Seksualno napastvovanje džinna

[grigorije22]

Seksualno napastvovanje džinna

Submitted by Sebil on Wed, 2011-11-23 22:00. Sihr - dzini

ODNOS IZMEĐU ČOVJEKA I DŽINNA, BIVA NA ČETIRI NAČINA:

1) Poluciranjem (izbacivanjem sjemena kod čovjeka ili žene) u snu. I ovo se dešava samo u snu, a nakon toga je obavezno kupanje.

2) Naslađivanje, i ono se dešava takođe u snu.. a dešava se da se džinn naslađuje čovjekovim tijelom, a da to čovjek ne osječa, a na koji način to samo Allah zna! Poslije ovoga nije potrebno se kupati.

3) Blagi polni odnos koji se dešava između sna i jave, a to je da je čovjek napola budan i da osječa neki pritisak na sebi i da osječa polni odnos, ali se ne može oduprijeti nit pomaknuti.

4) Da se džinn oblikuje u lik čovjeka i desi se stvarni polni odnos sa čovjekom, ali ovo je veoma opasno i veoma rijetko.

Seksualno napastvovanje džinna

Džinni bilo muslimani ili nevjernici, stanuju sa nama ili u našoj blizini: na pijacama, u kućama, školama, kupatilima, štalama itd.. Džinni nas vide, a mi njih ne vidimo. Uzvišeni Allah kaže:“.....on vas vidi, on i vojske njegove, odakle vi njih ne vidite. Mi smo učinili šejtane zaštitinicima onih koji ne vjeruju“. (Al-A'raf, 27)

Allah dž.š. je stvarajuči čovjeka, stvorio ga u najljepšem obliku, podario mu lijepu i nježnu kožu, pa zbog toga džinni veoma često se dive i zadivljuju našoj ljepoti, našim izgledima, našoj nježnoj koži, ponekad se ne dive ne samo našoj ljepoti izgleda, nego i zbog naše ljubaznosti i toplih osječaja. Pa upravo zbog toga džinn se može zaljubiti u čovjeka, džinn u ženu, a džinnkinja u čovjeka, zaljubi se u njega ili nju, kao što se desi zaljubljenost između ljudi. Pa ako se čovjek zaljubi u ženu zbog njenih očiju, šta treba očekivati od džinna kada se pred njima npr. u WC-u sređiva djevojka, oblačeći izazovnu odjeću i diveći se recimo svojim grudima.

Zbog toga je Poslanik, saws rekao, kako nam prenosi Alija ibn ebi Talib, r.a.: “Zaštita od džinnskih pogleda za stidna mjesta sina Ademovog (čovjeka) kada udže u kupatilo je da kaže:“Bismillahi, Allahume inni eu'zubike mine-l-hubsi ve habaisi“. (bilježi ga Et-Tirmizi) U drugoj predaji je došlo: “Prilikom ostavljanja svoje odječe (nakon što je skine) musliman če reči:“Bismillahi elezi la ilahe illa huve“, kako bi zaštitio svoja stidna mjesta od pogleda džinskogOpsjednutost čovjeka od strane džinna, biva i zbog zaljubljenosti (strasti) prema čovjeku, pa se u tom slučaju znaju desiti i polna općenja“. Zaljubljenost u svijetu ljudi se dešava na osnovu ljepote, izgleda, izgleda tijela, neki gledaju boju očiju, kose, kože i sl, dok ovoga nema u svijetu džinna, oni su sami od sebe grubi, pa zbog toga se veoma često dive nama i našim izgledima, i upravo zbog toga džinn može ureči čovjeka, diveči se njemu i njegovom izgledu.

Opsjednutost od strane džinna zbog ljubavi, je ustvari jedno od najtežih stanja za izliječenje, jer džinn ili džinkinja neče osobu da napuste zbog ljubavi, kao i kod ljudi, kad se neko do ušiju zaljubi i neko ih pokuša rastaviti, on ili ona če se prije ubiti nego da bude odvojeno. Mnogi džinni koji opsjednu čovjeka zbog zaljubljenosti, koriste samo njegovo tijelo, znači jedu, piju i naslađivaju se njime, dok s druge strane njih nije briga jel čovjek tužan ili radostan, ili bolestan ili zdrav, ili vjernik ili nevjernik.

ODNOS IZMEĐU ČOVJEKA I DŽINNA, BIVA NA ČETIRI NAČINA:

1) Poluciranjem (izbacivanjem sjemena kod čovjeka ili žene) u snu. I ovo se dešava samo u snu, a nakon toga je obavezno kupanje.

2) Naslađivanje, i ono se dešava takođe u snu.. a dešava se da se džinn naslađuje čovjekovim tijelom, a da to čovjek ne osječa, a na koji način to samo Allah zna! Poslije ovoga nije potrebno se kupati.

3) Blagi polni odnos koji se dešava između sna i jave, a to je da je čovjek napola budan i da osječa neki pritisak na sebi i da osječa polni odnos, ali se ne može oduprijeti nit pomaknuti.

4) Da se džinn oblikuje u lik čovjeka i desi se stvarni polni odnos sa čovjekom, ali ovo je veoma opasno i veoma rijetko.

SIMPTOMI OPSJEDNUTOSTI OD STRANE DŽINNA ZBOG ZALJUBLJENOSTI:

Sada čemo navesti najčešće simptome kod ljudi, koje je opsjednuo džinn zbog ljubavi, stim da ne mora značiti da je uvjek džinn u pitanju, jer nekada svemu tome može biti i medicinski problem ili sama strast čovjeka.

1) Veoma česta pojava poluciranja u snu, ali uglavnom tada čovjek sanja neke ili neku ženu bez odječe, kako ga zavodi i kako sa njom polno opči, ili da vidi žene koje poznaje pa čak zna biti često da ima odnos sa svojom bližom rodbinom, isto važi i za žene.

2) Iznenadna želja sa polnim odnosom sa drugim ženama, pa čak i sa svojom rodbinom (neuzubillah), čak viša nego sa svojom ženom.

3) Kod omladine, a pogotovo kod oženjenih česta želja sa samozadovoljavanjem, a mnogi to rade u W-C što može biti opasno

4) Odvratnost prema braku, i sama pomisao na brak, bilo kod čovjeka bilo kod žene.

5) Osječaj da se nešto kreče po stidnim mjestima, a pogotovo u dijelu stražnjice ili polnom organu.

6) Neki čudni osječaj, kao da neko pored tebe spava, kao da ti neko puše za vrat, kao da te neko pritišče u snu..

7) Neki ljudi često nailaze na dlake od žene na svome tijelu, a neki je nađu omotanu oko svoga polnog organa.

8) Nekim ženama se pričinjavaju ljudi u raznim oblicima, ali goli pred njima, ovo se zna desiti u snu ali i na javi.

9) Izbjegavanje polnog odnosa sa ženom i bježanje od nje ili žena izbjegava odnos i voli samoću.

10) Žena ne voli da je muž dodirne, pa čak ni njena djeca, voli samoću i voli da polugola spava i ima veoma težak san

11) Slaba ili nikakva erekcija kod ljudi i bolovi ispod stomaka (ovo može biti medicinski problem)

12) Brzo poluciranje kod ljudi, što dovodi do ljutnje kod žene, pa možda i do razvoda braka. (i ovo može biti medicinski problem)

13) Velika nesanica, zatim odlazak u WC te tamo sjedenje po nekoliko minuta

14) Miris parfema u sobi, a znajuči da on takav parfem nema i ne koristi ga.

15) Osječaj kod žena, da prilikom odnosa sa mužem, ustvari neko drugi to radi i taj se osječaj poveča nakon završetka odnosa.

16) Iznenadni osječaj velike strasti, pogotovo kad si sam. Svi ti odu iz kuće, odjednom bi gledao nemoralne filmove ili radio samozadovoljavanje.

17) Iznenadni osječaj ljubavi žene prema ženama ili ljudi prema ljudima (homoseksualizam). Koliko je momaka ovo osječalo, ali nakon izlaska džinna, vratio bi se u normalu.

Džinn svoju avanturu započinje putem snova (što je i očekivati, jer su nam svjetovi različiti), pa čovjek u snu vidi lijepu djevojku ili žena lijepog i zgodnog muškarca, te imaju odnos. Desi se da je uvjek ista osoba, a nekada bude različito.Ako džinn vidi da se ćovjek ne odupire (ibadetom i zikrom) onda mu počinje prilaziti preko njegovih misli, putem: Hajde pogledaj taj nemoralni film, samozadovoljavaje i sl.

Jedan od najpoznatijih liječnika Usama bin Jasin Ebu Bera, navodi dosta primejra osoba koje je liječio od ovakve vrste zaljubljensoti. Pa kaže:“Sječam se mladiča koji je bio u takvom stanju, da je pred spavanja govorio džinnkinji (iako je ne vidi, ali je znao da je u njemu) kako da mu dođe u snu obučena i sređena, i zaista bi mu tako i dođi“. Drugi slučaj je, da je kroz misli džinkinja na javi govorila mladiču da ne ide u mesdžid, a ona če se sa njim naslađivati te če on uživati."

Jedan takvih primjera imate u knjizi „Kur'anska hamajlija“ od brata Almina Omeraševiča gdje jedan naša sestra opisuje svoje iskustvo sa džinnom koji ju je napastovao dok je bila u snu i napola budna, ali nije mogla se braniti. Ona kaže, citiram: “Osječala sam njegov dah nad svojim licem, njegove ruke koje su bile maljave i grube, koje su me pritiskale, težinu njegovog tijela, kao ljudskog“. (58 str.)

Rekao je Uvišeni: “I zavodi glasom svojim koga možeš i potjeraj na njih svoju konjicu i svoju pješadiju, i budi im ortak u imetcima, i u djeci, i daji im obečanja – a šejtan samo obmanjuje“. (Al-Isra, 64). Navodi Imam El-Kurtubi od Mudžahida da je rekao:“Kada čovjek opći sa svojom ženom i prije odnosa ne spomene Allaha, šejtan se omota oko njega i zajedno sa njim opći“.

Džinn želi brak sa insanom samo zbog naslađivanja i polnog odnosa, ali taj brak se mora odbiti i on po mišljenju večine uleme nije dozovoljen, zbog riječi Uzvišenog Allaha: “I jedan od dokaza Njegovih je to što za vas, od vrste vaše, stvara žene da se uz njih smirite“. (Ar-Rum, 21)

Kako spriječiti džinna da se naslađuje tvojim tijelom ili da ima s tobom odnos?

Onaj ko ima ovakvih problema, nema se čega bojati, nego treba povečati svoj ibadet te uraditi slijedeće:

1) Prije spavanja stidna mjesta polni organ i oko njega te područje stražnjice namazati crnim miskom (miris) kojeg džinni izrazito mrze, a ako se nema onda neki drugi miris ali neče biti baš nekog efekta.

2) Ili namazti tijelo maslinovim uljem na koje se nauči opća ruqja i ajetu o hifzu (čuvanju)

3) Odječu u kojoj spavaš namirisati lijepim mirisom

4) Ne spavati go ili u providnoj odječi

5) Prilikom ostavljanja odječe, reči:“Bismillah“

6) Učenje jutarnjeg i večernjeg zikra, a pogotov zikra pred spavanje: ajetu-l-kursija, zadnja dva ajeta sure Al-Baqare, te skupljanje ruku te u njih proučiti tri puta Ihlas, Felek i Nas, te potrati po čitavom tijelu

7) Ostavljanje grijeha, pogotov gledanje nemoralnog sadržaja

8) Ne spavati sam u sobi

9) I dova Allahu da ga sačuva zla džinnskog.

Ajeti na koje su zaljubljeni džinni jako osjetljivi, zajedno sa općom rukjom su:

Al-Baqara, 165; En-Nisa, 27-28; Al-Qasas, 10; Jusuf, 23-24; jusuf, 33-34; Jusuf, 30; En-Neml, 54-55; An-Nur, 1-3; El-Furqan, 68; An-Nur, 19; Er-Rahman; 72-74.

Zašto, pogledajte značenja tih ajeta.

Zaključak: Brak ako se i desi između čovjeka i džinna, to je putem snova kroz polna općenja, naslađivanja i sl. Dakle to nije kako mi mislimo, da čovjek i džinkinja u svom pravom obliku, ono ona sva gruba ljigava, mnogo jača od njega, snažna, sa rogovima i sl, dođu pred kadiju ili hodžu i kažu:“Mi bi se vjenčali“!!! Ne, ako se i desi opet bi džinn uzeo lik čovjeka, ali to je jedna velika rijetkost, kažem rijetkost, stim da ima predaja koje govore da je Belkisa kraljica od Sabe, da je jedan od njenih roditelja bio džinn, to prenose Tirmizi i Hakim, a Allah najbolje zna!!!

[Млађони]

Mehemed Gilogor Alahum-dzarem

[Александар Милојков]

Зна ли неко, постоји ли веровање у ове џине међу Арапима пре појаве ислама?

[Ратко :(]

"1) Poluciranjem (izbacivanjem sjemena kod čovjeka ili žene) u snu."

Код човека или жене? Каква бре полуција код жена?

[GeniusAtWork]

Зна ли неко, постоји ли веровање у ове џине међу Арапима пре појаве ислама?

Izgleda da postoji:

Jinn in the pre-Islamic era

Amongst archaeologists dealing with ancient Middle Eastern cultures, any spirit lesser than angels is often referred to as a jinni, especially when describing stone carvings or other forms of art.

Inscriptions found in Northwestern Arabia seem to indicate the worship of jinn, or at least their tributary status. For instance, an inscription from Beth Fasi'el near Palmyra pays tribute to the "Jinnaye", the "good and rewarding gods".^[6]

In the following verse, the Qur'an rejects the worship of jinn and stresses that only God should be worshiped:

"Yet they make the jinn equals with Allah, though Allah did create the jinn; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him!" (Qur'an 6:100)

In the One Thousand and One Nights the types of Jinn are known to co exist with Humans, šayṭān, the Ghoul, the Marid, the Ifrit, and the Angels. According to the One Thousand and One Nights, Ifrits seem to be the most massive and strongest forms of Jinn and Marids are a type of Jinn associated with seas and oceans.

Link

Here's an interesting perspective on the pre-Islamic jinn of Arabia

from Ernst Zbinden's definitive work on jinn beliefs (my translation)

...

THE JINN OF THE PRE-ISLAMIC ARABS

1. On the Meaning of the Root of the Word �Jinn�

The Arabic lexicographers group the word �jinn� with words of the root

j-n-n, most of which have the meaning of something hidden, concealed.

�Istajanna� and �ajanna� are identical with the word �satara� (to

hide). �Al-janin� is the human embryo, which is hidden in the mother�s

womb. �Al-junnah� is the name of a specified article of clothing for

women which covers a certain body part. Consequently the root j-n-n

also takes on the meaning �to cover.� From the meaning embryo also

probably comes �jinn� in the sense of blossom of youth, blossom of a

plant. One can say �junna al-ardh,� i.e., the earth becomes green, it

blooms. Because darkness conceals best, the meaning �to be dark� can be

derived from j-n-n, from the fourth form of the verb (�ajanna�).

�Al-jann� is also �a species of serpent having black-bordered eyes and

abounding in houses� (Lane), thus a kind of snake....

The meaning darkness for �jinn� is also presumed in the aforementioned

account (page 71) of the jinn who stole dates from the Prophet�s

pantry: The jinn entered as a �darkness� through a crack in the door.

The connection of the ancient Arabian jinn with snakes remains to be

examined. Thus jinn means �the hidden one.�

2. Nature and Activity of the Jinn Among the Pre-Islamic Arabians

The desert, according to ancient Arab belief, is filled with demons. In

every ravine and behind every stone they are hidden. The thickets are

full of them.

�When Harb ibn Umayya and Sulamit Mirdas burned the marsh forest of

al-Qurayya, never before disturbed by man, in order to make the land

arable, the jinn flew out of the flames whimpering and wailing in the

form of white snakes. The two evil-doers (sic!) died within a year�s

time.� (Aghani, VI, 92)

Trees are favorite places for jinn to reside, particularly the alaa [a

tree with bitter fruit], the samura (Acacia spinocarpa H.) and the

�ushra bush (Calotropis procera). Ibn al-Kalbi, specialist on Arabian

paganism and author of the famous �Book of Idols,� observes that the

�demoness� �Uzza, i.e., the great Meccan goddess, was said to dwell in

a samura tree (Acacia spinocarpa) in the depths of the Nakhla valley.

After this tree was cut down, the valley �became the desert Suqam,

empty of people; only wild beasts live there and the wind, which rushes

through the gharaf bushes.�

Other jinn live in ruins, in campsites, and the more docile companions

are house spirits.

The jinn usually go about at night; if the morning star appears, they

disappear.

Often the jinn take the form of animals. The �wild beast of the wild

beasts of the jinn,� which Ta�abata Sharran kills at night, is a

panther. They ride like the wind on ostriches and on wolves. Ryckmans

writes:

�The jinn manifest themselves in the form of bizarre beings or of wild

animals, hybrids: cynohyenas, etc., of birds, crows, owls; of

domesticated animals. They prefer to roam at night; and they haunt

lonely places and ruins: Hijr, dead city of the Thamudenes, is one of

their lairs.�

The principal form of the jinn in old Arabia, however, is the serpent.

The serpent can be flatly called �jann� and �ghul.� Even Muhammad held

fast to this interpretation, that one must suppose a jinn to be in

every snake. So says at least the tradition of Islam. The jinn flee

from the burning grove of al-Qurayya as white serpents. The Banu Sahm,

in their battle against the jinn, killed all snakes, lizards and

scorpions, until the jinn finally sued for peace.

Less commonly do the jinn take human form. But we do find them in old

Arabian legends. This is the case in the South Arabian tale mentioned

on page 71 and in a story about �Antar. In the latter, the heroes in a

wild rocky valley come across five horsemen with black faces, veritable

giant shapes on black horses. �Antar�s son gallops toward them and asks

whether they are friend or foe. But they attack him straightaway. He

defends himself: but his weapon bounces off the horsemen. The enemy

chief hurls him to the ground. Fire blazes from his eyes and nostrils.

The other Arabs flee from the jinn, who shriek after them. The valley

is filled with smoke and dust.

Fire, smoke and dust thus appear to be the elements of the jinn. The

notion of an immaterial shape for the djinn among the pre-Islamic Arabs

is probably represented by the tale related on page 71 above, about

the djinn who stole dates from Muhammad�s pantry: the jinn gained entry

to the room as a �darkness.�

The activity of the jinn is usually pernicious. They are held

responsible for everything that departs from the usual course of

things. When the cattle refuse to drink the water, when the bridegroom

fails to perform his duty on his wedding night, then the jinn have a

hand in the game. They are responsible for illnesses, deaths, fevers,

epilepsies and epidemics. They make men impotent and women barren; they

stir up inordinate passions and make people crazy and possessed.

The ancient Arabians protected themselves from the machinations of the

jinn through amulets and conjurations. The Muslim hadiths [traditions]

record many such customs. There were conjurations against snake poison,

against the evil eye, against sickness, fever, against being

moonstruck, against earaches. People wore amulets. Particularly women

during menstruation. On building a new house or digging a new well, one

would bring the djinn an offering.

Relations between humans and jinn, however, can be of a friendly

nature, according to ancient Arabian belief. South Arabian legend

reports the marriage of a king and a jinniyah, from which the Queen of

Sheba was said to have been born. Also the Arabian tribe of the Tamim

was reported to have sprung from the union of a man and a si�lat. It

was related by a certain Amr ibn Yarbu ibn Hanzala that he married a

jinniyah, and Ta�abata Sharran reported that a female ghul once fell in

love with him.

The jinn sometimes prove themselves to be grateful, like the mysterious

caller in the battle of Mount Ohod, who was called Izb al-�Aqaba, or

Goblin of the Wilderness. The serpent that was spared by an Arab

despite the advice of his companions and which showed him a spring in

return, when the caravan was close to dying of thirst, was then seen in

a different light.... Poets and seers also have friendly relations with

the jinn. Muhammad in the Qur�an blames the poets for listening to the

inspiration of the shayatin (demons). His opponents, however, regarded

Muhammad himself as a possessed poet. In ancient times the

communication of a spirit with a seer was regarded as true possession,

as were the corresponding shamanitic activities; only later did

inspiration come to be seen as a professional attribute of seers and

poets. According to Muhammad, the jinn overhears what takes place in

heaven and reports it in the ear of the one he protects. In Ibn

al-Kalbi we find a note that the Arab �Amr ibn Luhay possessed a

�ra�iy� (friend) belonging to the jinn, who ordered him to introduce

idolatry to Mecca.

Of jinn oracles, one Muslim tradition forbids people to extract omens

from animal sounds or from nocturnal door knocks.

3. Worship of Jinn by Pre-Islamic Arabs and Elevation of Jinn to

So-Called Deities

Above we discussed jinn offerings. Also the Islamic tradition reports

jinn worship. According to a hadith traced back to �Abdallah ibn

Mas�ud, there were �certain people� who worshipped certain jinn, and

who later became Muslims while maintaining their worship of idols. Also

Qur�anic theologians occasionally mention the pre-Islamic worship of

the jinn. Ibn al-Kalbi mentions an entire tribe [the Banu Mulaih] that

worshipped the jinn. Finally, the Qur�an itself clearly states that the

Arabs knew the jinn cult.

Qur. 34, 41: They worshipped the Jinns; most of them believed in them.

Qur. 72, 6: True, there were persons among mankind who took shelter

with persons among the Jinns�

Qur. 6, 100: Yet they make the Jinns equals with God, though God did

create the Jinns; and they falsely, having no knowledge, attribute to

Him sons and daughters.

Qur. 37, 158: And they [the Meccans] have invented a blood-relationship

between Him [God] and the Jinns.

Indeed we also find similar statements in the Qur�an concerning the

pre-Islamic gods. Yet here ... the jinn, not the gods, are

characterized in this way. But it is striking that the gods of Arabian

paganism are not particularly different from the jinn. Both are

connected to the same locations. �Uzza lives in the samura trees of

Nakhla. Du l-Khalasa (literally: Possessor of the White Stone) was a

white stone on which a kind of crown was chiseled. The idol Sa�ad was a

large rock that was smeared with blood. In the borderlands of Syria

people swore by the holy stones of al-Uqaisir. Suwa� was found, like

�Uzza, in the valley of Nakhla. Yaghut was at home on a hillock in

Yemen. Al-Fals was a red rock ledge in the middle of a black mountain

in the area of the Tayyi. Yaghut and probably also Manat were

transportable war banners similar to those of today�s Rwala Bedouins.

Isaf and Na�ila were symbols of a farming cult.

Basically the pre-Islamic gods were not very high beings. They were

scarcely distinguishable from jinn. Worship maintained both.

Next to the distant, unknown high god Allah the Arabian shepherd belief

knew evil and good supernatural beings, which in general were connected

with specific objects and forces of nature. The evil nature spirits

were called jinn, the good ones �companions.� It is as if every Arabian

tribe had chosen a jinn to be its special helper against the intrigues

of the other jinn, a sharik, a companion. The shaping of the companions

into proper deities with idols and their consolidation in the Kaaba is

according to Islamic tradition a quite young acquisition of the old

Arabian culture. A quite striking parallel to the old Arabian beliefs

in jinn and idols is found in the spirit beliefs of the Siberian

shamanists, particularly of the Samoyeds. The similarity of the

cultural conditions between Semito-Hamites and Ural-Altaics establishes

this parallelism sufficiently well.

[source: Zbinden, Ernst. Die Jinn des Islam und der Altorientalische

Geisterglaube. (The Jinn of Islam and Ancient Eastern Spirit Belief.)

Bern and Stuttgart: Verlag Paul Haupt, 1953.]

Link

[Дејан]

"1) Poluciranjem (izbacivanjem sjemena kod čovjeka ili žene) u snu."

Код човека или жене? Каква бре полуција код жена?

Misli se verovatno samo na orgazam

[Zayron]

Зна ли неко, постоји ли веровање у ове џине међу Арапима пре појаве ислама?

Naravno da postoji, to baš i jeste dijelom izvornog predislamskog vjerovanja zakomponovanog potom do Islama isto kao i sam naziv za Boga Allah koji je bio ustvari jednim od stotina mekanskih kumira arapskog narodnog paganskog svetilišta u Kabi, dakle panteona predislamske politeističke religije koji je imao nešto više sreće od ostalih jer mu se dostalo kako sam to već negdje napisao "trancendujućeg upgrade" od Muhameda. Kaba je bila pagansko velesvetilište adekvatno tom recimo slovenskom na Rujanju. Dan danas je tamo ka klanjanju izložen i "crni kamen" meteorit, koji ni sam Muhamed nije imao hrabrosti uklonit bez rizika linčovnja, te kumire mu nekako "progutali" i pretrpjeli al tom meteoritu se klanjaju i do dan danas. šta je previše, previše je.

[Дејан]

Meni slobodno pošaljite neku dzinkinju da me zlostavlja,neću se ja ljutiti

[GeniusAtWork]

"1) Poluciranjem (izbacivanjem sjemena kod čovjeka ili žene) u snu."

Код човека или жене? Каква бре полуција код жена?

http://en.wikipedia....ale_ejaculation

[Zayron]

Pre-Islamic Arabs believed in supernatural intercessors with God (10:18; 34:22), for whom they appeared to claim warrant from Allah. (See, for example, 6:148.) Indeed, Allah seems (in their view) to have headed a pantheon of pre-Islamic deities or supernatural beings, not altogether unlike El’s rule over the Canaanite pantheon, and, like El, he seems to have been rather distant and aloof. While the data are fragmentary and open to some question, pre-Islamic Arabs seem to have paid more attention to Allah’s daughters and to the jinn (or genies) than to him. Even the Quran seems to concede genuine existence to a divine retinue (as at 7:191–195; 10:28–29; 25:3). However, just as the Canaanite gods are replaced by an angelic court in Israelite faith, Islam rejects the independent deities of pagan Arabia in favor of a very much subordinated “exalted assembly” (see 37:8; 38:69) that exists to carry out the decrees of the one true God, who is, says the Quran, nearer to the individual human than that person’s jugular vein (50:16). In this, as in other respects, Islam regards itself as a restoration of the religion taught by earlier prophets but marred by successive human apostasies (see 42:13).

http://whatisencyclopedia.com/allah/

[Zayron]

The pagan origin of the word, "Allah".

http://www.bible.ca/...amic-origin.htm

Editacija kraja prethodnog posta:

šta je previše, previše je pa taman da je i od Muhameda.

(to mislim na taj crni kamen, meteor u Kabi, zašto ga nije smio ukloniti)

moj komentar:

Muhamed ima nepobitno prste u likvidiranju stare predislamske arapske religije i najveća uloga u tome pripada njemu ali njegovi motivi su ljudski i politički. On je takav arapski Garibaldi a Kuran i čitava ta njegova islamska "nauka", bolje reći ideologija imaju i slijede jedan jedini politički cilj - ujedinjenje Arapa i širenje njihovog političkog uticaja u svijetu.

[Ратко :(]

http://en.wikipedia....ale_ejaculation

Џиннијус, не знам баш толико добро енглески.

[Иван Недић]

И код нас, 'ришћана, беше тога...

Пост 6, 1-4

па онда могуће тумачење 1Кор 11, нарочито нејасног израза да жена треба да покрива главу "ради анђела". Могуће да Павле има баш то у виду

[GeniusAtWork]

Џиннијус, не знам баш толико добро енглески.

no problemo

http://zivot.krstari...ka-ejakulacija/

[Zayron]

Quranic Insights into Human Psychology: Pre-Islamic Religion and the Pantheon of Gods and Goddesses

http://www.naseeb.com/journals/quranic-insights-into-human-psychology-pre-islamic-religion-and-the-pantheon-of-gods-and-goddesses-142751