Sunday, July 31, 2011
Al Mahdi Al Muntazer: Reality or Fantasy
القبض على "المهدى المنتظر" بالفيومألقت أجهزة الأمن بمحافظة الفيوم اليوم "الخميس" القبض على عاطل ادعى أنه "المهدى المنتظر" وأن لديه القدرة على تسخير الجان لقضاء حوائج الناس .وكان اللواء مرسى عياد مدير أمن الفيوم قد تلقى معلومات تفيد بقيام عاطل يدعى "رمضان عبدالتواب" 34 عاما - من قرية /الصبيحى/ مركز يوسف الصديق بادعائه أنه "المهدى المنتظر" وأنه يمتلك القدرة علي تسخير الجان وحل مشاكل المواطنين والقيام بأعمال سحر وشعوذة مقابل أجر رمزى وهدايا عينية بعد التأكد من صحة المعلومات وإتخاذ الإجراءات القانونية داهمت قوة من الشرطة منزل المتهم ، وتمكنت من إلقاء القبض عليه ، وضبطت مجموعة من الكتب و "الأحجبة" والأوراق الخاصة بأعمال السحر وتم تحرير محضر بالواقعة وتولت النيابة العامة التحقيق .
Blogger Comment:A lot of people over the years claimed themselves to be Al Mahdi Al Muntazer or other savior. The idea itself came not only from religions but also from human conscious. There are too much problems and disorders in the world that politicians collectively or competitively led to people to believe or desire a new world leader that will turn things around. He will be the turning point and after that people will learn how the right government can be created and maintained so when he is gone it continues to function spontaneously.The task is just too great and the enemies of this leader will be toot strong that the mission itself is a failure in its start point, unless God want it to happen. People remember how Jesus (PBUH) was oppressed and persecuted from the first day he declared his ministry. People who are claiming to be Al Mahdi Al Muntazer have many reasons to do that:
1- Plainly crazy people.
2- People who misinterpret a dream or certain conditions.
3- People who are true liars, know that and want second gain of this job.
4- People who are good and thinks they will deliver the good to people and they ought to try that even if not the true Al Mahdi.
5- People who know that they are good and they may be truly Al Mahdi and finally things will go well and they will turn to be Al Mahdi.
Thus How we would know Al Mahdi Al Muntazer? the answer is simple read through my website and look in the world around you and you will know who is Al Mahdi Al Muntazer.
Saleh: Same Old Same Old
صالح: التغيير في اليمن لا يكون عن طريق العنف
الاثنين، 01 آب/اغسطس 2011، آخر تحديث 01:01 (GMT+0400)
صالح يخضع للعلاج في السعودية
صنعاء، اليمن (CNN) -- دعا الرئيس اليمني، علي عبدالله صالح، إلى تحويل شهر رمضان إلى فرصة للحوار بين الأطراف كافة، وشدد على أن العنف لا يمكن أن يكون طريقاً للتغيير في البلاد، وأعاد التأكيد على دور المبادرة الخليجية التي كانت قد تعطلت أكثر من مرة، في حين كشف مصدر يمني أن الغارة الأخيرة لسلاح الجو في جنوبي البلاد أدت لمقتل 11 عنصراً قبلياً مؤيداً للحكومة، وذلك عن طريق الخطأ.
وقال صالح، في كلمة وجهها بمناسبة حلول شهر رمضان أنه "لا بديل عن الحوار الذي ينطلق من الثوابت الوطنية والدستور، فهو الوسيلة الحضارية التي تتبعها كل الشعوب الحرة والحية لتحقيق الإصلاح والتغيير نحو الأفضل،" مجددا دعوة جميع الأطراف إلى التهدئة ونبذ العنف والتطرف والتخريب.
وأضاف صالح: "نؤكد بهذه المناسبة على ضرورة التزام أطياف العمل السياسي بالمبادرة الخليجية وجهود وبيان مجلس الأمن كأرضية لحل الأزمة التي تمر بها البلاد، منتهزين هذه الفرصة للإعراب عن الشكر والتقدير للجهود التي بذلها ويبذلها الأشقاء في مجلس التعاون لدول الخليج العربية والأصدقاء الأمريكيون ودول الاتحاد الأوروبي والأمانة العامة لمنظمة الأمم المتحدة."
واعتبر صالح أن التغيير الذي ينشده الجميع "لا يمكن الوصول إليه عن طريق العنف وبث ثقافة الحقد والكراهية وعقلية الانقلابات وحَبْك المؤامرات والدسائس والسعي للتصفيات الجسدية للمنافسين السياسيين، فهذه الأساليب المتخلفة واللا أخلاقية ستفضي إلى المزيد من المتاهات وتعقيد الأمور وتفاقم الأزمة،" وفقاً لما نقلته وكالة الأنباء اليمنية.
وتابع صالح، في رسالة هي الثانية منذ ظهوره التلفزيوني في السابع من يوليو/تموز الجاري من السعودية التي يخضع للعلاج فيها بعد انفجار مسجد دار الرئاسة، أنه "سيدافع عن وحدة" اليمن، وتوجه بالتحية إلى القوات العسكرية والأمنية قائلاً إنهم "صمام أمان الثورة والجمهورية والوحدة وحماة الوطن والشرعية الدستورية."
غارة تقتل 11 عنصراً قبلياً مؤيداً للحكومة
وفي سياق متصل بالوضع الأمني في اليمن، قالت مصادر حكومية لـCNN أن سلاح الجو اليمني نفذ غارة في محافظة أبين، شرقي مدينة زنجبار، أدت إلى مقتل 11 عنصراً قبلياً من القوات التي تقاتل إلى جانب الحكومة، وذلك عن طريق الخطأ.
وقال المصدر إن الخطأ يعود إلى صعوبة التواصل والاتصال بين القوات الحكومية والقبلية المؤيدة لها في المنطقة، وتوجه بالتعزية لعائلات القتلى.
يشار إلى أن مجموعات قبلية تقاتل إلى جانب الحكومة منذ أسابيع في محافظة أبين التي سقطت أجزاء واسعة منها، بما في ذلك عاصمتها زنجبار، تحت سيطرة مجموعات متشددة يعتقد أنها على صلة بتنظيم القاعدة.
Blogger comment:
The Egyptian proverb "The flute player dies while his hands are playing" goes well with this tyrant. His people asked him to step down both Sunni and Shia and not only hardliners but both groups. Most midstream Muslims in Yemen and outside told him to step down load and clear. He fought his people and he almost died in the fight, to be saved by the Tyrant of Saudi. He wants now hewar after he killed a lot of Yemeni, go to Saudi hide there and leave your people. They already offered you to go away and leave them decide their destiny.
الاثنين، 01 آب/اغسطس 2011، آخر تحديث 01:01 (GMT+0400)
صالح يخضع للعلاج في السعودية
صنعاء، اليمن (CNN) -- دعا الرئيس اليمني، علي عبدالله صالح، إلى تحويل شهر رمضان إلى فرصة للحوار بين الأطراف كافة، وشدد على أن العنف لا يمكن أن يكون طريقاً للتغيير في البلاد، وأعاد التأكيد على دور المبادرة الخليجية التي كانت قد تعطلت أكثر من مرة، في حين كشف مصدر يمني أن الغارة الأخيرة لسلاح الجو في جنوبي البلاد أدت لمقتل 11 عنصراً قبلياً مؤيداً للحكومة، وذلك عن طريق الخطأ.
وقال صالح، في كلمة وجهها بمناسبة حلول شهر رمضان أنه "لا بديل عن الحوار الذي ينطلق من الثوابت الوطنية والدستور، فهو الوسيلة الحضارية التي تتبعها كل الشعوب الحرة والحية لتحقيق الإصلاح والتغيير نحو الأفضل،" مجددا دعوة جميع الأطراف إلى التهدئة ونبذ العنف والتطرف والتخريب.
وأضاف صالح: "نؤكد بهذه المناسبة على ضرورة التزام أطياف العمل السياسي بالمبادرة الخليجية وجهود وبيان مجلس الأمن كأرضية لحل الأزمة التي تمر بها البلاد، منتهزين هذه الفرصة للإعراب عن الشكر والتقدير للجهود التي بذلها ويبذلها الأشقاء في مجلس التعاون لدول الخليج العربية والأصدقاء الأمريكيون ودول الاتحاد الأوروبي والأمانة العامة لمنظمة الأمم المتحدة."
واعتبر صالح أن التغيير الذي ينشده الجميع "لا يمكن الوصول إليه عن طريق العنف وبث ثقافة الحقد والكراهية وعقلية الانقلابات وحَبْك المؤامرات والدسائس والسعي للتصفيات الجسدية للمنافسين السياسيين، فهذه الأساليب المتخلفة واللا أخلاقية ستفضي إلى المزيد من المتاهات وتعقيد الأمور وتفاقم الأزمة،" وفقاً لما نقلته وكالة الأنباء اليمنية.
وتابع صالح، في رسالة هي الثانية منذ ظهوره التلفزيوني في السابع من يوليو/تموز الجاري من السعودية التي يخضع للعلاج فيها بعد انفجار مسجد دار الرئاسة، أنه "سيدافع عن وحدة" اليمن، وتوجه بالتحية إلى القوات العسكرية والأمنية قائلاً إنهم "صمام أمان الثورة والجمهورية والوحدة وحماة الوطن والشرعية الدستورية."
غارة تقتل 11 عنصراً قبلياً مؤيداً للحكومة
وفي سياق متصل بالوضع الأمني في اليمن، قالت مصادر حكومية لـCNN أن سلاح الجو اليمني نفذ غارة في محافظة أبين، شرقي مدينة زنجبار، أدت إلى مقتل 11 عنصراً قبلياً من القوات التي تقاتل إلى جانب الحكومة، وذلك عن طريق الخطأ.
وقال المصدر إن الخطأ يعود إلى صعوبة التواصل والاتصال بين القوات الحكومية والقبلية المؤيدة لها في المنطقة، وتوجه بالتعزية لعائلات القتلى.
يشار إلى أن مجموعات قبلية تقاتل إلى جانب الحكومة منذ أسابيع في محافظة أبين التي سقطت أجزاء واسعة منها، بما في ذلك عاصمتها زنجبار، تحت سيطرة مجموعات متشددة يعتقد أنها على صلة بتنظيم القاعدة.
Blogger comment:
The Egyptian proverb "The flute player dies while his hands are playing" goes well with this tyrant. His people asked him to step down both Sunni and Shia and not only hardliners but both groups. Most midstream Muslims in Yemen and outside told him to step down load and clear. He fought his people and he almost died in the fight, to be saved by the Tyrant of Saudi. He wants now hewar after he killed a lot of Yemeni, go to Saudi hide there and leave your people. They already offered you to go away and leave them decide their destiny.
If King Abd Allah of Saudi is a brave man to say publically: I am not Al Mahdi Al Muntazer
الرياض تحجب موقع العفو الدولية
أعلنت منظمة العفو الدولية الاثنين أنه تم حجب موقعها في السعودية في أعقاب انتقادها مسودة قانون جديد لمكافحة الإرهاب أكدت أن من شأنه أن يخنق الاحتجاج السلمي المشروع بالمملكة.
وقالت المنظمة إن العديد من الصحفيين ونشطاء حقوق الإنسان بالسعودية أكدوا لها بصورة مستقلة أنهم لم يتمكنوا من الدخول لموقعها على شبكة الإنترنت.
وأوضحت المنظمة أنها نشرت تحليلا لنسخة مسربة من مشروع القانون الجديد نددت فيه بتعامل القانون المقترح مع المعارضة السلمية باسم "الجرائم الإرهابية"، كما انتقدت الصلاحيات الواسعة النطاق التي سيتمتع بها وزير الداخلية من دون رقابة أو إذن قضائي.
وقال مدير برنامج الشرق الأوسط وشمال أفريقيا في منظمة العفو الدولية مالكوم سمارت إنه يتعين على الحكومة السعودية تعديل مشروع القانون لضمان أن لا تكمم أفواه المعارضة، وإنكار الحقوق الأساسية، بدلا من مهاجمة المخاوف المتزايدة ومحاولة عرقلة النقاش.
واتهم سمارت الحكومة السعودية "بصب الملح على الجرح من خلال تقليص الحريات باسم مكافحة الإرهاب".
يذكر أن منظمة العفو الدولية أدانت في تقرير أصدرته يوم الجمعة الماضي قانونا جديدا لمكافحة الإرهاب، قالت إن السلطات السعودية تعمل على صياغته حاليا، وسيمكنها من مقاضاة الرأي الآخر باعتباره جريمة إرهابية كما ستتمكن بواسطته من خنق الاحتجاجات السلمية.
وأكدت المنظمة أن من شأن مشروع النظام الجزائي لجرائم الإرهاب وتمويله أن يتيح للسلطات كذلك -إذا تم إقراره- توقيف الأشخاص لفترات مطولة دون تهمة أو محاكمة، والحكم على من يشككون في نزاهة الملك أو ولي العهد بفترة سجن حدها الأدنى عشر سنوات.
91
مواطن سعودي
وماالعجب في ذلك
بسم الله الرحمن الرحيم اكثر من 80% من الشعب السعودي لا يملكون منازل مستأجرين والبطالة بين الشباب في ازدياد حتى إن الجرائم كثرت وليس هناك مبرر فالحكومة تمتلك من الثروات ماتستطيع أن تغني شعبها وايضازدعلى ذلك أن الطبقة الوسطى انعدمت واصبحت فقيرة نعم الشعب فقير والشباب في بطالة والوظائف محتجزةلأبناء المسؤلين
Blogger comment:
The tyrant of Saudi like the other Arab tyrants tried to block me from talking to the Arab and Muslim people through blocking me from talking to the media and everywhere. If he is a real brave man to say publicly I am not Al Mahdi Al Muntazer. He blocked me from coming to Saudi afraid of loosing his throne. I will shake his throne from under him. It is clear that to save the blood of our people in Syria and Libya we need to have the Saudi people to stand strongly with them. This is only possible to do with taking over Saudi and have oil to all Saudi people who will invest right in taking back Syria to the Syrians and Libya to the Libyans and have a lot of money to invest in the Arab world. I am not really seeing much has happened form Turkey and Iran to win for us Libya and Syria back to their people. The Islamic conference is not really changing much. The Muslims scholars either would not like to see Al Mahdi since they think they will loose their prestige or they already work for the tyrants who are his worst enemies. The real people who will change the world are the real Muslims who are in most part not in power and who feel that Al A Mahdi Al Muntazer will establish justice in this corrupt world. No doubt the devout Muslims will be his real supporters to him and the tyrants will be his real enemies. Standing against him means loosing your eternity, Al Baz made it clear as well many poised scholars that those who do not believe in him are Kufar and certainly those who are against him are more Kufar.
أعلنت منظمة العفو الدولية الاثنين أنه تم حجب موقعها في السعودية في أعقاب انتقادها مسودة قانون جديد لمكافحة الإرهاب أكدت أن من شأنه أن يخنق الاحتجاج السلمي المشروع بالمملكة.
وقالت المنظمة إن العديد من الصحفيين ونشطاء حقوق الإنسان بالسعودية أكدوا لها بصورة مستقلة أنهم لم يتمكنوا من الدخول لموقعها على شبكة الإنترنت.
وأوضحت المنظمة أنها نشرت تحليلا لنسخة مسربة من مشروع القانون الجديد نددت فيه بتعامل القانون المقترح مع المعارضة السلمية باسم "الجرائم الإرهابية"، كما انتقدت الصلاحيات الواسعة النطاق التي سيتمتع بها وزير الداخلية من دون رقابة أو إذن قضائي.
وقال مدير برنامج الشرق الأوسط وشمال أفريقيا في منظمة العفو الدولية مالكوم سمارت إنه يتعين على الحكومة السعودية تعديل مشروع القانون لضمان أن لا تكمم أفواه المعارضة، وإنكار الحقوق الأساسية، بدلا من مهاجمة المخاوف المتزايدة ومحاولة عرقلة النقاش.
واتهم سمارت الحكومة السعودية "بصب الملح على الجرح من خلال تقليص الحريات باسم مكافحة الإرهاب".
يذكر أن منظمة العفو الدولية أدانت في تقرير أصدرته يوم الجمعة الماضي قانونا جديدا لمكافحة الإرهاب، قالت إن السلطات السعودية تعمل على صياغته حاليا، وسيمكنها من مقاضاة الرأي الآخر باعتباره جريمة إرهابية كما ستتمكن بواسطته من خنق الاحتجاجات السلمية.
وأكدت المنظمة أن من شأن مشروع النظام الجزائي لجرائم الإرهاب وتمويله أن يتيح للسلطات كذلك -إذا تم إقراره- توقيف الأشخاص لفترات مطولة دون تهمة أو محاكمة، والحكم على من يشككون في نزاهة الملك أو ولي العهد بفترة سجن حدها الأدنى عشر سنوات.
91
مواطن سعودي
وماالعجب في ذلك
بسم الله الرحمن الرحيم اكثر من 80% من الشعب السعودي لا يملكون منازل مستأجرين والبطالة بين الشباب في ازدياد حتى إن الجرائم كثرت وليس هناك مبرر فالحكومة تمتلك من الثروات ماتستطيع أن تغني شعبها وايضازدعلى ذلك أن الطبقة الوسطى انعدمت واصبحت فقيرة نعم الشعب فقير والشباب في بطالة والوظائف محتجزةلأبناء المسؤلين
Blogger comment:
The tyrant of Saudi like the other Arab tyrants tried to block me from talking to the Arab and Muslim people through blocking me from talking to the media and everywhere. If he is a real brave man to say publicly I am not Al Mahdi Al Muntazer. He blocked me from coming to Saudi afraid of loosing his throne. I will shake his throne from under him. It is clear that to save the blood of our people in Syria and Libya we need to have the Saudi people to stand strongly with them. This is only possible to do with taking over Saudi and have oil to all Saudi people who will invest right in taking back Syria to the Syrians and Libya to the Libyans and have a lot of money to invest in the Arab world. I am not really seeing much has happened form Turkey and Iran to win for us Libya and Syria back to their people. The Islamic conference is not really changing much. The Muslims scholars either would not like to see Al Mahdi since they think they will loose their prestige or they already work for the tyrants who are his worst enemies. The real people who will change the world are the real Muslims who are in most part not in power and who feel that Al A Mahdi Al Muntazer will establish justice in this corrupt world. No doubt the devout Muslims will be his real supporters to him and the tyrants will be his real enemies. Standing against him means loosing your eternity, Al Baz made it clear as well many poised scholars that those who do not believe in him are Kufar and certainly those who are against him are more Kufar.
Ramdan To Begin August 1, 2011 in Europe and USA
From: http://www.islamicity.com/articles/Articles.asp?ref=IC1106-4708
By: Staff IslamiCity* -
Based on the criteria for determining the beginning of Islamic Lunar months established by the Fiqh Council of North America (FCNA) and the European Council for Fatwa and Research (ECFR)
1st of Ramadan will be on Monday, August 1, 2011
1st of Shawwal (Eid Al-Fitr) will be on Tuesday, August 30, 2011
May Allah keep us on the right path, and accept our fasting and prayers.
For more detailed information, please visit: www.fiqhcouncil.org or www.moonsighting.com.
Ramadan Kareem to all!
Some mosques and communities may observe different criteria for determining the start of the lunar month. Please confirm with your local moon-sighting authorities to determine when to start Ramadan.
Great Mosque of Xian China西安大清真寺
Mosques Around the World
The Great Mosque in Xian is one of the oldest, largest and best-preserved Islamic mosques in China and is located in the Shaanxi (Shensi) province in the central part of Mainland China.
According to historical records engraved on a stone tablet inside, this mosque was built in 742 during the Tang Dynasty (618-907). The mosque was renovated in later periods, especially during the reign of Emperor Hongwu of the Ming Dynasty. The entirely Chinese construction and architectural style shows how Muslims adapted to various cultures.
Tradition says the Great Mosque was founded by the naval admiral Cheng Ho, son of a prestigious Muslim family who became famous for leading some of the largest sea expeditions of the time reaching all the way to North America. Muslims played an important role in the unification of China during the Yuan and Ming Dynasties.
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Now there is an easy online tool to help children and adults memorize the Quran.
This tool helps, both children and adults, learn the proper recitation and memorization of the Holy Quran. In addition to the Arabic script, verse-by-verse transliteration and translation in English is also provided.
Listen to world renown Sheikh Siddiq Minshawi's beautiful recitation of the Holy Quran.
Start Quran Memorizer
Shop Now!
Shop and support IslamiCity's Dawa efforts
IslamiCity.com is happy to announce the launch of the New & Improved online bazar.
Simple and easy product browsing
Unique Islamicly inspired Gifts Art Home Decor items
Extensive Islamic product line, including Audio Video Books Greeting Cards Jewelry etc
Safe and secure online transactions serving visitors since 1999.
To learn more about IslamiCity's Dawa effort CLICK HERE
Click on Ramadan Information Center for all the latest services and information.
By: Staff IslamiCity* -
Based on the criteria for determining the beginning of Islamic Lunar months established by the Fiqh Council of North America (FCNA) and the European Council for Fatwa and Research (ECFR)
1st of Ramadan will be on Monday, August 1, 2011
1st of Shawwal (Eid Al-Fitr) will be on Tuesday, August 30, 2011
May Allah keep us on the right path, and accept our fasting and prayers.
For more detailed information, please visit: www.fiqhcouncil.org or www.moonsighting.com.
Ramadan Kareem to all!
Some mosques and communities may observe different criteria for determining the start of the lunar month. Please confirm with your local moon-sighting authorities to determine when to start Ramadan.
Great Mosque of Xian China西安大清真寺
Mosques Around the World
The Great Mosque in Xian is one of the oldest, largest and best-preserved Islamic mosques in China and is located in the Shaanxi (Shensi) province in the central part of Mainland China.
According to historical records engraved on a stone tablet inside, this mosque was built in 742 during the Tang Dynasty (618-907). The mosque was renovated in later periods, especially during the reign of Emperor Hongwu of the Ming Dynasty. The entirely Chinese construction and architectural style shows how Muslims adapted to various cultures.
Tradition says the Great Mosque was founded by the naval admiral Cheng Ho, son of a prestigious Muslim family who became famous for leading some of the largest sea expeditions of the time reaching all the way to North America. Muslims played an important role in the unification of China during the Yuan and Ming Dynasties.
iPhone App for Prayer Times
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Download iPhone App for Prayer Times and Qibla.
IslamiCity Prayer Companion
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Watch Live Taraweeh from Makkah
IslamiCity is pleased to offer a Ramadan exclusive webcast of daily Taraweeh prayers from Makkah.
Watch and listen to the Taraweeh and learn the essence of the Quran.
Spiritually transport yourself to the daily Taraweeh prayers.
In addition to this, you can take advantage of several other Membership benefits and support IslamiCity's outreach efforts.
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Start Quran Memorizer
During this Ramadanlet IslamiCity help you Memorize the Quran
Now there is an easy online tool to help children and adults memorize the Quran.
This tool helps, both children and adults, learn the proper recitation and memorization of the Holy Quran. In addition to the Arabic script, verse-by-verse transliteration and translation in English is also provided.
Listen to world renown Sheikh Siddiq Minshawi's beautiful recitation of the Holy Quran.
Start Quran Memorizer
Shop Now!
Shop and support IslamiCity's Dawa efforts
IslamiCity.com is happy to announce the launch of the New & Improved online bazar.
Simple and easy product browsing
Unique Islamicly inspired Gifts Art Home Decor items
Extensive Islamic product line, including Audio Video Books Greeting Cards Jewelry etc
Safe and secure online transactions serving visitors since 1999.
To learn more about IslamiCity's Dawa effort CLICK HERE
Click on Ramadan Information Center for all the latest services and information.
If Turkey and Iran Really Care About Muslims and Arabs they need to Stand to the Tyrant of Syria
عشرات القتلى بعملية عسكرية بحماة
آليات الجيش السوري تتمركز بأحد شوارع مدينة حماة (الفرنسية)
قالت مصادر في منظمات حقوقية سورية إن 121 شخصا معظمهم في مدينة حماة قتلوا برصاص قوات سورية لدى اقتحامها عددا من المدن في أنحاء متفرقة من البلاد, فيما كثف النظام السوري حملته الأمنية بعدد من المناطق لإخماد الانتفاضة الشعبية التي دخلت شهرها الخامس.
وقالت المنظمة الوطنية لحقوق الإنسان إن 95 شخصا قتلوا في حماة وحدها, فيما قال المرصد السوري لحقوق الإنسان إن عدد الجرحى في المدينة كبير ولا طاقة للمستشفيات به.
وأضاف المرصد أن الجيش دخل فجر اليوم المدينة من محاور عدة واتجه أغلبه نحو جامع السرجاوي ومنطقة جنوب الثكنة. ونقلت وكالة رويترز عن أحد أطباء المدينة قوله إن مستشفيات بدر والحوراني والحكمة استقبلت عددا كبيرا من الجثث, وأن عشرات المصابين نقلوا إلى مستشفى بدر الذي يعاني من نقص في كميات الدم, بينما تحاصر الدبابات مستشفى الحوراني.
وقد اقتحمت دبابات الجيش السوري ومدرعاته في وقت مبكر من صباح اليوم الأحد مدينة حماة المحاصرة منذ شهر والتي شهدت أضخم المظاهرات المطالبة بإسقاط نظام الرئيس بشار الأسد.
وبث ناشطون على شبكة الإنترنت صورا تظهر مدرعات الجيش السوري وهي تقصف أحد الأحياء عند المدخل الشمالي لمدينة حماة, وصورا تظهر دبابات الجيش عند دوار الرئيس حافظ الأسد بالمدينة.
كما بث الناشطون صورا لانتشال عدد من القتلى الذين سقطوا من جراء اجتياح الدبابات للمدينة, وصورا قالوا إنها من المدخل الشمالي للمدينة حيث تظهر المشاهد اختباء المواطنين خلف حواجز إسمنتية على وقع قصف مدرعات الجيش السوري حسب ما يقول هؤلاء الناشطون.
حماة شهدت أكبر المظاهرات ضد النظام (الفرنسية)وقال أحد السكان لوكالة رويترز إن القناصة تمركزوا فوق أسطح مبنى شركة الكهرباء والسجن الرئيسي بالمدينة, وتم قطع التيار الكهربائي عن معظم الأحياء الشرقية لحماة.
رواية رسميةأما وكالة الأنباء الرسمية السورية فقالت إن عشرات المسلحين المتمركزين فوق أسطح المنازل بمدينة حماة يقومون بإطلاق النار بكثافة لترهيب السكان.
وأضافت الوكالة أن هذه المجموعات المسلحة أضرمت النار في مراكز للشرطة وخربت الأملاك العامة والخاصة وأقامت الحواجز على الطرقات, مشيرة إلى أن الوحدات العسكرية تدخلت لإزالة الحواجز المقامة على مداخل المدينة.
يذكر أن الرئيس السوري الراحل حافظ الأسد أرسل قواته عام 1982 لقمع انتفاضة حماة، مما أسفر عن مقتل 18 ألف شخص حسب الأرقام الرسمية، و38 ألفا حسب أرقام المنظمات الحقوقية في ما بات يعرف بمجرزة حماة.
حملات أخرىوفي مدينة دير الزور قال ناشطون حقوقيون إن 19 شخصا قتلوا وأصيب العشرات برصاص قوات الأمن السورية التي قصفت عدة أحياء في المدينة الواقعة شرقي سوريا.
وأفاد شهود عيان لقناة الجزيرة بأن ستة أشخاص قتلوا في بلدة الحراك وأصيب عشرات آخرون عندما اقتحمت قوات الجيش السوري هذه البلدة الواقعة قرب درعا, وقال نشطاء حقوقيون إنه تم اعتقال العشرات بالمدينة ومن بينهم ثلاث نساء.
مدينة دير الزور تشهد عملية عسكرية واسعة (رويترز-أرشيف)وقال المرصد السوري لحقوق الإنسان إن القوات الأمنية اعتقلت ما يزيد عن مائة شخص في ضاحية المعضمية بدمشق وقال دبلوماسي غربي إنه رأى عدة دبابات تدخل هذه الضاحية.
انشقاقوقد بث ناشطون على الإنترنت صورا تظهر مجموعة قالوا إنهم ضباط انشقوا عن الجيش وأسسوا ما سموه "الجيش السوري الحر". وقال متحدث باسم المنشقين إن هذا الجيش سيسعى لإسقاط نظام الرئيس بشار الأسد وحماية الثورة.
ودعا قائد المجموعة الذي عرف نفسه بالعقيد رياض موسى الأسعد "كل الضباط والجنود الشرفاء" في الجيش السوري للانضمام إليهم.
وأضاف أن قوات الأمن التي تقتل المدنيين وتحاصر المدن ستصبح أهدافا مشروعة في أنحاء الأراضي السورية، كما نقلت عنه وكالة الصحافة الفرنسية قوله إن المنشقين معه يعدون بالمئات.
وتقول منظمات حقوقية دولية إن الحملة الأمنية للقوات السورية ضد الانتفاضة على النظام السوري منذ مارس/آذار الماضي أسفرت عن مقتل ألف و634 شخصا واختفاء ألفين و918 آخرين واعتقال 26 ألفا تعرض عدد كبير منهم للضرب والتعذيب، وما زال 12 ألفا و617 منهم رهن الاعتقال.
ومن جهتها تقول السلطات السورية إن "جماعات إرهابية تخريبية" متورطة في معظم حالات القتل خلال المظاهرات, وإن أكثر من خمسمائة جندي ورجل أمن قتلوا في هذه الأحداث.
Blogger comment:
Muslims would not shy to have help from anyone that need to help them to have back their self-governing and eliminate dictatorship, corruption and oppression. If Iran or Turkey want to play the savior or Al Mahdi Al Muntazer of the Muslims and Arabs let it be. Do stand with the people and not the governments, be strong if you are willing to stand. If there were strong combined stand from Turkey and Iran the tyrants would go one after the other with no dying Muslims as we see now. Time to go back and study the Islam well, the Quran is from God and the true Hadith is mostly inspired to Muhammad or approved by God. There is no where in the Quran and Sunna that we see that any other Muslims inspired by God. The only one described was Al Mahdi Al Muntazer he will be inspired to say the truth, he will not make anything up since the Quran and Sunna already taught us how to live this life to win in this life and the next life. He will be willing to listen to other people and make consensus to govern.
آليات الجيش السوري تتمركز بأحد شوارع مدينة حماة (الفرنسية)
قالت مصادر في منظمات حقوقية سورية إن 121 شخصا معظمهم في مدينة حماة قتلوا برصاص قوات سورية لدى اقتحامها عددا من المدن في أنحاء متفرقة من البلاد, فيما كثف النظام السوري حملته الأمنية بعدد من المناطق لإخماد الانتفاضة الشعبية التي دخلت شهرها الخامس.
وقالت المنظمة الوطنية لحقوق الإنسان إن 95 شخصا قتلوا في حماة وحدها, فيما قال المرصد السوري لحقوق الإنسان إن عدد الجرحى في المدينة كبير ولا طاقة للمستشفيات به.
وأضاف المرصد أن الجيش دخل فجر اليوم المدينة من محاور عدة واتجه أغلبه نحو جامع السرجاوي ومنطقة جنوب الثكنة. ونقلت وكالة رويترز عن أحد أطباء المدينة قوله إن مستشفيات بدر والحوراني والحكمة استقبلت عددا كبيرا من الجثث, وأن عشرات المصابين نقلوا إلى مستشفى بدر الذي يعاني من نقص في كميات الدم, بينما تحاصر الدبابات مستشفى الحوراني.
وقد اقتحمت دبابات الجيش السوري ومدرعاته في وقت مبكر من صباح اليوم الأحد مدينة حماة المحاصرة منذ شهر والتي شهدت أضخم المظاهرات المطالبة بإسقاط نظام الرئيس بشار الأسد.
وبث ناشطون على شبكة الإنترنت صورا تظهر مدرعات الجيش السوري وهي تقصف أحد الأحياء عند المدخل الشمالي لمدينة حماة, وصورا تظهر دبابات الجيش عند دوار الرئيس حافظ الأسد بالمدينة.
كما بث الناشطون صورا لانتشال عدد من القتلى الذين سقطوا من جراء اجتياح الدبابات للمدينة, وصورا قالوا إنها من المدخل الشمالي للمدينة حيث تظهر المشاهد اختباء المواطنين خلف حواجز إسمنتية على وقع قصف مدرعات الجيش السوري حسب ما يقول هؤلاء الناشطون.
حماة شهدت أكبر المظاهرات ضد النظام (الفرنسية)وقال أحد السكان لوكالة رويترز إن القناصة تمركزوا فوق أسطح مبنى شركة الكهرباء والسجن الرئيسي بالمدينة, وتم قطع التيار الكهربائي عن معظم الأحياء الشرقية لحماة.
رواية رسميةأما وكالة الأنباء الرسمية السورية فقالت إن عشرات المسلحين المتمركزين فوق أسطح المنازل بمدينة حماة يقومون بإطلاق النار بكثافة لترهيب السكان.
وأضافت الوكالة أن هذه المجموعات المسلحة أضرمت النار في مراكز للشرطة وخربت الأملاك العامة والخاصة وأقامت الحواجز على الطرقات, مشيرة إلى أن الوحدات العسكرية تدخلت لإزالة الحواجز المقامة على مداخل المدينة.
يذكر أن الرئيس السوري الراحل حافظ الأسد أرسل قواته عام 1982 لقمع انتفاضة حماة، مما أسفر عن مقتل 18 ألف شخص حسب الأرقام الرسمية، و38 ألفا حسب أرقام المنظمات الحقوقية في ما بات يعرف بمجرزة حماة.
حملات أخرىوفي مدينة دير الزور قال ناشطون حقوقيون إن 19 شخصا قتلوا وأصيب العشرات برصاص قوات الأمن السورية التي قصفت عدة أحياء في المدينة الواقعة شرقي سوريا.
وأفاد شهود عيان لقناة الجزيرة بأن ستة أشخاص قتلوا في بلدة الحراك وأصيب عشرات آخرون عندما اقتحمت قوات الجيش السوري هذه البلدة الواقعة قرب درعا, وقال نشطاء حقوقيون إنه تم اعتقال العشرات بالمدينة ومن بينهم ثلاث نساء.
مدينة دير الزور تشهد عملية عسكرية واسعة (رويترز-أرشيف)وقال المرصد السوري لحقوق الإنسان إن القوات الأمنية اعتقلت ما يزيد عن مائة شخص في ضاحية المعضمية بدمشق وقال دبلوماسي غربي إنه رأى عدة دبابات تدخل هذه الضاحية.
انشقاقوقد بث ناشطون على الإنترنت صورا تظهر مجموعة قالوا إنهم ضباط انشقوا عن الجيش وأسسوا ما سموه "الجيش السوري الحر". وقال متحدث باسم المنشقين إن هذا الجيش سيسعى لإسقاط نظام الرئيس بشار الأسد وحماية الثورة.
ودعا قائد المجموعة الذي عرف نفسه بالعقيد رياض موسى الأسعد "كل الضباط والجنود الشرفاء" في الجيش السوري للانضمام إليهم.
وأضاف أن قوات الأمن التي تقتل المدنيين وتحاصر المدن ستصبح أهدافا مشروعة في أنحاء الأراضي السورية، كما نقلت عنه وكالة الصحافة الفرنسية قوله إن المنشقين معه يعدون بالمئات.
وتقول منظمات حقوقية دولية إن الحملة الأمنية للقوات السورية ضد الانتفاضة على النظام السوري منذ مارس/آذار الماضي أسفرت عن مقتل ألف و634 شخصا واختفاء ألفين و918 آخرين واعتقال 26 ألفا تعرض عدد كبير منهم للضرب والتعذيب، وما زال 12 ألفا و617 منهم رهن الاعتقال.
ومن جهتها تقول السلطات السورية إن "جماعات إرهابية تخريبية" متورطة في معظم حالات القتل خلال المظاهرات, وإن أكثر من خمسمائة جندي ورجل أمن قتلوا في هذه الأحداث.
Blogger comment:
Muslims would not shy to have help from anyone that need to help them to have back their self-governing and eliminate dictatorship, corruption and oppression. If Iran or Turkey want to play the savior or Al Mahdi Al Muntazer of the Muslims and Arabs let it be. Do stand with the people and not the governments, be strong if you are willing to stand. If there were strong combined stand from Turkey and Iran the tyrants would go one after the other with no dying Muslims as we see now. Time to go back and study the Islam well, the Quran is from God and the true Hadith is mostly inspired to Muhammad or approved by God. There is no where in the Quran and Sunna that we see that any other Muslims inspired by God. The only one described was Al Mahdi Al Muntazer he will be inspired to say the truth, he will not make anything up since the Quran and Sunna already taught us how to live this life to win in this life and the next life. He will be willing to listen to other people and make consensus to govern.
ذكريات بطش القذافي بالليبيين
القذافي هدد بالزحف على أبناء وبنات الشعب الليبي وتطهيرهم فردا فردا
أشارت صحيفة لوس أنجلوس تايمز الأميركية إلى وجبة الإعدامات التي نفذها الرئيس الليبي معمر القذافي بحق عدد من المواطنين الليبيين في شهر رمضان قبل سبعة وعشرين عاما، وقالت إن الشهر الكريم بات يذكر الكثير من الليبيين بآلام بطش القذافي بهم.وأوضحت لوس أنجلوس تايمز أن بعض الليبيين يعتبر الثورة الشعبية الليبية قد بدأت منذ 1984 عندما كان القذافي يمارس قسوة غير طبيعية ضد أبناء الشعب الليبي، وعندما قام بإعدام أحد عشر ليبيا أثناء شهر رمضان الكريم من ذلك العام.وكلما جاء رمضان جديد فإن حزنا شديدا مؤلما يخيم على أجواء المواطنين ومن بينهم المواطن الليبي إبراهيم حمد شويحدي (62 عاما) الذي يتذكر المرارة والألم والخسارة لفقدان شقيقه، الذي أمر القذافي بتنفيذ حكم الإعدام فيه وبعدد آخر من الليبيين في أحد أيام رمضان الكريم من عام 1984 وقبيل موعد الإفطار بقليل.
فقد تم تنفيذ حكم الإعدام بالمواطن الليبي صادق حمد شويحدي في ملعب لكرة السلة في مدينة بنغازي أمام حشد من المواطنين الليبيين، وليس ذلك فحسب، ولكن القذافي أمر بأن تبث عملية الإعدام على التلفزيون الليبي بشكل مباشر.
"المواطنون الليبيون في شرقي ليبيا كانوا يشاهدون عملية الإعدام بحزن ومرارة وارتجاف، والآلاف من أنصار القذافي يبتهجون وهم يحتفلون في ملعب كرة السلة، ويهتفون بعدم الرحم "بالخائن""حزن ومرارةوبينما كان المواطنون الليبيون في شرقي ليبيا يشاهدون عملية الإعدام بحزن وألم ومرارة وارتجاف، كان الآلاف من أنصار القذافي يبتهجون وهم يحتفلون في ملعب كرة السلة المذكور، ويهتفون "لا رحمة، لا رحمة، اشنق الخائن أيها الأخ القائد".وأضافت الصحيفة أن كثيرا من الليبيين الثائرين من ضمن الثورة الشعبية الليبية الراهنة الساعية لإسقاط نظام القذافي لا يزالون تحت تأثير الحزن والغضب إزاء الإعدامات التي أمر بها القذافي بحق أبناء الشعب الليبي قبل سبعة وعشرين عاما.وهذه هي المرة الأولى منذ أكثر من 41 عاما التي يعيش فيها الليبيون في شرقي البلاد أيامهم بعيدا عن حكم القذافي القاسي، حيث يضيف المواطن شويحدي أن "كل الليبيين يحتقرون القذافي، ولكن عائلة شويحدي تحتقره وتكرهه بشكل أكثر ما يكون".وفي حين قام كل من التلفزيون والإذاعة التي يسيطر عليها الثوار الليبيون الأسبوع الماضي بإحياء ذكرى إعدامات رمضان المؤلمة، أضافت الصحيفة أن المواطن الليبي إبراهيم شويحدي دفع أيضا ضريبة معارضته للقذافي، والذي وضعه في السجن وعرضه للتعذيب عن طريق ما يسمى "الفلكة"، حتى صار يستخدم كرسي عجلات إثر الأذى والتلف الذي لحق بقدميه.
وأما شقيقه صادق الذي واجه عقوبة الإعدام في رمضان، فكان يعمل مهندسا جويا عندما تم اقتياده من بيته في عيد ميلاده الثلاثين، بتهمة قيامه وعدد من رفاقه بتفجير قاعدة عسكرية في ليبيا.
"في اليوم الخامس من رمضان لعام 1404 هجرية، تم اقتياد صادق إلى ملعب لكرة السلة في بنغازي، وأمرت القوات الأمنية للقذافي طلاب المدارس بحضور عملية إعدامه"قرار الثورةوكان صادق تلقى تدريبات عسكرية في كل من المغرب والعراق قبل أن يعود إلى ليبيا مع بعض الرفاق، والذين قرروا الثورة ضد القذافي.
وفي اليوم الخامس من رمضان لعام 1404 هجرية، تم اقتياد صادق إلى ملعب لكرة السلة في بنغازي، وأمرت القوات الأمنية للقذافي طلاب المدارس بحضور عملية إعدامه.وفي حين تم إجبار صادق على الاعتراف علنا بأنه حاول القيام بانقلاب ضد القذافي، منع الأمن أخاه إبراهيم من إلقاء نظرة الوداع الأخيرة على وجهه قبل إعدامه.
ولكن صادق لم يمت بفعل الشنق بل تم إرساله إلى المستشفى حيث أمرت السلطات بقتله بحقنة قاتلة، وأما شقيقه فيحتفظ بشرائط فيديو لعملية الإعدام على جهاز الكمبيوتر الخاص به في بيته.
تعليقات القراء
التعليقات المنشورة لا تعبر عن رأي الجزيرة وإنما تعبر عن رأي أصحابها
25
لحن
اجدابيا
حسبي الله ونعم الوكيل فيك يا معمر - اللهم أرنا فيه عجائب قدرتك - عاجلاً غير آجل .
24
عبدالله رجب رفيدة
ليبي في استراليا ملبورن
الاخوة ارجوا منكم التمييز مهما يكن لكم من تحفضات على الجزيرة تبقى الحزيرة نافلة للخبر من صنع الخبر هو القذافي اللعين والأخ الليبي في استراليا لم ولن ننسى تلك الاعدامات والجرح مفتوح مدام القذافي حي وليبا لن تنقسم باذن الله ثورتنا للوحدة وليس للقسمة وان ظننت العكس او حلمت به.
23
love ليبي
الاستنتاج
بفرض ان هذا الشخص اجرم في حق البلاد ويستحق الاعدام. لماذا تم اعدامه علنا في رمضان الكريم و بث العمليه؟ لماذا تم احضار الاطفال للمدرج؟ لماذا تم تجليسه على الارض مقيد اليدين بشكل مهين؟ لماذا تم اعاده اعدامه بعد ان نجى من عمليه الاعدام شنقا و كتب الله له عمرا جديد بالرغم من حرمه ذلك؟ بماذا يمكن وصف صاحب هذه التصرفات؟ ان بقاء القذافي و اعوانه عار على كل العرب و المسلمين و الانسانيه
21
ذكريات بطش القذافي بالليبيين
طرابلس
يجب أن تسمى يوميات بطش القذافي بالليبيين
20
Naser Almasry
That is True
هذا حدث بالفعل فقد كنت يومها فى السادسه عشر من عمرى وكتت اقيم فى ليييا مع اسرتى ولازال اعدام هذا الشخص فى ذاكرتى حتى الان اتذكر بكائه قبل اعدامه على للتليفزيون وكان يصيح الرحمه ياعرب البركه حيث تم اعدامه فى ملعب كرة قدم فى حى فى ددينه بنغازى يسمى للبركه واتذكر اسم هذا الشخص ينتهىى بالشويهدى
19
احمد سمير ابراهيم قاسم
مصر المنصورة ميت الكرماء
ان القذافي رجل ظالم انة يظلم اخواننا الليبين ظلما كبيرا ان اللة سوف يكون في نار جهنم ان المجتمع با جمعة لن يسكت علي ذلك وان اشاء اللة النصر سوف يكون لا خونانا الليبيون
18
Mesbah
Libyan
بالرغم من أن تذكر إعدامات رمضان به شئ من الألم خصوصاً في شهر الصيام المبارك. لكن لابد من هذه الذكرى المؤلمة حتى لا ننسى أهلنا الذين قتلوا دون وجه حق ودون ذنب. صادق الشويهدي، كان معارضاً، ربما هذا صحيح، لكنه خضع لمحاكمة ميدانية من اللجان الثورية دون دفاع ويداه مقيدتان خلف ظهره. وبعد دقائق تم تعليقه على حبل المشنقة أمام المشاهدين بملعب السلة، ومن بينهم صبيان. إن الله يمهل ولا يهمل يا قذافي.
17
مجد
كل الليبيين يحتقرون القذافي
العين بالعين والسن بالسن والبادي اظلم يا اعداء الليبيين. لن نسامح كل من شارك بتدمير ليبيا. لن نسامح كل من تلطخت يداه بدم الابرياء من شعب ليبيا. لن نسامح اعداء ليبيا ابدا و سنحاكمكم جميعا عاجلا ام آجلا. كل الليبيين يحتقرون القذافي.
16
البوعيشي
لن ننسى
يا أخي هدا هو واقع القدافي والدي لم ننسه حتى وان لم تتكلم عنه الجزيرة وانني لسعيد لقول لا للقدافي عاليا ورأيته في الانفاق مثل الجرد وحاشا الجرد منه , فيا أخي يا من في المهجر ان لم يقتل القدافي اخاك فقد قتل ابن بلدك لو عندك احساس, ونسأل الله ان ينتقم من هدا الطاغية ويجعله عبرة لمن خلفه و السماح في رمضان ليس لمن قتل ورمل ووفي نفس الوقت انسا مشرك لاقرانه اسمه بالله ,فهو من قال الفاتح ابدا والعظيم ووووو
1 2 3
القذافي هدد بالزحف على أبناء وبنات الشعب الليبي وتطهيرهم فردا فردا
أشارت صحيفة لوس أنجلوس تايمز الأميركية إلى وجبة الإعدامات التي نفذها الرئيس الليبي معمر القذافي بحق عدد من المواطنين الليبيين في شهر رمضان قبل سبعة وعشرين عاما، وقالت إن الشهر الكريم بات يذكر الكثير من الليبيين بآلام بطش القذافي بهم.وأوضحت لوس أنجلوس تايمز أن بعض الليبيين يعتبر الثورة الشعبية الليبية قد بدأت منذ 1984 عندما كان القذافي يمارس قسوة غير طبيعية ضد أبناء الشعب الليبي، وعندما قام بإعدام أحد عشر ليبيا أثناء شهر رمضان الكريم من ذلك العام.وكلما جاء رمضان جديد فإن حزنا شديدا مؤلما يخيم على أجواء المواطنين ومن بينهم المواطن الليبي إبراهيم حمد شويحدي (62 عاما) الذي يتذكر المرارة والألم والخسارة لفقدان شقيقه، الذي أمر القذافي بتنفيذ حكم الإعدام فيه وبعدد آخر من الليبيين في أحد أيام رمضان الكريم من عام 1984 وقبيل موعد الإفطار بقليل.
فقد تم تنفيذ حكم الإعدام بالمواطن الليبي صادق حمد شويحدي في ملعب لكرة السلة في مدينة بنغازي أمام حشد من المواطنين الليبيين، وليس ذلك فحسب، ولكن القذافي أمر بأن تبث عملية الإعدام على التلفزيون الليبي بشكل مباشر.
"المواطنون الليبيون في شرقي ليبيا كانوا يشاهدون عملية الإعدام بحزن ومرارة وارتجاف، والآلاف من أنصار القذافي يبتهجون وهم يحتفلون في ملعب كرة السلة، ويهتفون بعدم الرحم "بالخائن""حزن ومرارةوبينما كان المواطنون الليبيون في شرقي ليبيا يشاهدون عملية الإعدام بحزن وألم ومرارة وارتجاف، كان الآلاف من أنصار القذافي يبتهجون وهم يحتفلون في ملعب كرة السلة المذكور، ويهتفون "لا رحمة، لا رحمة، اشنق الخائن أيها الأخ القائد".وأضافت الصحيفة أن كثيرا من الليبيين الثائرين من ضمن الثورة الشعبية الليبية الراهنة الساعية لإسقاط نظام القذافي لا يزالون تحت تأثير الحزن والغضب إزاء الإعدامات التي أمر بها القذافي بحق أبناء الشعب الليبي قبل سبعة وعشرين عاما.وهذه هي المرة الأولى منذ أكثر من 41 عاما التي يعيش فيها الليبيون في شرقي البلاد أيامهم بعيدا عن حكم القذافي القاسي، حيث يضيف المواطن شويحدي أن "كل الليبيين يحتقرون القذافي، ولكن عائلة شويحدي تحتقره وتكرهه بشكل أكثر ما يكون".وفي حين قام كل من التلفزيون والإذاعة التي يسيطر عليها الثوار الليبيون الأسبوع الماضي بإحياء ذكرى إعدامات رمضان المؤلمة، أضافت الصحيفة أن المواطن الليبي إبراهيم شويحدي دفع أيضا ضريبة معارضته للقذافي، والذي وضعه في السجن وعرضه للتعذيب عن طريق ما يسمى "الفلكة"، حتى صار يستخدم كرسي عجلات إثر الأذى والتلف الذي لحق بقدميه.
وأما شقيقه صادق الذي واجه عقوبة الإعدام في رمضان، فكان يعمل مهندسا جويا عندما تم اقتياده من بيته في عيد ميلاده الثلاثين، بتهمة قيامه وعدد من رفاقه بتفجير قاعدة عسكرية في ليبيا.
"في اليوم الخامس من رمضان لعام 1404 هجرية، تم اقتياد صادق إلى ملعب لكرة السلة في بنغازي، وأمرت القوات الأمنية للقذافي طلاب المدارس بحضور عملية إعدامه"قرار الثورةوكان صادق تلقى تدريبات عسكرية في كل من المغرب والعراق قبل أن يعود إلى ليبيا مع بعض الرفاق، والذين قرروا الثورة ضد القذافي.
وفي اليوم الخامس من رمضان لعام 1404 هجرية، تم اقتياد صادق إلى ملعب لكرة السلة في بنغازي، وأمرت القوات الأمنية للقذافي طلاب المدارس بحضور عملية إعدامه.وفي حين تم إجبار صادق على الاعتراف علنا بأنه حاول القيام بانقلاب ضد القذافي، منع الأمن أخاه إبراهيم من إلقاء نظرة الوداع الأخيرة على وجهه قبل إعدامه.
ولكن صادق لم يمت بفعل الشنق بل تم إرساله إلى المستشفى حيث أمرت السلطات بقتله بحقنة قاتلة، وأما شقيقه فيحتفظ بشرائط فيديو لعملية الإعدام على جهاز الكمبيوتر الخاص به في بيته.
تعليقات القراء
التعليقات المنشورة لا تعبر عن رأي الجزيرة وإنما تعبر عن رأي أصحابها
25
لحن
اجدابيا
حسبي الله ونعم الوكيل فيك يا معمر - اللهم أرنا فيه عجائب قدرتك - عاجلاً غير آجل .
24
عبدالله رجب رفيدة
ليبي في استراليا ملبورن
الاخوة ارجوا منكم التمييز مهما يكن لكم من تحفضات على الجزيرة تبقى الحزيرة نافلة للخبر من صنع الخبر هو القذافي اللعين والأخ الليبي في استراليا لم ولن ننسى تلك الاعدامات والجرح مفتوح مدام القذافي حي وليبا لن تنقسم باذن الله ثورتنا للوحدة وليس للقسمة وان ظننت العكس او حلمت به.
23
love ليبي
الاستنتاج
بفرض ان هذا الشخص اجرم في حق البلاد ويستحق الاعدام. لماذا تم اعدامه علنا في رمضان الكريم و بث العمليه؟ لماذا تم احضار الاطفال للمدرج؟ لماذا تم تجليسه على الارض مقيد اليدين بشكل مهين؟ لماذا تم اعاده اعدامه بعد ان نجى من عمليه الاعدام شنقا و كتب الله له عمرا جديد بالرغم من حرمه ذلك؟ بماذا يمكن وصف صاحب هذه التصرفات؟ ان بقاء القذافي و اعوانه عار على كل العرب و المسلمين و الانسانيه
21
ذكريات بطش القذافي بالليبيين
طرابلس
يجب أن تسمى يوميات بطش القذافي بالليبيين
20
Naser Almasry
That is True
هذا حدث بالفعل فقد كنت يومها فى السادسه عشر من عمرى وكتت اقيم فى ليييا مع اسرتى ولازال اعدام هذا الشخص فى ذاكرتى حتى الان اتذكر بكائه قبل اعدامه على للتليفزيون وكان يصيح الرحمه ياعرب البركه حيث تم اعدامه فى ملعب كرة قدم فى حى فى ددينه بنغازى يسمى للبركه واتذكر اسم هذا الشخص ينتهىى بالشويهدى
19
احمد سمير ابراهيم قاسم
مصر المنصورة ميت الكرماء
ان القذافي رجل ظالم انة يظلم اخواننا الليبين ظلما كبيرا ان اللة سوف يكون في نار جهنم ان المجتمع با جمعة لن يسكت علي ذلك وان اشاء اللة النصر سوف يكون لا خونانا الليبيون
18
Mesbah
Libyan
بالرغم من أن تذكر إعدامات رمضان به شئ من الألم خصوصاً في شهر الصيام المبارك. لكن لابد من هذه الذكرى المؤلمة حتى لا ننسى أهلنا الذين قتلوا دون وجه حق ودون ذنب. صادق الشويهدي، كان معارضاً، ربما هذا صحيح، لكنه خضع لمحاكمة ميدانية من اللجان الثورية دون دفاع ويداه مقيدتان خلف ظهره. وبعد دقائق تم تعليقه على حبل المشنقة أمام المشاهدين بملعب السلة، ومن بينهم صبيان. إن الله يمهل ولا يهمل يا قذافي.
17
مجد
كل الليبيين يحتقرون القذافي
العين بالعين والسن بالسن والبادي اظلم يا اعداء الليبيين. لن نسامح كل من شارك بتدمير ليبيا. لن نسامح كل من تلطخت يداه بدم الابرياء من شعب ليبيا. لن نسامح اعداء ليبيا ابدا و سنحاكمكم جميعا عاجلا ام آجلا. كل الليبيين يحتقرون القذافي.
16
البوعيشي
لن ننسى
يا أخي هدا هو واقع القدافي والدي لم ننسه حتى وان لم تتكلم عنه الجزيرة وانني لسعيد لقول لا للقدافي عاليا ورأيته في الانفاق مثل الجرد وحاشا الجرد منه , فيا أخي يا من في المهجر ان لم يقتل القدافي اخاك فقد قتل ابن بلدك لو عندك احساس, ونسأل الله ان ينتقم من هدا الطاغية ويجعله عبرة لمن خلفه و السماح في رمضان ليس لمن قتل ورمل ووفي نفس الوقت انسا مشرك لاقرانه اسمه بالله ,فهو من قال الفاتح ابدا والعظيم ووووو
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Saturday, July 30, 2011
Quran and the Beginning of the World
From: http://www.thekeytoislam.com/en/scientific-explanations/begining-of-the-world.shtml
Related Articles
Scientific Points in a Few Verses of the Quran
Begining of the World
Expansion of the Universe
Celestial Bodies
Air Pressure
Darkness & Upper Levels Of Space
Atom
Human Embryonic Phases
Oceans
Formation of Clouds & Rains
Animals
Mountains
Water & Life
Allah says:
(Allah creates the creation in the first instance, and then brings it forth anew: and, in the end, to Him you all will re- turn.) (30:11)
Allah clearly states in this verse that He is the One Who created and brought into existence all creatures in this universe from nothing. This is stated in the Quran, which is divine revelation from Allah. Allah describes the be- ginning of the universe saying:
(The Originator of the heavens and the earth: and when He decrees a matter, He only says to it, "Be," and it is.) (2:117)
Allah informs us in this verse that the universe was created from nothing, all that took place before it's creation is from the knowledge of the unseen world, which only Allah knows. Human intellect is incapable of realizing and grasping what the substance matter of the first creation was, for Allah did not inform us of this knowledge. Man can only produce hypothesis and the- theories concerning ecological systems.
This is an actual picture of a star that has formed from interstellar matter.
Allah says:
(I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves; and I would not have taken the misguiders as assistants.) (18:51)
Allah says: (Have those who disbelieved not considered that the heavens and the earth were one single entity, which We then parted asunder and made from water every living thing? Will they not, then, believe?) (21:30)
This verse makes unmistakable reference to the fact that Allah created the universe from a single entity, and He is All-Capable over all things. Allah then ordered this 'single entity' to split, which it did, and turned into a cloud of smoke. From this cloud of smoke Allah created the heavens and earth. This is mentioned in the words of Allah:
This picture shows that the universe is expanding
(Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the Worlds. And He placed on it [i.e., the earth] firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information of] those who ask. And He completed them as seven heavens within two days and inspired [i.e. made known] in each heaven its command. And We adorned the nearest heaven with lights [i.e. stars for beauty] and as protection: such is the ordaining of the Almighty, the All-Knowing) (41:9-12)
Modern astrophysicists assert that the entire universe originated from one entity, the result of what is known today as the 'Big Bang'.13
Allah says:
This picture depicts the actual aftermath of the explosion of a star in the sky
(Then He (rose over) the heavens while it was something like smoke, and said to it and to the earth: 'Come both of you willingly or unwillingly.' They said, 'We come willingly.) (41:11)
This verse affirms that the sky, during its early stages- was like smoke; this is also affirmed by modern science.
James H. Jeans said:
'We have found that, as Newton first conjectured, a chaotic mass of gas of approximately uniform density and of very great extent would be dynamically unstable; nuclei would tend to form in it, around which the whole of matter would ultimately condense.'14
Related Articles
Scientific Points in a Few Verses of the Quran
Begining of the World
Expansion of the Universe
Celestial Bodies
Air Pressure
Darkness & Upper Levels Of Space
Atom
Human Embryonic Phases
Oceans
Formation of Clouds & Rains
Animals
Mountains
Water & Life
Allah says:
(Allah creates the creation in the first instance, and then brings it forth anew: and, in the end, to Him you all will re- turn.) (30:11)
Allah clearly states in this verse that He is the One Who created and brought into existence all creatures in this universe from nothing. This is stated in the Quran, which is divine revelation from Allah. Allah describes the be- ginning of the universe saying:
(The Originator of the heavens and the earth: and when He decrees a matter, He only says to it, "Be," and it is.) (2:117)
Allah informs us in this verse that the universe was created from nothing, all that took place before it's creation is from the knowledge of the unseen world, which only Allah knows. Human intellect is incapable of realizing and grasping what the substance matter of the first creation was, for Allah did not inform us of this knowledge. Man can only produce hypothesis and the- theories concerning ecological systems.
This is an actual picture of a star that has formed from interstellar matter.
Allah says:
(I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves; and I would not have taken the misguiders as assistants.) (18:51)
Allah says: (Have those who disbelieved not considered that the heavens and the earth were one single entity, which We then parted asunder and made from water every living thing? Will they not, then, believe?) (21:30)
This verse makes unmistakable reference to the fact that Allah created the universe from a single entity, and He is All-Capable over all things. Allah then ordered this 'single entity' to split, which it did, and turned into a cloud of smoke. From this cloud of smoke Allah created the heavens and earth. This is mentioned in the words of Allah:
This picture shows that the universe is expanding
(Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the Worlds. And He placed on it [i.e., the earth] firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information of] those who ask. And He completed them as seven heavens within two days and inspired [i.e. made known] in each heaven its command. And We adorned the nearest heaven with lights [i.e. stars for beauty] and as protection: such is the ordaining of the Almighty, the All-Knowing) (41:9-12)
Modern astrophysicists assert that the entire universe originated from one entity, the result of what is known today as the 'Big Bang'.13
Allah says:
This picture depicts the actual aftermath of the explosion of a star in the sky
(Then He (rose over) the heavens while it was something like smoke, and said to it and to the earth: 'Come both of you willingly or unwillingly.' They said, 'We come willingly.) (41:11)
This verse affirms that the sky, during its early stages- was like smoke; this is also affirmed by modern science.
James H. Jeans said:
'We have found that, as Newton first conjectured, a chaotic mass of gas of approximately uniform density and of very great extent would be dynamically unstable; nuclei would tend to form in it, around which the whole of matter would ultimately condense.'14
Ramdan Karim to all Muslims and The Best wishes for the liberation of the Saudi Land
By: Maged Taman
The tyrant regime of Saudi and some of the Saudi family are the big hindrance for the revolutions of the Arab and Muslims. They are the ones who are waiting to devour Al Mahdi even before he appears. They worked hard to try to support the fallen tyrants from Tunis to Egypt to Jordan. They really do not care about the west but for their personal interest to stay in power. They have many of their corrupt scholars that will stand for them since their wages are paid by the tyrants and not Al Mahdi. They gave money to Jordan to keep their tyrant in power. They play politics very well to stay in power. Even in face book they have website of Al Mahdi that is they support as propaganda to their corrupt king, thus they are standing hard to Al Mahdi Al Muntazer. The hypocrites will lose it is not my promise but it is God and his prophet. When the Saudi is liberated by the very devout Saudi Muslims the tyrant of Saudi and his family will fall. They are the one who chose the fight and not me. Again no violence but peaceful demonstrations and meeting in the Mosques to bring down the Saudi tyrants. We can then have the oil sold to the West with reasonable price and invest in all Muslim countries and instead of money for weapons will be money for development and prosperity.
Al Mahdi Al Muntazer
The tyrant regime of Saudi and some of the Saudi family are the big hindrance for the revolutions of the Arab and Muslims. They are the ones who are waiting to devour Al Mahdi even before he appears. They worked hard to try to support the fallen tyrants from Tunis to Egypt to Jordan. They really do not care about the west but for their personal interest to stay in power. They have many of their corrupt scholars that will stand for them since their wages are paid by the tyrants and not Al Mahdi. They gave money to Jordan to keep their tyrant in power. They play politics very well to stay in power. Even in face book they have website of Al Mahdi that is they support as propaganda to their corrupt king, thus they are standing hard to Al Mahdi Al Muntazer. The hypocrites will lose it is not my promise but it is God and his prophet. When the Saudi is liberated by the very devout Saudi Muslims the tyrant of Saudi and his family will fall. They are the one who chose the fight and not me. Again no violence but peaceful demonstrations and meeting in the Mosques to bring down the Saudi tyrants. We can then have the oil sold to the West with reasonable price and invest in all Muslim countries and instead of money for weapons will be money for development and prosperity.
Al Mahdi Al Muntazer
The Month of the Quran
From: http://www.islamicity.com
The Month of the Quran: The last and the lasting Divine Guidance 7/30/2011 - Religious - Article Ref: IC1107-4790Number of comments: Opinion Summary: Agree: Disagree: Neutral: By: Dr. Aslam AbdullahIslamiCity* -
Before it came to be known as the month of Fasting, the companions of the Prophet knew Ramadan as a month of the Quran, the last and lasting divine guidance to humanity. "The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong). So, whoever of you sights the month, he/she must observe fasts that month and whoever is ill or on a journey, the same number (of days which one did not observe fasts must be made up) from other days. Allah intends for you ease, and he does not want to make things difficult for you. He wants that you must complete the same number of days and that you must glorify Allah for having guided you so that you may be grateful to Him." (2:184). The revelation began in the month of Ramadan. The night in which the Quran began to be revealed is referred in the Quran as the blessed night: We sent it (the Quran) down on a blessed night, (44:2) or the night of Decree, Verily, we have sent it (this Quran) down in the Night of Al-Qadr. (97:1). It was the strength, clarity, simplicity, and universality of the message that the night was described as an extraordinary night.With its 6332 ayas (sentences) spread in 114 suras (chapters) divided in seven stages and 30 parts, the Quran was finalized and compiled in the life time of the Prophet who alone among human beings knew what it was. Only the Prophet could testify, verify and approve what the Quran consisted of as no other human being in his time shared that experience. He put his seal of approval on the finality of the divine message and gave his instructions on its arrangement. The Prophet ensured that every verse revealed to him was recorded and written at the time of its revelation.In one of the several ahadiths (statements attributed to the Prophet) mentioned in Sahih Bukhari, one of the companions, Bara'a narrates that when the verse "not equal are those of the believers who sit (at home) except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives, Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home) to each Allah has promised good, but has preferred those who strive hard and fight, above those who sit (at home by a huge reward." (4:95) was revealed, the prophet immediately called one of the scribes of the Quran to bring in the ink, pen, and the tablet so that it could be written down.It is also mentioned in Masnad Ahmed, Sunan Abi Dawood, Sunan Nasai, Jami Tirmdhi, Ibn Habban, and Musdark Hakim that Usman bin Affan, the third Caliph, narrated that whenever a verse was revealed, the Prophet used to call scribes immediately and instruct them to write it in the sura whose part is was meant to be.Zaid bin Thabit is reported as mentioned in Sahiah Bukhari, that in the life time of the Prophet there were at least four from Ansar of Medina, Abi binKaab, Maadh ibn Jabal, Zaid, and Abu Zaid who had the entire Quran written with them. It is also reported that in Medina Abdullah bin Saeed bin al-As, who was a calligrapher was specially instructed to teach the art of writing the Quran to the citizens of Medina.Besides other materials, the paper was also used to write the Quran. The scriptures refers to the word paper twice: But even if we had sent down unto thee [O Prophet] a writing on paper, and they had touched it with their own hands - those who are bent on denying the truth would indeed have said, "This is clearly nothing but a deception!" (6:7), "For, no true understanding of God have they when they say, "Never has God revealed anything unto man." Say: "Who has bestowed from on high the divine writ which Moses brought unto men as a light and a guidance, [and] which you treat as [mere] leaves of paper, making a show of them the while you conceal [so] much - although you have been taught [by it] what neither you nor your forefathers had ever known?" Say: "God [has revealed that divine writ]!" - and then leave them to play at their vain talk. (6:92) The Quran also uses the word Riq, "In a Scroll unfolded; (52:3), a kind of paper made from the skins of animals.In the books of Ahadith, we come across the names of at least 45 more companions who knew how to read and write the Quran. They are (in alphabetical order):
AbanAbdur RehmanAbdu Rehman bin Hur bin Umr bin ZaidAbdulla Saeed bin al AsAbdullah bin Arqam ZahriAbdullah bin RawahAbdullah bin Saad bin Ab SarhAbdullah bin ZaidAbdullah in Abdullah bin Abi SaloolAbu AbasAbu BakrAbu Yunis Maula AyeshaAla bin HadhramiAli ibn TalibAseed bin hadheer
Aus bin KhauliAyesha bint Abi bakrFatima bin MuhammadHafsa bint UmarHandhala bin RabiHundhala al-AsadiJaheem binal SaltKhalid bin Saeed bin al-AsKhalid bin WalidMuaqaib bin FatimaMuawiya bin Abi SafiyanMughaira bin ShaabaMuhammad bin SalmaMunzr bin UmrNafe bin Tareeb bin Umr bin Naufal
Najiatu TafawiRafe binMalikSad bin al RabeeSad bin al-AsSad bin IbadahShahar bin SaadSharjeel bin HasnaUbi ibn KaabUmar bin al-KhattabUmme Habiba bint Abi SafiyanUmr bin Al-AsUmr bin RafeUsman bin AffanZaid bin ThabitZubair bin Awwam
He was so particular about preserving the Quran in writing that even at the time of his migration from Makkah to Median, he had a scriber with with him with ink and pen.The Quran described itself as a book, a word that appears in 230 times in various contexts. Even though there are narrations in many books that suggest that the Quran in the form that we have it today was compiled during the Caliphate of Abu Bakr at the insistence of Second Caliph Umar bin al-Khattab and later finalized at the time of third Caliph, Usman bin Affan, the verdict of the Quran about its finalization, preservation, authenticity and compilation is overriding. "We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)." (15:17) "And (moreover) We have guarded them from every evil spirit accursed." (15:17). Or "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. (5:3).It is obvious that the efforts of the Caliphs were to make copies of the Quran from the original for wider distribution in the Muslim world. It is evident from the writings of Ibn Hazm in his book Kitab ul Fisl that over 100,000 copies of the Quran were present in the entire world at the time of Umar bin Al-Khattab.The Quran describes itself as a book that proves the commonality of the divine messages previously revealed to earlier prophets that were not preserved in the original form by their followers. It also asserts that the divine message has essentially been the same revolving around three main principles; a) monotheism in the sense that the source of all divine messages is Allah, the initiator and the creator of the universe, b) the guidance from a higher and neutral source is needed by human beings to lead a simple and disciplined life. It is only through following the divine guidance human beings can discipline their lives the same way as every thing else in the universe runs in a perfect order. c) the life is in constant evolution and the death would not end the life but move in a difference stage of existence where individuals and groups would be held accountable for every thing that they do and say in their limited life in this world.The greatest miracle of the Quran is the consistency of this message throughout evident in all its suras (chapters) and ayas (sentences). The linguistic beauty and style are evident to only those who understand the language but the clarity and consistency of the message is for everyone regardless of their linguistic skills and they relevant for all times. In other words every sura of the Quran is connected with its overall message with variations in emphasis and every aya is related with a particular aspect of the message within the context of the total guidance.Thus the month of Ramadan offers the believers a unique opportunity to refresh their understanding of the guidance and live it for an entire month so that the life in coming months could be disciplined around that. Thus, the first task for every believer is to get connected with the divine guidance in a disciplined, consistent, and regular basis.The fasting enables a person to live the principle of self control and self discipline, which is essential to realize the strength and relevance of the divine message.Seemingly, a large number of Muslims do not know the Arabic language and hence find it hard to understand when the Quran is recited to them. Moreover, we have the traditions informing us that the reading of the Quran gives us the reward of reading one letter to the equivalent to the 30 letter reward. The mercy and the divine measurement for good deeds are limitless and this narration should be read in that context.Besides earning reward for reading the Quran without understanding, we can also make efforts in the month of Ramadan to read it with understanding. This may even double or triple the reward. It is no harm to read the Quran with translation. Non-Arabic speaking believers can recite the Quran in Arabic and listen to its pronunciation during the taraweeh prayers, besides reading the translation in their own languages to understand the essence of the divine message. This understanding will enable us to get closer to the guidance of Allah.Often it is argued that it is difficult to understand the Quran in any other language. The Quran, on the other hand repeats the following verse four times: "And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? (54:17) Besides, the Quran also says: "And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know." (30:22)The reading of the Quran with meaning would give us an opportunity to understand the divine message as is and inspire us to appreciate its relevance for us in our times. Thus in addition to reading the Quran, we can also make efforts to live it.We spend much of our efforts in correcting our pronunciation of the Quran. This is good and the proper sound of every letter and word must be perfected authentically. However, the main purpose of perfecting the pronunciation must never be ignored: i.e. to understand so that we could live the Quran, the way our Prophet lived it.During the month of Ramadan we arrange lavish functions for the breaking of fast, a good practice to bring people together. However, if in these functions, we make it a habit to focus on understanding one of the passages of the Quran, probably we can make better use of these gatherings. It would not take us more than 5 to 10 minutes to reflect on the message of the Quran in these functions, but it would help us understand the divine guidance, the main reason for decreeing fasting in this month. "The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong). So, whoever of you sights the month, he/she must observe fasts that month and whoever is ill or on a journey, the same number (of days which one did not observe fasts must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. He wants that you must complete the same number of days and that you must glorify Allah for having to guided you so that you may be grateful to Him. (2:184).
*****
Dr. Aslam Abdullah is editor in chief of the weekly Muslim Observer and director of the Islamic Society of Nevada.
1
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The Month of the Quran: The last and the lasting Divine Guidance 7/30/2011 - Religious - Article Ref: IC1107-4790Number of comments: Opinion Summary: Agree: Disagree: Neutral: By: Dr. Aslam AbdullahIslamiCity* -
Before it came to be known as the month of Fasting, the companions of the Prophet knew Ramadan as a month of the Quran, the last and lasting divine guidance to humanity. "The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong). So, whoever of you sights the month, he/she must observe fasts that month and whoever is ill or on a journey, the same number (of days which one did not observe fasts must be made up) from other days. Allah intends for you ease, and he does not want to make things difficult for you. He wants that you must complete the same number of days and that you must glorify Allah for having guided you so that you may be grateful to Him." (2:184). The revelation began in the month of Ramadan. The night in which the Quran began to be revealed is referred in the Quran as the blessed night: We sent it (the Quran) down on a blessed night, (44:2) or the night of Decree, Verily, we have sent it (this Quran) down in the Night of Al-Qadr. (97:1). It was the strength, clarity, simplicity, and universality of the message that the night was described as an extraordinary night.With its 6332 ayas (sentences) spread in 114 suras (chapters) divided in seven stages and 30 parts, the Quran was finalized and compiled in the life time of the Prophet who alone among human beings knew what it was. Only the Prophet could testify, verify and approve what the Quran consisted of as no other human being in his time shared that experience. He put his seal of approval on the finality of the divine message and gave his instructions on its arrangement. The Prophet ensured that every verse revealed to him was recorded and written at the time of its revelation.In one of the several ahadiths (statements attributed to the Prophet) mentioned in Sahih Bukhari, one of the companions, Bara'a narrates that when the verse "not equal are those of the believers who sit (at home) except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives, Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home) to each Allah has promised good, but has preferred those who strive hard and fight, above those who sit (at home by a huge reward." (4:95) was revealed, the prophet immediately called one of the scribes of the Quran to bring in the ink, pen, and the tablet so that it could be written down.It is also mentioned in Masnad Ahmed, Sunan Abi Dawood, Sunan Nasai, Jami Tirmdhi, Ibn Habban, and Musdark Hakim that Usman bin Affan, the third Caliph, narrated that whenever a verse was revealed, the Prophet used to call scribes immediately and instruct them to write it in the sura whose part is was meant to be.Zaid bin Thabit is reported as mentioned in Sahiah Bukhari, that in the life time of the Prophet there were at least four from Ansar of Medina, Abi binKaab, Maadh ibn Jabal, Zaid, and Abu Zaid who had the entire Quran written with them. It is also reported that in Medina Abdullah bin Saeed bin al-As, who was a calligrapher was specially instructed to teach the art of writing the Quran to the citizens of Medina.Besides other materials, the paper was also used to write the Quran. The scriptures refers to the word paper twice: But even if we had sent down unto thee [O Prophet] a writing on paper, and they had touched it with their own hands - those who are bent on denying the truth would indeed have said, "This is clearly nothing but a deception!" (6:7), "For, no true understanding of God have they when they say, "Never has God revealed anything unto man." Say: "Who has bestowed from on high the divine writ which Moses brought unto men as a light and a guidance, [and] which you treat as [mere] leaves of paper, making a show of them the while you conceal [so] much - although you have been taught [by it] what neither you nor your forefathers had ever known?" Say: "God [has revealed that divine writ]!" - and then leave them to play at their vain talk. (6:92) The Quran also uses the word Riq, "In a Scroll unfolded; (52:3), a kind of paper made from the skins of animals.In the books of Ahadith, we come across the names of at least 45 more companions who knew how to read and write the Quran. They are (in alphabetical order):
AbanAbdur RehmanAbdu Rehman bin Hur bin Umr bin ZaidAbdulla Saeed bin al AsAbdullah bin Arqam ZahriAbdullah bin RawahAbdullah bin Saad bin Ab SarhAbdullah bin ZaidAbdullah in Abdullah bin Abi SaloolAbu AbasAbu BakrAbu Yunis Maula AyeshaAla bin HadhramiAli ibn TalibAseed bin hadheer
Aus bin KhauliAyesha bint Abi bakrFatima bin MuhammadHafsa bint UmarHandhala bin RabiHundhala al-AsadiJaheem binal SaltKhalid bin Saeed bin al-AsKhalid bin WalidMuaqaib bin FatimaMuawiya bin Abi SafiyanMughaira bin ShaabaMuhammad bin SalmaMunzr bin UmrNafe bin Tareeb bin Umr bin Naufal
Najiatu TafawiRafe binMalikSad bin al RabeeSad bin al-AsSad bin IbadahShahar bin SaadSharjeel bin HasnaUbi ibn KaabUmar bin al-KhattabUmme Habiba bint Abi SafiyanUmr bin Al-AsUmr bin RafeUsman bin AffanZaid bin ThabitZubair bin Awwam
He was so particular about preserving the Quran in writing that even at the time of his migration from Makkah to Median, he had a scriber with with him with ink and pen.The Quran described itself as a book, a word that appears in 230 times in various contexts. Even though there are narrations in many books that suggest that the Quran in the form that we have it today was compiled during the Caliphate of Abu Bakr at the insistence of Second Caliph Umar bin al-Khattab and later finalized at the time of third Caliph, Usman bin Affan, the verdict of the Quran about its finalization, preservation, authenticity and compilation is overriding. "We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)." (15:17) "And (moreover) We have guarded them from every evil spirit accursed." (15:17). Or "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. (5:3).It is obvious that the efforts of the Caliphs were to make copies of the Quran from the original for wider distribution in the Muslim world. It is evident from the writings of Ibn Hazm in his book Kitab ul Fisl that over 100,000 copies of the Quran were present in the entire world at the time of Umar bin Al-Khattab.The Quran describes itself as a book that proves the commonality of the divine messages previously revealed to earlier prophets that were not preserved in the original form by their followers. It also asserts that the divine message has essentially been the same revolving around three main principles; a) monotheism in the sense that the source of all divine messages is Allah, the initiator and the creator of the universe, b) the guidance from a higher and neutral source is needed by human beings to lead a simple and disciplined life. It is only through following the divine guidance human beings can discipline their lives the same way as every thing else in the universe runs in a perfect order. c) the life is in constant evolution and the death would not end the life but move in a difference stage of existence where individuals and groups would be held accountable for every thing that they do and say in their limited life in this world.The greatest miracle of the Quran is the consistency of this message throughout evident in all its suras (chapters) and ayas (sentences). The linguistic beauty and style are evident to only those who understand the language but the clarity and consistency of the message is for everyone regardless of their linguistic skills and they relevant for all times. In other words every sura of the Quran is connected with its overall message with variations in emphasis and every aya is related with a particular aspect of the message within the context of the total guidance.Thus the month of Ramadan offers the believers a unique opportunity to refresh their understanding of the guidance and live it for an entire month so that the life in coming months could be disciplined around that. Thus, the first task for every believer is to get connected with the divine guidance in a disciplined, consistent, and regular basis.The fasting enables a person to live the principle of self control and self discipline, which is essential to realize the strength and relevance of the divine message.Seemingly, a large number of Muslims do not know the Arabic language and hence find it hard to understand when the Quran is recited to them. Moreover, we have the traditions informing us that the reading of the Quran gives us the reward of reading one letter to the equivalent to the 30 letter reward. The mercy and the divine measurement for good deeds are limitless and this narration should be read in that context.Besides earning reward for reading the Quran without understanding, we can also make efforts in the month of Ramadan to read it with understanding. This may even double or triple the reward. It is no harm to read the Quran with translation. Non-Arabic speaking believers can recite the Quran in Arabic and listen to its pronunciation during the taraweeh prayers, besides reading the translation in their own languages to understand the essence of the divine message. This understanding will enable us to get closer to the guidance of Allah.Often it is argued that it is difficult to understand the Quran in any other language. The Quran, on the other hand repeats the following verse four times: "And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? (54:17) Besides, the Quran also says: "And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know." (30:22)The reading of the Quran with meaning would give us an opportunity to understand the divine message as is and inspire us to appreciate its relevance for us in our times. Thus in addition to reading the Quran, we can also make efforts to live it.We spend much of our efforts in correcting our pronunciation of the Quran. This is good and the proper sound of every letter and word must be perfected authentically. However, the main purpose of perfecting the pronunciation must never be ignored: i.e. to understand so that we could live the Quran, the way our Prophet lived it.During the month of Ramadan we arrange lavish functions for the breaking of fast, a good practice to bring people together. However, if in these functions, we make it a habit to focus on understanding one of the passages of the Quran, probably we can make better use of these gatherings. It would not take us more than 5 to 10 minutes to reflect on the message of the Quran in these functions, but it would help us understand the divine guidance, the main reason for decreeing fasting in this month. "The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong). So, whoever of you sights the month, he/she must observe fasts that month and whoever is ill or on a journey, the same number (of days which one did not observe fasts must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. He wants that you must complete the same number of days and that you must glorify Allah for having to guided you so that you may be grateful to Him. (2:184).
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Dr. Aslam Abdullah is editor in chief of the weekly Muslim Observer and director of the Islamic Society of Nevada.
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Friday, July 29, 2011
The Revelation of the Qur'an
From: http://www.al-islam.org/quraninislam/3.htm
General Beliefs of Muslims concerning the Revelation of the Qur'an
More than any other revealed book, especially the Torah and the New Testament, the Qur'an describes the details of the revelation, the transmittance and even accounts of the experience of the revelation. The general belief of Muslims concerning the revelation, based on the Qur'an, is that the text of the Qur'an is the actual speech of God transmitted to the Prophet by one of His chosen angels.
The name of this angel, or heavenly being, is Gabriel or the Faithful Spirit. He transmitted the word of God over a period of twenty-three years to the Prophet. He would bring the divine instructions to the Prophet, who would relate them faithfully to the people using the same words in the form of a verse.
The Prophet thus used the meaning of the verses to call the people to an understanding of faith, of belief, of social laws and of individual duties. These instructions from God to His messenger are known as the Prophecy, or the message; the Prophet transmitted this message without making any addition to or detraction from it in any way.
The View of Contemporary Non-Muslim Writers concerning the Revelation and Prophecy
Most contemporary writers who take an interest in different religions and ideologies adopt the following view of the Qur'an: they say the Prophet was a social genius who appeared to save society from the throes of decline into savagery and to raise it up in the cradle of civilization and freedom. They claim also that he called men to his own ideas of pure and sincere behavior by giving them a comprehensive religious form and order. They affirm that he had a pure soul and tremendous ambition; that he lived in a particularly dark and ignorant age, where only the law of force and foolish singing of verse, social chaos and selfishness, stealing, marauding and savagery were to be seen.
They describe how he was troubled by witnessing such things and, sometimes when overcome by the pain of such sights, he would withdraw from men and pass days alone in the cave in the Tihamah mountains; he would marvel at the sky and its shining stars, the earth, the mountains, the sea, the desert and all the precious means placed at the disposal of man by the Creator; he would be grieved at the bad behaviour and ignorance of those around him, who had thrown away a life of well-being and happiness for a tormented succession of bestial habits.
This feeling was always present with the Prophet; he bore this pain and vexation up to his fourtieth year when, according to these contemporary non-Muslim writers, he formed a plan to save his fellow-men from their miserable state of nomadic wandering, rebellious independence, selfish- ness and lawlessness.
This plan, called the religion of Islam, was the most suitable one for the times. The Prophet being of pure and sincere character, realized that his chaste thoughts were the Word of God and Divine Revelation which were infused in him through his virtuous nature. His good will and benevolent spirit, from which his thoughts exuded and established peace in his heart, was called the Spirit of Trustworthiness and Gabriel, the angel of revelation.
Furthermore, according to this contemporary view of Muhammad, he perceived the forces of good and happiness in nature as Angels and all the forces of bad as Satan and the Jinn (invisible entities). He called his own task, which he had undertaken according to his own conscience, Prophethood and himself, the deliverer of the divine message.
This explanation, however, comes from those writers who affirm the existence of God or at least some kind of nature- force, and attach a certain importance to the religion of Islam, albeit in the name of just and unbiased assessment. Those, however, who deny outright the existence of a Creator see Prophecy, revelation, divine duties, reward and punishment, the fire and the garden as mere religious politics, a lie in the name of religion to further one's own ends.
They say that the prophets were reformers who brought about social change in the name of religion. They argued that since men of past ages were drowned in ignorance and superstitious worship the prophets contained the religious order within a framework of superstitious beliefs about the origin of Creation and the day of reckoning in order to further their prospects of reform.
What the Qur'an Itself Says concerning this Matter
Scholars who explain the power of revelation and prophecy using the above explanation, attach great importance to the Science of nature and the visible world, and claim that everything in the world works according to the laws of nature. They view historical events, right up to the present-day, as the developing and constantly changing face of nature.
Likewise, they view all revealed religions as social manifestations. Thus they would agree that if one of the geniuses of history, like Cyrus, Darius or Alexander, had announced himself as having been chosen by God as an executor of divine commands, their explanation would have been no different than that given above.
We do not intend here to establish the existence of the unseen, of the world beyond the visible world of nature; we are not saying to other scholars or scientists that any one science may only be discussed by remaining within the strict limits of that particular science. We are not suggesting that the modern sciences which investigate the properties and effects of the material world, (whether or not they be positively or negatively disposed to the creation), do not have the right to enter into an investigation of the metaphysical.
What we are saying is that any explanation they propose must be in accordance with the explanation of society, existence, nature and the cosmos given by the Qur'an. The Qur'an is an authentic document of prophecy and is the basis Of all social, metaphysical and scientific discussion; the explanation Of the Qur'an contain proofs against their arguments which we can enumerate and reflect upon. These proofs are connected to different Qur'anic verses discussed below.
According to the explanation of modern non-Muslims and atheists, the Prophet's nature was pure through which came to him the word of God, meaning that the divine system of thought was alive in his own thoughts; the idea of divinity manifested itself in his thoughts because he was pure and holy; it was natural (in the minds Of these Scholars) for prophets to attribute these thoughts to God for, in this way, they ennobled and exalted their own task.
The Qur'an, however, strongly and convincingly denies that it is the speech or the ideas of the prophet or, indeed, of any other man. In chapters X:38 and XI:13 the Qur'an declares that if it is the word of man then detractors of Islam should produce similar words about every subject treated in the Qur'an, namely, belief in the after-life, morals, laws, stories of past generations and other prophets, wisdom and advice. The Qur'an urges them to seek help anywhere if they do not realize that it is the word of God and not of man, but adds that even if jinn and man joined forces together they would not be able to produce a Qur'an like it.
In chapter II:23 the Qur'an challenges those who consider it merely the speech of Muhammad to produce a book similar to it or even just one chapter like it. The force of this challenge becomes clear when we realize that it is issued for someone whose life should resemble that of Muhammad, namely, the life of an orphan, uneducated in any formal sense, not being able to read or write and grew up in the unenlightened age of the jahiliyah period (the age of ignorance) before Islam.
In IV:82 the Qur'an asks why no inconsistencies or changes appeared in the verses considering that neither the wording nor the meaning of the verses has altered despite being revealed over a period of twenty-three years. If it was the word of man and not the word of Gods then it would have certainly been affected by change like all other things in the temporal world of nature and matter.
It is clear that this challenge and these explanations are not mere empty words of exultation; rather they present the Qur'an for what it is, namely the word of God.
The Qur'an establishes its own miraculous nature in hundreds of verses. This miracle is still unexplained by normal literacy standards used to "grasp" a text. Indeed successive prophets established their prophethood through similar verses revealed by God. If prophecy was merely the call of an individual conscience or the inspiration of a pure and sincere soul, then there would be no sense in claiming it as divine proof or seeking help in its miraculous nature as the Prophet, in fact, did.
Some writers interpret the many miracles of the Qur'an in terms of undisguised mockery. When we investigate the subject of their mockery we inevitably discover that the Qur'an means something other than that which they have understood.
It is not our intention to try and prove the miraculous nature of the Qur'an nor to demonstrate the soundness and authenticity of its narration; rather, we would point out that the Qur'an clearly describes the miracles of the past prophets, like Salih, Abraham, Moses and Jesus. The stories related in the Qur'an can only be understood and interpreted in the light of miraculous guidance.
Why, we may ask, if the prophets were mere men, inspired by the purity of their character, was it necessary to establish the existence of this miraculous guidance?
The Angel Gabriel
According to the explanation of the above-mentioned writers, the prophet referred to his own pure soul as the "Faithful Spirit" or the giver of revelation. The Qur'an, however, does not support this view and names Gabriel as the deliverer of the verses.
God says in chapter II:97, "Say (O Muhammad, to mankind): Who is an enemy to Gabriel! for it is he who has revealed (this book) to your heart by God's permission." This verse refers to Jews who wanted to know who had revealed the Qur'an to the Prophet. He replied that it was Gabriel. They said, "We are enemies of Gabriel as he it was who gave us (the tribe of Israel) the laws and legal punishments and as we are enemies to him, we do not believe in the book which he has brought. " Thus God replies to them in the verse that Gabriel revealed the Qur'an to the Prophet by God's permission. God further says that the Qur'an is to be believed in, and that it is not the speech of Gabriel. It is important to note that the Qur'an, in the words of the above verse was revealed "to the heart" of the Prophet Muhammad by Gabriel.
In another verse [XXVI:193-4] we read that it was transmitted by the Faithful Spirit, "which the Faithful Spirit has brought down upon your heart." By comparison of these two verses it becomes evident that it is the angel Gabriel who is meant here by the words, "Faithful Spirit."
In chapter LXXXI:1923 God describes the transmittance of revelation: That this is in truth the word of an honoured messenger (Gabriel), Mighty established in the presence of the Lord of the Throne, one to be obeyed and trustworthy and your comrade (the Prophet) is not mad. Surely he saw him on the clear horizon.
These verses show that Gabriel was one of the intimates of God, possessing great power and trust. Again in chapter XL:7 we read, "Those who bear the power, and all who are around Him, praise their Lord and believe in Him and ask forgiveness for those who believe." Such characteristics as belief in God and seeking forgiveness from him are only to be expected from independent, sentient creatures.
In chapter IV:172-173 we read, The Messiah will never disdain to be a servant of God, nor will the favoured angels. Whoever disdains His service and is proud, He will gather them all to Himself, then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace, and as for those who disdain and are proud, He will punish them with a painful doom. And they will not find for themselves besides Allah a guardian or a helper.
It is clear that although the Messiah, Jesus, and the favoured angels do not disobey the commands of God they are, nevertheless, warned of a painful punishment on the day of reckoning if they were to commit a wrong. The possibility of neglect of their duties or committing wrong action is neces- sarily dependent on their being sentient beings, possessed of free will and entrusted with the task of transmitting the revelation of God.
Thus we learn from the Qur'an that Gabriel is the Faithful Soul: he is trustworthy and to be obeyed because he is obeyed by angels in his task. An indication of these obedient angels comes in the verse, But truly it is a warning-so let whoever will pay heed to it, on honoured leaves exalted, purified (set down by scribes) noble and righteous [LXXX:11-16] .
The Angels and the Devils
According to the explanation of contemporary non-Muslim writers, angel is the name given to forces in nature which represent goodness, and happiness and devils are forces in nature representing evil and unhappiness. What we under- stand from the Qur'an, however, is that they are beings existing beyond our sense-range, who possess feelings and an independent free-will. To the verses above, (indicating that angels possess independence and free will), may be added many other verses which confirm these same qualities. The refusal of Satan to prostrate himself before Adam and the dialogue between Satan and God occurs several times in the Qur'an. Satan, after having been expelled from intimacy with God, says in chapter XXXVIII:82-83, "I surely will lead every one of them astray except your sincere slaves among them." And God replies "I shall fill hell with you and with those who follow you, together" [XXXVIII:85].
It is clear that punishment can only take place if the punished understand the reason for the punishment. God in chapter XXXIV:20, says in confirmation of Satan's warning to man, "And Satan indeed found his calculation true concerning them, for they follow them, all except a group of true believers. " Likewise, we read in chapter XIV;22, "And Satan said when the matter had been decided: Indeed! Allah promised you a promise of truth; and I promised you and failed you. And I had no power over you except that I called to you and you obeyed me. So do not blame me but blame yourselves."
Blame is a matter which can only be associated with those who possess the power of reason and free-will. We quote these verses to show that Satan, like the rest of the angels, is a thinking independent being rather than a force in nature. Just as verses occur in the Qur'an concerning the angels and the devils, there also are verses which clearly and vividly describe the jinn (elemental spirits or invisible beings, either harmful or helpful) . In chapter XLVI: 18 reference is made to those who, invited to believe in Islam, spurn it as just another ancient fable or superstition: Such are those in whom the word concerning nations of the jinn and mankind which have passed away before them has effect. Indeed they are the losers.
We may understand from this verse that the jinn, the invisible entities, like mankind, live in different nations, pass a period of time in their different societies and finally die.
In the same chapter, verses 29-32 we read, And when we inclined toward you (Muhammad) certain of the jinn who wished to hear the Qur'an and when they were in its presence said, Listen! and, when it was finished turned back to their people warning. They said: O our people! Truly we have heard a book which has been revealed after Moses, confirming that which was before it, guiding to the truth and a right road. O my people! respond to God's Summoner and believe in Him. He will forgive you some of your wrong actions and guard you from a painful doom. And whoever does not respond to God's Summoner he can in no way escape in the earth, and you (can find) no protecting friends instead of Him. Such are in clear error. These verses clearly confirm that the jinn, like men, live in groups, are thinking individuals possessing free will and charged with duties, Moreover, there are other verses dealing with the day of rising which affirms these same qualities in the jinn.
The Call of Conscience
According to the explanation of certain modern writers, prophethood is the rising up of a man from amongst his people in order to undertake social reform in accordance with the call of his conscience. The Qur'an, however, gives a different meaning to the prophethood. In XCI:7-8 we read, "And a soul and Him who perfected it, and inspired it (with conscience off what is wrong for it and (what is) right for it. "
In this verse God demonstrates that each individual perceives from his own conscience and God-given nature the difference between good and bad action; and, that the potential for reform and the bettering of one's self is contained within each person; some listen to their conscience and act correctly while others pay no heed and so act wrongly.
Thus in the following verses of the same chapter God says: "He is indeed successful who causes it to grow and he is indeed a failure who stunts it. " If prophethood manifests itself as a result of the conscience, which everyone possesses, then everyone in theory may become a prophet. God, however, has reserved this duty for certain men only.
Thus He says in chapter VI:124, "And when a sign comes to them, they say: we do not believe until we are given that which God's messengers are given. God knows best with whom to place His message."
The Reality of the Prophet's Mission
We should repeat at this point that we do not intend to prove or disprove here the truth of Islam or the validity of the Prophet's invitation of the people to Islam. Rather, we simply want to state that the second of the modern non-Islamic explanations is also not in accordance with the explanation given in the Qur'an.
According to it, the prophet succeeded in convincing people to believe in a set of superstitions framed in a politico-religious framework; he was aided in this, so they say, by the fact that his own people were tribesmen, having no advanced culture of their own. In the name of public good and the well-being of society harsh punishments were promised to those who did not obey the religious laws; the Prophet instilled a fear of the Day of Reckoning and promised rewards for those who obeyed.
Thus fervour for the promised paradise and fear of the Day of Reckoning created a society based on a religious foundation.
The history of the lives of other prophets has, for the most part, been lost in time, but the life of the Prophet Muhammad is well documented. Anyone who researches into it will not be left in the least doubt that he had total faith and inner certainty in his mission. If religious beliefs were mere superstitions or a means to unify and subdue a society, then all the proofs expounded in the Qur'an concerning the hereafter, the existence of a Creator of the World, Divine Unity, His attributes, belief in a prophecy and the reckoning of a man's actions after death would have absolutely no meaning.
What the Qur'an says about the Meaning of Revelation and Prophecy
The Qur'an clearly states that it is a book revealed to the Prophet and that revelation is a kind of divine utterance beyond the understanding or communication of the material world; revelation is unperceived by sense or intellect but apprehended by other faculties which, by God's will, are present in certain individuals. Through revelation instructions from the unseen are received and their acceptance and implementation is called prophethood. To clarify this matter we may make the following points.
Man 's Innate Nature
In the beginning of this book we explained that each created entity, whether mineral, plant or animal, is endowed with an inherent force which enables it to develop in accordance with its own innate design and nature.
Thus we read in chapter XX:50, "Our Lord is He who gave everything its nature, then guided it correctly, " and again in chapter LXXXVII:2-3 "Who creates, then disposes, who measures then guides." We also know that man is not excluded from this general law, that is, he has a direction and an aim towards which he develops, having been endowed with faculties which allow him to fulfill this aim. All his happiness lies in achieving this aim; his sorrow, grief and misfortune are the result of his failure to achieve this aim. He is guided to this special purpose by his Creator.
As God says in chapter LXXVI:3, "Indeed, we have shown him the way whether he be grateful or disbelieving. " Likewise we read in chapter LXXX:1920, "From a drop of seed, He creates him and proportions him. Then makes the way easy for him. "
Man 's Path in Traversing the Road of Life
The difference between the animal and plant kingdoms and man is that the former react according to their inherent knowledge or instinct, while man, also possessing an inherent knowledge, is equipped with an intellect and the capacity to use or recognize wisdom. Even if man is capable of undertaking a certain action, he weighs the good or the bad, the benefit or harm, contained in that action and implements it only if he estimates that the benefit outweighs the harm.
Thus he follows the instruction of his intellect in every action; the intellect dictates the necessity of an action. The intellect causes one to abandon an act if it is likely to bring with it an unacceptable degree of trouble and hardship; it not only instructs one on the feasibility of an action, but it also takes into account the dictates of sentiment and feeling.
Indeed the perception of sentiment with regard to the relative good or bad in matter is so closely connected with the decision of the intellect as to be considered one and the same thing.
Man as a Social Being
No one would deny that men are social beings who co-operate with each other to better meet their daily needs. We may wonder, however, whether men desire this co-operation from their natural feelings; are they naturally inclined to undertake an action with others and share an interest in something as a social project?
On one level, man's needs, feelings and desires cause him to act for his own benefit and without regard for the needs and wishes of others. Man uses every means to fulfil his own needs: he uses every kind of transport to reach his destination; he uses the leaves, stems and fruit of plants and trees; he lives upon the meat of animals and their products, and takes advantage of a multitude of other things to complement his own deficiencies in certain respects. Can man, whose state is such that he uses everything he finds to his own ends, be expected to respect another human being? Can he extend his hand to another in co-operation and turn a blind eye to his own desire for the sake of mutual benefit?
The answer in the first instance must be no. It is as a result of man's countless needs, which can never be fulfilled by himself alone, that he recognizes the possibility of fulfilling them through the help and co-operation of others. Similarly, he understands that his own strengths, desires and wishes are also shared by others, and just as he defends his own interests so others defend theirs.
Thus, out of necessity, he co-operates with the social nexus and gives a certain measure of his own efforts to fulfill the needs of others; in return he benefits from the efforts of others in order to full fill his own needs. In truth he has entered into a market-place of social wealth, always open to traders and offering all the benefits obtained by the collective work of the society. All these factors are placed together in this market- place of pooled human resources and each person, according to the importance society attaches to his work, has a share in these benefits.
Thus man's first nature incites him to pursue the fulfillment of his own needs using others in the process and taking advantage of their work for his own ends. It is only in cases of necessity and helplessness that he lends a hand to co-operate with society.
This matter is clear when we observe the nature of children: anything a child wants he demands in an extreme way; he emphasizes his demand by crying. As he grows older, however, and becomes a part of the social fabric, he gradually puts an end to his excessive demands. More evidence for the truth of this may be seen when a person accumulates power which exceeds that of others and he rejects the spirit of cooperation and its restrictions of society; such an individual uses people and the fruits of their labours for himself without giving anything back in return.
God refers to the necessary spirit of natural cooperation in society in chapter XLIII:32, "We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them take labour from others ... " This verse refers to the reality of the social situation in which each individual has a different capacity and different talents: those who are superior in one domain engage the cooperation or employ of others for their eventual mutual benefit.
Thus all members of society are linked together in the ways and wants of the fabric of one single social unit. Those who do not see the obvious necessity of mutual cooperation are condemned by God in chapter XIV:34, "Truly man is surely a wrong-doer, (a tyrant) " and, in chapter XXXII1:72, "Indeed he has proved a tyrant and a fool."
These verses refer to man's natural instinct which, unless checked, drives him to take advantage of his fellow-men and in doing so to overstep the rights of others.
The Manifestation of Social Differences and the Necessity of Law
Man in his dealings with his fellow men is obliged to accept a social life based on cooperation; in doing so he effectively forgoes some of the freedom enjoyed within his own sphere of work. Merely taking part in a society based on injustice and gaining social differences is not enough to satisfy the basic needs of the average man. In such a society, taking advantage of the efforts of others leads to corruption and a loss of the original purpose of removing glaring differences between men and bettering their lives.
It is clear that a framework of laws, understood and respected by all, must govern the different members of society. If there are no clear laws governing even the most basic of transactions (like buying and selling), transactions will cease to function correctly. Laws are necessary to preserve the rights of individuals. The power and wisdom of the Creator, who has guided man towards his well-being and happiness, has also guaranteed the success and happiness of society.
Guidance in the form of social law is mentioned by God in LXXX:19-20, "From a drop of seed He creates him and proportions him. Then makes the way easy for him. " This making of life easy for him is an indication of the social guidance which he has given to man in the form of laws and instructions.
The Intellect is not Sufficient in Guiding Man towards Respect of the Law
The guidance we are considering here is that which emanates from the wisdom of the Creator; this wisdom has created man and alloted him his goal of well-being just as it has assigned a path and goal to all creation. This goal of happiness and well-being is the path of self-fulfilment based on correct behaviour in a social setting. It is clear that, of necessity, there can be no inconsistencies or shortcomings in the work of the Creator.
If, at times, one cannot discern His aim or it seems hidden from normal perception, it is not through lack of reason or cause on the part of God, but rather that the cause is linked to other causes which obscure the one in question. If there were no hindrances to a clear perception of the causal chain of events, two given actions would never appear inconsistent or contradictory to the harmony of creation. Nor would the work of the Creator appear (as it sometimes does to those whose perception is hindered by the intricacy of the causal chain of events), inconsistent and imperfect.
Guidance towards the law, whose function is to remove differences and conflict between individuals in society, is not a matter for the intellect since it is this very intellect which causes man to dispute with others. It is the same intellect which incites man to profit at the expense of others and to preserve, first and foremost, his own interest, accepting justice only when there is no alternative.
The two opposing forces, one causing difficulties and one doing away with them, are qualities of man's character; they do not obviously exist in the Creator: the countless daily transgressions and violations of the law, in effect, all result from those who use their intellect incorrectly; they themselves are the very source of their own difficulties.
If the intellect was truly a means of removing wrong action from society and was itself a trustworthy guide to man's well-being, it would recognize the validity of the law and prevent man from violating it. The intellect's refusal to willingly accept what is obviously given for the well-being of man is confirmed when we realize that its acceptance of a society based on just laws is only out of necessity. Without this compulsion, it would never accept to know the law.
Those who transgress the law do so for many reasons: some oppose it without fear, because their power exceeds that of the law; others, because they live outside the reach of the law, through deceit or negligence on the part of the authorities; others are able to invent reasons which make their wrong actions appear lawful and acceptable; some make use of the helplessness of the person they have wronged. All, however, find no legal obstacle in their wrong aims; even if an obstacle appears, their intellect, rather than guiding them to an acceptance of the law, renders the obstacle right and ineffective.
From these examples we are left in no doubt that the intellect, far from controlling, restricting or guiding man, merely uses its influence to its own purpose. We must include, therefore, that it is incapable of guiding man towards a social law which guarantees the rights, freedom and well-being of all the members of society.
God says in chapter XCVI:6-7 "Indeed man truly rebels when he thinks him self independent. " The independence referred to here includes the independence of those who imagine that they can claim their rights through other than the path of legality.
The Only Way to Guidance is that of Revelation
Man, like the rest of creation, naturally seeks his own well-being and happiness as he lives out his life. Since, by his very make-up, he has a variety of natural needs, he has no alternative but to live in society in order to fulfill these needs; his own well-being and search for the fulfillment of his natural character takes place in the wider framework of society's well-being.
Thus the only acceptable pattern of existence, regulated by a comprehensive law common to all people, is the one which guarantees both the well-being of society and of the individual in a balanced and just fashion. It is also clear that man, like the rest of creation, must endeavour to achieve his well-being and undertake whatever preparation is necessary for achieving this by allowing himself to be guided by his Creator.
It is but a logical next step in our analysis to say that any guidance from the Creator must be towards this comprehensive law, common to all and, at the same time, in accord with the individual's well-being. Intellect is not enough to guide man to the law since it does not always decide in favour of cooperation with others nor in favour of the common good.
The path, the way, which fits perfectly the requirements of man is the way taught by the Prophets and messengers of God. It is the way brought to them by God through revelation and established as undeniably true and valid, by the example of their own lives and their intimate knowledge and contact with God.
The Revelation of the Qur'an
In chapter II:213, God says, "Mankind was one community and God sent (to them) prophets as bearers of good news and as warners and revealed to them the book with the truth that it may judge between mankind concerning that in which they differed." Here we under- stand "one community" to mean a society at peace, its members living without dispute or difference. After a period of time, men differed with one another and as a result God sent the prophets.
Again He says in IV:163-165, "Indeed We have inspired you as we have inspired Noah ... Messengers of good news and a warning in order that mankind might have no argument against God after the Messenger. " Intellect alone does not make man accountable to God and this is why he must be awakened to the reality of his inner condition by other means.
The first of the above-mentioned verses recognizes the way of revelation and prophecy as the only way of removing differences between men. The second shows revelation and prophecy to be the complete and absolute proof to mankind of the truth of God's message.
Some Questions Answered
Question: By using the premise that the intellect cannot prevent violation of the law and the wrong action of man in general, you are declaring the necessity of imposing a law or, as you say, "guidance" towards his own well-being; that is, you are demanding that we place our trust in revelation and in prophethood rather than in the intellect.
The truth is, however, that the laws and instructions of revelation are also ineffective in that they cannot prevent violation of the law, of the Shari'ic law or divine code; in fact, man's acceptance of this code is even less than his acceptance of the civil code. What can you reply to this?
Answer: To point out the way is one thing and to follow it is another. The Creator has taken upon himself to guide mankind to a law under which he can achieve his well-being; He has not taken upon himself to stop mankind from infringing upon the law nor of compelling men to follow the law. We have investigated above the problem of man's infringement of the law, not to prove that the intellect is deficient or incapable of preventing wrong action but, rather, to show that it usually does not decide in favour of the law or of cooperation with society.
As we have pointed out, the intellect only follows the law out of necessity; if it perceives that obeying the law and restricting one's personal freedom brings less benefit than disobedience, then it will not follow the law nor stop others from transgressing.
The acceptance of the way of the revelation, however, always brings with it an obedience to the law. By accepting the code of behaviour revealed by the prophets, one entrusts one's judgement to God who, with his boundless power and knowledge, constantly watches over man; only He can reward good deeds or punish bad ones in an absolutely just and unbiased way. God says in chapter XII:40, "The decision rests with God only," and in chapter XCIX:74, "And whoever does an atom 's weight of good will see it then and whoever does an atom 's weight of bad will see it then. "
Likewise, He says in XXII:17, "Indeed God will decide between them on the day of Rising, Indeed! God is witness over all things, " and in II:77, "Are they unaware that God knows that which they keep hidden and that which they proclaim." In XXXIII:52 we read: "And God is watcher over all things. "
From these verses it is clear that the divine din of Islam, which has been given to man through revelation, is not capable of preventing transgression of the law any more than the civil law drawn up by men. The machinery of the civil law appoints officials and employees to control and inspect the action of man and also imposes a system of punishment for his offences; this method only works when the law is strong and the crime is discovered.
The divine din is superior to man-made laws or social orders in that control over man is carried out in a very special way, namely, through the vigil of the angels. Moreover, the divine din obliges in every man and woman to enjoin the right and forbid the wrong. All men, without exception, are instructed to watch over the action of their fellow men and to be guardians of the law.
It is only belief in a divine order which contains and defines action outside the limits of good and bad and within the reality of the Day of Reckoning to come. Most importantly, the Lord of the world and of all the unseen world is aware of man's every action and is present with him everywhere at every moment.
Like the civil codes drawn up by man, there is also in the divine code a corresponding system of punishment for every sin, both in this world and on the day of reckoning after death. Unlike the civil code, however, the divine law guarantees that no man will escape from judgement and punishment, if punishment is warranted. As proof, the reader is urged to follow what is written in chapter IV: 59, "Obey God and obey the messenger and those of you in authority" and, in XI: 71, "And the believers, men and women are protecting friends one to another; they enjoin the right and forbid the wrong."
Likewise, we may study LXXXII:1-12 when God says, "Indeed there are guardians above you, generous and recording, who know (all) that you do" and, also in XXXIV:21, "And your Lord (O Muhammad) takes note of all things. "
A Second Question: It has been argued that the intellect does not always decide in favour of respect for the law. Is this not inconsistent with what is contained in the saying of the Imams which states that God has given two proofs to his servants, the outward and obvious one being that of His Prophet, and the inner and hidden one being that of the intellect of man? How are we to understand this statement in the light of how the intellect has been described?
Answer: Without exception, man's intellect is concentrated on securing benefit and avoiding harm. Whenever it accepts to cooperate and share in society's activity, it is, as we have seen above, seeking its own benefit. This need is often felt by those who wish to profit from others or seek to control others by using their wealth. For such men there is nothing prohibiting them from pursuing their illegal action; their intellect will pot decide in favour of the law nor forbid transgression of the same law.
If, however, the source of compulsion (as is understood in the light of divine revelation) is from God, then the effect on man is totally different. God's watching over man's action, His punishment or reward of bad or good action, admits of no negligence, ignorance or incapacity. The intellect, which recognizes the existence of God, cannot refuse the law. It will always decide in favour of that which revelation demands of man.
Thus the intellect of a believing man will recognize the importance of the revelation over any personal matter. God say in XIII:33 "Is He who is aware of the deserts of every soul as he who is aware of nothing;" and, in LXXXVI:4, "No human soul but has a guardian over it" and, LXXIV:38, "Every soul is a pledge for its own deeds."
The Path of Revelation is Protected Against Mistakes
The path of revelation is part of the Creator's programme. He never makes mistakes, neither in His Creation nor in the system of belief and the laws of the shari'ah, which are delineated for man through revelation.
God says in LXXII:26-28, (He is) the knower of the unseen and he reveals His secret to no one exccpt to every messenger He has chosen and He makes a guard go before him and a guard behind him, that He may know that they have indeed conveyed the message of the Lord. He surrounds all their doings and He keeps count of all things.
From this we understand that the prophets and messengers of God must be infallible both in receiving the revelation and in preserving it against alteration and attack. They are as instruments at the disposal of the Creator's wisdom. Were they to make an error in receiving or teaching the message of the revelation or be led astray by the whispering of evil persons, were they themselves to commit wrong or deliberately change the message they had to deliver, then the wisdom of God would be unable to perfect its programme of guidance.
God confirms in chapter XVI:9 that He is in total control of man's guidance by means of his messenger, "And God's is the direction of the way, and some (words) do not go straight."
The Hidden Reality of Revelation
The reality of revelation is hidden from us. What is clear is that the aim of the programme of life, outlined for man by the Creator, cannot possibly have been put together by the intellect; there must be another way of understanding, of perceiving, (other than through reflection and thought), by which man learns-of the duties incumbent on him and his fellow-men. This understanding may only be encompassed by the path of revelation.
There are, however, only a limited number of men who possess this kind of understanding since receiving revelation requires an understanding based on purity, sincerity and freedom from all corruption and bad thoughts. It requires men whose spiritual qualities do not change; men who are psychologically balanced in their judgements and who possess real depth of understanding. It must be admitted that these qualities are rarely to be found amongst men.
The Prophets and messengers mentioned in the Qur'an are men of precisely these qualities. The Qur'an does not mention their number; it only names a few (namely Adam, Nuh (Noah), Hud, Salih. (Methusaleh), Ibrahim (Abraham), Lut (Lot), Isma'il (Ismael, Ishmael), Alyasa' (Elisha), Dhu al-Kifl (Ezekiel), Ilyas (Elias), Yunus Jonah), Idris (Enoch), Ishaq (Isaac), Ya'qub (Jacob), Yusuf Joseph), Shu'ayb, Musa (Moses), Harun (Aaron), Da'ud (David), Sulayman (Solo- mon), Ayyub (Job), Zakariya' (Zacharias), Yahya (John), Isma'il Sadiq al-Wa'd, 'Isa (Jesus) and Muhammad; others are indicated but not named).
We, as ordinary men, do not share at all their qualities and so we cannot taste the reality of their perception. Prophecy, as an experience, remains unknown for us. Moreover, few of the past revelations have reached us and we have only a limited view of the reality which is revelation and prophecy. It may be that what has reached us in the form of revealed books is exactly as the revelation we are familiar with, that is the Qur'an.
Nevertheless, it is possible that other revelations (complete- ly unknown to us) may have contained information and instructions of which we have no knowledge.
How the Qur'an was Revealed
Qur'anic revelation, according to the Qur'an itself, is an utterance on behalf of God to His Prophet; the Prophet received the speech of God with all his being, not just by way of learning. In XLII:5 1-52 God says, And it was not to be for any man that God should speak to him unless (it be) by revelation or from behind a veil or (that) we send a messenger to reveal what He will by His leave. Truly He is exalted, wise. And thus We hare inspired in you (Muhammad) a spirit of Our Command. You did not know what the Book, nor what the Faith was. But We have made it a light whereby We guide whom We will of our slaves. And truly you surely guide to a right path.
On comparison of these two verses we discover three different ways of divine utterance. Firstly, God speaks without there being any veil between Him and man. Secondly, God speaks from behind a veil: like the tree on the Tur mountain from behind which Moses heard God speaking. Thirdly, God's speech is brought to man by an angel who had previously heard the revelation from Him.
The second of the two verses above show that the Qur'an has reached us by means of the third of three possible ways. Again God says in XXVI: 192-5, "(A revelation) which the Faithful Spirit (Gabriel) has brought down upon your heart, that you may be (one) of the warners, in plain Arabic Speech," and in chapter II:97 "Who is an enemy to Gabriel! For it is he who has revealed (this book) to your heart."
From these verses we understand that the Qur'an was transmitted by way of an angel named Gabriel, or the "Faithful Spirit"; and that the Prophet received the revelation from him with all his being, all his perception and not merely by listening. The verse says "on your heart," which in Qur'anic terms means perception or awareness. In LIII: 10-11 we read, "And He revealed to His slave that which He revealed. The heart did not lie (in seeing) what it saw;" and in XCVIII:2 reception of the revelation is indicated as a reading of "pure pages" by God's messenger.
General Beliefs of Muslims concerning the Revelation of the Qur'an
More than any other revealed book, especially the Torah and the New Testament, the Qur'an describes the details of the revelation, the transmittance and even accounts of the experience of the revelation. The general belief of Muslims concerning the revelation, based on the Qur'an, is that the text of the Qur'an is the actual speech of God transmitted to the Prophet by one of His chosen angels.
The name of this angel, or heavenly being, is Gabriel or the Faithful Spirit. He transmitted the word of God over a period of twenty-three years to the Prophet. He would bring the divine instructions to the Prophet, who would relate them faithfully to the people using the same words in the form of a verse.
The Prophet thus used the meaning of the verses to call the people to an understanding of faith, of belief, of social laws and of individual duties. These instructions from God to His messenger are known as the Prophecy, or the message; the Prophet transmitted this message without making any addition to or detraction from it in any way.
The View of Contemporary Non-Muslim Writers concerning the Revelation and Prophecy
Most contemporary writers who take an interest in different religions and ideologies adopt the following view of the Qur'an: they say the Prophet was a social genius who appeared to save society from the throes of decline into savagery and to raise it up in the cradle of civilization and freedom. They claim also that he called men to his own ideas of pure and sincere behavior by giving them a comprehensive religious form and order. They affirm that he had a pure soul and tremendous ambition; that he lived in a particularly dark and ignorant age, where only the law of force and foolish singing of verse, social chaos and selfishness, stealing, marauding and savagery were to be seen.
They describe how he was troubled by witnessing such things and, sometimes when overcome by the pain of such sights, he would withdraw from men and pass days alone in the cave in the Tihamah mountains; he would marvel at the sky and its shining stars, the earth, the mountains, the sea, the desert and all the precious means placed at the disposal of man by the Creator; he would be grieved at the bad behaviour and ignorance of those around him, who had thrown away a life of well-being and happiness for a tormented succession of bestial habits.
This feeling was always present with the Prophet; he bore this pain and vexation up to his fourtieth year when, according to these contemporary non-Muslim writers, he formed a plan to save his fellow-men from their miserable state of nomadic wandering, rebellious independence, selfish- ness and lawlessness.
This plan, called the religion of Islam, was the most suitable one for the times. The Prophet being of pure and sincere character, realized that his chaste thoughts were the Word of God and Divine Revelation which were infused in him through his virtuous nature. His good will and benevolent spirit, from which his thoughts exuded and established peace in his heart, was called the Spirit of Trustworthiness and Gabriel, the angel of revelation.
Furthermore, according to this contemporary view of Muhammad, he perceived the forces of good and happiness in nature as Angels and all the forces of bad as Satan and the Jinn (invisible entities). He called his own task, which he had undertaken according to his own conscience, Prophethood and himself, the deliverer of the divine message.
This explanation, however, comes from those writers who affirm the existence of God or at least some kind of nature- force, and attach a certain importance to the religion of Islam, albeit in the name of just and unbiased assessment. Those, however, who deny outright the existence of a Creator see Prophecy, revelation, divine duties, reward and punishment, the fire and the garden as mere religious politics, a lie in the name of religion to further one's own ends.
They say that the prophets were reformers who brought about social change in the name of religion. They argued that since men of past ages were drowned in ignorance and superstitious worship the prophets contained the religious order within a framework of superstitious beliefs about the origin of Creation and the day of reckoning in order to further their prospects of reform.
What the Qur'an Itself Says concerning this Matter
Scholars who explain the power of revelation and prophecy using the above explanation, attach great importance to the Science of nature and the visible world, and claim that everything in the world works according to the laws of nature. They view historical events, right up to the present-day, as the developing and constantly changing face of nature.
Likewise, they view all revealed religions as social manifestations. Thus they would agree that if one of the geniuses of history, like Cyrus, Darius or Alexander, had announced himself as having been chosen by God as an executor of divine commands, their explanation would have been no different than that given above.
We do not intend here to establish the existence of the unseen, of the world beyond the visible world of nature; we are not saying to other scholars or scientists that any one science may only be discussed by remaining within the strict limits of that particular science. We are not suggesting that the modern sciences which investigate the properties and effects of the material world, (whether or not they be positively or negatively disposed to the creation), do not have the right to enter into an investigation of the metaphysical.
What we are saying is that any explanation they propose must be in accordance with the explanation of society, existence, nature and the cosmos given by the Qur'an. The Qur'an is an authentic document of prophecy and is the basis Of all social, metaphysical and scientific discussion; the explanation Of the Qur'an contain proofs against their arguments which we can enumerate and reflect upon. These proofs are connected to different Qur'anic verses discussed below.
According to the explanation of modern non-Muslims and atheists, the Prophet's nature was pure through which came to him the word of God, meaning that the divine system of thought was alive in his own thoughts; the idea of divinity manifested itself in his thoughts because he was pure and holy; it was natural (in the minds Of these Scholars) for prophets to attribute these thoughts to God for, in this way, they ennobled and exalted their own task.
The Qur'an, however, strongly and convincingly denies that it is the speech or the ideas of the prophet or, indeed, of any other man. In chapters X:38 and XI:13 the Qur'an declares that if it is the word of man then detractors of Islam should produce similar words about every subject treated in the Qur'an, namely, belief in the after-life, morals, laws, stories of past generations and other prophets, wisdom and advice. The Qur'an urges them to seek help anywhere if they do not realize that it is the word of God and not of man, but adds that even if jinn and man joined forces together they would not be able to produce a Qur'an like it.
In chapter II:23 the Qur'an challenges those who consider it merely the speech of Muhammad to produce a book similar to it or even just one chapter like it. The force of this challenge becomes clear when we realize that it is issued for someone whose life should resemble that of Muhammad, namely, the life of an orphan, uneducated in any formal sense, not being able to read or write and grew up in the unenlightened age of the jahiliyah period (the age of ignorance) before Islam.
In IV:82 the Qur'an asks why no inconsistencies or changes appeared in the verses considering that neither the wording nor the meaning of the verses has altered despite being revealed over a period of twenty-three years. If it was the word of man and not the word of Gods then it would have certainly been affected by change like all other things in the temporal world of nature and matter.
It is clear that this challenge and these explanations are not mere empty words of exultation; rather they present the Qur'an for what it is, namely the word of God.
The Qur'an establishes its own miraculous nature in hundreds of verses. This miracle is still unexplained by normal literacy standards used to "grasp" a text. Indeed successive prophets established their prophethood through similar verses revealed by God. If prophecy was merely the call of an individual conscience or the inspiration of a pure and sincere soul, then there would be no sense in claiming it as divine proof or seeking help in its miraculous nature as the Prophet, in fact, did.
Some writers interpret the many miracles of the Qur'an in terms of undisguised mockery. When we investigate the subject of their mockery we inevitably discover that the Qur'an means something other than that which they have understood.
It is not our intention to try and prove the miraculous nature of the Qur'an nor to demonstrate the soundness and authenticity of its narration; rather, we would point out that the Qur'an clearly describes the miracles of the past prophets, like Salih, Abraham, Moses and Jesus. The stories related in the Qur'an can only be understood and interpreted in the light of miraculous guidance.
Why, we may ask, if the prophets were mere men, inspired by the purity of their character, was it necessary to establish the existence of this miraculous guidance?
The Angel Gabriel
According to the explanation of the above-mentioned writers, the prophet referred to his own pure soul as the "Faithful Spirit" or the giver of revelation. The Qur'an, however, does not support this view and names Gabriel as the deliverer of the verses.
God says in chapter II:97, "Say (O Muhammad, to mankind): Who is an enemy to Gabriel! for it is he who has revealed (this book) to your heart by God's permission." This verse refers to Jews who wanted to know who had revealed the Qur'an to the Prophet. He replied that it was Gabriel. They said, "We are enemies of Gabriel as he it was who gave us (the tribe of Israel) the laws and legal punishments and as we are enemies to him, we do not believe in the book which he has brought. " Thus God replies to them in the verse that Gabriel revealed the Qur'an to the Prophet by God's permission. God further says that the Qur'an is to be believed in, and that it is not the speech of Gabriel. It is important to note that the Qur'an, in the words of the above verse was revealed "to the heart" of the Prophet Muhammad by Gabriel.
In another verse [XXVI:193-4] we read that it was transmitted by the Faithful Spirit, "which the Faithful Spirit has brought down upon your heart." By comparison of these two verses it becomes evident that it is the angel Gabriel who is meant here by the words, "Faithful Spirit."
In chapter LXXXI:1923 God describes the transmittance of revelation: That this is in truth the word of an honoured messenger (Gabriel), Mighty established in the presence of the Lord of the Throne, one to be obeyed and trustworthy and your comrade (the Prophet) is not mad. Surely he saw him on the clear horizon.
These verses show that Gabriel was one of the intimates of God, possessing great power and trust. Again in chapter XL:7 we read, "Those who bear the power, and all who are around Him, praise their Lord and believe in Him and ask forgiveness for those who believe." Such characteristics as belief in God and seeking forgiveness from him are only to be expected from independent, sentient creatures.
In chapter IV:172-173 we read, The Messiah will never disdain to be a servant of God, nor will the favoured angels. Whoever disdains His service and is proud, He will gather them all to Himself, then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace, and as for those who disdain and are proud, He will punish them with a painful doom. And they will not find for themselves besides Allah a guardian or a helper.
It is clear that although the Messiah, Jesus, and the favoured angels do not disobey the commands of God they are, nevertheless, warned of a painful punishment on the day of reckoning if they were to commit a wrong. The possibility of neglect of their duties or committing wrong action is neces- sarily dependent on their being sentient beings, possessed of free will and entrusted with the task of transmitting the revelation of God.
Thus we learn from the Qur'an that Gabriel is the Faithful Soul: he is trustworthy and to be obeyed because he is obeyed by angels in his task. An indication of these obedient angels comes in the verse, But truly it is a warning-so let whoever will pay heed to it, on honoured leaves exalted, purified (set down by scribes) noble and righteous [LXXX:11-16] .
The Angels and the Devils
According to the explanation of contemporary non-Muslim writers, angel is the name given to forces in nature which represent goodness, and happiness and devils are forces in nature representing evil and unhappiness. What we under- stand from the Qur'an, however, is that they are beings existing beyond our sense-range, who possess feelings and an independent free-will. To the verses above, (indicating that angels possess independence and free will), may be added many other verses which confirm these same qualities. The refusal of Satan to prostrate himself before Adam and the dialogue between Satan and God occurs several times in the Qur'an. Satan, after having been expelled from intimacy with God, says in chapter XXXVIII:82-83, "I surely will lead every one of them astray except your sincere slaves among them." And God replies "I shall fill hell with you and with those who follow you, together" [XXXVIII:85].
It is clear that punishment can only take place if the punished understand the reason for the punishment. God in chapter XXXIV:20, says in confirmation of Satan's warning to man, "And Satan indeed found his calculation true concerning them, for they follow them, all except a group of true believers. " Likewise, we read in chapter XIV;22, "And Satan said when the matter had been decided: Indeed! Allah promised you a promise of truth; and I promised you and failed you. And I had no power over you except that I called to you and you obeyed me. So do not blame me but blame yourselves."
Blame is a matter which can only be associated with those who possess the power of reason and free-will. We quote these verses to show that Satan, like the rest of the angels, is a thinking independent being rather than a force in nature. Just as verses occur in the Qur'an concerning the angels and the devils, there also are verses which clearly and vividly describe the jinn (elemental spirits or invisible beings, either harmful or helpful) . In chapter XLVI: 18 reference is made to those who, invited to believe in Islam, spurn it as just another ancient fable or superstition: Such are those in whom the word concerning nations of the jinn and mankind which have passed away before them has effect. Indeed they are the losers.
We may understand from this verse that the jinn, the invisible entities, like mankind, live in different nations, pass a period of time in their different societies and finally die.
In the same chapter, verses 29-32 we read, And when we inclined toward you (Muhammad) certain of the jinn who wished to hear the Qur'an and when they were in its presence said, Listen! and, when it was finished turned back to their people warning. They said: O our people! Truly we have heard a book which has been revealed after Moses, confirming that which was before it, guiding to the truth and a right road. O my people! respond to God's Summoner and believe in Him. He will forgive you some of your wrong actions and guard you from a painful doom. And whoever does not respond to God's Summoner he can in no way escape in the earth, and you (can find) no protecting friends instead of Him. Such are in clear error. These verses clearly confirm that the jinn, like men, live in groups, are thinking individuals possessing free will and charged with duties, Moreover, there are other verses dealing with the day of rising which affirms these same qualities in the jinn.
The Call of Conscience
According to the explanation of certain modern writers, prophethood is the rising up of a man from amongst his people in order to undertake social reform in accordance with the call of his conscience. The Qur'an, however, gives a different meaning to the prophethood. In XCI:7-8 we read, "And a soul and Him who perfected it, and inspired it (with conscience off what is wrong for it and (what is) right for it. "
In this verse God demonstrates that each individual perceives from his own conscience and God-given nature the difference between good and bad action; and, that the potential for reform and the bettering of one's self is contained within each person; some listen to their conscience and act correctly while others pay no heed and so act wrongly.
Thus in the following verses of the same chapter God says: "He is indeed successful who causes it to grow and he is indeed a failure who stunts it. " If prophethood manifests itself as a result of the conscience, which everyone possesses, then everyone in theory may become a prophet. God, however, has reserved this duty for certain men only.
Thus He says in chapter VI:124, "And when a sign comes to them, they say: we do not believe until we are given that which God's messengers are given. God knows best with whom to place His message."
The Reality of the Prophet's Mission
We should repeat at this point that we do not intend to prove or disprove here the truth of Islam or the validity of the Prophet's invitation of the people to Islam. Rather, we simply want to state that the second of the modern non-Islamic explanations is also not in accordance with the explanation given in the Qur'an.
According to it, the prophet succeeded in convincing people to believe in a set of superstitions framed in a politico-religious framework; he was aided in this, so they say, by the fact that his own people were tribesmen, having no advanced culture of their own. In the name of public good and the well-being of society harsh punishments were promised to those who did not obey the religious laws; the Prophet instilled a fear of the Day of Reckoning and promised rewards for those who obeyed.
Thus fervour for the promised paradise and fear of the Day of Reckoning created a society based on a religious foundation.
The history of the lives of other prophets has, for the most part, been lost in time, but the life of the Prophet Muhammad is well documented. Anyone who researches into it will not be left in the least doubt that he had total faith and inner certainty in his mission. If religious beliefs were mere superstitions or a means to unify and subdue a society, then all the proofs expounded in the Qur'an concerning the hereafter, the existence of a Creator of the World, Divine Unity, His attributes, belief in a prophecy and the reckoning of a man's actions after death would have absolutely no meaning.
What the Qur'an says about the Meaning of Revelation and Prophecy
The Qur'an clearly states that it is a book revealed to the Prophet and that revelation is a kind of divine utterance beyond the understanding or communication of the material world; revelation is unperceived by sense or intellect but apprehended by other faculties which, by God's will, are present in certain individuals. Through revelation instructions from the unseen are received and their acceptance and implementation is called prophethood. To clarify this matter we may make the following points.
Man 's Innate Nature
In the beginning of this book we explained that each created entity, whether mineral, plant or animal, is endowed with an inherent force which enables it to develop in accordance with its own innate design and nature.
Thus we read in chapter XX:50, "Our Lord is He who gave everything its nature, then guided it correctly, " and again in chapter LXXXVII:2-3 "Who creates, then disposes, who measures then guides." We also know that man is not excluded from this general law, that is, he has a direction and an aim towards which he develops, having been endowed with faculties which allow him to fulfill this aim. All his happiness lies in achieving this aim; his sorrow, grief and misfortune are the result of his failure to achieve this aim. He is guided to this special purpose by his Creator.
As God says in chapter LXXVI:3, "Indeed, we have shown him the way whether he be grateful or disbelieving. " Likewise we read in chapter LXXX:1920, "From a drop of seed, He creates him and proportions him. Then makes the way easy for him. "
Man 's Path in Traversing the Road of Life
The difference between the animal and plant kingdoms and man is that the former react according to their inherent knowledge or instinct, while man, also possessing an inherent knowledge, is equipped with an intellect and the capacity to use or recognize wisdom. Even if man is capable of undertaking a certain action, he weighs the good or the bad, the benefit or harm, contained in that action and implements it only if he estimates that the benefit outweighs the harm.
Thus he follows the instruction of his intellect in every action; the intellect dictates the necessity of an action. The intellect causes one to abandon an act if it is likely to bring with it an unacceptable degree of trouble and hardship; it not only instructs one on the feasibility of an action, but it also takes into account the dictates of sentiment and feeling.
Indeed the perception of sentiment with regard to the relative good or bad in matter is so closely connected with the decision of the intellect as to be considered one and the same thing.
Man as a Social Being
No one would deny that men are social beings who co-operate with each other to better meet their daily needs. We may wonder, however, whether men desire this co-operation from their natural feelings; are they naturally inclined to undertake an action with others and share an interest in something as a social project?
On one level, man's needs, feelings and desires cause him to act for his own benefit and without regard for the needs and wishes of others. Man uses every means to fulfil his own needs: he uses every kind of transport to reach his destination; he uses the leaves, stems and fruit of plants and trees; he lives upon the meat of animals and their products, and takes advantage of a multitude of other things to complement his own deficiencies in certain respects. Can man, whose state is such that he uses everything he finds to his own ends, be expected to respect another human being? Can he extend his hand to another in co-operation and turn a blind eye to his own desire for the sake of mutual benefit?
The answer in the first instance must be no. It is as a result of man's countless needs, which can never be fulfilled by himself alone, that he recognizes the possibility of fulfilling them through the help and co-operation of others. Similarly, he understands that his own strengths, desires and wishes are also shared by others, and just as he defends his own interests so others defend theirs.
Thus, out of necessity, he co-operates with the social nexus and gives a certain measure of his own efforts to fulfill the needs of others; in return he benefits from the efforts of others in order to full fill his own needs. In truth he has entered into a market-place of social wealth, always open to traders and offering all the benefits obtained by the collective work of the society. All these factors are placed together in this market- place of pooled human resources and each person, according to the importance society attaches to his work, has a share in these benefits.
Thus man's first nature incites him to pursue the fulfillment of his own needs using others in the process and taking advantage of their work for his own ends. It is only in cases of necessity and helplessness that he lends a hand to co-operate with society.
This matter is clear when we observe the nature of children: anything a child wants he demands in an extreme way; he emphasizes his demand by crying. As he grows older, however, and becomes a part of the social fabric, he gradually puts an end to his excessive demands. More evidence for the truth of this may be seen when a person accumulates power which exceeds that of others and he rejects the spirit of cooperation and its restrictions of society; such an individual uses people and the fruits of their labours for himself without giving anything back in return.
God refers to the necessary spirit of natural cooperation in society in chapter XLIII:32, "We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them take labour from others ... " This verse refers to the reality of the social situation in which each individual has a different capacity and different talents: those who are superior in one domain engage the cooperation or employ of others for their eventual mutual benefit.
Thus all members of society are linked together in the ways and wants of the fabric of one single social unit. Those who do not see the obvious necessity of mutual cooperation are condemned by God in chapter XIV:34, "Truly man is surely a wrong-doer, (a tyrant) " and, in chapter XXXII1:72, "Indeed he has proved a tyrant and a fool."
These verses refer to man's natural instinct which, unless checked, drives him to take advantage of his fellow-men and in doing so to overstep the rights of others.
The Manifestation of Social Differences and the Necessity of Law
Man in his dealings with his fellow men is obliged to accept a social life based on cooperation; in doing so he effectively forgoes some of the freedom enjoyed within his own sphere of work. Merely taking part in a society based on injustice and gaining social differences is not enough to satisfy the basic needs of the average man. In such a society, taking advantage of the efforts of others leads to corruption and a loss of the original purpose of removing glaring differences between men and bettering their lives.
It is clear that a framework of laws, understood and respected by all, must govern the different members of society. If there are no clear laws governing even the most basic of transactions (like buying and selling), transactions will cease to function correctly. Laws are necessary to preserve the rights of individuals. The power and wisdom of the Creator, who has guided man towards his well-being and happiness, has also guaranteed the success and happiness of society.
Guidance in the form of social law is mentioned by God in LXXX:19-20, "From a drop of seed He creates him and proportions him. Then makes the way easy for him. " This making of life easy for him is an indication of the social guidance which he has given to man in the form of laws and instructions.
The Intellect is not Sufficient in Guiding Man towards Respect of the Law
The guidance we are considering here is that which emanates from the wisdom of the Creator; this wisdom has created man and alloted him his goal of well-being just as it has assigned a path and goal to all creation. This goal of happiness and well-being is the path of self-fulfilment based on correct behaviour in a social setting. It is clear that, of necessity, there can be no inconsistencies or shortcomings in the work of the Creator.
If, at times, one cannot discern His aim or it seems hidden from normal perception, it is not through lack of reason or cause on the part of God, but rather that the cause is linked to other causes which obscure the one in question. If there were no hindrances to a clear perception of the causal chain of events, two given actions would never appear inconsistent or contradictory to the harmony of creation. Nor would the work of the Creator appear (as it sometimes does to those whose perception is hindered by the intricacy of the causal chain of events), inconsistent and imperfect.
Guidance towards the law, whose function is to remove differences and conflict between individuals in society, is not a matter for the intellect since it is this very intellect which causes man to dispute with others. It is the same intellect which incites man to profit at the expense of others and to preserve, first and foremost, his own interest, accepting justice only when there is no alternative.
The two opposing forces, one causing difficulties and one doing away with them, are qualities of man's character; they do not obviously exist in the Creator: the countless daily transgressions and violations of the law, in effect, all result from those who use their intellect incorrectly; they themselves are the very source of their own difficulties.
If the intellect was truly a means of removing wrong action from society and was itself a trustworthy guide to man's well-being, it would recognize the validity of the law and prevent man from violating it. The intellect's refusal to willingly accept what is obviously given for the well-being of man is confirmed when we realize that its acceptance of a society based on just laws is only out of necessity. Without this compulsion, it would never accept to know the law.
Those who transgress the law do so for many reasons: some oppose it without fear, because their power exceeds that of the law; others, because they live outside the reach of the law, through deceit or negligence on the part of the authorities; others are able to invent reasons which make their wrong actions appear lawful and acceptable; some make use of the helplessness of the person they have wronged. All, however, find no legal obstacle in their wrong aims; even if an obstacle appears, their intellect, rather than guiding them to an acceptance of the law, renders the obstacle right and ineffective.
From these examples we are left in no doubt that the intellect, far from controlling, restricting or guiding man, merely uses its influence to its own purpose. We must include, therefore, that it is incapable of guiding man towards a social law which guarantees the rights, freedom and well-being of all the members of society.
God says in chapter XCVI:6-7 "Indeed man truly rebels when he thinks him self independent. " The independence referred to here includes the independence of those who imagine that they can claim their rights through other than the path of legality.
The Only Way to Guidance is that of Revelation
Man, like the rest of creation, naturally seeks his own well-being and happiness as he lives out his life. Since, by his very make-up, he has a variety of natural needs, he has no alternative but to live in society in order to fulfill these needs; his own well-being and search for the fulfillment of his natural character takes place in the wider framework of society's well-being.
Thus the only acceptable pattern of existence, regulated by a comprehensive law common to all people, is the one which guarantees both the well-being of society and of the individual in a balanced and just fashion. It is also clear that man, like the rest of creation, must endeavour to achieve his well-being and undertake whatever preparation is necessary for achieving this by allowing himself to be guided by his Creator.
It is but a logical next step in our analysis to say that any guidance from the Creator must be towards this comprehensive law, common to all and, at the same time, in accord with the individual's well-being. Intellect is not enough to guide man to the law since it does not always decide in favour of cooperation with others nor in favour of the common good.
The path, the way, which fits perfectly the requirements of man is the way taught by the Prophets and messengers of God. It is the way brought to them by God through revelation and established as undeniably true and valid, by the example of their own lives and their intimate knowledge and contact with God.
The Revelation of the Qur'an
In chapter II:213, God says, "Mankind was one community and God sent (to them) prophets as bearers of good news and as warners and revealed to them the book with the truth that it may judge between mankind concerning that in which they differed." Here we under- stand "one community" to mean a society at peace, its members living without dispute or difference. After a period of time, men differed with one another and as a result God sent the prophets.
Again He says in IV:163-165, "Indeed We have inspired you as we have inspired Noah ... Messengers of good news and a warning in order that mankind might have no argument against God after the Messenger. " Intellect alone does not make man accountable to God and this is why he must be awakened to the reality of his inner condition by other means.
The first of the above-mentioned verses recognizes the way of revelation and prophecy as the only way of removing differences between men. The second shows revelation and prophecy to be the complete and absolute proof to mankind of the truth of God's message.
Some Questions Answered
Question: By using the premise that the intellect cannot prevent violation of the law and the wrong action of man in general, you are declaring the necessity of imposing a law or, as you say, "guidance" towards his own well-being; that is, you are demanding that we place our trust in revelation and in prophethood rather than in the intellect.
The truth is, however, that the laws and instructions of revelation are also ineffective in that they cannot prevent violation of the law, of the Shari'ic law or divine code; in fact, man's acceptance of this code is even less than his acceptance of the civil code. What can you reply to this?
Answer: To point out the way is one thing and to follow it is another. The Creator has taken upon himself to guide mankind to a law under which he can achieve his well-being; He has not taken upon himself to stop mankind from infringing upon the law nor of compelling men to follow the law. We have investigated above the problem of man's infringement of the law, not to prove that the intellect is deficient or incapable of preventing wrong action but, rather, to show that it usually does not decide in favour of the law or of cooperation with society.
As we have pointed out, the intellect only follows the law out of necessity; if it perceives that obeying the law and restricting one's personal freedom brings less benefit than disobedience, then it will not follow the law nor stop others from transgressing.
The acceptance of the way of the revelation, however, always brings with it an obedience to the law. By accepting the code of behaviour revealed by the prophets, one entrusts one's judgement to God who, with his boundless power and knowledge, constantly watches over man; only He can reward good deeds or punish bad ones in an absolutely just and unbiased way. God says in chapter XII:40, "The decision rests with God only," and in chapter XCIX:74, "And whoever does an atom 's weight of good will see it then and whoever does an atom 's weight of bad will see it then. "
Likewise, He says in XXII:17, "Indeed God will decide between them on the day of Rising, Indeed! God is witness over all things, " and in II:77, "Are they unaware that God knows that which they keep hidden and that which they proclaim." In XXXIII:52 we read: "And God is watcher over all things. "
From these verses it is clear that the divine din of Islam, which has been given to man through revelation, is not capable of preventing transgression of the law any more than the civil law drawn up by men. The machinery of the civil law appoints officials and employees to control and inspect the action of man and also imposes a system of punishment for his offences; this method only works when the law is strong and the crime is discovered.
The divine din is superior to man-made laws or social orders in that control over man is carried out in a very special way, namely, through the vigil of the angels. Moreover, the divine din obliges in every man and woman to enjoin the right and forbid the wrong. All men, without exception, are instructed to watch over the action of their fellow men and to be guardians of the law.
It is only belief in a divine order which contains and defines action outside the limits of good and bad and within the reality of the Day of Reckoning to come. Most importantly, the Lord of the world and of all the unseen world is aware of man's every action and is present with him everywhere at every moment.
Like the civil codes drawn up by man, there is also in the divine code a corresponding system of punishment for every sin, both in this world and on the day of reckoning after death. Unlike the civil code, however, the divine law guarantees that no man will escape from judgement and punishment, if punishment is warranted. As proof, the reader is urged to follow what is written in chapter IV: 59, "Obey God and obey the messenger and those of you in authority" and, in XI: 71, "And the believers, men and women are protecting friends one to another; they enjoin the right and forbid the wrong."
Likewise, we may study LXXXII:1-12 when God says, "Indeed there are guardians above you, generous and recording, who know (all) that you do" and, also in XXXIV:21, "And your Lord (O Muhammad) takes note of all things. "
A Second Question: It has been argued that the intellect does not always decide in favour of respect for the law. Is this not inconsistent with what is contained in the saying of the Imams which states that God has given two proofs to his servants, the outward and obvious one being that of His Prophet, and the inner and hidden one being that of the intellect of man? How are we to understand this statement in the light of how the intellect has been described?
Answer: Without exception, man's intellect is concentrated on securing benefit and avoiding harm. Whenever it accepts to cooperate and share in society's activity, it is, as we have seen above, seeking its own benefit. This need is often felt by those who wish to profit from others or seek to control others by using their wealth. For such men there is nothing prohibiting them from pursuing their illegal action; their intellect will pot decide in favour of the law nor forbid transgression of the same law.
If, however, the source of compulsion (as is understood in the light of divine revelation) is from God, then the effect on man is totally different. God's watching over man's action, His punishment or reward of bad or good action, admits of no negligence, ignorance or incapacity. The intellect, which recognizes the existence of God, cannot refuse the law. It will always decide in favour of that which revelation demands of man.
Thus the intellect of a believing man will recognize the importance of the revelation over any personal matter. God say in XIII:33 "Is He who is aware of the deserts of every soul as he who is aware of nothing;" and, in LXXXVI:4, "No human soul but has a guardian over it" and, LXXIV:38, "Every soul is a pledge for its own deeds."
The Path of Revelation is Protected Against Mistakes
The path of revelation is part of the Creator's programme. He never makes mistakes, neither in His Creation nor in the system of belief and the laws of the shari'ah, which are delineated for man through revelation.
God says in LXXII:26-28, (He is) the knower of the unseen and he reveals His secret to no one exccpt to every messenger He has chosen and He makes a guard go before him and a guard behind him, that He may know that they have indeed conveyed the message of the Lord. He surrounds all their doings and He keeps count of all things.
From this we understand that the prophets and messengers of God must be infallible both in receiving the revelation and in preserving it against alteration and attack. They are as instruments at the disposal of the Creator's wisdom. Were they to make an error in receiving or teaching the message of the revelation or be led astray by the whispering of evil persons, were they themselves to commit wrong or deliberately change the message they had to deliver, then the wisdom of God would be unable to perfect its programme of guidance.
God confirms in chapter XVI:9 that He is in total control of man's guidance by means of his messenger, "And God's is the direction of the way, and some (words) do not go straight."
The Hidden Reality of Revelation
The reality of revelation is hidden from us. What is clear is that the aim of the programme of life, outlined for man by the Creator, cannot possibly have been put together by the intellect; there must be another way of understanding, of perceiving, (other than through reflection and thought), by which man learns-of the duties incumbent on him and his fellow-men. This understanding may only be encompassed by the path of revelation.
There are, however, only a limited number of men who possess this kind of understanding since receiving revelation requires an understanding based on purity, sincerity and freedom from all corruption and bad thoughts. It requires men whose spiritual qualities do not change; men who are psychologically balanced in their judgements and who possess real depth of understanding. It must be admitted that these qualities are rarely to be found amongst men.
The Prophets and messengers mentioned in the Qur'an are men of precisely these qualities. The Qur'an does not mention their number; it only names a few (namely Adam, Nuh (Noah), Hud, Salih. (Methusaleh), Ibrahim (Abraham), Lut (Lot), Isma'il (Ismael, Ishmael), Alyasa' (Elisha), Dhu al-Kifl (Ezekiel), Ilyas (Elias), Yunus Jonah), Idris (Enoch), Ishaq (Isaac), Ya'qub (Jacob), Yusuf Joseph), Shu'ayb, Musa (Moses), Harun (Aaron), Da'ud (David), Sulayman (Solo- mon), Ayyub (Job), Zakariya' (Zacharias), Yahya (John), Isma'il Sadiq al-Wa'd, 'Isa (Jesus) and Muhammad; others are indicated but not named).
We, as ordinary men, do not share at all their qualities and so we cannot taste the reality of their perception. Prophecy, as an experience, remains unknown for us. Moreover, few of the past revelations have reached us and we have only a limited view of the reality which is revelation and prophecy. It may be that what has reached us in the form of revealed books is exactly as the revelation we are familiar with, that is the Qur'an.
Nevertheless, it is possible that other revelations (complete- ly unknown to us) may have contained information and instructions of which we have no knowledge.
How the Qur'an was Revealed
Qur'anic revelation, according to the Qur'an itself, is an utterance on behalf of God to His Prophet; the Prophet received the speech of God with all his being, not just by way of learning. In XLII:5 1-52 God says, And it was not to be for any man that God should speak to him unless (it be) by revelation or from behind a veil or (that) we send a messenger to reveal what He will by His leave. Truly He is exalted, wise. And thus We hare inspired in you (Muhammad) a spirit of Our Command. You did not know what the Book, nor what the Faith was. But We have made it a light whereby We guide whom We will of our slaves. And truly you surely guide to a right path.
On comparison of these two verses we discover three different ways of divine utterance. Firstly, God speaks without there being any veil between Him and man. Secondly, God speaks from behind a veil: like the tree on the Tur mountain from behind which Moses heard God speaking. Thirdly, God's speech is brought to man by an angel who had previously heard the revelation from Him.
The second of the two verses above show that the Qur'an has reached us by means of the third of three possible ways. Again God says in XXVI: 192-5, "(A revelation) which the Faithful Spirit (Gabriel) has brought down upon your heart, that you may be (one) of the warners, in plain Arabic Speech," and in chapter II:97 "Who is an enemy to Gabriel! For it is he who has revealed (this book) to your heart."
From these verses we understand that the Qur'an was transmitted by way of an angel named Gabriel, or the "Faithful Spirit"; and that the Prophet received the revelation from him with all his being, all his perception and not merely by listening. The verse says "on your heart," which in Qur'anic terms means perception or awareness. In LIII: 10-11 we read, "And He revealed to His slave that which He revealed. The heart did not lie (in seeing) what it saw;" and in XCVIII:2 reception of the revelation is indicated as a reading of "pure pages" by God's messenger.
The Egyptians are united hope Not for a day or few days but for good
ميدان التحرير يشهد "جمعة الوحدة"توافد الآلاف من المصريين من كافة الأطياف السياسية إلي ميدان التحرير بوسط القاهرة استجابة لدعوات القوي السياسية للمشاركة فيما أطلق عليه جمعة "الوحدة ولم الشمل". وشهد الميدان حضور أعداد غفيرة من معظم القوى السياسية لا سيما من جماعة الإخوان المسلمين والسلفيين وأفراد الشعب غير المنتمين لأي تيارات سياسية.واتفق عدد من ممثلي التيارات السياسية المدنية والدينية على التخلي عن الشعارات الخلافية بهذه الجمعة بغية استعادة التوافق الوطني وإحياء أهداف الثورة.ودعت التيارات الإسلامية إلى المشاركة بالمظاهرة كما دعت إليها حركة شباب 6 أبريل، وشدّدت الحركة على ضرورة الارتقاء فوق أي اختلافات أيديولوجية مؤكدة أن الثورة تمر بمرحلة تاريخية هي أحوج ما تكون فيها إلى الوحدة ولمّ الشمل خاصة مع استقبال شهر رمضان المبارك.ويدعو المشاركون في جمعة الوحدة لتحقيق جميع مطالب الثورة، وفى مقدمتها التغيير والحرية والكرامة والعدالة الاجتماعية وغيرها من الأهداف التي تجمع عليها ملايين المصريين باختلاف فئاتهم وائتلافاتهم وأحزابهم وحركاتهم السياسية.وشهد الميدان نصب أكثر من عشر منصات فى أرجائه. بينما كثفت اللجان الشعبية من وجودها الأمني على مداخل ومخارج الميدان، في ظل غياب تام لقوات الشرطة أو الجيش عن تأمين الميدان."تأتي جمعة الوحدة ولمّ الشمل بعد يومين من تأكيد المشير محمد حسين طنطاوي على أن مهمة القوات المسلحة بهذه المرحلة هي تسليم البلاد إلى سلطة مدنية شرعية منتخبة بإرادة الشعب"ميثاق شرفوطالبت صحيفة الأهرام بعددها الصادر اليوم قيادات ورموز الثورة من كل أنواع الطيف لعقد اجتماعات مكثفة طوال اليوم يعملون فيها على التوصل إلى "ميثاق شرف" يلتزم به الجميع بحيث لا ينزلق أحد إلى ما لا تحمد عقباه ولا يتراجع أحد عن المبادىء المتفق عليها.وتأتي جمعة الوحدة ولمّ الشمل بعد يومين من تأكيد المشير محمد حسين طنطاوي -القائد العام للقوات المسلحة رئيس المجلس الأعلى للقوات المسلحة- على أن مهمة القوات المسلحة بهذه المرحلة هي تسليم البلاد إلى سلطة مدنية شرعية منتخبة بإرداة الشعب.وقال طنطاوي -خلال لقائه الأربعاء قادة وضباط الجيش الثالث الميداني ودارسي الكليات والمعاهد العسكرية- إن القوات المسلحة "حدَّدت مهام ومواقيت محددة لتنفيذ هذه المهمة التي اضطررنا لتوليها بهذه المرحلة من أجل مصر".وتنتقد معظم التيارات السياسية خاصة الليبرالية سياسة المجلس الأعلى للقوات المسلحة في إدارة شؤون البلاد، وتعتبره فاقداً للشرعية الدستورية لأنه تولى الحكم بقرار من الرئيس المخلوع حسني مبارك بعد أن أجبرته الثورة على التنحي عن السلطة يوم 11 فبراير/ شباط الماضي.وتشكل قضية الإسراع بمحاكمة رموز النظام السابق أولوية تشغل الشارع المصري وقواه السياسية، وفي هذا السياق قال مصدر أمس إن محاكمة مبارك المتوقعة في الثالث من أغسطس/ آب المقبل ستجرى بالعاصمة القاهرة، كما نفى مصدر طبي ما تردد من أنباء بشأن تدهور حالته الصحية.ونقلت وكالة أنباء الشرق الأوسط الرسمية عن المستشار محمد منيع مساعد وزير العدل لشؤون المحاكم إن محاكمة مبارك، إلى جانب نجليه علاء وجمال ووزير الداخلية السابق حبيب العادلي فيما يتصل بتهم قتل محتجين، ستجرى في أرض المعارض بالقاهرة يوم الثالث من أغسطس/ آب المقبل.
Wednesday, July 27, 2011
Maryam Mary Chapter in the Quran
From:http://www.kalamullah.com/Books/Quran%20-%20Translation.pdf
Maryam Mary
Chapter 19 Maryam 98 verses, Mecca
1. Kaf HaYaAeenSad. (These letters are one of the miracles of the Quran, and none but Allah
(Alone) knows their meanings).
2. (This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah).
3. When he called out his Lord (Allah) a call in secret,
4. Saying: "My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head,
And I have never been unblest in my invocation to You, O my Lord!
5. "And Verily! I fear my relatives after me, since my wife is barren. So give me from Yourself an
heir,
6. "Who shall inherit me, and inherit (also) the posterity of Yaqoob (Jacob) (inheritance of the
religious knowledge and Prophethood, not the wealth, etc.). And make him, my Lord, one with
whom You are Well-pleased!".
7. (Allah said) "O Zakariya (Zachariah)! Verily, We give you the glad tidings of a son, His name will
be Yahya (John). We have given that name to none before (him)."
8. He said: "My Lord! How can I have a son, when my wife is barren, and I have reached the
extreme old age."
9. He said: "So (it will be). Your Lord says; It is easy for Me. Certainly I have created you before,
when you had been nothing!"
10. (Zakariya (Zachariah)) said: "My Lord! Appoint for me a sign." He said: "Your sign is that you
shall not speak unto mankind for three nights, though having no bodily defect."
11. Then he came out to his people from Al-Mihrab (a praying place or a private room, etc.), he told
them by signs to glorify Allahs Praises in the morning and in the afternoon.
12. (It was said to his son): "O Yahya (John)! Hold fast the Scripture (the Taurat (Torah))." And We
gave him wisdom while yet a child.
13. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins (i.e.
Yahya (John)) and he was righteous,
14. And dutiful towards his parents, and he was neither an arrogant nor disobedient (to Allah or to
his parents).
15. And Salamun (peace) be on him the day he was born, the day he dies, and the day he will be
raised up to life (again)!
16. And mention in the Book (the Quran, O Muhammad SAW , the story of) Maryam (Mary), when
she withdrew in seclusion from her family to a place facing east.
17. She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrael
(Gabriel)), and he appeared before her in the form of a man in all respects.
18. She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear
Allah."
19. (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a
righteous son."
20. She said: "How can I have a son, when no man has touched me, nor am I unchaste?"
21. He said: "So (it will be), your Lord said: That is easy for Me (Allah): And (We wish) to appoint
him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by
Allah). "
22. So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6
miles from Jerusalem).
23. And the pains of childbirth drove her to the trunk of a date-palm. She said: "Would that I had
died before this, and had been forgotten and out of sight!"
24. Then (the babe Iesa (Jesus) or Jibrael (Gabriel)) cried unto her from below her, saying: "Grieve
not! Your Lord has provided a water stream under you;
25. "And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you."
26. "So eat and drink and be glad, and if you see any human being, say: Verily! I have vowed a fast
unto the Most Beneficent (Allah) so I shall not speak to any human being this day."
27. Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you
have brought a thing Fariya (an unheard mighty thing).
28. "O sister (i.e. the like) of Haroon (Aaron) (not the brother of Moosa (Moses), but he was another
pious man at the time of Maryam (Mary))! Your father was not a man who used to commit adultery,
nor your mother was an unchaste woman."
29. Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?"
30. "He (Iesa (Jesus)) said: Verily! I am a slave of Allah, He has given me the Scripture and made
me a Prophet;"
31. "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and
Zakat, as long as I live."
32. "And dutiful to my mother, and made me not arrogant, unblest.
33. "And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be
raised alive!"
34. Such is Iesa (Jesus), son of Maryam (Mary). (it is) a statement of truth, about which they doubt
(or dispute).
35. It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of
Christians against Allah, by saying that Iesa (Jesus) is the son of Allah). Glorified (and Exalted be
He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" and it
is.
36. (Iesa (Jesus) said): "And verily Allah is my Lord and your Lord. So worship Him (Alone). That
is the Straight Path. (Allahs Religion of Islamic Monotheism which He did ordain for all of His
Prophets)." (Tafsir At-Tabaree)
37. Then the sects differed (i.e. the Christians about Iesa (Jesus) ), so woe unto the disbelievers
(those who gave false witness by saying that Iesa (Jesus) is the son of Allah) from the meeting of a
great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire).
38. How clearly will they (polytheists and disbelievers in the Oneness of Allah) see and hear, the
Day when they will appear before Us! But the Zalimoon (polytheists and wrong-doers) today are in
plain error.
39. And warn them (O Muhammad SAW) of the Day of grief and regrets, when the case has been
decided, while (now) they are in a state of carelessness, and they believe not.
40. Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned,
41. And mention in the Book (the Quran) Ibrahim (Abraham). Verily! He was a man of truth, a
Prophet.
42. When he said to his father: "O my father! Why do you worship that which hears not, sees not and
cannot avail you in anything?
43. "O my father! Verily! There has come to me of knowledge that which came not unto you. So
follow me. I will guide you to a Straight Path.
44. "O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the
Most Beneficent (Allah).
45. "O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so
that you become a companion of Shaitan (Satan) (in the Hell-fire)." (Tafsir Al-Qurtubee)
46. He (the father) said: "Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will
indeed stone you. So get away from me safely before I punish you."
47. Ibrahim (Abraham) said: "Peace be on you! I will ask Forgiveness of my Lord for you. Verily!
He is unto me, Ever Most Gracious.
48. "And I shall turn away from you and from those whom you invoke besides Allah. And I shall call
on my Lord; and I hope that I shall not be unblest in my invocation to my Lord."
49. So when he had turned away from them and from those whom they worshipped besides Allah,
We gave him Ishaque (Isaac) and Yaqoob (Jacob), and each one of them We made a Prophet.
50. And We gave them of Our Mercy (a good provision in plenty), and We granted them honour on
the tongues (of all the nations, i.e everybody remembers them with a good praise).
51. And mention in the Book (this Quran) Moosa (Moses). Verily! He was chosen and he was a
Messenger (and) a Prophet.
52. And We called him from the right side of the Mount, and made him draw near to Us for a talk
with him (Moosa (Moses)).
53. And We bestowed on him his brother Haroon (Aaron), (also) a Prophet, out of Our Mercy.
54. And mention in the Book (the Quran) Ismail (Ishmael). Verily! He was true to what he promised,
and he was a Messenger, (and) a Prophet.
55. And he used to enjoin on his family and his people As-Salat (the prayers) and the Zakat, and his
Lord was pleased with him.
56. And mention in the Book (the Quran) Idris (Enoch).Verily! He was a man of truth, (and) a
Prophet.
57. And We raised him to a high station.
58. Those were they unto whom Allah bestowed His Grace from among the Prophets, of the
offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the
offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose.
When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating
and weeping.
59. Then, there has succeeded them a posterity who have given up As-Salat (the prayers) (i.e. made
their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not
offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in
Hell.
60. Except those who repent and believe (in the Oneness of Allah and His Messenger Muhammad
SAW), and work righteousness. Such will enter Paradise and they will not be wronged in aught.
61. (They will enter) Adn (Eden) Paradise (everlasting Gardens), which the Most Beneficent (Allah)
has promised to His slaves in the unseen: Verily! His Promise must come to pass.
62. They shall not hear therein (in Paradise) any Laghw (dirty, false, evil vain talk), but only Salam
(salutations of peace). And they will have therein their sustenance, morning and afternoon. (See
(V.40:55)).
63. Such is the Paradise which We shall give as an inheritance to those of Our slaves who have been
Al-Muttaqoon (pious and righteous persons - See V.2:2).
64. And we (angels) descend not except by the Command of your Lord (O Muhammad SAW). To
Him belongs what is before us and what is behind us, and what is between those two, and your Lord
is never forgetful,
65. Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be
constant and patient in His worship. Do you know of any who is similar to Him? (of course none is
similar or coequal or comparable to Him, and He has none as partner with Him). (There is nothing
like unto Him and He is the All-Hearer, the All-Seer).
66. And man (the disbeliever) says: "When I am dead, shall I then be raised up alive?"
67. Does not man remember that We created him before, while he was nothing?
68. So by your Lord, surely, We shall gather them together, and (also) the Shayatin (devils) (with
them), then We shall bring them round Hell on their knees.
69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion
against the Most Beneficent (Allah).
70. Then, verily, We know best those who are most worthy of being burnt therein.
71. There is not one of you but will pass over it (Hell); this is with your Lord; a Decree which must
be accomplished.
72. Then We shall save those who use to fear Allah and were dutiful to Him. AndWe shall leave the
Zalimoon (polytheists and wrongdoers, etc.) therein (humbled) to their knees (in Hell).
73. And when Our Clear Verses are recited to them, those who disbelieve (the rich and strong among
the pagans of Quraish who live a life of luxury) say to those who believe (the weak, poor
companions of Prophet Muhammad SAW who have a hard life): "Which of the two groups (i.e.
believers and disbelievers) is best in (point of) position and as regards station (place of council for
consultation)."
74. And how many a generation (past nations) have We destroyed before them, who were better in
wealth, goods and outward appearance?
75. Say (O Muhammad SAW) whoever is in error, the Most Beneficent (Allah) will extend (the
rope) to him, until, when they see that which they were promised, either the torment or the Hour,
they will come to know who is worst in position, and who is weaker in forces. (This is the answer for
the Verse No.19:73)
76. And Allah increases in guidance those who walk aright (true believers in the Oneness of Allah
who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and
love Allah much (perform all kinds of good deeds which He has ordained)). And the righteous good
deeds that last, are better with your Lord, for reward and better for resort.
77. Have you seen him who disbelieved in Our Ayat (this Quran and Muhammad SAW) and (yet)
says: "I shall certainly be given wealth and children (if I will be alive (again)),"
78. Has he known the unseen or has he taken a covenant from the Most Beneficent (Allah)?
79. Nay! We shall record what he says, andWe shall increase his torment (in the Hell);
80. And We shall inherit from him (at his death) all that he talks of (i.e. wealth and children which
We have bestowed upon him in this world), and he shall come to Us alone.
81. And they have taken (for worship) aliha (gods) besides Allah, that they might give them honour,
power and glory (and also protect them from Allahs Punishment etc.).
82. Nay, but they (the so-called gods) will deny their worship of them, and become opponents to
them (on the Day of Resurrection).
83. See you not that We have sent the Shayatin (devils) against the disbelievers to push them to do
evil.
84. So make no haste against them; We only count out to them a (limited) number (of the days of the
life of this world and delay their term so that they may increase in evil and sins).
85. The Day We shall gather the Muttaqoon (pious - see V.2:2) unto the Most Beneficent (Allah),
like a delegate (presented before a king for honour).
86. And We shall drive the Mujrimoon (polytheists, sinners, criminals, disbelievers in the Oneness of
Allah, etc.) to Hell, in a thirsty state (like a thirsty herd driven down to water),
87. None shall have the power of intercession, but such a one as has received permission (or
promise) from the Most Beneficent (Allah).
88. And they say: "The Most Beneficent (Allah) has begotten a son (or offspring or children) (as the
Jews say: Uzair (Ezra) is the son of Allah, and the Christians say that He has begotten a son (Iesa
(Christ) ), and the pagan Arabs say that He has begotten daughters (angels, etc.))."
89. Indeed you have brought forth (said) a terrible evil thing.
90. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in
ruins,
91. That they ascribe a son (or offspring or children) to the Most Beneficent (Allah).
92. But it is not suitable for (the Majesty of) the Most Beneficent (Allah) that He should beget a son
(or offspring or children).
93. There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave.
94. Verily, He knows each one of them, and has counted them a full counting.
95. And everyone of them will come to Him alone on the Day of Resurrection (without any helper,
or protector or defender).
96. Verily, those who believe (in the Oneness of Allah and in His Messenger (Muhammad SAW))
and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the
hearts of the believers).
97. So We have made this (the Quran) easy in your own tongue (O Muhammad SAW), only that you
may give glad tidings to the Muttaqoon (pious and righteous persons - See V.2:2), and warn with it
the Ludda (most quarrelsome) people.
98. And how many a generation before them haveWe destroyed! Can you (O Muhammad SAW)
find a single one of them or hear even a whisper of them?
http://www.youtube.com/watch?v=T5aIi3OqOJU
Maryam Mary
Chapter 19 Maryam 98 verses, Mecca
1. Kaf HaYaAeenSad. (These letters are one of the miracles of the Quran, and none but Allah
(Alone) knows their meanings).
2. (This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah).
3. When he called out his Lord (Allah) a call in secret,
4. Saying: "My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head,
And I have never been unblest in my invocation to You, O my Lord!
5. "And Verily! I fear my relatives after me, since my wife is barren. So give me from Yourself an
heir,
6. "Who shall inherit me, and inherit (also) the posterity of Yaqoob (Jacob) (inheritance of the
religious knowledge and Prophethood, not the wealth, etc.). And make him, my Lord, one with
whom You are Well-pleased!".
7. (Allah said) "O Zakariya (Zachariah)! Verily, We give you the glad tidings of a son, His name will
be Yahya (John). We have given that name to none before (him)."
8. He said: "My Lord! How can I have a son, when my wife is barren, and I have reached the
extreme old age."
9. He said: "So (it will be). Your Lord says; It is easy for Me. Certainly I have created you before,
when you had been nothing!"
10. (Zakariya (Zachariah)) said: "My Lord! Appoint for me a sign." He said: "Your sign is that you
shall not speak unto mankind for three nights, though having no bodily defect."
11. Then he came out to his people from Al-Mihrab (a praying place or a private room, etc.), he told
them by signs to glorify Allahs Praises in the morning and in the afternoon.
12. (It was said to his son): "O Yahya (John)! Hold fast the Scripture (the Taurat (Torah))." And We
gave him wisdom while yet a child.
13. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins (i.e.
Yahya (John)) and he was righteous,
14. And dutiful towards his parents, and he was neither an arrogant nor disobedient (to Allah or to
his parents).
15. And Salamun (peace) be on him the day he was born, the day he dies, and the day he will be
raised up to life (again)!
16. And mention in the Book (the Quran, O Muhammad SAW , the story of) Maryam (Mary), when
she withdrew in seclusion from her family to a place facing east.
17. She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrael
(Gabriel)), and he appeared before her in the form of a man in all respects.
18. She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear
Allah."
19. (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a
righteous son."
20. She said: "How can I have a son, when no man has touched me, nor am I unchaste?"
21. He said: "So (it will be), your Lord said: That is easy for Me (Allah): And (We wish) to appoint
him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed, (by
Allah). "
22. So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6
miles from Jerusalem).
23. And the pains of childbirth drove her to the trunk of a date-palm. She said: "Would that I had
died before this, and had been forgotten and out of sight!"
24. Then (the babe Iesa (Jesus) or Jibrael (Gabriel)) cried unto her from below her, saying: "Grieve
not! Your Lord has provided a water stream under you;
25. "And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you."
26. "So eat and drink and be glad, and if you see any human being, say: Verily! I have vowed a fast
unto the Most Beneficent (Allah) so I shall not speak to any human being this day."
27. Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you
have brought a thing Fariya (an unheard mighty thing).
28. "O sister (i.e. the like) of Haroon (Aaron) (not the brother of Moosa (Moses), but he was another
pious man at the time of Maryam (Mary))! Your father was not a man who used to commit adultery,
nor your mother was an unchaste woman."
29. Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?"
30. "He (Iesa (Jesus)) said: Verily! I am a slave of Allah, He has given me the Scripture and made
me a Prophet;"
31. "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and
Zakat, as long as I live."
32. "And dutiful to my mother, and made me not arrogant, unblest.
33. "And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be
raised alive!"
34. Such is Iesa (Jesus), son of Maryam (Mary). (it is) a statement of truth, about which they doubt
(or dispute).
35. It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of
Christians against Allah, by saying that Iesa (Jesus) is the son of Allah). Glorified (and Exalted be
He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" and it
is.
36. (Iesa (Jesus) said): "And verily Allah is my Lord and your Lord. So worship Him (Alone). That
is the Straight Path. (Allahs Religion of Islamic Monotheism which He did ordain for all of His
Prophets)." (Tafsir At-Tabaree)
37. Then the sects differed (i.e. the Christians about Iesa (Jesus) ), so woe unto the disbelievers
(those who gave false witness by saying that Iesa (Jesus) is the son of Allah) from the meeting of a
great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire).
38. How clearly will they (polytheists and disbelievers in the Oneness of Allah) see and hear, the
Day when they will appear before Us! But the Zalimoon (polytheists and wrong-doers) today are in
plain error.
39. And warn them (O Muhammad SAW) of the Day of grief and regrets, when the case has been
decided, while (now) they are in a state of carelessness, and they believe not.
40. Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned,
41. And mention in the Book (the Quran) Ibrahim (Abraham). Verily! He was a man of truth, a
Prophet.
42. When he said to his father: "O my father! Why do you worship that which hears not, sees not and
cannot avail you in anything?
43. "O my father! Verily! There has come to me of knowledge that which came not unto you. So
follow me. I will guide you to a Straight Path.
44. "O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the
Most Beneficent (Allah).
45. "O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so
that you become a companion of Shaitan (Satan) (in the Hell-fire)." (Tafsir Al-Qurtubee)
46. He (the father) said: "Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will
indeed stone you. So get away from me safely before I punish you."
47. Ibrahim (Abraham) said: "Peace be on you! I will ask Forgiveness of my Lord for you. Verily!
He is unto me, Ever Most Gracious.
48. "And I shall turn away from you and from those whom you invoke besides Allah. And I shall call
on my Lord; and I hope that I shall not be unblest in my invocation to my Lord."
49. So when he had turned away from them and from those whom they worshipped besides Allah,
We gave him Ishaque (Isaac) and Yaqoob (Jacob), and each one of them We made a Prophet.
50. And We gave them of Our Mercy (a good provision in plenty), and We granted them honour on
the tongues (of all the nations, i.e everybody remembers them with a good praise).
51. And mention in the Book (this Quran) Moosa (Moses). Verily! He was chosen and he was a
Messenger (and) a Prophet.
52. And We called him from the right side of the Mount, and made him draw near to Us for a talk
with him (Moosa (Moses)).
53. And We bestowed on him his brother Haroon (Aaron), (also) a Prophet, out of Our Mercy.
54. And mention in the Book (the Quran) Ismail (Ishmael). Verily! He was true to what he promised,
and he was a Messenger, (and) a Prophet.
55. And he used to enjoin on his family and his people As-Salat (the prayers) and the Zakat, and his
Lord was pleased with him.
56. And mention in the Book (the Quran) Idris (Enoch).Verily! He was a man of truth, (and) a
Prophet.
57. And We raised him to a high station.
58. Those were they unto whom Allah bestowed His Grace from among the Prophets, of the
offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the
offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose.
When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating
and weeping.
59. Then, there has succeeded them a posterity who have given up As-Salat (the prayers) (i.e. made
their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not
offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in
Hell.
60. Except those who repent and believe (in the Oneness of Allah and His Messenger Muhammad
SAW), and work righteousness. Such will enter Paradise and they will not be wronged in aught.
61. (They will enter) Adn (Eden) Paradise (everlasting Gardens), which the Most Beneficent (Allah)
has promised to His slaves in the unseen: Verily! His Promise must come to pass.
62. They shall not hear therein (in Paradise) any Laghw (dirty, false, evil vain talk), but only Salam
(salutations of peace). And they will have therein their sustenance, morning and afternoon. (See
(V.40:55)).
63. Such is the Paradise which We shall give as an inheritance to those of Our slaves who have been
Al-Muttaqoon (pious and righteous persons - See V.2:2).
64. And we (angels) descend not except by the Command of your Lord (O Muhammad SAW). To
Him belongs what is before us and what is behind us, and what is between those two, and your Lord
is never forgetful,
65. Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be
constant and patient in His worship. Do you know of any who is similar to Him? (of course none is
similar or coequal or comparable to Him, and He has none as partner with Him). (There is nothing
like unto Him and He is the All-Hearer, the All-Seer).
66. And man (the disbeliever) says: "When I am dead, shall I then be raised up alive?"
67. Does not man remember that We created him before, while he was nothing?
68. So by your Lord, surely, We shall gather them together, and (also) the Shayatin (devils) (with
them), then We shall bring them round Hell on their knees.
69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion
against the Most Beneficent (Allah).
70. Then, verily, We know best those who are most worthy of being burnt therein.
71. There is not one of you but will pass over it (Hell); this is with your Lord; a Decree which must
be accomplished.
72. Then We shall save those who use to fear Allah and were dutiful to Him. AndWe shall leave the
Zalimoon (polytheists and wrongdoers, etc.) therein (humbled) to their knees (in Hell).
73. And when Our Clear Verses are recited to them, those who disbelieve (the rich and strong among
the pagans of Quraish who live a life of luxury) say to those who believe (the weak, poor
companions of Prophet Muhammad SAW who have a hard life): "Which of the two groups (i.e.
believers and disbelievers) is best in (point of) position and as regards station (place of council for
consultation)."
74. And how many a generation (past nations) have We destroyed before them, who were better in
wealth, goods and outward appearance?
75. Say (O Muhammad SAW) whoever is in error, the Most Beneficent (Allah) will extend (the
rope) to him, until, when they see that which they were promised, either the torment or the Hour,
they will come to know who is worst in position, and who is weaker in forces. (This is the answer for
the Verse No.19:73)
76. And Allah increases in guidance those who walk aright (true believers in the Oneness of Allah
who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and
love Allah much (perform all kinds of good deeds which He has ordained)). And the righteous good
deeds that last, are better with your Lord, for reward and better for resort.
77. Have you seen him who disbelieved in Our Ayat (this Quran and Muhammad SAW) and (yet)
says: "I shall certainly be given wealth and children (if I will be alive (again)),"
78. Has he known the unseen or has he taken a covenant from the Most Beneficent (Allah)?
79. Nay! We shall record what he says, andWe shall increase his torment (in the Hell);
80. And We shall inherit from him (at his death) all that he talks of (i.e. wealth and children which
We have bestowed upon him in this world), and he shall come to Us alone.
81. And they have taken (for worship) aliha (gods) besides Allah, that they might give them honour,
power and glory (and also protect them from Allahs Punishment etc.).
82. Nay, but they (the so-called gods) will deny their worship of them, and become opponents to
them (on the Day of Resurrection).
83. See you not that We have sent the Shayatin (devils) against the disbelievers to push them to do
evil.
84. So make no haste against them; We only count out to them a (limited) number (of the days of the
life of this world and delay their term so that they may increase in evil and sins).
85. The Day We shall gather the Muttaqoon (pious - see V.2:2) unto the Most Beneficent (Allah),
like a delegate (presented before a king for honour).
86. And We shall drive the Mujrimoon (polytheists, sinners, criminals, disbelievers in the Oneness of
Allah, etc.) to Hell, in a thirsty state (like a thirsty herd driven down to water),
87. None shall have the power of intercession, but such a one as has received permission (or
promise) from the Most Beneficent (Allah).
88. And they say: "The Most Beneficent (Allah) has begotten a son (or offspring or children) (as the
Jews say: Uzair (Ezra) is the son of Allah, and the Christians say that He has begotten a son (Iesa
(Christ) ), and the pagan Arabs say that He has begotten daughters (angels, etc.))."
89. Indeed you have brought forth (said) a terrible evil thing.
90. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in
ruins,
91. That they ascribe a son (or offspring or children) to the Most Beneficent (Allah).
92. But it is not suitable for (the Majesty of) the Most Beneficent (Allah) that He should beget a son
(or offspring or children).
93. There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave.
94. Verily, He knows each one of them, and has counted them a full counting.
95. And everyone of them will come to Him alone on the Day of Resurrection (without any helper,
or protector or defender).
96. Verily, those who believe (in the Oneness of Allah and in His Messenger (Muhammad SAW))
and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the
hearts of the believers).
97. So We have made this (the Quran) easy in your own tongue (O Muhammad SAW), only that you
may give glad tidings to the Muttaqoon (pious and righteous persons - See V.2:2), and warn with it
the Ludda (most quarrelsome) people.
98. And how many a generation before them haveWe destroyed! Can you (O Muhammad SAW)
find a single one of them or hear even a whisper of them?
http://www.youtube.com/watch?v=T5aIi3OqOJU
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