مجموعة المكتبة الطبية الحديثة

@litera9
This book describes how adolescents grow and develop during the transitional years from childhood to adulthood. Its purpose is to convey to readers what is known about adolescent development, how the behavior of young people can best be understood, and what the experience of adolescence is like for teenagers and those around them. (742 pp.)

'We're alike, you and me,' old Ben Weatherstaff said to
Mary. 'We're not pretty to look at and we're both very
disagreeable.'
Poor Mary! Nobody wants her, nobody likes her. Her
parents have died, and she is sent home from India to live
in her uncle's house in Yorkshire. It is a big old house, with
nearly a hundred rooms, but most of them are shut and
locked. Mary is cross and bored, and lonely. There is
nothing to do all day, and no one to talk to, except old Ben
Weatherstaff, the gardener.
But then Mary learns about the secret garden. The door is
locked and hidden, and the key is lost. No one has been
inside the secret garden for ten years - except the robin,
who flies over the wall. Mary watches the robin, and
wonders where the key is.. .
And then there is that strange crying in the night,
somewhere in the house. It sounds like a child crying...
Frances Hodgson Burnett was born in 1849 and died in
1924, From the age of sixteen she lived mostly in the USA,
but often returned to England. She was a writer all her life
and wrote many books, but The Secret Garden is her most
famous story.

Call each other to unity

In his sermon, Imam Ali (a.s.) continues to say: “calling each other to it and advising each other about it”, for it is not enough just not to disperse or just to unite. Rather, each one of you should carry the message of rejecting division and calling for unity, for it is necessary to urge people to maintain unity and to call one another to adopt it. This is what Allah wanted us to do and this is what He made clear in Al-Asr Surah: “and enjoin on each other right, and enjoin on each other patience” (103:03). It is not enough to believe in the right; you should call for it too, and the right is all what elevates people’s level to bring them closer to Allah and closer to their [best] interests.

Therefore, through the significations of these connotations, you ought to open up to all the values, for it is insufficient to follow the values, and you should urge people and enjoin them to follow them too. The truth is that Islam wants every Muslim to call for piety besides adopting and following it, for Allah says: “And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong” (03:104).

Then, the Imam (a.s.) moves in this sermon to highlight the negative aspects, so he says: “You avoid everything which broke their backbone”, and the backbone here signifies the pillar on the basis of which the society is founded, as compared to the backbone that once broken will make man lose his upright posture and no longer walk the way he should, “and weakened their power” and strength, “such as malice in the heart”, where each heart holds grudge against the other, and naturally, grudge entails hatred and enmity; thus, leading to the collapse of the entire society, “hatred in the chest”, whereby chests that signify one’s internal feelings and emotions would also embody grudge and act according to it with people, “turning away (from each other's help)” whereby each would turn his back to the other and go in a different direction and take an opposing stand regardless of whatever could bring them together in this respect “and withholding the hand from one another's assistance”, whereby one would not give the other a hand especially when he is offended by people.

@AbodeofWisdom

Sūrah (chapter) Al Shūra (council)

🔅 ⭐️🍀⭐️﷽⭐️🍀⭐️ 🔅

⭐️ Hā Mīm. (1) ⭐️ Ayn Sīn Qāf. (2)

⭐️ Thus has He revealed to you, [O Mohammad], and to those before you - Allah, the Exalted in Might, the Wise. (3)

⭐️ To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great. (4)

⭐️ The heavens almost break from above them, and the angels exalt [Allah] with praise of their Lord and ask forgiveness for those on earth. Unquestionably, it is Allah who is the Forgiving, the Merciful. (5)

⭐️ And those who take as allies other than Him - Allah is [yet] Guardian over them; and you, [O Muhammad], are not over them a manager. (6)

⭐️ And thus We have revealed to you an Arabic Qur'an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze. (7)

⭐️ And if Allah willed, He could have made them [of] one religion, but He admits whom He wills into His mercy. And the wrongdoers have not any protector or helper. (8)

⭐️ Or have they taken protectors [or allies] besides him? But Allah - He is the Protector, and He gives life to the dead, and He is over all things competent. (9)

⭐️ And in anything over which you disagree - its ruling is [to be referred] to Allah. [Say], "That is Allah, my Lord; upon Him I have relied, and to Him I turn back." (10)

Sūrah (chapter) Al Shūra (council)

🔅⭐️🍀⭐️﷽⭐️🍀⭐️🔅

🔅[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing. (11)

🔅 To Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing. (12)

🔅 He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]. (13)

🔅 And they did not become divided until after knowledge had come to them - out of jealous animosity between themselves. And if not for a word that preceded from your Lord [postponing the penalty] until a specified time, it would have been concluded between them. And indeed, those who were granted inheritance of the Scripture after them are, concerning it, in disquieting doubt. (14)

🔅 So to that [religion of Allah] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination." (15)

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠💠﷽💠💠💠💠💠💠

✨✨✨✨✨✨✨✨✨✨✨✨
The Difference Between Rasūl and Nabī✨✨✨✨✨✨✨✨✨✨✨

🌲 It is said that “a prophet (nabī) is one who is not sent to a nation and does not preach, as opposed to a messenger (rasūl)”. Is this saying accurate?

✅ Allamah Tabatabāī: One can refer to two verses in regard to this manner, which say that a prophet is similar to a messenger in having a message to preach:

🌷 We did not send before you any messenger or prophet but...(22:52);

🌷 Allah send the prophets as bearers of good news and as warners (2:213).

❇️ Therefore, God has charged all prophets to bear good tidings and warning.

📚 In the presence of Allameh
Q&A: 123. P, 30.


💠💠💠@AbodeofWisdom 💠💠💠💠
🍃✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠💠﷽💠💠💠💠💠💠

✨✨✨✨✨✨✨✨✨✨✨✨
The Difference Between Rasūl and Nabī✨✨✨✨✨✨✨✨✨✨✨

🌲 What is the difference between “messenger“ and “prophet“ ?

✅ Allamah Tabatabāī: The common view of sunni scholars is that there is an absolute generality and particularly between the two, meaning that a “messenger” is appointed and is assigned to make the invitation and preach (tablīgh), while a “prophet” is appointed whether he is assigned to preach or not.

In other words: every Rasūl is a Nabī but not vice versa.

📚 In the presence of Allameh
Q&A: 124. P, 30.


💠💠💠@AbodeofWisdom 💠💠💠💠
🍃✨🍃✨🍃✨🍃✨🍃✨ 🍃✨🍃

🏞️🌅🌎Life and Death🌍🌅🏞️

📍Why We Live...

💠The Qur'an states: "He who created death and life that He may test you [to see] which of you is best in conduct" (67:2).

💠Ayatollah Mutahhari explains this: "It should be noted that the Divine 'test' is really to actualize potentials and abilities. The actualization of a potential is to develop and perfect it. This test is not designed to discover the secret of beings (by the 'tester' [God]), rather it is to actualize their hidden potentials. So in this case, 'disclosure' is an act of creation and the Divine test 'reveals' the human traits from the hidden phase of potential and capability to the external and concrete phase of actualization and perfection. The Divine test is not there to asses weight, rather it is there to increase the mass. With this elaboration it becomes clear that the above mentioned verse (67:2) reflects this truth that the world is a place for training and perfecting human potentials.

📍Why do we die?

💠Rumi narrates the following story...

💠Moses asked God, "why did you create form and bless it with your spirit and then only to ruin it"?

💠God responded, "I know you (ask) to discover in My actions the wisdom and hidden meaning of (phenomenal) duration...

💠O Moses, sow some seed in the earth, that thou thyself may render justice (to this question)".

💠When Moses had sown and the seed-corn was complete (in growth) and it's ears had gained beauty and symmetry, He (Moses) took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear, saying: 'why do you sow and tend some seed-corn and now are cutting it when it has attained perfection'?

💠Moses replied, "O Lord, I destroy and lay it low because the straw is here and also grain. The grain is not suitable to be stored in the straw-barn; the straw likewise is bad for putting in the corn-barn".

💠...it is necessary to make manifest (the difference between) this good and evil, just as it is necessary to make manifest (distinguish) the wheat from the straw".

📚"Divine Justice" p. 190-196

@AbodeofWisdom

Call each other to unity

In his sermon, Imam Ali (a.s.) continues to say: “calling each other to it and advising each other about it”, for it is not enough just not to disperse or just to unite. Rather, each one of you should carry the message of rejecting division and calling for unity, for it is necessary to urge people to maintain unity and to call one another to adopt it. This is what Allah wanted us to do and this is what He made clear in Al-Asr Surah: “and enjoin on each other right, and enjoin on each other patience” (103:03). It is not enough to believe in the right; you should call for it too, and the right is all what elevates people’s level to bring them closer to Allah and closer to their [best] interests.

Therefore, through the significations of these connotations, you ought to open up to all the values, for it is insufficient to follow the values, and you should urge people and enjoin them to follow them too. The truth is that Islam wants every Muslim to call for piety besides adopting and following it, for Allah says: “And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong” (03:104).

Then, the Imam (a.s.) moves in this sermon to highlight the negative aspects, so he says: “You avoid everything which broke their backbone”, and the backbone here signifies the pillar on the basis of which the society is founded, as compared to the backbone that once broken will make man lose his upright posture and no longer walk the way he should, “and weakened their power” and strength, “such as malice in the heart”, where each heart holds grudge against the other, and naturally, grudge entails hatred and enmity; thus, leading to the collapse of the entire society, “hatred in the chest”, whereby chests that signify one’s internal feelings and emotions would also embody grudge and act according to it with people, “turning away (from each other's help)” whereby each would turn his back to the other and go in a different direction and take an opposing stand regardless of whatever could bring them together in this respect “and withholding the hand from one another's assistance”, whereby one would not give the other a hand especially when he is offended by people.

@AbodeofWisdom

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:

"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.

The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.

🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.

🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.

🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.

🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.

🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.

🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.

🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.

🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.

🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.

Grand Āyatollāh Fadlallah’s رضوان الله تعالى عليه message to the youth:

“(The era of the) Youth is not pleasure, desire, emotional reaction and happy dreams, but rather,
💎Responsibility that is linked to the whole of existence,
💎Humanity that is linked to man as a whole,
💎Spirituality that opens up to God and life and the hereafter, to think about all this and to achieve a good fate in this life and in the dimensions of the afterlife”.

📚”Islamic Lanterns: Conceptual and Jurisprudential Questions for natives, emigrants and expatriates”, trans. S. Al-Samarra’i. P. 220

@AbodeofWisdom

🏞️🌅🌎Life and Death🌍🌅🏞️

📍Why We Live...

💠The Qur'an states: "He who created death and life that He may test you [to see] which of you is best in conduct" (67:2).

💠Ayatollah Mutahhari explains this: "It should be noted that the Divine 'test' is really to actualize potentials and abilities. The actualization of a potential is to develop and perfect it. This test is not designed to discover the secret of beings (by the 'tester' [God]), rather it is to actualize their hidden potentials. So in this case, 'disclosure' is an act of creation and the Divine test 'reveals' the human traits from the hidden phase of potential and capability to the external and concrete phase of actualization and perfection. The Divine test is not there to asses weight, rather it is there to increase the mass. With this elaboration it becomes clear that the above mentioned verse (67:2) reflects this truth that the world is a place for training and perfecting human potentials.

📍Why do we die?

💠Rumi narrates the following story...

💠Moses asked God, "why did you create form and bless it with your spirit and then only to ruin it"?

💠God responded, "I know you (ask) to discover in My actions the wisdom and hidden meaning of (phenomenal) duration...

💠O Moses, sow some seed in the earth, that thou thyself may render justice (to this question)".

💠When Moses had sown and the seed-corn was complete (in growth) and it's ears had gained beauty and symmetry, He (Moses) took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear, saying: 'why do you sow and tend some seed-corn and now are cutting it when it has attained perfection'?

💠Moses replied, "O Lord, I destroy and lay it low because the straw is here and also grain. The grain is not suitable to be stored in the straw-barn; the straw likewise is bad for putting in the corn-barn".

💠...it is necessary to make manifest (the difference between) this good and evil, just as it is necessary to make manifest (distinguish) the wheat from the straw".

📚"Divine Justice" p. 190-196

@AbodeofWisdom

🏞️🌅🌎Life and Death🌍🌅🏞️

📍Why We Live...

💠The Qur'an states: "He who created death and life that He may test you [to see] which of you is best in conduct" (67:2).

💠Ayatollah Mutahhari explains this: "It should be noted that the Divine 'test' is really to actualize potentials and abilities. The actualization of a potential is to develop and perfect it. This test is not designed to discover the secret of beings (by the 'tester' [God]), rather it is to actualize their hidden potentials. So in this case, 'disclosure' is an act of creation and the Divine test 'reveals' the human traits from the hidden phase of potential and capability to the external and concrete phase of actualization and perfection. The Divine test is not there to asses weight, rather it is there to increase the mass. With this elaboration it becomes clear that the above mentioned verse (67:2) reflects this truth that the world is a place for training and perfecting human potentials.

📍Why do we die?

💠Rumi narrates the following story...

💠Moses asked God, "why did you create form and bless it with your spirit and then only to ruin it"?

💠God responded, "I know you (ask) to discover in My actions the wisdom and hidden meaning of (phenomenal) duration...

💠O Moses, sow some seed in the earth, that thou thyself may render justice (to this question)".

💠When Moses had sown and the seed-corn was complete (in growth) and it's ears had gained beauty and symmetry, He (Moses) took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear, saying: 'why do you sow and tend some seed-corn and now are cutting it when it has attained perfection'?

💠Moses replied, "O Lord, I destroy and lay it low because the straw is here and also grain. The grain is not suitable to be stored in the straw-barn; the straw likewise is bad for putting in the corn-barn".

💠...it is necessary to make manifest (the difference between) this good and evil, just as it is necessary to make manifest (distinguish) the wheat from the straw".

📚"Divine Justice" p. 190-196

@AbodeofWisdom

The meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves

- Alan Watts

هذا نموذج استخدم نظرية وهي SPR model ، والمنهج في نفس الوقت The underlying philosophical assumption of this study is interpretive since interpretive
researchers start out with the assumption that access to reality is only through social constructions
such as language, consciousness and shared meanings (Myers. 1997).

قد تفيدكم هذه المعلومة.....
According to the Oxford American Dictionary, a study is a "detailed investigation and analysis of a subject or a situation" and research is "the systematic investigation into and study of materials and sources in order to establish facts and reach new conclusions." In other words, a study is sort of like looking into what is already there and then presenting it. Research is testing new hypothesis about an already established or a new idea or fact.

Heredity is the transmission of genetic characteristics from parents to offspring and is often referred to as genetics. Inheritance depicts the pathway of the genetic traits and its expression from one to another generation.
من غوغل بس مفيد :>

Is it possible to treat coma and consciousness disorders with combination of levodopa and amantadine?

pharmacist guide to practice is the best
and د.دهشان حسن دهشان في اليوتيوب