Kalau aku lak jenis banyak hormone dulu masa muda banyak jerawat, tapi lepas umur 30 tu jerawat aku jarang nak tumbuh, sekali sekala je, pasal hormon dah stabil kot. |
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seronok jd silent reader kat bod ni sebab ada truth8, sepiroth, zamkumis dll.
walau berbeza fahaman, ada sket gaduh2 manja, tp kita tetap warga malaysia.
enjoy membaca di sini.
secara peribadi, bg sy tuhan hanyalah satu konsep yg direka untuk memenuhi keperluan emosi.
tp sy tau korang x setuju n sy x kesah n sy xnk berdebat pun.
peace
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Truth.8 posted on 2-5-2014 06:04 AM
yup setuju ...saya menjauhkan diri dari golongan yg percaya trinity, berdoa pada patung dan ma ...
ada berapa fahaman dalam kristian? masa sekolah dulu selalu ingat kristian ni konsep triniti semuanya
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anwarnuwa posted on 28-5-2014 10:51 PM
ada berapa fahaman dalam kristian? masa sekolah dulu selalu ingat kristian ni konsep triniti semua ...
ayat trinity tiada dlm Bible...
mazhab tak lah banyak ...
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Truth.8 posted on 29-5-2014 02:44 AM
ayat trinity tiada dlm Bible...
mazhab tak lah banyak ...
kalau fahaman yg bro pegang fahaman apa? Allah yang Esa jugak?
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anwarnuwa posted on 29-5-2014 03:06 PM
kalau fahaman yg bro pegang fahaman apa? Allah yang Esa jugak?
Saya percaya GOD and Jesus is God also
itu yg ada dlm Bible
twoness....bila dunia kucar kacir...dtg lah Yesus utk menghakimi manusia...
kenapa Yesus kena hakimi manusia? sebab DIA pun GOD
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Truth.8 posted on 29-5-2014 07:50 AM
Saya percaya GOD and Jesus is God also
itu yg ada dlm Bible
kalau jesus tu god.. saya ingin minta pendapat bro truth mengenai ayat bawah:
**************
God said..
Yesaya 44:6 “Akulah yang terdahulu dan Akulah yang terkemudian; tidak ada Allah selain dari pada-Ku.
Markus 12:31 “…bahwa Dia esa, dan bahwa tidak ada yang lain kecuali Dia.”
about jesus..
Pada waktu itu pergilah Yesus ke bukit untuk berdoa dan semalam-malaman ia berdoa kepada Allah.” Lukas 6:12.
--kalau jesus tuhan macam mana dia berdoa kat Allah? bukankah Tuhan tak perlu berdoa kerana dia sendiri tuhan?
“Yesus bersyukur kepada Tuhan.” (Matius ll:25, Lukas 10:21)
--kalau jesus tuhan..kenapa dia bersyukur kepada tuhan? bukankah dia sendiri tuhan?
“Allah tahu bila datangnya kiamat, sedang Yesus tidak tahu.” Matius 24:36
---kalau jesus tuhan..mesti dia tahu segala-galanya. sebab dia TUHAN..!!
Maka berkatalah Yesus kepadanya :”Nyahlah Iblis! Sebab ada tertulis : Engkau harus menyembah Tuhan, Allahmu, dan hanya Dia sajalah engkau berbakti!”.(Matius 4:10)
--kalau jesus tuhan..kenapa jesus tak suruh iblis menyembah dia?
sumber: internet
************************
saya cuma mahu tahu..bukan mahu condemn. sudah lama terdengar benda ni tapi lebih elok kalau minta penjelasan dari orang kristian sendiri
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anwarnuwa posted on 29-5-2014 08:28 PM
kalau jesus tu god.. saya ingin minta pendapat bro truth mengenai ayat bawah:
**************
aku dah agar ...muslims macam kamu akan mengambil satu , dua atau tiga ayat utk menyokong yg Yesus bukan Tuhan...
kalau nak tahu, kena baca Bible dari awal hingga akhir dan kena mengambil seorang guru agama ....bukan dengar dari ckp2 orang muslim atau deedat combat kit...
saya dah tulis dlm C&C tentang Yesus sebagai Tuhan. baca dgn hati terbuka : http://mforum.cari.com.my/forum. ... &extra=page%3D2
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Truth.8 posted on 29-5-2014 02:15 PM
aku dah agar ...muslims macam kamu akan mengambil satu , dua atau tiga ayat utk menyokong yg Yesus ...
thanks
so u nak kata 2,3 ayat yang saya letak tu bukan dari bible ke? atau ayat tersebut salah tafsir? atau ayat tu bertentangan dengan ayat lain dalam bible?
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Then Shri Krishna Bhagavan is God, God is Krishna in human flesh too 
We believe God dwells in everyone's heart and we contact Him through "atman"  |
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anwarnuwa posted on 1-6-2014 11:34 PM
never heard ... saya tak pernah dengar tak bermaksud saya kata kamu tipu. cuma saya ta ...
1. Mungkin kamu bukan pengikut Sufism studies. Jadi, kamu tidak pernah dengar. Di Indo-Pak region serta di India, kami, Hindus mempunyai perubungan dengan Sufi Muslims (spiritualists), Muslims yang mengikut kepada rigid interpretation serta pengikut agama lain seperti Sikhism, Jainism, Buddhism, Judaism, Christian religions serta lain-lain. Selalunya, Sufi Muslims (not the same like Muslims who follow the Saudi/Egyptian religious movements) mempunyai literature work melibatkan kerohanian yang sangat banyak. Mereka turut belajar literature agama lain dan membaca puisi.
Di India dan Pakistan, mereka yang Sufis itu lebih banyak dalam kalangan Shia Muslims. Mereka pun turut dibenci oleh general Sunni Muslims kerana dianggap kafir serta dibom beramai-ramai sehinggah mati. Saya pernah melihat mereka dilayan dengan buruk sebagai pelarian di Balochistan. Saya percaya racism bertopeng agama lebih banyak mempengaruhi penduduk di situ, kerana Muslim Shias itu kelihatan seperti orang Mongol.
2. Kriyas berbentuk empat jenis Yogas... Yoga merupakan latihan mental, hati dan rohaniah...
- Karma
- Bhakti
- Jnana
- Raja
Kamu mesti mengetahui temperament, mood dan emosi kamu untuk memastikan yoga kamu itu di tempat yang betul. Oleh itu, for Hindus in general (including Buddhists, Jinas and etc), kami sangat mementingkan self-consciousness. Kamu boleh membaca Bhagavadgita atau Bhagavata Puran untuk malumat lebih lanjut.
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vikramavardhana posted on 31-5-2014 04:14 PM
Then Shri Krishna Bhagavan is God, God is Krishna in human flesh too
We believe God dwells in e ...
krishan is god? than who is shiva?brahma , vishnu??
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Truth.8 posted on 4-6-2014 04:01 AM
krishan is god? than who is shiva?brahma , vishnu??
God is in everyone
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vikramavardhana posted on 4-6-2014 04:08 PM
God is in everyone
LET ME HELP YOU REPHRASE..... for people here to understand
we are one galactic consciousness and this galctic consciousnesss(god) is within us. including you , cat, pig and car.
yes, we are one. we exist in relation to each other. like quantum mechanics. we are are nothing but vibrations in voids...
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vikramavardhana posted on 3-6-2014 12:38 AM
1. Mungkin kamu bukan pengikut Sufism studies. Jadi, kamu tidak pernah dengar. Di Indo-Pak region ... amu mesti mengetahui temperament, mood dan emosi kamu untuk memastikan yoga kamu itu di tempat yang betul. Oleh itu, for Hindus in general (including Buddhists, Jinas and etc), kami sangat mementingkan self-consciousness. Kamu boleh membaca Bhagavadgita atau Bhagavata Puran untuk malumat lebih lanjut.
I have beeen here for past 10 years and they are nothing but picking bone in egg yolk. 
nonetheless, I help you add. ahbidhama... higher reality or about ultimate rearlity....
[size=14.399999618530273px]The Abhidhamma deals with realities existing in an ultimate sense, called in Paliparamattha dhammaa. There are four such realities: - Citta, mind or consciousness, defined as that which knows or experiences an object. Citta occurs as distinct momentary states of consciousness.
- Cetasikas, the mental factors that arise and occur along with the cittas.
- Ruupa, physical phenomena, or material form.
- Nibbaana.
[size=14.399999618530273px]Cittas are classified in various ways. One such classification is according to their nature (jaati). In this classification we have: - Cittas which are resultant states of consciousness, vipaaka, the effects of previous kamma.
- Cittas which are causes for action (kamma) through body, speech, or mind. We may call these "causative cittas." A wholesome citta (kusala citta) will issue in wholesome action and an unwholesome one (akusala citta) in unwholesome action.
- Cittas which are neither kamma nor its result. These are called kiriya cittas. They are kammically ineffective, being merely functional. Some kiriya cittas perform simple functions in the process of consciousness, others represent the actions and thoughts of arahants, who no longer generate fresh kamma.
[size=14.399999618530273px]When we see a form, hear a sound, smell, taste, or touch, it is a vipaaka citta, a resultant consciousness, that functions as the actual sense-consciousness. This citta is the result of some previous kamma. Thus, for example, when we hear an unpleasant sound, the ear-consciousness which actually hears the sound is the result of an unwholesome deed (kamma) previously done by that continuum of experience called a "person"; it is an akusala-vipaaka citta. If one sees a pleasant sight it is the result of a wholesome deed; the eye-consciousness that sees it is a kusala-vipaaka citta. This is a "bare phenomenon" that is taking place and there is no power that can stop the arising of this resultant citta. However, this resultant citta, having arisen, perishes in a moment. [size=14.399999618530273px]To be aware of the momentariness of this vipaaka citta is of great practical importance. If one does not recognize the disappearance of this citta — and this can be done only by the practice of mindfulness — then subsequent cognitive processes having the same object as the vipaaka citta (which has already passed) can occur in the mind-door, bringing defilements into play. If the vipaaka citta had an unpleasant object, aversion can arise; and if the vipaaka citta had a pleasant object, attachment can arise. To make spiritual progress one should try to avoid the arising of those causative cittas associated with either aversion or attachment, which are both unwholesome mental factors building up further unwholesome kamma. Mindfulness of the instant perishing of the vipaaka citta after it has arisen is of immense practical value. Only one citta can exist at a time. Thus the citta with mindfulness, occurring through the mind-door, taking the perished vipaaka citta as its object, will prevent the arising of causative unwholesome cittas that lead to future suffering. [size=14.399999618530273px]When the mind is not experiencing objects through the five sense doors — the eye, ear, nose, tongue, and body — it can still be active through the "mind door," taking as its object either something previously experienced through the five sense doors, recently or long ago, or some idea or image peculiar to itself. Past experiences are registered in the life-continuum (bhava"nga) in a subliminal form, where from time to time they can surface through the mind-door to serve as objects for the citta. Kammically active cittas can follow this mental activity, and here again the practice of mindfulness — that is, being aware that there is thinking — will prevent the arising of unwholesome causative cittas. On the other hand, if mindfulness is absent there can be unwholesome mental activity, such as longing for things of the past, worry, remorse, regret, grudge, and doubt. [size=14.399999618530273px]Cittas exhibit certain other interesting features which are dealt with in the Abhidhamma. Some of these are as follows: [size=14.399999618530273px]Association with "roots." Cittas may be associated with certain mental factors called "roots" (hetu, muula), or they may be dissociated from roots. The former kind of cittas are calledsahetuka cittas, the latter ahetuka cittas; these are, respectively, rooted and rootless states of consciousness. The roots are particular mental factors (cetasikas) that arise together with the citta, often giving it a determinate ethical quality. Because the citta and its constituent factors, the cetasikas, arise together and because both have the same object and base, it is difficult to appreciate the subtle differences in their characteristics unless one's mindfulness and insight are very sharp. [size=14.399999618530273px]There are six roots. Three are kammically unwholesome (akusala); the other three may be either kammically wholesome (kusala) or indeterminate (abyaa-kata), depending on the type of consciousness they arise in. The unwholesome roots are greed (lobha), hatred (dosa), and delusion (moha). The three roots which are wholesome in some cittas and indeterminate in others are greedlessness (alobha), hatelessness (adosa), and undeludedness (amoha). Though these last three roots are expressed negatively they have positive manifestations. Greedlessness manifests as generosity and renunciation, hatelessness as loving-kindness, and undeludedness as wisdom or understanding. [size=14.399999618530273px]In the ordinary unenlightened worldling these six roots can occur in various combinations. When one enters the path leading to enlightenment, the unwholesome roots are eradicated in stages until final emancipation is achieved. For the arahant, the liberated one, the cittas that arise in him can no longer be associated with any unwholesome roots. The cittas that the arahant experiences are neither wholesome nor unwholesome, as he does not generate any further kamma; his cittas are exclusively indeterminate. These indeterminate cittas can be functional (kiriya), as on occasions when he is mentally active, or resultants (vipaaka) when he is experiencing the effects of past kamma or abiding in the meditative attainment of fruition. [size=14.399999618530273px]For spiritual progress it is important to be aware of the roots associated with the citta that we are experiencing at any particular moment. This is possible only by the practice of mindfulness as expounded in the Mahaa Satipa.t.thaana Sutta. This awareness helps us get rid of the unwholesome roots and cultivate the wholesome roots. This practice will enable one to purify moral virtue, to develop concentration, and to achieve insight. [size=14.399999618530273px]Association with feeling. Cittas differ according to the feeling associated with them. Every citta has a concomitant feeling, but the quality of this feeling differs from citta to citta. Some cittas are accompanied by a pleasant feeling (sukhaa vedanaa), some by a painful feeling (dukkhaa vedanaa), some by an indifferent feeling (upekkhaa vedanaa). [size=14.399999618530273px]It is important to recognize the feeling that accompanies each citta, for feelings serve as a condition for defilements to arise. The mind's natural tendency is to develop attachment to a pleasant feeling and aversion to an unpleasant one. Any attachment will eventually cause suffering; for everything within and around us is impermanent, so when inevitable separation takes place, if there is attachment the result will be sorrow, lamentation, and despair. Aversion, apart from giving further nourishment to the unwholesome roots, is a totally futile response. We cannot change the essentially unsatisfactory nature of sa.msaara, but we can alter our reactions to our experiences in sa.msaara. Therefore, the sanest attitude would be neither to get attached to anything pleasant nor react with aversion to anything displeasing. This would be an attitude of indifference. Indifference, however, is of two kinds. One is the callous indifference which is a total disregard for one's own well-being and that of others. This type of indifference is born of the unwholesome roots and obviously should not be cultivated by the spiritual seeker. The other type of indifference is a highly refined mental state which might be better referred to as equanimity. This attitude, born of wisdom pertaining to the real nature of phenomena, is an attitude of mental calmness amidst all the vicissitudes of life. This is the kind of indifference that we must try to cultivate. [size=14.399999618530273px]Prompted and unprompted cittas. A prompted citta (sasankhaarika citta) is an act of consciousness that arises either as a result of deliberation and premeditation on one's own part or through the inducement of another. If it is an unwholesome citta resulting in unwholesome action, then the result of such action will rebound on the agent in proportion to the degree of deliberation involved; for the one who induced it, his unwholesome cittas will also rebound on him, causing him future suffering. Therefore it is important not only that one should refrain from unwholesome deeds oneself, but that one also refrain from inciting others to perform such deeds. [size=14.399999618530273px]If the prompted citta is a wholesome one resulting from one's own wise consideration, the actions issuing from such a citta will bear good results for the doer; if it was induced by one with good intentions, his wholesome cittas will bring good results for him. Therefore, whenever possible, we should not only foster our own welfare by performing wholesome deeds but whenever possible should also try to bring out the goodness in others. [size=14.399999618530273px]An unprompted citta (asankhaarika-citta) is one which arises spontaneously, without deliberation or premeditation on our own part and without inducement by others. These unprompted cittas, too, may be unwholesome or wholesome.
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Truth.8 posted on 29-5-2014 10:15 PM
aku dah agar ...muslims macam kamu akan mengambil satu , dua atau tiga ayat utk menyokong yg Yesus ...
kalau jesus tuhan, kenapa
1) dia cakap dia son of god?
2) jadi sebagai manusia dan di seksa oleh romans untuk mengharukan manusia? kan senang turun dari langit seperti the arc turun dari langit? jesus turn dari langir ke bumi... tunjuk power terus?
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wei_loon5063 posted on 4-6-2014 09:37 AM
kalau jesus tuhan, kenapa
1) dia cakap dia son of god?
Saya pun mempunyai soalan untuk tambahan question no.1 kamu... Bagaimanah Bapa di Syurga menjalankan fungsi alam semestah di Throne apabila Dia sendiri turun ke bumi? atau Dia cuma menghantar sedikit pneuma (roh) Nya untuk masuk ke selonggoh badan manusia yang diberi nama Jesus itu? 
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Post time 5-5-2014 04:27 PM
Author
