70. Al-M’arij/The Ascensions
I/We begin by the Blessed Name of Allah
The Immensely Merciful to all, The Infinitely Compassionate to everyone.
70:01
a. A disbelieving questioner mockingly asked The Prophet about the punishment in the realm of the Hereafter which is bound to befall -
70:02
a. – the disbelievers.
b. And no one can prevent the coming of it -
70:03
a. as it is coming from Allah.
b. And, Allah is Rabb - The Lord - The Lord of the Ascensions.
70:04
a. Ascensions to where the angels and the spirit take a day to ascend,
b. where duration of a day would be equivalent to fifty thousand years of your count.
70:05
a. So O The Prophet!
b. Be patient with a gracious patience.
70:06
a. They perceive this punishment to be far away,
70:07
a. while WE see it as quite near at hand as an inevitable reality -
70:08
a. it will befall at the Time when the celestial realm will be like molten copper,
70:09
a. and the mountains will be floating about in the air like flakes of wool/yarn,
70:10
a. and no close friend will ask any other close friend about his fate,
b. for everyone will be preoccupied with his own predicament -
70:11
a. even though they could see one another.
b. The criminal would wish to ransom himself from the inevitable punishment of that Time by
offering his own children,
70:12
a. and even his spouse and his brother/siblings,
70:13
a. and his relatives...
The question of the end of morality is certainly as old as moral speculation itself. It is this question that prompted Aristotle speculating on moral or character virtue. Moral question is properly a human question since only human beings are expected to act in a given way and are subject to praise and reward or blame and punishment. We should remember that also God and angels are expected to act in a given way, but that would, strictly speaking, be the subject of moral theology and revelation, since without revelation depending only on reason, we cannot examine the acts of God and angels in order to determine how they should act. In short, it is only human beings who can be judged to act morally or immorally if we depend only on human reason, without the support of revelation. In the whole work, Stuart Mills and Jeremy Bentham stick on happiness, though each differ in approaches. Consequentialists are after the greatest happiness of the greatest number, by advocating on the struggle to that which may make man happy and avoid evil by all means. Aristotle on his side is on eudaimonism, where man is found to be happy but moral happy. Happiness for Aristotle should be reasonable, morally good and means should be maintained. This research is analytical by nature, where both qualitative and analytical methods have been implemented throughout the work. The work has been successful though some challenges could not be avoided. Finally, in doing or acting, man should observe virtue; and this is always doing good and avoiding evil.
The present research on diversity of whiteflies in the Punjab has resulted in the identification of 70 species under 19 genera and one subfamily. Of these, 10 species are new to science and 27 are new records for Pakistan. Keys have been prepared for different genera and species in the Punjab. The new species have been illustrated and described in detail, while only the differential characters, if any, are given in case of genera and already described species. The distribution of species in the Punjab has also been mapped out. Of the whitefly species found in different areas of the Punjab, Faisalabad, Multan, Rahim Yar Khan and Sialkot had the higher species richness than other regions sampled in this study. The species evenness was highest in Dera Ghazi Khan. Species richness and evenness were calculated using Shannon-Weiner biodiversity indices