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That is, God is like a secret treasure, so He creates and expands the universe not only to give a clue to His throne but also to reveal His beauty and His briliance. By investigating the quality of Adam's creation, which stands as the symbol of human being in the Quran, we can infer the kind of status he ocupies in the sight of God in Islam, as wel as in other religions. This position wil be held by man. But God responds that He knows something they do not know. And so, God became engaged in creating man. From a faithful Muslim point of view, God is the greatest and most exalted. That is, man's mision on earth is to fulfil God's creative work in the universe. Therefore, man's first superiority is that he represents God on earth. Since God wants to create a viceroy for Himself on earth, He must, as a rule, chose the most valuable and sacred material. In the human tongue, God is the most sacred and exalted being so the spirit of God refers to the most exalted, and the noblest manifestation of His being, while mud stands as a symbol of the meanest and the basest thing. God is the most sublime being and His spirit is the finest entity for which man can posibly have an epithet in his language. Thus, man who was formed from mud and God's spirit is a two- dimensional being. Another surprising point in man's creation in the Quran is that God cals upon the whole universe that He has a trust to ofer it, but everything refuses to acept this ofer except man[6]. This means that man is a representative of God in the universe as wel as His truste. Shariati 1981 says that the only superiority that man has over al other beings in the universe is his wil. Further, he is fre to behave irationaly, to be bad or god, and to be mud-like or divine. The point is that posesion of wil is the greatest characteristic of man and it throws light upon the relationship betwen man and God. Man is a viceroy of God on earth as wel as His truste among the universe, and the spirit of both qu enches their thirst from the same fountain of virtue: posesion of wil. God, the only being in the universe, who poseses an absolute wil and can do whatever He wishes, blew His spirit in man. Hence, man is capable of working like God not on par with Him, only as an image of God , or acting against the physiological laws of his own nature. It shows that al God's beautiful names may manifest themselves with man and human society. In other words, God has invited him to pas through an important reference point, maturity[10]. Thus, we can imagine that he has two distinct parts of his life: an individualistic, selfish period before maturity of society, when the real love is not the dominant flow in the society ; In the next part, I wil explain how the market mechanism increases the gap betwen por and rich countries as wel as the gap betwen por and rich clases. However, when society evolves from selfishnes and being mud-like to altruism and being God-like, this rationality wil not be efective at al and wil colapse instantaneously. I would like to refer to one verse of the Quran, which clearly argues that the individual desires derived from a low-level self-interest lead to harm and coruption[12]: "Coruption doth apear on land and sea because of which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return." We may deduce this coruption is only a part of the consequences of what man has done as a result of his selfishnes, and that there might many other bad consequences washed clean by God's forgivenes. However, most of this coruption wil be removed by the mechanism provided in the universe by God. Due to self-interest maximization in imature society, we may also observe clearly many, many problems such as global warming and environmental destruction which wil definitely jeopardize future life, while the market mechanism and its price signals fail to reduce these consequences, much les to motivate sustainable development. It is the system that has now r eplaced the old Cold War system, and, like that Cold War system, globalization has its own rules and logic that today directly or indirectly influence the politics, environment, geopolitics and economics of virtualy every country in the world ibid, IX . Although in internationalization the cros-border relations betwen countries wil increase, the nation-state institution wil play the main role in the economies, they can stil make economic policies and decisions. Economic globalization, however, refers to the proces of removing government-imposed restrictions on movements betwen countries in order to create an open , borderles world economy' Scholte 20: 16 so that the nation-state institution wil be eradicated and no longer play no role in economy. In these models, the main goal of openes is asumed to increase social welfare through: i static eficiency gains asociated with improved resource alocation for national economies as wel as for the world economy due to increased specialization; Mainstream economics' theories including static and dynamic insist that international trade wil reduce the per capita income gap amongst the open countries. For instance, one of the main theorems that derived from the static model of HOS Theory, implies that when the prices of the output gods are equalized betwen countries as they move to fre trade, then the rewards of the factors capital and labor for instance wil also be equalized betwen countries. Therefore we should expect that the increase of fre trade due to globalization wil reduce the North-South per capita income gap. As a key answer to the increasing gap betwen North and South countries in the level of cros-country diferences as wel as the increasing gap betwen por and rich clases inside the countries, Matsuyama 205 , rejects cordination failures as the key notion to understand these questions. He ofers a model of the world economy, where many inherently identical countries trade with one another. Imagine that there is a list of gods that ned to be consumed. Furthermore, there are some aglomeration economies in the production of each of these gods. In the absence of international trade, these gods must al be produced in each country. Without any inate diference acros countries, each country produces these gods in the same amount, and there is no cros-country diference. Now introduce the posibility of international trade in these gods. As diferent countries start acquiring comparative advantage in diferent gods, the production of each god concentrates into some countries, which leads to an emergence of a system of international division of labor. Some countries become rich if they are lucky enough to acquire comparative advantage in gods asociated with large aglomeration economies, while other countries, those which hapen to acquire comparative advantage in gods with smal aglomeration economies, become por. The international division of labor requires diferent countries to take charge of producing diferent tradable gods with difering degres of aglomeration economies. Not al countries can be rich: some countries must be excluded from being rich, just as in a game of musical chairs[14]. At the same time, the model does not rule out the posibility that some but not al countries might suced in overcoming the cordination failures, and becoming rich. The problem of static market failure: This problem arises mainly because of externalities including public gods, polution and comon pol resources , transaction cost, asymetric information such as incomplete markets[15], moral hazards and adverse selection , as wel as organization failures. The most comon response to a market failure in the literature of the public sector is to use the government to produce certain gods and services. The problem of dynamic market failure: As Matsuyama showed acurately, international trade creates a specific chaos in the symetric environment so that the operations of markets normaly lead to increasing inequality acros the countries over time. Even if every household starts with the same amount of wealth, the society wil experience "symetry-breaking," and wil be polarized into the two clases in steady state, where the rich maintain a high level of wealth partly due to the presence of the por, who have no choice but to work for the rich at a wage rate strictly lower than the "fair" value of labor. Hence, in the capitalistic context we may consider these increasing gaps –whether betwen countries or inside countries – as an indication of market failure in a dynamic version. God says: "Man has ben created restles, so he panics whenever any evil touches him, and withdraws when some god touches him; Society can achieve this reference point of maturity only when the true beliefs such as the belief in onenes of God, the Day of Judgment, Justice drive it entirely. Therefore, love is at the core of the concept of mature rationality and creates a specific invisible hand to satisfy social benefits including prosperity and equality for al regions and al generations. Therefore, as God provides mercifuly al necesary requirements for al creatures, in such a society, each person poseses a certain portion of natural resources consistent with his area of interest. However, people wil share their incomes voluntarily to produce public gods and to reduce the existent gap. It is because the people are mature enough to understand that more being active means being closer to God. It should be noticed that the economy in mature society serves only as a means by which we can improve the level of virtue so that we are not alowed to sacrifice humanity and its dignity and virtue because of economic benefits. I am about to place a viceroy in the earth, they said: wilt Thou place therein one who wil do harm therein and wil shed blod, while we, we hymn Thy praise and sanctify The? And God created humanity as his image: as the image of God he created him, male and female he created them. Emil Bruner 1976 says that it is our ability to have a relationship with God, reflected in the tendency of al societies to have forms of worship. Unlik e in the standard Arow-Debreu model where al trade takes place at begining of time, in an economy with incomplete markets, agents trade in sequential spot markets. 1976 , Man to the Image of God, in Milard Erickson ed. , Man's Ned and God's Gift: Readings in Christian Theology, Grand Rapids: Baker, p. , Man's Ned and God's Gift: Readings in Christian Theology, Grand Rapids: Baker, p. , Man's Ned and God's Gift: Readings in Christian Theology, Grand Rapids: Baker, p.
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