Tuesday, June 30, 2009

Human Rights in Islam (part 1 of 2): Rights for all of Humankind

From: www.islamreligion.com

By Aisha Stacey

Just what exactly are human rights? Is it just the right to life? Alternatively, is it the right to freedom, liberty, and justice? Do human rights include having the right to security, and a safe haven? Since the end of World War 2, western international politics appears to have focused on securing human rights; however, the reality is that the line between securing such rights and maintaining state sovereignty has become blurred. The growing power and politics involved in human rights advocacy tends to favour western ideals, but these are not necessarily universal ideals. Many would claim that human rights doctrine has become an exercise in western moral imperialism.

While nobody denies that there are certain inalienable human rights, just what those rights are is often subject to fierce debate. While some cultures focus on individual rights and freedoms, others are more concerned with rights that ensure the survival of communities. The world is populated by diverse nations and tribes so it makes sense that laws and declarations made by human beings are not going to be universally accepted no matter how morally upstanding they are.

God says in the Quran that He created nations and tribes so that people are able to get to know one another (49:13); therefore, interaction between nations is normal and desirable. However, it is part of the nature of humankind to be jealous and at times self-serving. Islam takes into account these vagaries of human nature, and therefore looks to the supreme Creator for guidance. Human rights and responsibilities are enshrined in Islam; they are the foundation for the Sharia or law.

There is no doubt that around the world, abuses of human rights are being perpetrated, often in the name of religion and sadly sometimes in the name of Islam. However, it is important to recognise that just because a country is known as Islamic, this does not mean that it automatically follows the laws sent down by God. It is also important to realise that not all Muslims understand and follow their religion. Culture often dictates action. Of course, the same can be said of all religions. Throughout history, humankind has used the name of God to justify unspeakable acts.

The planet earth stumbled into the 21st century beset by wars, famines and great social unrest therefore today’s catch phrases espouse the supposed remedy; freedom, democracy, and reconciliation. Human rights have understandably become paramount. Governments, Non Government organisations, and religious and charity groups have all spoken about equality and inalienable rights. The United Nations stands as a beacon of hope for understanding and joint initiatives but in actuality it is a toothless tiger, unable to reach agreement on many resolutions and unable to enforce the resolutions that do pass.

More than 1400 years ago, God sent down the Quran, a book of guidance for all of humankind. He also chose Muhammad as the final Prophet; he was the human being capable of leading humankind into a new era of tolerance, respect, and justice. The words of Quran and the authentic traditions of Prophet Muhammad contain rights and responsibilities granted by God to humankind. They are not subject to the whims and desires of men or women and they do not change as borders or governments shift and settle, sometimes unrelentingly.

The United Nations proclaimed the Declaration of Human Rights in 1948. It set out, in 30 articles, the fundamental rights to be universally protected and described them as, designed to promote, “universal respect for and observance of human rights and fundamental freedoms[1]”. The United Nations Office of the High Commissioner for Human Rights went on to describe these rights as inherent to all human beings regardless of sex, race, creed, or colour and declared them indivisible, interdependent, and interrelated. In the following 60 years other declarations, treaties, and committees have come into existence, all focusing their efforts on ensuring the rights of various groups within varied societies.

The tenants of Islam include a basic set of rules designed to protect individual rights and freedoms, however the rights of individuals are not permitted to infringe upon the rights of communities. Islam is a doctrine concerned with respect, tolerance, justice, and equality and the Islamic concepts of freedom and human rights are imbedded in faith in the One God. If humankind is to live in peace and security, he or she must be in communion with God, with his or her fellow human beings and with the world in which he or she lives.

Muslims believe that God is the sole Creator and Sustainer of humankind and the universe. He has given each human being dignity and honour and the human rights and privileges we enjoy are granted by Him. The rights granted by God are designed for everybody. One person is not more worthy of protection than another is. Each person is entitled to sustenance, shelter, and security and if some people are denied their God given rights, it is the responsibility of the rest humankind to restore those rights.

“O you who believe! Stand out firmly for God, be just witnesses, and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear God. Verily, God is well acquainted with what you do.” (Quran 5:8)

Power and authority narratives have become entrenched in human rights advocacy. Legislation and unenforceable treaties cannot protect the downtrodden and oppressed. However, Islam proclaims that God treats all human beings equally and true human rights can only be achieved by obedience to Him. In the following series of articles, we will examine the 30 articles of the Declaration of Human Rights and compare them to the Islamic standpoint and the reality of life in the 21st century.

[1] http://www.un.org/en/documents/udhr/

Universal Declaration of Human Rights

From: http://www.un.org/en/documents/udhr/


Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,
Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

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Article 1.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
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Article 2.
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
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Article 3.
Everyone has the right to life, liberty and security of person.
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Article 4.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
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Article 5.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
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Article 6.
Everyone has the right to recognition everywhere as a person before the law.
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Article 7.
All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.
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Article 8.
Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.
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Article 9.
No one shall be subjected to arbitrary arrest, detention or exile.
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Article 10.
Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.
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Article 11.
(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
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Article 12.
No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.
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Article 13.
(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.
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Article 14.
(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
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Article 15.
(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
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Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
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Article 17.
(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.
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Article 18.
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
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Article 19.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
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Article 20.
(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
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Article 21.
(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.
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Article 22.
Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.
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Article 23.
(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.
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Article 24.
Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
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Article 25.
(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
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Article 26.
(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.
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Article 27.
(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.
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Article 28.
Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.
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Article 29.
(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
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Article 30.
Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

Why Iraq is Now the Most Corrupt Country on the Planet

From: Counter Punch


"I paid $800 to get my job,” says Ahmed Abdul, a technician working for Karada municipality in Baghdad. “People know this is wrong, but there is no way round it.” In Iraq corruption is pervasive at every level.

“Corruption exists all over the world but is at its worst here,” laments Ateej Saleh Midhat, a 26-year-old employee of the state-owned Rafidain Bank. “In 2008 and 2009 it was difficult for any graduate to have a job without paying $500 to $1,500 according to what kind of job it was. But what about the people who cannot afford to pay?”

Iraq is the world’s premier kleptomaniac state. According to Transparency International the only countries deemed more crooked than Iraq are Somalia and Myanmar, while Haiti and Afghanistan rank just behind. In contrast to Iraq, which enjoys significant oil revenues, none of these countries have much money to steal.

Iraqis resent paying a bribe for almost everything, but do not see what they can do about it. Nor will they believe that the government is serious in its claim to be clamping down on corruption until senior officials are punished. The first sign that this might be beginning to happen came last month when rhe former Minister of Trade Abdul Falah al-Sudani was arrested after the plane on which he was travelling to Dubai was dramatically turned round in mid-air and ordered to return to Baghdad.

The Trade Ministry is known to Iraqis as “the Ministry of Corruption” because it administers the $6 billion food rationing system, which gives endless opportunities for making money through taking bribes from suppliers or sending tainted goods to the shops. The trade ministry scandal had already become very public when Mr al-Sudani’s guards shot it out at the ministry headquarters with police come to arrest ten officials who were able to escape through a back entrance during the gun battle. A video circulated from phone to phone in Baghdad shows Trade Ministry officials cavorting with prostitutes at a party.

The corruption most Iraqis run into is at a humbler level and usually means that the smallest bureaucratic hurdle can only be overcome with a bribe. For instance several years ago the government starting issuing special new passports which were supposedly more secure than the old. But since the quickest and sometimes the only way to obtain one is through a bribe, in which case few questions are asked, the new passports are even more insecure than their predecessors.

The same is true of other identity documents. If bribes are not paid to facilitate such transactions, officials subject their victim to bureaucratic harassment until they pay up.
It is not just that Iraqis object to paying off officials, but they are not sure they will get what they pay for. Laila Fadel Amr is a young housewife who graduated from a teachers’ training institute in 2005, but has never held a job since. “I didn’t want to join any of the Islamic parties,” she says. “And I didn’t want to pay my money for a job and then find that promises are not kept and I have paid for nothing.” If a job is obtained then the bribe-giver has to start taking backhanders to pay back money borrowed to make the original bribe.

Iraq has offered extraordinary opportunities for fraud since the fall of Saddam Hussein. War created enough confusion to divert attention from theft and made it difficult to check on what was really going on. In one notorious case in 2004-5 the government allocated $1.3 billion for weapons purchases. These were carried out by the then head of military procurement, Ziyad Cattan, a Polish-Iraqi who had once run a pizza parlor outside Bonn. The Minister of Defence was Hazem al-Shalaan who had been involved in property in a small way in London in the 1990s. Little military equipment was ever received by the Iraqi military aside from some 28-year-old Soviet helicopters from Poland, too antique to fly, and second hand vehicles deemed obsolete by the Pakistani army.

The violence in Iraq in 2004-7 made it highly dangerous to check if goods paid for by the government had ever been delivered or even existed. One instance now being investigated concerns $600 million in food rations supposedly sent to Anbar and other Sunni provinces at a time when they were part-controlled by the insurgents, which may never have reached the shops from where they were to be distributed to needy customers.

Iraq was not always uniquely corrupt. In the 1970s its administration was probably more efficient and honest than in most oil producing countries. It was the aftermath of the invasion of Kuwait in 1990 which criminalized Iraqi society. UN sanctions imposed a tight economic siege and were designed to keep oil revenue out of the hands of ruling elite. Extended over 13 years they destroyed society and the economy. The government had no money to pay its employees.

The currency collapsed. A university professor suddenly found he was paid only the equivalent of $5 a month and was not allowed to resign from government service. One I knew called Jawad only succeeded in retiring by faking a heart attack and paying off doctors to produce charts showing he was about to expire. Since they were not paid by the government, state employees simply charged the public for any services they provided. Though officials are now quite well paid this system still goes on.

At the top end of government Saddam Hussein and his lieutenants quickly found ways of evading sanctions to their own advantage. They controlled the black market. Uday, Saddam’s eldest son, was paid off in millions of dollars by cigarette importers. Russian oil brokers kicked back on oil contracts they were awarded, so money went to the government in Baghdad and not to the UN as it was meant to do under the oil for food program. The men who orchestrated these black market deals under Saddam Hussein found they could quickly establish the same sort of corrupt relationship with post-Saddam-governments. A criminal network was already in place.

As Iraq was impoverished by sanctions in the 1990s street robberies and burglaries became common. In a country which had has little civil crime, taxi drivers began carrying pistols. To stem criminal violence the government started amputating the ears and hands of thieves and showing the gory results on television. By 2003 millions of impoverished Iraqis would do anything for a living, including crime. With the fall of Baghdad they had their opportunity. The beneficiaries of the looting of Iraq were nicknamed the al-hawasim or ‘the finalists’ by Iraqis, a joking reference to Saddam’s boast that the US invasion would see “the final battle”. They stole and, since they viewed the US-installed Iraqi government as illegitimate and an American puppet, they thought they were right to steal. This attitude has not died away.

As violence ebbed from its highest point in 2006-7, Iraqis have become more resentful at corruption and theft. They know that many officials and politicians own luxury villas in Jordan and Egypt. Reconstruction is painfully slow as money allocated to it vanishes. Many families react to a relative being imprisoned by immediately finding out how much they have to pay to get him freed. Political parties use ministries they control as a source of plunder and patronage.
Even the best connected have to pay. The relative of one man, a life-long opponent of Saddam Hussein, was shot and badly wounded earlier this year.

The man knew everybody in the top ranks of government and was promised a prompt investigation. He had a strong suspicion about who might have carried out the attempted assassination. but he found the police and judges involved were moving very slowly. He suspected some dark conspiracy by his political enemies and consulted his lawyer about what to do. His lawyer laughed at his suspicions. “No, there is a simpler reason why the police and the judge aren’t doing anything to find the gunmen,” he said. “They are waiting for you to bribe them before they start their investigation.”

Patrick Cockburn is the author of 'The Occupation: War, resistance and daily life in Iraq' and 'Muqtada! Muqtada al-Sadr, the Shia revival and the struggle for Iraq'.

Blogger comment:

To change the corrupt Arab systems including that in Iraq we need a wide large movement that will overwhelm all the corrupts. Nothing called Sunni or Shite even Muslims or non-Muslims but a responsible, accountable and transparent governments everywhere. Most important now to Muslims to avoid sectarian violence.

The Arab corrupt Kings/Presidents will continue to hide in the shadow of America. However, God is the one who will change the world and not America. They will think they will continue forever inheriting and enjoying their tyranny while God is watching them forever. The poor and oppressed will be finding their freedom. Muslims have to pray in one voice and sincere hearts to God to free us and promise if he would do so will worship him sincerely, follow his commandments and promise to feel the earth with justice and equality.

Monday, June 29, 2009

The Logic of The Quran.

By: Maged Taman

When you search and research the Quran you find it a very logical book. But you may say it is not enough information for me to believe it is from God for just being logical. You are right that is why I want you to read first these verses of The Quran:

2:1 Alif. Lam. Mim.

الم (2:1)

2:2 THIS DIVINE WRIT - let there be no doubt about it is [meant to be] a guidance for all the God-conscious.

ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ (2:2)

2:3 Who believe in [the existence of] that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance;

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (2:3)

2:4 And who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time: for it is they who in their innermost are certain of the life to come!

والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ (2:4)

2:5 It is they who follow the guidance [which comes from their Sustainer; and it is they, they who' shall attain to a happy state!

أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ (2:5)

In the above verses which start by A L M in Arabic letters which tell you that the Quran in your hands is made of these letters, The same the Arab have been using thousands of years and only the Quran can declare attest it is from God. God described those who believe in the Quran as God-Conscious those who believe that the world around them and the human soul inside them attest to creator. They have enough evidences that they accepted the unseen that God would tell them as his existence, Angels, hell and heaven. As a proof to their faith they pray and give money to the poor two of the most important deeds to God. God assert these believers do not only believe on what came to Muhammad but the books of the Bible. He asserts their belief in the day of judgement. So it is simple you need to be ready to believe if convinced and prove your faith with actions. If you do not want and/or not willing to prove your faith, no book will convince you.

Going back to the logic of Quran:

1- The speaker is God, He talks to Muhammad and us.

2- The narrator is God. Who turns from speaking to us to narrating to us when appropriate.

3- The most spoken about in the Quran is God and his attributes.

4- Muhammad name was mentioned only 4 times in the whole Quran.

5- The Quran main topic is faith in God glorifying and having him in our hearts and minds.

6- Muhammad religious life mentioned in Quran and not his personal life except occasionally when God wants to use it for religious purposes.

7- Quran talks a lot about the universe, since it is God creation.

8- The best to make you believe in God is to look around and ask yourself about the creator.

9- The most evident of creation is the sun, the moon, the sky, the day and the night that is why God mention them the most.

10- The most common comparison is between the believers and disbelievers.

11- A third group is the hypocrites who were Muslims and were the worst enemies of Islam. In the same time they are a proof of Islam. Without the enemies of Islam including the hypocrites people today would raise the question if Muhammad and group of Arabs conspired to create the Quran.

12- The Jews and Christians mentioned many times in the Quran which you expect if he is the same God of Abraham.

13- The story of creation mentioned several times including the creation of Adam, Eve and their eternal enemy Satan.

14- The good and evil as eternal struggle mentioned in a lot of verses.

15- The praying to God which is the main way of communication with the creator requires reading of verses of Quran during prayer.

16- The comparison between this life which is short and the afterlife which is far much longer made in many verses.

17- The birth of human which is the most important science related to creation is mentioned accurately in many verses.

18- The sciences of universe particularly space and geology which are the most obvious of creation were mentioned accurately in the verses of the Quran.

19- The human psychology which is important to understand religion is explained well in the Quran. These include the ideas run in one's mind and the human weaknesses.

20- Other sciences touched upon as well.

21- The laws of sharia which close to the laws of Moses is given in the Quran.

22- The most famous story of the Bible the oppression of beno Israel in Egypt and the liberation of God by them was mentioned several times in the Quran. Which is in fact the common story of religion the oppressed believers by the non-believers or hypocrites.

23- The history of religion particularly that of the Bible is mentioned in the Quran.

24- Jesus was mentioned many times in the Quran. He was commonly mentioned as Son of Mary to assert his not son of God. God tell us what this confusion all about. He does not blame Jesus since He know it is Satan who deceived people again. Muslims are clearly pro-Christ.

25- The message of the Quran was completed before Muhammad death.

26- Quran does not demand you to believe in most part but it invites you to believe. For stone hearted it warns them of the hell of fire. For those who look for a good deal it invites them to the enjoyment of faith and of afterlife.

27- The Quran invites you to dispute it, I do not recall any book did that over human history.

28- The violence, wars and terror in the Quran in some verses do not agree with other verses of beauty of creation in the Quran. The problem is us not the Quran, it is like the old testament wars and violence against the killers and oppressors. Most of time wars in the world were and are for domination and economic reasons. God wants for us peace, Justice and living according to his commandments, the same Jesus was sent for.

29- The very rare doubt of Muhammad of the Quran God answer it to him and us.

30- Quran answers all questions and accusations that it is Muhammad creation, paranoid thoughts, collected poems, Satanic inspirations....

31- Quran is a speech that is concise and in few words you get great meanings. One of its teaching purposes is to incite you to read it and study. Thus to understand Justice of God you collect all verses of Justice in Quran and you find the firm principals of Justice.

32- The wording and speech is different from that of humans.

33- The statements about wisdom, religion and knowledge are both accurate and magnificent.

Sunday, June 28, 2009

We Want To See God To Believe.

By: Maged Taman

God created heavens and earth. He decided to create the best creature for him Man. He created him on the form of his maker and gave him his spirit. God asked the Angels to kneel to Adam as an appreciation to his place to God. They all did except Satan. Satan sin was his envy to Adam. Satan tempted Adam to do the man first sin which is to disobey god.

God let Satan, Adam and Eve out of heaven. In earth Adam offspring became enemies to each other. The sin of Satan envy and of man disobedience to God are the ones that Satan tempt man with to fill the earth of animosity and evil. At times when there were no revelation form God man tried to make up a story himself about the creation and the origin of good and evil.

A lot of imaginative stories were created by different religions. The one stands most convincing is the one of the Bible and Quran. Beside being very reasonable and simple story the prophets who were inspired by God to write the Bible and Quran were like one link. They carried the same message of good and evil. The ten commandments were stressed on both Bible and Quran. Many of the prophets came with miracles (in Islam it is the Quran) that attest to the power of God.

People wanted the ultimate evidence to see God to become believers which by definition cancel the primary plan of God. God plan is to give us a lot of evidences of his existence. The universe is his opened book to us. His prophets are the teachers who teach us the spiritual part of this book. The universe tells us of the intelligence and spirit behind the creation.

The plan of Satan is he will tempt man and make him follow him (a kind of worship). God allowed Satan to do that except for the righteous who will choose God. People who follows the proper revelation of God deserves his heaven. People who do not do that chose his hell (God is not unjust to people).

Except for the prophets and those God chose to put a lot of sufferings including martyrs, it is easy to go to heaven for most of the people. The things allowable in Islam are a lot. It does not ask you to avoid foods except for pork and you do not need to be celibate. You just need to do the good (be a nice guy), ten commandments and to do the five main pillars. These pillars are to attest there is no God but one (God, Al Hasheem, Allah) and Muhammad is his messenger, the prayers, Zakat (a percent of your money to the poor), Ramadan fasting and Al hij.

Thus it is your choice. To see God to believe it will happen but too late, in the judgment day. The request per se denies God's right to have the plan of our earthy life and testing to humans. No one of us that would have a heaven and would invite other humans to stay forever for free.

See when the followers of Moses asked to see God.
Quran 2:55 And remember ye said: ("O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lighting even as ye looked on.)

God did not leave us without proofs (see God existence: proofs and Satan existence: proofs in my blog). I rather have 10% faith than have 90% disbelief and find myself in the wrong side at the time when the belief will be 100% to all of us, but too late to count.

Saturday, June 27, 2009

89. Al-Fajr - (The Dawn)

From: www.globalquran.com

In the name of Allah, the Beneficent, the Merciful.¡
En el nombre de Alá, el Compasivo, el Misericordioso!

English Pickthall: [89:1]By the Dawn
Spanish: [89:1]¡Por el alba!

English Pickthall: [89:2]And ten nights,
Spanish: [89:2]¡Por diez noches!

English Pickthall: [89:3]And the Even and the Odd,
Spanish: [89:3]¡Por el par y el impar!

English Pickthall: [89:4]And the night when it departeth,
Spanish: [89:4]¡Por la noche cuando transcurre...

English Pickthall: [89:5]There surely is an oath for thinking man.
Spanish: [89:5]¿No es esto un juramento para el dotado de intelecto?

English Pickthall: [89:6]Dost thou not consider how thy Lord dealt with (the tribe of) A'ad,
Spanish: [89:6]¿No has visto cómo ha obrado tu Señor con los aditas,

English Pickthall: [89:7]With many-columned Iram,
Spanish: [89:7]con Iram, la de las columnas,

English Pickthall: [89:8]The like of which was not created in the lands;
Spanish: [89:8]sin par en el país,

English Pickthall: [89:9]And with (the tribe of) Thamud, who clove the rocks in the valley;
Spanish: [89:9]con los tamudeos, que excavaron la roca en el valle,

English Pickthall: [89:10]And with Pharaoh, firm of might,
Spanish: [89:10]con Faraón el de las estacas,

English Pickthall: [89:11]Who (all) were rebellious (to Allah) in these lands,
Spanish: [89:11]que se habían excedido en el país

English Pickthall: [89:12]And multiplied iniquity therein ?
Spanish: [89:12]y que habían corrompido tanto en él?

English Pickthall: [89:13]Therefore thy Lord poured on them the disaster of His punishment.
Spanish: [89:13]Tu Señor descargó sobre ellos el azote de un castigo.

English Pickthall: [89:14]Lo! thy Lord is ever watchful.
Spanish: [89:14]Tu Señor está, sí, al acecho.

English Pickthall: [89:15]As for man, whenever his Lord trieth him by honouring him, and is gracious unto him, he saith: My Lord honoureth me.
Spanish: [89:15]El hombre, cuando su Señor le prueba honrándolo y concediéndole gracias, dice: «¡Mi Señor me ha honrado!»

English Pickthall: [89:16]But whenever He trieth him by straitening his means of life, he saith: My Lord despiseth me.
Spanish: [89:16]En cambio. cuando le prueba restringiéndole su sustento, dice: «¡Mi Señor me ha despreciado!»

English Pickthall: [89:17]Nay, but ye (for your part) honour not the orphan
Spanish: [89:17]¡No! Sois vosotros, más bien, los que no honráis al huérfano,

English Pickthall: [89:18]And urge not on the feeding of the poor.
Spanish: [89:18]ni os animáis unos a otros a alimentar al pobre,

English Pickthall: [89:19]And ye devour heritages with devouring greed.
Spanish: [89:19]sino que devoráis vorazmente la herencia y

English Pickthall: [89:20]And love wealth with abounding love.
Spanish: [89:20]amáis la hacienda con desordenado amor.

English Pickthall: [89:21]Nay, but when the earth is ground to atoms, grinding, grinding,
Spanish: [89:21]¡No! Cuando la Tierra sea reducida a polvo fino

English Pickthall: [89:22]And thy Lord shall come with angels, rank on rank,
Spanish: [89:22]y venga tu Señor con los ángeles en filas,

English Pickthall: [89:23]And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him) ?
Spanish: [89:23]ese día se traerá la gehena, ese día el hombre se dejará amonestar -y ¿de qué le servirá entonces la amonestación?-

English Pickthall: [89:24]He will say: Ah, would that I had sent before me (some provision) for my life!
Spanish: [89:24]y dirá: «¡Ojalá hubiera enviado por delante para mi vida!»

English Pickthall: [89:25]None punisheth as He will punish on that day!
Spanish: [89:25]Ese día nadie castigará como Él,

English Pickthall: [89:26]None bindeth as He then will bind.
Spanish: [89:26]nadie atará como Él.

English Pickthall: [89:27]But ah! thou soul at peace!
Spanish: [89:27]«¡Alma sosegada!

English Pickthall: [89:28]Return unto thy Lord, content in His good pleasure!
Spanish: [89:28]¡Vuelve a tu Señor, satisfecha, acepta!

English Pickthall: [89:29]Enter thou among My bondmen!
Spanish: [89:29]¡Y entra con Mis siervos,

English Pickthall: [89:30]Enter thou My Garden!
Spanish: [89:30]Entra en Mi Jardín!»

Arab world mourns Michael Jackson

From: www.yahoo.com

Associated Press Writer Hadeel Al-shalchi, Associated Press Writer – 2 hrs 15 mins ago

CAIRO – A Bahraini royal mourned him publicly, young Lebanese held a candlelight tribute, Egyptian musicians hailed him as an inspiration.
Beyond his global reach, Michael Jackson held a special place in the Muslim world, as one of the first major Western entertainers to break through cultural barriers in the 1980s.

Some made a connection with the pop icon because of rumors, never substantiated, that he had converted to Islam. Others embraced him as one of their own after he sought refuge in the Gulf emirate of Bahrain in 2005, following a bruising trial on child molestation charges in the U.S.
"God have mercy on him. He was a Bahraini. He lived with us," said Jassim Ali, 35, shopping for Jackson CDs on Saturday in a music store in the capital, Manama.

Jackson only spent a year in the emirate, as a guest of Sheik Abdulla bin Hamad Isa Al Khalifa, a son of Bahrain's king and an aspiring songwriter who had befriended the entertainer. Jackson kept a low profile there, largely staying close to his host.

After Jackson's departure, the sheik sued Jackson for $7 million, saying he had failed to fulfill a joint music venture, but the two settled in November, with terms not disclosed.
The sheik said Saturday, in a statement in the Gulf Daily News, that "the world has lost a giant in the music industry."
"We are all very saddened by that," Al Khalifa said in comments confirmed by his spokesman.
Across the Arab world, the tributes to Jackson, who died Thursday, mirrored those elsewhere around the globe, though some argued the singer had a special appeal in the region.
"Religion is a big part of identity in this part of the world, and the idea he became Muslim boosted his popularity," said Egyptian cultural critic Tarek el-Shinnawi.

The conversion rumors were fueled, in parts, by comments by Jackson's brother, Jermaine, a convert to Islam, who has said his brother showed interest in the faith. In November, a British tabloid claimed Michael Jackson converted at a friend's home in Los Angeles.
The Jackson brothers were raised as Jehovah's Witnesses.

Others simply loved Michael Jackson for his music. At his peak, in the 1980s, a time without Internet and satellite TV, the Arab world was more shielded from Western pop culture. Jackson was one of the few successful crossover artists.

In Egypt, keyboarder and music distributor Fady Badr traveled to Alexandria to take a few days off work to come to terms with the pop star's death.
"He's the reason I got into this business," said 28-year old Badr. "Everything he did was new, he had such a power of voice and style; this industry would wait for his new ideas to get us inspired."

A manager of the Cairo Jazz Club, Shady Hamza, said that he was flooded by calls from local bands and musicians to help arrange a tribute night to the singer.
"I feel like I lost a brother," said Hamza, 30. "He turned so many of us into the whole music thing — for a lot of musicians, Michael Jackson was their first encounter."
In Lebanon, about 100 young fans lit candles and sang along to his songs in a downtown street lined with bars and restaurants. A few tried to moon walk while others cheered.

Qays al Zu'bi, a Bahraini lawyer who said he helped Jackson with his finances when he lived in the emirate, said the singer had qualities about him that endeared him to people in the region, including his close relationship with his children and his vision.
"He had an aura about him," said the lawyer. "Despite the scandal in the United States, I saw mothers at the lobby of his hotel who brought their children to introduce them to Michael Jackson."

28. Al-Qasas - (The Stories)

28. Al-Qasas - (The Stories)
In the name of Allah, the Beneficent, the Merciful.¡En el nombre de Alá, el Compasivo, el Misericordioso!

English Pickthall: [28:1]Ta. Sin. Mim.
Spanish: [28:1]tsm.

English Pickthall: [28:2]These are revelations of the Scripture that maketh plain.
Spanish: [28:2]éstas son las aleyas de la Escritura clara.

English Pickthall: [28:3]We narrate unto thee (somewhat) of the story of Moses and Pharaoh with truth, for folk who believe.
Spanish: [28:3]Te recitamos la historia de Moisés y de Faraón, conforme a la verdad, para gente que cree.

English Pickthall: [28:4]Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption.
Spanish: [28:4]Faraón se condujo altivamente en el país y dividió a sus habitantes en clanes. Debilitaba a un grupo de ellos, degollando a sus hijos varones y dejando con vida a sus mujeres. Era de los corruptores.

English Pickthall: [28:5]And We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors,
Spanish: [28:5]Quisimos agraciar a los que habían sido humillados en el país y hacer de ellos jefes, hacer de ellos herederos,

English Pickthall: [28:6]And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.
Spanish: [28:6]darles poderío en el país y servirnos de ellos para hacer que Faraón. Hamán y sus ejércitos experimentaran lo que ya recelaban.

English Pickthall: [28:7]And We inspired the mother of Moses, saying: Suckle him and, when thou fearest for him, then cast him into the river and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him (one) of Our messengers.
Spanish: [28:7]Inspiramos a la madre de Moisés: «Dale de mamar y, en caso de peligro, ponlo en el río! ¡No temas por él, no estés triste! Te lo devolveremos y haremos de él un enviado».

English Pickthall: [28:8]And the family of Pharaoh took him up, that he might become for them an enemy and a sorrow, Lo! Pharaoh and Haman and their hosts were ever sinning.
Spanish: [28:8]Lo recogió la familia de Faraón, para terminar siendo para ellos enemigo y causa de tristeza. Faraón, Hamán y sus ejércitos eran pecadores.

English Pickthall: [28:9]And the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not.
Spanish: [28:9]La mujer de Faraón dijo: «Mi alegría y la tuya. ¡No le mates! Quizá nos sea útil o le adoptemos como hijo». No presentían...

English Pickthall: [28:10]And the heart of the mother of Moses became void, and she would have betrayed him if We had not fortified her heart, that she might be of the believers.
Spanish: [28:10]La madre de Moisés quedó desolada y estuvo a punto de revelar lo ocurrido, si no llega a ser porque fortalecimos su corazón para que tuviera fe.

English Pickthall: [28:11]And she said unto his sister: Trace him. So she observed him from afar, and they perceived not.
Spanish: [28:11]Dijo a su hermana: «¡Síguele!» Y le observaba de lejos, a hurtadillas.

English Pickthall: [28:12]And We had before forbidden foster-mothers for him, so she said: Shall I show you a household who will rear him for you and take care of him ?
Spanish: [28:12]Antes, le habíamos vedado los pechos. Dijo ella: «¿Queréis que os indique una familia que os lo cuide y eduque?»

English Pickthall: [28:13]So We restored him to his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. But most of them know not.
Spanish: [28:13]Así, lo devolvimos a su madre, para, que se alegrara y no estuviera triste, para que supiera que lo que Alá promete es verdad. Pero la mayoría no saben.

English Pickthall: [28:14]And when he reached his full strength and was ripe, We gave him wisdom and knowledge. Thus do We reward the good.
Spanish: [28:14]Cuando alcanzó la madurez y completó su crecimiento, le dimos juicio y ciencia: así retribuimos a quienes hacen el bien.

English Pickthall: [28:15]And he entered the city at a time of carelessness of its folk, and he found therein two men fighting, one of his own caste, and the other of his enemies; and he who was of his caste asked him for help against him who was of his enemies. So Moses struck him with his fist and killed him. He said: This is of the devil's doing. Lo! he is an enemy, a mere misleader.
Spanish: [28:15]Sin que se enteraran sus habitantes, entró en la ciudad y encontró a dos hombres que peleaban, uno de su propio clan y otro del clan adverso. El de su clan le pidió auxilio contra el del otro. Moisés dio a éste un puñetazo y le mató. Dijo: «Esto es obra del Demonio, que es un enemigo, extra viador declarado».

English Pickthall: [28:16]He said: My Lord! Lo! I have wronged my soul, so forgive me. Then He forgave him. Lo! He is the Forgiving, the Merciful.
Spanish: [28:16]Dijo: «¡Señor! He sido injusto conmigo mismo. ¡Perdóname!» Y le perdonó. Él es el Indulgente, el Misericordioso.

English Pickthall: [28:17]He said: My Lord! Forasmuch as Thou hast favoured me, I will nevermore be a supporter of the guilty.
Spanish: [28:17]Dijo: «¡Señor! Por las gracias que me has dispensado, no respaldaré a los pecadores».

English Pickthall: [28:18]And morning found him in the city, fearing, vigilant, when behold! he who had appealed to him the day before cried out to him for help. Moses said unto him: Lo! thou art indeed a mere hothead.
Spanish: [28:18]A la mañana siguiente se encontraba en la ciudad, temeroso, cauto, y he aquí que el que la víspera había solicitado su auxilio le llamó a gritos. Moisés le dijo: «¡Estás evidentemente descarriado!»

English Pickthall: [28:19]And when he would have fallen upon the man who was an enemy unto them both, he said: O Moses! Wouldst thou kill me as thou didst kill a person yesterday. Thou wouldst be nothing but a tyrant in the land, thou wouldst not be of the reformers.
Spanish: [28:19]Habiendo querido, no obstante, poner las manos en el enemigo de ambos, éste le dijo: «¡Moisés! ¿Es que quieres matarme a mí como mataste ayer a aquél? Tú no quieres sino tiranizar el país, no reformarlo».

English Pickthall: [28:20]And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefor escape. Lo! I am of those who give thee good advice.
Spanish: [28:20]Entonces, de los arrabales, vino corriendo un hombre. Dijo: «¡Moisés!» los dignatarios están deliberando sobre ti para matarte. ¡Sal! Te aconsejo bien».

English Pickthall: [28:21]So he escaped from thence, fearing, vigilant. He said: My Lord! Deliver me from the wrongdoing folk.
Spanish: [28:21]Y salió de ella, temeroso, cauto. «¡Señor!», dijo: «¿Sálvame del pueblo impío!»

English Pickthall: [28:22]And when he turned his face toward Midian, he said: Peradventure my Lord will guide me in the right road.
Spanish: [28:22]Y, dirigiéndose hacia Madián, dijo: «Quizá mi Señor me conduzca por el camino recto».

English Pickthall: [28:23]And when he came unto the water of Midian he found there a whole tribe of men, watering. And he found apart from them two women keeping back (their flocks). He said: What aileth you ? The two said: We cannot give (our flocks) to drink till the shepherds return from the water; and our father is a very old man.
Spanish: [28:23]Cuando llegó a la aguada de Madián, encontró allí a un grupo de gente que abrevaba sus rebaños. Encontró, además, a dos mujeres que mantenían alejado el de ellas. Dijo: «¿Qué os pasa?» Dijeron ellas: «No podemos abrevar el rebaño mientras estos pastores no se lleven los suyos. Y nuestro padre es muy anciano».

English Pickthall: [28:24]So he watered (their flock) for them. Then he turned aside into the shade, and said: My Lord! I am needy of whatever good Thou sendest down for me.
Spanish: [28:24]Y abrevó su rebaño. Luego, se retiró a la sombra. Y dijo: «¡Señor! Me hace mucha falta cualquier bien que quieras hacerme».

English Pickthall: [28:25]Then there came unto him one of the two women, walking shyly. She said: Lo! my father biddeth thee, that he may reward thee with a payment for that thou didst water (the flock) for us. Then, when he came unto him and told him the (whole) story, he said: Fear not! Thou hast escaped from the wrongdoing folk.
Spanish: [28:25]Una de las dos vino a él con paso tímido y dijo: «Mi padre te llama para retribuirte por habernos abrevado el rebaño». Cuando llegó ante él y le contó lo que le había ocurrido, dijo: «¡No temas! Estás a salvo del pueblo impío».

English Pickthall: [28:26]One of the two women said: O my father! Hire him! For the best (man) that thou canst hire in the strong, the trustworthy.
Spanish: [28:26]Una de ellas dijo: «¡Padre! ¡Dale un empleo! No podrás emplear a nadie mejor que este hombre, fuerte, de confianza».

English Pickthall: [28:27]He said: Lo! I fain would marry thee to one of these two daughters of mine on condition that thou hirest thyself to me for (the term of) eight pilgrimages. Then if thou completest ten it will be of thine own accord, for I would not make it hard for thee. Allah willing, thou wilt find me of the righteous.
Spanish: [28:27]Dijo: «Quisiera casarte con una de estas dos hijas mías, pero a condición de que trabajes para mí durante ocho años. Si completas diez, es ya cosa tuya. No quiero coaccionarte. Encontrarás, si Alá quiere, que soy de los justos».

English Pickthall: [28:28]He said: That (is settled) between thee and me. Whichever of the two terms I fulfil, there will be no injustice to me, and Allah is Surety over what we say.
Spanish: [28:28]Dijo: «¡Trato hecho! Y cualquiera que sea el plazo que yo decida, no seré objeto de hostilidad. Alá responde de nuestras palabras».

English Pickthall: [28:29]Then, when Moses had fulfilled the term, and was travelling with his housefolk, he saw in the distance a fire and said unto his housefolk: Bide ye (here). Lo! I see in the distance a fire; peradventure I shall bring you tidings thence, or a brand from the fire that ye may warm yourselves.
Spanish: [28:29]Y, cuando Moisés cumplió el tiempo convenido y se fue con su familia, distinguió un fuego del lado del monte y dijo a su familia: «¡Quedaos aquí! Distingo un fuego. Quizá pueda informaros de qué se trata u os traiga un tizón. Quizás, así podáis calentaros».

English Pickthall: [28:30]And when he reached it, he was called from the right side of the valley in the blessed field, from the tree: O Moses! Lo! I, even I, am Allah, the Lord of the Worlds;
Spanish: [28:30]Llegado a él, le llamaron desde la vertiente derecha del valle, desde el sitio bendito, desde el árbol: «¡Moisés! ¡Soy Alá, Señor del universo!

English Pickthall: [28:31]Throw down thy staff. And when he saw it writhing as it had been a demon, he turned to flee headlong, (and it was said unto him): O Moses! Draw nigh and fear not. Lo! thou art of those who are secure.
Spanish: [28:31]¡Tira tu vara!» Y cuando vio que se movía como si fuera una serpiente, dio media vuelta para escapar, sin volverse. «¡Moisés! ¡Avanza y no temas! ¡No va a pasarte nada!

English Pickthall: [28:32]Thrust thy hand into the bosom of thy robe it will come forth white without hurt. And guard thy heart from fear. Then these shall be two proofs from your Lord unto Pharaoh and his chiefs. Lo! they are evil-living folk.
Spanish: [28:32]Introduce la mano por la escotadura de tu túnica y saldrá blanca, sana. Frente al miedo, ¡mantente sereno! He aquí dos pruebas de tu Señor, destinadas a Faraón y a sus dignatarios, que son gente perversa».

English Pickthall: [28:33]He said: My Lord! Lo! I killed a man among them and I fear that they will kill me.
Spanish: [28:33]Dijo: «¡Señor! He matado a uno de los suyos y temo que me maten.

English Pickthall: [28:34]My brother Aaron is more eloquent than me in speech. Therefor send him with me as a helper to confirm me. Lo! I fear that they will give the lie to me.
Spanish: [28:34]Mi hermano Aarón es más elocuente que yo. Envíale conmigo como ayudante, para que confirme lo que yo diga. Temo que me desmientan».

English Pickthall: [28:35]He said: We will strengthen thine arm with thy brother, and We will give unto you both power so that they cannot reach you for Our portents. Ye twain, and those who follow you, will be the winners.
Spanish: [28:35]Dijo: «Fortaleceremos tu brazo con tu hermano y os daremos autoridad. Así no se llegarán a vosotros. Gracias a Nuestros signos, vosotros dos y quienes os sigan ganaréis».

English Pickthall: [28:36]But when Moses came unto them with Our clear tokens, they said: This is naught but invented magic. We never heard of this among our fathers of old.
Spanish: [28:36]Cuando Moisés les trajo Nuestros signos como pruebas claras, dijeron: «¡Esto no es sino magia inventada! No hemos oído que ocurriera tal cosa en tiempo de nuestros antepasados».

English Pickthall: [28:37]And Moses said: My Lord is Best Aware of him who bringeth guidance from His presence, and whose will be the sequel of the Home (of bliss). Lo! wrong-doers will not be successful.
Spanish: [28:37]Moisés dijo: «Mi Señor sabe bien quién ha traído la Dirección de Él y quién tendrá la Morada Postrera. Los impíos no prosperarán».

English Pickthall: [28:38]And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the God of Moses; and lo! I deem him of the liars.
Spanish: [28:38]Faraón dijo: «¡Dignatarios! Yo no sé que tengáis a ningún otro dios que a mí. ¡Hamán! ¡Cuéceme unos ladrillos y hazme una torre! Quizás, así, pueda llegarme al dios de Moisés. Sí, creo que miente».

English Pickthall: [28:39]And he and his hosts were haughty in the land without right, and deemed that they would never be brought back to Us.
Spanish: [28:39]Y se condujeron, él y sus tropas, en el país altivamente sin razón. Creían que no iban a ser devueltos a Nosotros.

English Pickthall: [28:40]Therefor We seized him and his hosts, and abandoned them unto the sea. Behold the nature of the consequence for evil-doers!
Spanish: [28:40]Entonces, les sorprendimos, a él y a sus tropas, y les precipitamos en el mar. ¡Y mira cómo terminaron los impíos!

English Pickthall: [28:41]And We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped.
Spanish: [28:41]Hicimos de ellos jefes que llaman al Fuego. Y el día de la Resurrección no serán auxiliados.

English Pickthall: [28:42]And We made a curse to follow them in this world, and on the Day of Resurrection they will be among the hateful.
Spanish: [28:42]Hemos hecho que sean perseguidos por una maldición en la vida de acá. Y el día de la Resurrección serán vilipendiados.

English Pickthall: [28:43]And We verily gave the Scripture unto Moses after We had destroyed the generations of old: clear testimonies for mankind, and a guidance and a mercy, that haply they might reflect.
Spanish: [28:43]Después de haber hecho perecer a las generaciones precedentes, dimos a Moisés la Escritura como argumento evidente para los hombres, como dirección y misericordia. Quizás, así, se dejaran amonestar.

English Pickthall: [28:44]And thou (Muhammad) wast not on the western side (of the Mount) when We expounded unto Moses the commandment, and thou wast not among those present;
Spanish: [28:44]Cuando decidimos la orden respecto a Moisés, tú no estabas en la ladera occidental del monte, ni eras testigo.

English Pickthall: [28:45]But We brought forth generations, and their lives dragged on for them. And thou wast not a dweller in Midian, reciting unto them Our revelations, but We kept sending (messengers to men).
Spanish: [28:45]Pero suscitamos generaciones que vivieron una vida larga. Tú no residías entre los madianitas para recitarles Nuestras aleyas. Pero enviamos.

English Pickthall: [28:46]And thou was not beside the Mount when We did call; but (the knowledge of it is) a mercy from thy Lord that thou mayst warn a folk unto whom no warner came before thee, that haply they may give heed.
Spanish: [28:46]Ni estabas en la ladera del monte cuando llamamos. Empero, por una misericordia venida de tu Señor, para que adviertas a un pueblo al que no ha venido monitor alguno antes de ti. Quizás, así, se dejen amonestar.

English Pickthall: [28:47]Otherwise, if disaster should afflict them because of that which their own hands have sent before (them), they might say: Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and been of the believers ?
Spanish: [28:47]Si como castigo a sus obras, les afligiera una desgracia, dirían: «¡Señor! ¿Por qué no nos has mandado un enviado? Habríamos seguido Tus signos y creído».

English Pickthall: [28:48]But when there came unto them the Truth from Our presence, they said: Why is he not given the like of what was given unto Moses ? Did they not disbelieve in that which was given unto Moses of old ? They say: Two magics that support each other; and they say: Lo! in both we are disbelievers.
Spanish: [28:48]Pero, ahora que la Verdad ha venido a ellos de parte Nuestra, dicen: «¿Por qué no se le ha dado lo mismo que se dio a Moisés?» Pero ¿no se mostraron también incrédulos ante lo que se había dado antes a Moisés? Dicen: «Son dos casos de magia que se respaldan mutuamente». Y dicen: «No creemos en ninguna».

English Pickthall: [28:49]Say (unto them, O Muhammad): Then bring a scripture from the presence of Allah that giveth clearer guidance than these two (that) I may follow it, if ye are truthful.
Spanish: [28:49]Di: «Entonces, si es verdad lo que decís ¡traed una Escritura de Alá que dirija a los hombres mejor que esas dos y la seguiré!»

English Pickthall: [28:50]And if they answer thee not, then know that what they follow is their lusts. And who goeth farther astray than he who followeth his lust without guidance from Allah. Lo! Allah guideth not wrongdoing folk.
Spanish: [28:50]Y, si no te escuchan, sabe que no hacen sino seguir sus pasiones. ¿Y hay alguien más extraviado que quien sigue sus pasiones, sin ninguna dirección venida de Alá? Alá no dirige al pueblo impío.

English Pickthall: [28:51]And now verily We have caused the Word to reach them, that haply they may give heed.
Spanish: [28:51]Les hemos hecho llegar la Palabra. Quizás, así se dejen amonestar.

English Pickthall: [28:52]Those unto whom We gave the Scripture before it, they believe in it,
Spanish: [28:52]Aquéllos a quienes hemos dado la Escritura antes de él, creen en él.

English Pickthall: [28:53]And when it is recited unto them, they say: We believe in it. Lo! it is the Truth from our Lord. Lo! even before it we were of those who surrender (unto Him).
Spanish: [28:53]Y, cuando se les recita éste, dicen: «¡Creemos en él! Es la Verdad que viene de nuestro Señor. Antes de él nos habíamos sometido».

English Pickthall: [28:54]These will be given their reward twice over, because they are steadfast and repel evil with good, and spend of that wherewith We have provided them,
Spanish: [28:54]Recibirán doble remuneración por haber tenido paciencia. Repelen el mal con el bien y dan limosna de lo que les hemos proveído.

English Pickthall: [28:55]And when they hear vanity they withdraw from it and say: Unto us our works and unto you your works. Peace be unto you! We desire not the ignorant.
Spanish: [28:55]Cuando oyen vaniloquio, se desvían y dicen: «Nosotros responderemos de nuestros actos y vosotros de los vuestros. ¡Paz sobre vosotros! ¡No deseamos tratar con los ignorantes!»

English Pickthall: [28:56]Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright.
Spanish: [28:56]Tú no puedes dirigir a quien amas. Alá es, más bien, Quien dirige a quien él quiere. Él sabe mejor que nadie quiénes son los que siguen la buena dirección.

English Pickthall: [28:57]And they say: If we were to follow the Guidance with thee we should be torn out of our land. Have We not established for them a sure sanctuary, whereunto the produce of all things is brought (in trade), a provision from Our presence ? But most of them know not.
Spanish: [28:57]Dicen: «Si seguimos la Dirección contigo, se nos despojará de nuestra tierra». Pero ¿es que no les hemos dado poder sobre un territorio sagrado y seguro, al que se traen frutos de todas clases como sustento de parte Nuestra? Pero la mayoría no saben.

English Pickthall: [28:58]And how many a community have We destroyed that was thankless for its means of livelihood! And yonder are their dwellings, which have not been inhabited after them save a little. And We, even We, were the inheritors.
Spanish: [28:58]¡Cuántas ciudades hemos hecho perecer, que se ufanaban de sus medios de subsistencia! Ahí tenéis sus viviendas, casi del todo deshabitadas después de ellos. Hemos sido Nosotros los Herederos.

English Pickthall: [28:59]And never did thy Lord destroy the townships, till He had raised up in their mother(-town) a messenger reciting unto them Our revelations. And never did We destroy the townships unless the folk thereof were evil-doers.
Spanish: [28:59]Tu Señor nunca ha destruido ciudades sin haber antes mandado a su metrópoli a un enviado que les recitara Nuestras aleyas. Nunca hemos destruido ciudades, a menos que sus habitantes fueran impíos.

English Pickthall: [28:60]And whatsoever ye have been given is a comfort of the life of the world and an ornament thereof; and that which Allah hath is better and more lasting. Have ye then no sense ?
Spanish: [28:60]Lo que habéis recibido no es más que breve disfrute de la vida de acá y ornato suyo. En cambio, lo que Alá tiene es mejor y más duradero. ¿Es que no razonáis?

English Pickthall: [28:61]Is he whom We have promised a fair promise which he will find (true) like him whom We suffer to enjoy awhile the comfort of the life of the world, then on the Day of Resurrection he will be of those arraigned ?
Spanish: [28:61]Uno a quien hemos prometido algo bello, que verá cumplirse, ¿es comparable a aquel otro a quien hemos permitido el breve disfrute de la vida de acá y a quien luego, el día de la Resurrección, se hará comparecer?

English Pickthall: [28:62]On the day when He will call unto them and say: Where are My partners whom ye imagined ?
Spanish: [28:62]El día que les llame, dirá: «¡Dónde están aquéllos que pretendíais que eran Mis asociados?»

English Pickthall: [28:63]Those concerning whom the Word will have come true will say: Our Lord! These are they whom we led astray. We led them astray even as we ourselves were astray. We declare our innocence before Thee: us they never worshipped.
Spanish: [28:63]Aquéllos contra quienes se pronuncie la sentencia dirán: «¡Señor! éstos son los que nosotros descarriamos. Les descarriamos como nosotros también estábamos descarriados. Somos inocentes ante Ti. No es a nosotros a quienes servían».

English Pickthall: [28:64]And it will be said: Cry unto your (so-called) partners (of Allah). And they will cry unto them, and they will give no answer unto them, and they will see the Doom. Ah, if they had but been guided!
Spanish: [28:64]Se dirá: «¡Invocad a vuestros asociados!» Les invocarán, pero no les escucharán y verán el castigo. Si hubieran seguido la buena dirección...

English Pickthall: [28:65]And on the Day when He will call unto them and say: What answer gave ye to the messengers ?
Spanish: [28:65]El día que les llame, dirá: «¿Qué repondisteis a los enviados?»

English Pickthall: [28:66]On that day (all) tidings will be dimmed for them, nor will they ask one of another,
Spanish: [28:66]Ese día, como no sabrán qué responder, ni se preguntarán unos a otros.

English Pickthall: [28:67]But as for him who shall repent and believe and do right, he haply may be one of the successful.
Spanish: [28:67]En cuanto a quien se arrepienta, crea y obre bien, es posible que se cuente entre los que prosperen.

English Pickthall: [28:68]Thy Lord bringeth to pass what He willeth and chooseth. They have never any choice. Glorified be Allah and Exalted above all that they associate (with Him)!
Spanish: [28:68]Tu Señor crea y elige lo que quiere. El elegir no les incumbe. ¡Gloria a Alá! ¡Está por encima de lo que Le asocian!

English Pickthall: [28:69]And thy Lord knoweth what their breasts conceal, and what they publish.
Spanish: [28:69]Tu Señor conoce lo que ocultan sus pechos y lo que manifiestan.

English Pickthall: [28:70]And He is Allah; there is no God save Him. His is all praise in the former and the latter (state), and His is the command, and unto Him ye will be brought back.
Spanish: [28:70]¡Es Alá ¡No hay más dios que Él! ¡Alabado sea en esta vida y en la otra! ¡Suya es la decisión ! ¡Y a Él seréis devueltos!

English Pickthall: [28:71]Say: Have ye thought, if Allah made night everlasting for you till the Day of Resurrection, who is a god beside Allah who could bring you light ? Will ye not then hear ?
Spanish: [28:71]Di: «¿Qué os parece si Alá os impusiera una noche perpetua hasta el día de la Resurrección? ¿Qué otro dios que Alá podría traeros la claridad? ¿Es que no oís?»

English Pickthall: [28:72]Say: Have ye thought, if Allah made day everlasting for you till the Day of Resurrection, who is a god beside Allah who could bring you night wherein ye rest ? Will ye not then see ?
Spanish: [28:72]Di: «¿Qué os parece si Alá os impusiera un día perpetuo hasta el día de la Resurrección? ¿Qué otro dios que Alá podría traeros la noche para reposaros? ¿Es que no veis?»

English Pickthall: [28:73]Of His mercy hath He appointed for you night and day, that therein ye may rest, and that ye may seek His bounty, and that haply ye may be thankful.
Spanish: [28:73]Como muestra de Su misericordia, ha establecido la noche para vosotros para que descanséis y el día para que busquéis Su favor. Y quizás así, seáis agradecidos.

English Pickthall: [28:74]And on the Day when He shall call unto them and say: Where are My partners whom ye pretended ?
Spanish: [28:74]El día que les llame, dirá: «¿Dónde están aquéllos que pretendíais que eran Mis asociados?»

English Pickthall: [28:75]And We shall take out from every nation a witness and We shall say: Bring your proof. Then they will know that Allah hath the Truth, and all that they invented will have failed them.
Spanish: [28:75]Haremos comparecer un testigo de cada comunidad y diremos: «¡Aportad vuestra prueba!» Y sabrán que la Verdad es de Alá. Y se esfumarán sus invenciones.

English Pickthall: [28:76]Now Korah was of Moses' folk, but he oppressed them; and We gave him so much treasure that the stores thereof would verily have been a burden for a troop of mighty men. When his own folk said unto him: Exult not; lo! Allah loveth not the exultant;
Spanish: [28:76]Coré formaba parte del pueblo de Moisés y se insolentó con ellos. Le habíamos dado tantos tesoros que un grupo de hombres forzudos apenas podía cargar con las llaves. Cuando su pueblo le dijo: «No te regocijes, que Alá no ama a los que se regocijan!

English Pickthall: [28:77]But seek the abode of the Hereafter in that which Allah hath given thee and neglect not thy portion of the world, and be thou kind even as Allah hath been kind to thee, and seek not corruption in the earth; lo! Allah loveth not corrupters,
Spanish: [28:77]¡Busca en lo que Alá te ha dado la Morada Postrera, pero no olvides la parte que de la vida de acá te toca! ¡Sé bueno, como Alá lo es contigo! ¡No busques corromper en la tierra, que Alá no ama a los corruptores!»

English Pickthall: [28:78]He said: I have been given it only on account of knowledge I possess. Knew he not that Allah had destroyed already of the generations before him men who were mightier than him in strength and greater in respect of following ? The guilty are not questioned of their sins.
Spanish: [28:78]Dijo: «Lo que se me ha dado lo debo sólo a una ciencia que tengo». Pero ¿es que no sabía que Alá había hecho perecer antes de él a otras generaciones más poderosas y opulentas que él? Pero a los pecadores no se les interrogará acerca de sus pecados.

English Pickthall: [28:79]Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.
Spanish: [28:79]Apareció ante su pueblo, rodeado de pompa. Los que deseaban la vida de acá dijeron: «¡Ojalá se nos hubiera dado otro tanto de lo que se ha dado a Coré! Tiene una suerte extraordinaria».

English Pickthall: [28:80]But those who had been given knowledge said: Woe unto you! The reward of Allah for him who believeth and doeth right is better, and only the steadfast will obtain it.
Spanish: [28:80]Pero los que habían recibido la Ciencia, dijeron: «¡Ay de vosotros! La recompensa de Alá es mejor para el que cree y obra bien. Y no lo conseguirán sino los que tengan paciencia».

English Pickthall: [28:81]So We caused the earth to swallow him and his dwelling-place. Then he had no host to help him against Allah, nor was he of those who can save themselves.
Spanish: [28:81]Hicimos que la tierra se tragara a él y su vivienda. No hubo ningún grupo que, fuera de Alá, le auxiliara, ni pudo defenderse a sí mismo.

English Pickthall: [28:82]And morning found those who had coveted his place but yesterday crying: Ah, welladay! Allah enlargeth the provision for whom He will of His slaves and straiteneth it (for whom He will). If Allah had not been gracious unto us He would have caused it to swallow us (also). Ah, welladay! the disbelievers never prosper.
Spanish: [28:82]A la mañana siguiente, los que la víspera habían envidiado su posición dijeron: «¡Ah! Alá dispensa el sustento a quien Él quiere de sus Siervos: a unos con largueza, a otros con mesura. Si Alá no nos hubiera agraciado, habría hecho que nos tragara. ¡Ah! ¡Los infieles no prosperarán!»

English Pickthall: [28:83]As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil).
Spanish: [28:83]Asignamos esa Morada Postrera a quienes no quieren conducirse con altivez en la tierra ni corromper. El fin es para los que temen a Alá.

English Pickthall: [28:84]Whoso bringeth a good deed, he will have better than the same; while as for him who bringeth an ill-deed, those who do ill-deeds will be requited only what they did.
Spanish: [28:84]Quien venga habiendo obrado bien tendrá como recompensa algo aún mejor. Y quien venga habiendo obrado mal,... Quienes hayan obrado mal no serán retribuidos sino conforme a sus obras.

English Pickthall: [28:85]Lo! He Who hath given thee the Qur'an for a law will surely bring thee home again. Say: My Lord is Best Aware of him who bringeth guidance and him who is in error manifest.
Spanish: [28:85]Sí, Quien te ha impuesto el Corán, te devolverá a un lugar de retorno. Di: «Mi Señor sabe bien quién ha traído la Dirección y quién está evidentemente extraviado».

English Pickthall: [28:86]Thou hadst no hope that the Scripture would be inspired in thee; but it is a mercy from thy Lord, so never be a helper to the disbelievers.
Spanish: [28:86]Tú no podías esperar que se te transmitiera a ti la Escritura. No ha sido así más que por misericordia venida de tu Señor. ¡No respaldes a los infieles!

English Pickthall: [28:87]And let them not divert thee from the revelations of Allah after they have been sent down unto thee; but call (mankind) unto thy Lord, and be not of those who ascribe partners (unto Him).
Spanish: [28:87]¡Que no te desvíen de las aleyas de Alá, después de haberte sido reveladas! ¡Llama a tu Señor y no seas de los asociadores!

English Pickthall: [28:88]And cry not unto any other god along with Allah. There is no God save Him. Everything will perish save His countenance. His is the command, and unto Him ye will be brought back.
Spanish: [28:88]¡No invoques a otro dios junto con Alá! ¡No hay más dios que Él! ¡Todo perece, salvo Él! ¡Suya es la decisión! ¡Y a Él seréis devueltos!

They Will Work You To Death in Babylon

By: Maged Taman

Babylon the great would work American people to death. This is the way it work:

1- They will give you anything you like or say consume. They will give it you with no down payment accept for houses, cars and other big things. Then will let you pay over the years with your blood and sweat.

2- They will call it the American dream. The reality is you are being sucked by some suckers for something called interest rate.

3- Although interest rate is prohibited in the Bible and Quran for Babylon the Bible does not count. It is only used when planning wars for oil.

4- The more it is difficult to pay the bad your credit will pay and you will need to pay even higher interest rates to the masters who control the economy.

5- Thus the rich are investing in lending the poor. The rich gets richer and the poor gets poorer. As times go by the poor could not pay back to the rich as you hear now with the credit crunch.
6- A lot of Americans have difficulty getting out of poverty (many are African Americans).

7- The approaching collapse of social security and medicare will add millions of Americans to the billions of the poor in the world.

8- The social security retirement age is being pushed by both parties. You may just need to work until you die. It will be good for the government to see you die the day you start to be entitled to social security.

9- For the rich to continue control the poor they achieve that through a political system formed of politicians and lobbyists and semi-democracy.

10- As Ralph Nader call them the corporate slaves. They are nice and smart people but they are working within the roles they are players. They have the laws of the game they can not break it and do not suspect they will break it.

11- To have a true outsider to change the politics in Washington he would need to be a true outsider. I mean from outside America.

12- The players of Babylon feels the anger of the American people and the insiders will try to act as outsiders and the game will be played again. Just some of the players have to change the number of their shirts.

13- Babylon is just too rich, too indulged and too self-righteous to change.

14- The two parties that are controlling the system are playing within the boundaries of the games. The media, the elites are part of the game.

15- Babylon is not only taking advantage of the American people but also the poor countries. With the seemingly generous world bank and IMF. They lend money to poor countries and let them drown in debts of their interest rates so they can control them.

16- Babylon is very smart and controlling. It uses all its powers to control the world.

17- If you are American they will work you to death to pay your debts. You actually have to keep working and not to criticize the masters. If you miss two months mortgage you will be in the street.

18- Babylon did not fight communism and leftists because of its conviction but because of her corporate interests.

19- Babylon actually uses some of the religious leaders to justify its greed and illegal wars.

20- If someone to come with plans to correct the sins of Babylon like me they will use their religious players who by the way are very rich to convince Christians that God would only save the world by Christ. I would think it will be nice of them to give their millions of dollars to the poor, I do not see why they liverish their own selves if they are waiting for a saviour.

21- The same system is working in most countries the elites and their families are controlling every thing and are supported by the religious corrupted scholars. We do not need Iranian revolution we need world wide revolution. We need all the people that are suffering or feel for suffering to unite and change our destiny. Some of the corrupt Muslims and Christians scholars are working for the tyrants of the world to declare no saviour so they keep the status cou.

Wednesday, June 24, 2009

Moses in The Quran

By: Maged Taman:

1- God revealed himself to Moses:

وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (20:9) (Picktall) Hath there come unto thee the story of Moses?
إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى (20:10)
20:10 (Picktall) When he saw a fire and said unto his folk: Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire.
فَلَمَّا أَتَاهَا نُودِي يَا مُوسَى (20:11)
20:11 (Picktall) And when he reached it, he was called by name: O Moses!
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى (20:12)
20:12 (Picktall) Lo! I, even I, am thy Lord. So take off thy shoes, for Lo! thou art in the holy valley of Tuwa.
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى (20:13) 20:13 (Picktall) And I have chosen thee, so hearken unto that which is inspired.
إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي (20:14) 20:14 (Picktall) Lo! I, even I, am Allah. There is no God save Me. So serve Me and establish worship for My remembrance.
إِنَّ السَّاعَةَ ءاَتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (20:15)
20:15 (Picktall) Lo! the Hour is surely coming. But I will to keep it hidden, that every soul may be rewarded for that which it striveth (to achieve).
فَلاَ يَصُدَّنَّكَ عَنْهَا مَنْ لاَ يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى (20:16) 20:16 (Picktall) Therefor, let not him turn thee aside from (the thought of) it who believeth not therein but followeth his own desire, lest thou perish.
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (20:17)
20:17 (Picktall) And what is that in thy right hand, O Moses?
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَى (20:18) 20:18 (Picktall) He said: This is my staff whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.
قَالَ أَلْقِهَا يَا مُوسَى (20:19) 20:19 (Picktall) He said: Cast it down, O Moses!
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى (20:20
20:20 (Picktall) So he cast it down, and Lo! it was a serpent, gliding.
قَالَ خُذْهَا وَلَا تَخَفْ سَنُعِيدُهَا سِيرَتَهَا الْأُولَى (20:21)
20:21 (Picktall) He said: Grasp it and fear not. We shall return it to its former state.
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاء مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَى (20:22)
20:22 (Picktall) And thrust thy hand within thine armpit, it will come forth white without hurt. (That will be) another token.
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى (20:23)
20:23 (Picktall) That We may show thee (some) of Our greater portents,

2- God sent Moses to Pharaoh: This was the first main message of God is to send Moses to Pharaoh who became a tyrant and oppressive against the Children of Israel.

اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (20:43)
20:43 (Picktall) Go, both of you, unto Pharaoh. Lo! he hath transgressed (the bounds).
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (20:44)
20:44 (Picktall) And speak unto him a gentle word, that peradventure he may heed or fear.
قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَى (20:45)
20:45 (Picktall) They said: Our Lord! Lo! we fear that he may be beforehand with us or that he may play the tyrant.
قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى (20:46)
20:46 (Picktall) He said: Fear not. Lo! I am with you twain, Hearing and Seeing.
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِّن رَّبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى (20:47)
20:47 (Picktall) So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the Children of Israel go with us, and torment them not. We bring thee a token from thy Lord And peace will be for him who followeth right guidance.

3- Moses message was to all people particularly the children of Israel:

قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالاَتِي وَبِكَلاَمِي فَخُذْ مَا آتَيْتُكَ وَكُن مِّنَ الشَّاكِرِينَ (7:144) 7:144 (Picktall) He said : O moses ! I have preferred thee above mankind by My messages and by My speaking (unto thee). So hold that which I have given thee, and be among the thankful.

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللّهِ إِنَّ فِي ذَلِكَ لآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ (14:5) 14:5 (Picktall) We verily sent moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).

4- God talked to Moses, however he did not see God: Moses was believing in God however humans like to see to believe. God showed Moses that he would not be able as well all humans to see him in this life.

وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِي وَلَـكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ (7:143) 7:143 (Picktall) And when moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers. -

5- God gave Moses the miracles that support his prophethood:

وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءهُمْ فَقَالَ لَهُ فِرْعَونُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا (17:101) 17:101 (Picktall) And verily We gave unto moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O moses.

6- As happened with all prophets tyranny stands to prophets:

قَالُواْ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءنَا وَتَكُونَ لَكُمَا الْكِبْرِيَاء فِي الأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ (10:78) 10:78 (Picktall) They said: Hast thou come unto us to pervert us from that (faith) in which we found our fathers, and that you two may own the place of greatness in the land? We will not believe you two.

وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (20:56)
20:56 (Picktall) And We verily did show him all Our tokens(Pharoah), but he denied them and refused.

7- Thus Moses kept the call to God to mostly his people:

فَمَا آمَنَ لِمُوسَى إِلاَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ (10:83) 10:83 (Picktall) But none trusted moses, save some scions of his people, (and they were) in fear of Pharaoh and their chiefs, that they would persecute them. Lo! Pharaoh was verily a tyrant in the land, and Lo! he verily was of the wanton.

وَقَالَ مُوسَى يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنتُم مُّسْلِمِينَ (10:84) 10:84 (Picktall) And moses said: O my people! If ye have believed in Allah then put trust in Him, if ye have indeed surrendered (unto Him)!

وَأَوْحَيْنَا إِلَى مُوسَى وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً وَأَقِيمُواْ الصَّلاَةَ وَبَشِّرِ الْمُؤْمِنِينَ (10:87) 10:87 (Picktall) And We inspired moses and his brother, (saying): Appoint houses for your people in Egypt and make your houses oratories, and establish worship. And give good news to the believers.

8- When Pharaoh continued in his tyranny Moses called into God for victory:

وَقَالَ الْمَلأُ مِن قَوْمِ فِرْعَونَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُواْ فِي الأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَاءهُمْ وَنَسْتَحْيِـي نِسَاءهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ (7:127) 7:127 (Picktall) The chiefs of Pharaoh's people said: (O King), wilt thou suffer moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them.

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ (40:26) 40:26 (Picktall) And Pharaoh said: Suffer me to kill moses, and let him cry unto his Lord. Lo! I fear that he will alter your religion or that he will cause confusion in the land.

وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَد تَّعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (61:5) 61:5 (Picktall) And (remember) when moses said unto his people: O my people! Why persecute ye me, when ye well know that I am Allah's messenger unto you? So when they went astray Allah sent their hearts astray. And Allah guideth not the evil-living folk.

وَقَالَ مُوسَى رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلأهُ زِينَةً وَأَمْوَالاً فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الأَلِيمَ (10:88) 10:88 (Picktall) And moses said: Our Lord! Lo! Thou hast given Pharaoh and his chiefs splendor and riches in the life of the world, Our Lord! that they may lead men astray from Thy way. Our Lord! Destroy their riches and harden their hearts so that they believe not till they see the painful doom.

9- Pharaoh continued in his tyranny and chased Moses to his death:

وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَى (20:77) 20:77 (Picktall) And verily We inspired Moses, saying: Take away My slaves by night and strike for them a dry path in the sea, fearing not to be overtaken, neither being afraid (of the sea).
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُم مِّنَ الْيَمِّ مَا غَشِيَهُمْ (20:78) 20:78 (Picktall) Then Pharaoh followed with his hosts and there covered them that which did cover them of the sea.
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى (20:79) 20:79 (Picktall) And Pharaoh led his folk astray, he did not guide them.

10- Moses and the Children of Israel started new life:

وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ (2:50) 2:50 (Picktall) And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight.

11- God revealed the Torah and the ten commandments to Moses:

وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ أَلاَّ تَتَّخِذُواْ مِن دُونِي وَكِيلاً (17:2) 17:2 (Picktall) We gave unto moses the Scripture, and We appointed it a guidance for the Children of Israel, saying: Choose no guardian beside Me. -

12- Of the followers of Moses those who continue in guidance and justice:

وَمِن قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ (7:159) 7:159 (Picktall) And of moses' folk there is a community who lead with truth and establish justice therewith.


rom: www.islamicity.com

By: Sister Yasmin Umm Amani

I was born in the 70s to a middle-class family consisting of my mother, father and two older brothers. My memories of family life are of a happy, secure, very close and loving family. Although my parents were not religious they were very strict in certain areas of my upbringing such as instilling good manners, generosity and consideration for others.

Despite the lack of religious guidance in my early years of life there were certain times that I remember just naturally turning to God for guidance and simply accepting the existence of God. For example, at the age of six I asked my parents if I could attend Sunday School at our local church and at the age of ten I registered with a distance learning Bible course. Also, at the age of 13, I remember passing by the scene of a road accident on my way to school and noticing a pool of blood by the roadside. That evening I prayed to God for the man who was knocked over to return to good health.

However, such moments of religiosity were always short lived. Despite these few God conscious moments of my childhood the majority of my life I lived as a typical 'English girl'. Without any religion to teach me what was right or wrong...I simply followed the crowd.

However, there were times when I would feel unhappy with the way I was living my life. It was at night when I would sometimes lay in bed and think about the things I was doing and feel ashamed and sometimes even cry. I always wondered if there would ever be a point in my life when I would not feel guilty about how I was living my life. At times, I would pray to God, crying for forgiveness and help.

But why would such a young girl turn to God asking for help? My family was not teaching me about God, nor my friends or society. So, why did I even believe in the existence of God? And why in such times of trouble did I turn to Him?

Now that I am Muslim I understand how all human beings have a natural disposition to believe in the existence of God. The Prophet Muhammad (peace be upon him) said: "Every new-born baby is born on the fitrah (natural state i.e. Islam). It is his parents who make him a Jew, a Christian or a Magian." [Bukhari, Muslim, Abu Dawud, Tirmidhi & others]

However, now that I am Muslim, I am totally content with the way I live my life and I no longer feel ashamed about my past. In Islam, the moment you become a Muslim and declare your faith in God you become like a new-born baby totally free of sin. The Prophet Muhammad (peace be upon him) said: "If a person embraces Islam sincerely, then Allah shall forgive all his past sins, and after that starts the settlement of accounts: the reward of his good deeds will be ten times to seven hundred times for each good deed, and an evil deed will be recorded as it is unless Allah forgives it. "[Sahih al-Bukhari, Vol 1 Hadith No. 40a].

At the age of 15, more major events started to take place which affected my whole outlook in life. In my last school year three of my school friends died.

The first to die was a seventeen-year-old boy. It was a typical school evening spending time at a friend's house. The evening was spent as usual, chatting, laughing and joking. But little did I know that this would be the last time I would see one of my friends. For the next day he had fallen off his motorbike in bad weather and been hit by a car. Two days later he had died.
A few months later a friend from school suffered a severe asthma attack, collapsed during surgery and died. I can remember seeing her the day she died walking around the school playground totally unaware of what lay ahead of her that evening.

I was so shocked at the deaths of two young people in such a short space of time but I didn't know how to cope with it. But little did I know that the most disturbing incident was yet to come.
It was two months later and my last lesson of the school day, Physical Education. I was laughing and joking in the changing room with one of my close school friends. We said our goodbyes to each other when the school bell sounded and went our separate ways.

The next time I saw her she was laying on a roadside after being hit by a car outside our school. I gave my cardigan to be used as a cushion for her head as my teacher tried to resuscitate her. The ambulance came after what seemed like hours. I will always remember watching her motionless hand, displaying all the rings that I had given her, fall off the stretcher as she was being ushered into the ambulance. She died a few days later and the last time I stood so closely to her was sitting inches away from her coffin in the small local church at her funeral.
For weeks I would sleep with my light on and every time I shut my eyes I would see her face. I went totally withdrawn and became obsessed with life after death. I just simply could not accept that there was nothing after death. Again it was my natural disposition guiding me to the existence of God. But at this stage of life I did not look for the answers in religion but rather found myself scouring the library shelves for books on near-death experience and clairvoyancy. And at that stage of my life it was convenient, and a comfort, to accept these ideas.
But for me the most important lesson I learned from that year was that our lives could end at any moment -old, young, healthy, unhealthy. One day, and it could be today or tomorrow, we could be in our graves having to answer to God.

Why did we not live according to His rules? It is not enough that we were good to others and were careful not to harm anybody. What about the God who created us, who provides us with everything to keep us alive like air, a heart that beats and plentiful food to eat? We take His blessings throughout our lives yet fail to even acknowledge His existence or thank Him! How would we feel if after bearing our children and providing them with all their needs that they just lived their lives never speaking to us, never even thinking of us or even uttering one word of thanks to us! Would we want to reward a child like this? Then why do we live our lives expecting to receive God's ultimate reward of Paradise when we have never acknowledged His existence or turned to Him in gratitude for His endless blessings?

In 1991 I moved to London to study Law at a university and my life finally began to turn around. It was here that I met my future husband, who was a Muslim, and his group of Muslim friends. I specifically chose a university in London that was multi-cultural because coming from a very White area I wanted to meet people from different backgrounds. My boyfriend and his friends were not practicing Islam wholeheartedly at that time so we spent many nights out in Central London.

Then one day one of the boys from the group visited my student house fully clad in shalwar kameez and a significant beard. I was amazed - he had decided to start practicing Islam. Where he used to greet me with a big hug he just smiled and walked past me making a joke that "I won't be hugging you anymore!" I always had the perception that someone who was following a religion would frankly be very serious and boring. But here was a boy whose face was alight with happiness in his own life choice to turn his back on partying and the so-called "high-life" and practice Islam in its entirety.

From that day on every time this boy came to visit my student house he would talk about Islam. It was very strange because from that instant I became extremely shy in his presence out of respect for him and his values. I would simply sit quietly and listen to what he was saying about Islam. When they went home I would often debate the points discussed with my then-boyfriend but I was always left having to agree the viewpoint given in Islam made perfect sense. Slowly I began to picture together in my mind a view of how perfect the world would be if we all lived our lives as dictated by God in Islam.

Many aspects of Islam appealed to me directly. Many issues that If I had implemented in my teenage years, would have made such a vast difference in my upbringing. For me, it was some of the prohibitions laid down in Islam that appealed to me. For example, the prohibition of alcohol. We are told in the Holy Qur'an that there is some benefit in it but the harm outweighs the good.
"They ask you (O Muhammad) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit."