Kati ya Imani na Sayansi kipi unaamini zaidi?

[Jumong S]

Wapendwa Salaam!

Imani.
Hapa tunaamini mara nyingi bila kuona. Utakuta mtu anaumwa akaombewa na asipone. Akifika hospitali akapata tiba na kupona hurudi kutoa sadaka kubwa kwa mchungaji kama shukrani kwa kuponywa. Kwa uchunguzi wangu mdogo SIJAPATA KUONA MUBASHARA vilema ninaowajua wakipona au vipofu wa mtaani wakipona kupitia manabii wa leo. Nimesali Katoliki, KKKT, Anglican, Baptist, Full Gospel, Jehova, AIC, Sabato, Islamic, Orthodox, Ufufuo na Uzima, Pentekoste takribani aina 6, Methodist n.k sijashuhudia kiuharisia miujiza hiyo. Kuna nabii tulimwomba akaponye watu hospitali pale Morogoro Referal Hosp alitugomea na kusema hatuna imani.

Uponyaji labda enzi za Yesu but in our era mmmh!!

Sayansi
...nimefanya tafiti rasmi na nimefanya majaribio ya reactions za kikemikali na kibaiolojia na kuona maajabu mengi yanayopruvika beyond doubt. Uvumbuzi mkubwa wa kisayansi ktk nyanja zote mf jeshini, medical, engineering etc ni majibu mubashara kuwa sayansi hutoa majawabu yasiyo na mawaa. Japo sayansi ina mengi bado haiyajibu ila walau ina proofs nyingi.

Tuwe wazi, kati ya Imani za dini na sayansi, kipi kinatoa ukweli wa mambo?

NIFUNGUENI NAMI LABDA NITAELEWA BEYOND DOUBT ABOUT MAMBO HAYA...

 

[for life]

Imani ya Mungu mmoja aliyeko mbinguni kwanza sayansi yenyewe kuna vtu mpka leo hawajapata mjibu yake angine ndo kwanza haiyajui

 

[flagship]

Kwanza kwa utitiri wa makanisa uliyopitia inatosha kudhihirisha kuwa hauna imani.Pili unatakiwa utambue kuwa mwanasayansi lazima awe na imani ndio uvumbuzi wake unafuata.Sasa ni imani ipi unayoiyofautisha na sayansi na sayansi ipi unayoiyofautisha na imani.Maana mimi naona kuna imani ndani ya sayansi na pia kuna sayansi ndanibya imani.Lakini sayansi unayoiona kwa macho ni sayani ya kiwango cha chini sana ndio maana umeweza hata kuifahamu kiurahisi.Kuna sayansi iliyo juu ya sayansi za wazungu ambayo haihitaji akili yako bali roho yako ili uweze kuona mambo ambayo hayapo katika hali ya kawaida na ndio maana sayamsi hiyo wanaamini na kuitumia ambayo wameweza ku-break the codes.Jaribu kujiuliza kama ya wanasayansi wa dunia hii kugundua vitu vingi ni nani aliwagundua wao?KUNA SAYANSI KUU ILIYO JUU YA SAYANSI ZOTE NA HAUWEZI KUI-APPLY KISHULESHULE WALA KIGALILEOGALILEO BRO.

 

[BOB OS]

science without religion is lame, religion without science is blind.
Albert Einstein

 

[Ndondobwila]

Naiamini science zaidi kuliko imani

 

[RGforever]

Sayansi imevunja Imani Nyingi za Zamani na Kuonekana Ulikuwa ni Upuuzi ... Ila Imani Haijawahi Vunja Sayansi

 

[BOB OS]

Science and Religion (1941)

Science, Philosophy and Religion, A Symposium, published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York (1941); later published in Out of My Later Years (1950) Full text online

• It would not be difficult to come to an agreement as to what we understand by science. Science is the century-old endeavor to bring together by means of systematic thought the perceptible phenomena of this world into as thoroughgoing an association as possible. To put it boldly, it is the attempt at the posterior reconstruction of existence by the process of conceptualization. But when asking myself what religion is I cannot think of the answer so easily. And even after finding an answer which may satisfy me at this particular moment, I still remain convinced that I can never under any circumstances bring together, even to a slight extent, the thoughts of all those who have given this question serious consideration.

• A person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires and is preoccupied with thoughts, feelings, and aspirations to which he clings because of their superpersonal value. It seems to me that what is important is the force of this superpersonal content and the depth of the conviction concerning its overpowering meaningfulness, regardless of whether any attempt is made to unite this content with a divine Being, for otherwise it would not be possible to count Buddha and Spinoza as religious personalities. Accordingly, a religious person is devout in the sense that he has no doubt of the significance and loftiness of those superpersonal objects and goals which neither require nor are capable of rational foundation. They exist with the same necessity and matter-of-factness as he himself. In this sense religion is the age-old endeavor of mankind to become clearly and completely conscious of these values and goals and constantly to strengthen and extend their effect. If one conceives of religion and science according to these definitions then a conflict between them appears impossible. For science can only ascertain what is, but not what should be, and outside of its domain value judgments of all kinds remain necessary.

• A conflict arises when a religious community insists on the absolute truthfulness of all statements recorded in the Bible. This means an intervention on the part of religion into the sphere of science; this is where the struggle of the Church against the doctrines of Galileo and Darwin belongs. On the other hand, representatives of science have often made an attempt to arrive at fundamental judgments with respect to values and ends on the basis of scientific method, and in this way have set themselves in opposition to religion. These conflicts have all sprung from fatal errors.

• Even though the realms of religion and science in themselves are clearly marked off from each other, nevertheless there exist between the two strong reciprocal relationships and dependencies. Though religion may be that which determines the goal, it has, nevertheless, learned from science, in the broadest sense, what means will contribute to the attainment of the goals it has set up. But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.
  Though I have asserted above that in truth a legitimate conflict between religion and science cannot exist, I must nevertheless qualify this assertion once again on an essential point, with reference to the actual content of historical religions. This qualification has to do with the concept of God. During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.

• Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him?
  The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God.

• When the number of factors coming into play in a phenomenological complex is too large, scientific method in most cases fails us. One need only think of the weather, in which case prediction even for a few days ahead is impossible. Nevertheless no one doubts that we are confronted with a causal connection whose causal components are in the main known to us.
  Occurrences in this domain are beyond the reach of exact prediction because of the variety of factors in operation, not because of any lack of order in nature.

• The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exists as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot.
  But I am persuaded that such behavior on the part of the representatives of religion would not only be unworthy but also fatal. For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests. In their labors they will have to avail themselves of those forces which are capable of cultivating the Good, the True, and the Beautiful in humanity itself. This is, to be sure, a more difficult but an incomparably more worthy task.

• If it is one of the goals of religion to liberate mankind as far as possible from the bondage of egocentric cravings, desires, and fears, scientific reasoning can aid religion in yet another sense. Although it is true that it is the goal of science to discover rules which permit the association and foretelling of facts, this is not its only aim. It also seeks to reduce the connections discovered to the smallest possible number of mutually independent conceptual elements.
  It is in this striving after the rational unification of the manifold that it encounters its greatest successes, even though it is precisely this attempt which causes it to run the greatest risk of falling a prey to illusions. But whoever has undergone the intense experience of successful advances made in this domain is moved by profound reverence for the rationality made manifest in existence. By way of the understanding he achieves a far-reaching emancipation from the shackles of personal hopes and desires, and thereby attains that humble attitude of mind toward the grandeur of reason incarnate in existence, and which, in its profoundest depths, is inaccessible to man.
  This attitude, however, appears to me to be religious, in the highest sense of the word. And so it seems to me that science not only purifies the religious impulse of the dross of its anthropomorphism but also contributes to a religious spiritualization of our understanding of life.
  The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.
• Albert Einstein
  

 

[Testar]

Badilisha title iseme 'kati ya superstition na science'....

 

[Mwanga Lutila]

Imani ni Kuamini

Sayansi ni Kuhakiki

 

[Testar]

Mchango wa sayansi hapa duniani:
1.Kumpeleka mtu mwezini.
2.Maendeleo kwenye tiba.
3.Digital revolution.
4.Maendeleo ya miundombinu na mawasiliano.
5.Kufuta uongo ulioenezwa na dini.

Mchango wa dini hapa duniani:
1.Vita vya crusade.
2.Ulipuaji wa WTC 9/11
3.Jihad
4.Kushushwa kwa vitabu pamoja na mwanamke asiye na bwana kupata mimba.
5.Kukusanya fedha, energy pamoja na pesa toka kwa wafia dini.

 

[Bujibuji Simba Nyamaume]

Mapenzi na ngono

 

[strong ruler]

Sayansi

 

[Farudume12]

Imani ni sayansi tosha. ila itategemea nakile unacho kiamini.

 

[Boloyoung]

Imani ni Kuamini

Sayansi ni Kuhakiki

Imani unaamini Mungu yupo lakini huna uhakika hujamuona.

Sayansi kila kitu kina chanzo

 

[OMOYOGWANE]

Nina amini IMANI zaidi kuliko SCIENCE,

Kwa nini?

Kwa sababu IMANI ndio iliyo izaa sayansi,

Turejee philosophy kidogo , katika philosophy tunaambiwa kuwa ni LOVE OF WISDOM,
LOVE ina imani ndani yake, katika philosophy huwezi kuwa na love pasipo imani,
WISDOM ina sayansi ndani yake.

Wanasayansi wa zamani walitumia imani kufanya ugunduzi wa mambo mbali mbali,

Albert einstein alikuwa ANAAMINI kuwa IMAGINATION IS MORE IMPORTANT THAN KNOWLEDGE,
Hiyo ni imani ,

Nina details nyingi sana ntakuja kuzimwaga hapa jamvini soon,

Unaweza kupata shida kunielewa kwa nilichokiandika but believe it nina uhakika nacho.

 

[Jumong S]

Nina amini IMANI zaidi kuliko SCIENCE,

Kwa nini?

Kwa sababu IMANI ndio iliyo izaa sayansi,

Turejee philosophy kidogo , katika philosophy tunaambiwa kuwa ni LOVE OF WISDOM,
LOVE ina imani ndani yake, katika philosophy huwezi kuwa na love pasipo imani,
WISDOM ina sayansi ndani yake.

Wanasayansi wa zamani walitumia imani kufanya ugunduzi wa mambo mbali mbali,

Albert einstein alikuwa ANAAMINI kuwa IMAGINATION IS MORE IMPORTANT THAN KNOWLEDGE,
Hiyo ni imani ,

Nina details nyingi sana ntakuja kuzimwaga hapa jamvini soon,

Unaweza kupata shida kunielewa kwa nilichokiandika but believe it nina uhakika nacho.

Waiting for u mkubwa

 

[Jumong S]

Kwanza kwa utitiri wa makanisa uliyopitia inatosha kudhihirisha kuwa hauna imani.Pili unatakiwa utambue kuwa mwanasayansi lazima awe na imani ndio uvumbuzi wake unafuata.Sasa ni imani ipi unayoiyofautisha na sayansi na sayansi ipi unayoiyofautisha na imani.Maana mimi naona kuna imani ndani ya sayansi na pia kuna sayansi ndanibya imani.Lakini sayansi unayoiona kwa macho ni sayani ya kiwango cha chini sana ndio maana umeweza hata kuifahamu kiurahisi.Kuna sayansi iliyo juu ya sayansi za wazungu ambayo haihitaji akili yako bali roho yako ili uweze kuona mambo ambayo hayapo katika hali ya kawaida na ndio maana sayamsi hiyo wanaamini na kuitumia ambayo wameweza ku-break the codes.Jaribu kujiuliza kama ya wanasayansi wa dunia hii kugundua vitu vingi ni nani aliwagundua wao?KUNA SAYANSI KUU ILIYO JUU YA SAYANSI ZOTE NA HAUWEZI KUI-APPLY KISHULESHULE WALA KIGALILEOGALILEO BRO.

Hayo makanisa mengi ni ktk kufanya tafiti tu. Asilimia kubwa yake kuna uongo zaidi kuliko ukweli.

Mf kuna kanisa moja mchungaji alifundisha kutokwenda hosp mtu ukiugua, ila after few days alifika hosp kwetu akiwa anaharisha due to Entamoeba hystolytica na tulimdispense Tinidazole. Hapo ipi itamponya, imani au science?

 

[Wick]

Hiyo sayansi unayoiamini imeweza mfufua marehemu ndugu yako hata mmoja?.. Je tukiitumia hiyo sayansi tunaeza mrudisha Baba wa Taifa akaamka?..Hiyo sayansi umewahi sikia imeongelea uhai ni nini na kwanini haiwezi tengeneza binadamu kwa kumuunda vipande badala ya kumkuza!..

Mchungaji aliekuambia HAMNA IMANI hakukosea ni kweli hauna IMANI na kumbuka kutangatanga makanisani, misikitini na kwenye masinagogue hakuileti imani!.
Bwana Yesu aliposema UKIWA NA IMANI KAMA PUNJE YA HALADARI UNAWEZA KUUAMRISHA MLIMA NA UKAHAMA HAKUKOSEA!..unazan kwanini?.

India wana utamaduni wa kupita juu ya makaa ya moto unazani ni sayansi ile?..Kifupi wanaamini ukiiamini misuli ya mwili wako, inauwezo wa kukupitisha juu ya moto na usiungue hiyo ndo IMANI.

Sawa na wewe unavomuamini Daktari na Dawa kukupa unafuu.
DINI ni IMANI