Remembering Prophet Jesus (pbuh)


12/14/2012 - Religious - Article Ref: IC1212-5350

Number of comments: 4

Opinion Summary: Agree:2 Disagree:0 Neutral:2

By: Abdul-Qayum Khan (MD)

IslamiCity* -

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Introduction:

No Doubt Jesus (pbuh) was one of the Prophets mentioned in the Quran, Ahadith and Bible. He was mentioned in Quran 29 times (versus Muhammad 4 times).



Miraculous Birth Of Jesus:

Quran 3:45 Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honor in this world and the Hereafter and of (the company of) those nearest to Allah...'

Isaiah 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

Mathew 1:23 'Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us'.



Jesus creation/birth was unique like some other Prophets (Adam-No Parents, Eve-No Mother, Old age Parents of Yahiya, Isaac & Ishmael). Modern Scientific Cloning need a source (at least one gene BUT Prophet Adam's creation/birth was the more miraculous creation created by Allah with no parents or from nothing. Hence God is most powerful and creator of all from nothing compared to man who creates from something.

Quran 19:9 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!" (Adam)

Luke 1:37 'For nothing is impossible with God'



Jesus talked about Muhammad:

(Holy Spirit/Holy truth, Praised one-Paraklit, Advocate, Counselor)

Matthew 3:11 "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you...'

John 16:13 When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. "He will glorify Me, for He will take of Mine and will disclose it to you.



Prophet Muhammad talked about Jesus

Hadith: I am most close to Jesus, son of Mary, among the whole of mankind in this worldly life and the next life. They said: Allah's Messenger how is it? Thereupon he said: Prophets are brothers in faith, having different mothers. Their religion is, however, one and there is no Apostle between us (between I and Jesus). (SM-Book 030, # 5836 Abu Huraira Narrator)



Genealogy of Jesus:

Jesus was one of the great grandsons of Abraham thru Isaac (and also Moses and Muhammad). God chose Abraham as special and elevated him and progeny as leaders of Nations. In this way they were Brethren/brothers (A person who has the same ancestor & same faith). In a similar way, Prophet called all Muslims as One Ummah and brothers to one another (since the same faith).

Quran 14:39 "All the praises & thanks are to God, Who has given me in old age Ishmael & Isaac...'

1Chronicles 1:28 'The sons of Abraham: Isaac & Ishmael.'



Mary/Mariam:

Jesus's Mother was Mary (Miriam d/o Imran. Zachariah was her Guardian & Abraham was her great grandfather/ancestor thru Isaac. God has raised the status of Women in Islam and especially of Mary. There are two chapters in Quran to honor the Women ('Al Nisaa' and Maryam). Jesus was addressed as Son of Mary and an honor given to Mother and Son.

Quran 3:42 "O Mary! God has chosen you and purified you and again he has chosen you above all women of all nations of the worlds"

Quran 5:72 '... Jesus son of Mary said,' O Children of Israel! Worship Allah, my Lord and ur Lord'



Prophet Jesus was a Muslim, chosen by God for Bani-Israel as a Mediator between Allah & the children of Israel.

Quran 3:52 When Jesus found unbelief on their part He said: "Who will be My helpers to (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims.

Quran 3-49 "And I will make him (Jesus) a Messenger to the Children of Israel"

Mathew 15:24 "I was sent only to help God's lost sheep--the people of Israel."



Jesus's Mission:

Like other Prophets Jesus was given a mission to practice, preach and spread the Absolute Monotheism and Divine message of Allah swt without any revisions (additions/subtractions).



Quran 43:63-64 "When Jesus came with clear proofs (of Allah's sovereignty), he said: I have come to you with wisdom, and to make plain some of that about which you differ. So keep your duty to Allah, and obey me. Allah, He is my Lord and your Lord. So worship Him. This is the right path."

John 8:39 Jesus said 'for if you are the children of Abraham, you would follow his example.'



Jesus's Laws:

Jesus was sent as a Prophet with a book of message/wisdom. Jesus followed the laws in Torah and said He will never abolish the laws (Sharia that was present in Torah).

Quran 5:46 "We sent him the Injeel, therein was guidance and light and confirmation of the Torah that had come before him. A guidance and an admonition to those who fear Allah."

John 1:17 'For the law was given through Moses; grace and truth came through Jesus Christ (Gospel)

Mathew 5:17-19 "Don't suppose for a minute that I have come to demolish the Scriptures - either God's Law or the Prophets. I'm not here to demolish but to complete. I am going to put it all together, pull it all together in a vast panorama.



Jesus's Fundamentals of Islam:

On analysis of the Bible (Old and New Testaments) Moses and Jesus followed, practiced and preached the (1) 5-Pillars of Islam and (2) 6-creeds of Islam (One God, Prophets, Angels Revelations, Destiny, & Judgment day)



(1) 5 Pillars of Islam: These are outward Actions and Deeds (Practice).







1st Pillar:

Quran 5: 72 'while the Jesus has said, "O Children of Israel-worship God, my Lord & your Lord'.

Mark12: 29 'The most important commandment is this: Hear, O Israel; the Lord our God is one Lord.'

Quran 21:107 "And We have not sent you except as a mercy to mankind. (Muhammad-s)

John 16:12-13 "I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.



2nd Pillar:

Quran 22:27 'O you who believe! Bow down & prostrate yourselves & worship your God...'

Mathew 26:39 'He (Jesus) advanced a little & fell on his face prostrated & prayed, saying, 'O my Father'



3rd Pillar:

Quran 2:183 'O ye who believe! Fasting is prescribed to you as it was prescribed to those before you...

Mark 9:29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.



4th Pillar:

Quran 3: 92 'You will not attain righteousness till you spend in charity of the things you love'.

1 Corinthians13:3 & though I bestow all my goods to feed the poor, & though I give my body to be burned, & have not given charity, it profits me nothing.



5th Pillar 5):

Quran 2:196 'And perform properly, the hajj and 'Umrah...'.

Luke 2:41 'Every year Jesus' parents went to Jerusalem for the Passover festival'.

Exodus 12:14 "This day will be one for you to remember. This is a permanent law for generations to come: You will celebrate this day as a pilgrimage festival in the LORD's honor.



(2) 6 Creeds of Islam: These are inward Beliefs and Faith.



Creed 1: Unity of GOD (Absolute Monotheism)

Quran (111:1 & 4) Say: He is God the One and Only; And there is none like unto Him.

Mark 12:32 "Well said, teacher," the man replied. "You are right in saying that God is one & there is no other but him.



Creed 2: Prophets:

Quran 16:36 'I have sent to every nation a messenger [pro-claiming:] worship God & avoid the [worship of] false gods.'

Jeremiah 25:4 'And though the LORD has sent all his servants the prophets to you again & again, you have not listened or paid any attention'



Creed 3: Revelations:

Quran 5:48 'Then we revealed to you (O Muhammad) this scripture, truthfully, confirming previous scriptures, and replacing/guarding them...'

John 1:17 'For the law was given through Moses; grace and truth came through Jesus Christ.



Creed 4: Judgment day

Quran 44:40 'Verily, the Day of Judgment is the time appointed for all of them. '

Mathew 12:36 '... I tell you that everyone will have to give account on the Day of Judgment...'



Creed 5: Angels/Archangel

Quran 19:17 'then We sent to her Our Ruh [angel (Gabriel)], and he appeared before her ...' (Mary/Mariam)

Luke 1:30 "Don't be afraid, Mary," the angel told her, "for you have found favor with God!



Creed 6: Destiny

Quran 57:22 "No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for GOD'

Job 23:14 'So he will do to me whatever he has planned. He controls my destiny'.



Jesus' Miracles:

Were given by God to the Prophets (e.g. Moses, Jesus and Muhammad)

Quran 5:110 'And behold! I did restrain the children of Israel when you did show them the Clear Signs...'

John 5:30 'I can do nothing on my own initiative. As I hear, I judge; and my judgment is just, because I do not seek my own will, but the will of Him who sent me'.



Jesus' God:

Quran 111:1-4 Say: He is God the One and Only; (1) And there is none like unto Him. (4)

Mark 12:32 "Well said, teacher, (Jesus)" the man replied. "You are right in saying that God is one and there is no other but him.

Quran 33:40 "Muhammad is not the father of any of you; He is the Messenger of Allah and the seal of the Prophets... "

Matthew 23:9 "Do not call anyone on earth your father; for One is your Father, He who is in heaven".



Miraculous Return:

Quran 4:158 "But God lifted him (Jesus) up (with his body & soul) unto Himself (& he is in the heavens)....

John 12:32 And when I am lifted up from the earth..



Second Coming:

Qur'an 43.61 'And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment: therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way.

Mathew 24:44 For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.



Judgment/Salvation:

Quran 44:40 'Verily, the Day of Judgment is the time appointed for all of them. '

Mathew 12:36 '... I tell you that everyone will have to give account on the Day of Judgment...'



Quran 27:78 'Verily, your Lord will decide between them (various sects) by His judgment. And He is the All Mighty, the All-Knowing'.

Matthew 7: 21 "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father in heaven].



Quran 3:191 '...Give us salvation from the torment of the Fire'.

Psalm 62:7 'My salvation & my glory depend on God.'

John 5:41 'I do not accept praise from men, Jesus shouted to the crowds.'



*****



Dr AbdulQayum Khan (MD) is a physician and have a diploma in dawah from IOU by brother Bilal Philips.

Taking a Collective Lesson from the Messiah (pbuh) Muslims and Christians do have differing perspectives on Jesus' life and teachings, but his spiritual legacy, as a righteous and principled guide, his mission as a Prince of Peace offers an alternative opportunity for people of faith to recognize their shared religious heritage.





Jesus (PBUH) - The Spiritual Ascetic

12/23/2012 - Religious - Article Ref: IC1212-5358

Number of comments:

By: Sadullah Khan

IslamiCity* -

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The Prophet's saying "make zuhd from the dunya" [Ibn Majah] does not imply a disregard for this world, but rather an awareness of the transient nature of the worldly material things which are insignificant in relation to the permanence of what Allah promises ... "All that is with you is bound to come to an end, whereas that which is with God is everlasting. And most certainly shall We grant unto those who are patient in adversity their reward in accordance with the best that they ever did." [Qur'an 16:96].



Zuhd in perspective



Zuhd entails abandoning whatever of this world that does not bring about benefit in the Hereafter. Zuhd resides in the heart, and is practiced by ridding the heart of enslavement from the unwarranted desire and the over-attentiveness to things that are temporary. It entails your being more certain in what Allah has in store for you, than your are about what you have in your hand . As Prophet Muhammad (pbuh) said; "When Allah desires goodness for his servant, He grants the capacity of abstention from materialism, a desire for the Hereafter and an insight into his own faults".



Zuhd of 'Isa/Jesus (pbuh)



'Isa/Jesus (pbuh) was the embodiment of the true zaahid. Ka'b al-Ahbar said; Jesus the son of Mary would walk bare-footed, claiming nothing in the way of shelter, finery, wares, garments, or money; of the latter he would procure only enough to subsist for the day. Once the sun would set, he would align himself and pray until morning. He would restore sight to the blind, heal those afflicted with leprosy, and revive the dead - all with the license of God. He was ascetic in matters of this world, vigorously exuberant towards the hereafter, ever-vigilant in his devotions to God. He was an itinerant who wandered the earth.....It was then that God raised him up to the heavens.



The Messiah (pbuh) said: "Asceticism/ Abstention from materialism revolves around three days; Yesterday, which has passed and from it you should seek admonition/ learn a lesson; Today, in which you should increase your preparation; Tomorrow of which you know not what is holds. [Musnad Ahmed]







The Messiah (pbuh) said: "O Children of Israel! I have been positioned on earth with a particular status, and there is neither pompousness nor arrogance. Do you know where my residence really is?" They said, " Where is your residence, O Spirit of Allah." The Messiah replied, "My home is any place of worship, my perfume is water, hunger is the flavoring of my food, my feet are my transport, my lamp at the night is the moon, my blanket in the winter is (the rising of the sun) east of the earth, my food is basic, my fruit and flowers are whatever grows from the earth, my garment is wool, my motto is fear of Allah and I accompany the sick and the poor. I sleep while I have nothing and I wake up while I have nothing, and yet there is no one on earth wealthier than I." [Bihaar al-Anwaar]



Taking a Collective Lesson from the Messiah (pbuh) Muslims and Christians do have differing perspectives on Jesus' life and teachings, but his spiritual legacy, as a righteous and principled guide, his mission as a Prince of Peace offers an alternative opportunity for people of faith to recognize their shared religious heritage. Christians and Muslims would do well to reflect on the verse in the Quran reaffirming Allah's eternal message of spiritual unity: "Say: 'We believe in God and the revelation given to us and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and message given to Moses and Jesus, and that given to (all) Prophets from their Lord. We make no distinction between any of them, and it is unto Him that we surrender ourselves.'" [Quran 2:136]



*****



Shaykh Sadullah Khan is the Director of Impower Development International www.impowerinternational.com.

According to Jesus, Bible and Quran - What is truth?

12/21/2012 - Religious Interfaith - Article Ref: IC1106-4733

Number of comments: 15

Opinion Summary: Agree:9 Disagree:1 Neutral:5

By: Irshaad Hussain

IslamiCity* -

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Jesus said, "To this end was I born, and for this came I into the world, to bear witness unto the truth. Every one that is of the truth hears my voice. Pilate then said unto him, What is truth?" (John 18:37-38)



Pilate's response is a fascinating one. "What is truth?", he says, but he does not voice the question as a genuine query - it is a rhetorical question, a statement describing reality as Pilate observes it - there is no truth, there are only constructed ideologies and practical necessities and people act based upon these and function within the social/economic/political realms generated by these constructs. Right and wrong, truth and justice exist only within the relativistic confines and context of these constructs.



Pilate's response is a quintessential modern response - in a world of relativity, "what is truth?" In a world dominated by pragmatic realities, ideological loyalties, and political manipulation what, indeed, is truth?



Jesus answers Pilate's question with silence. And so perhaps it is presumptuous for us to seek an answer, or to listen for elucidation from within his quiescence. Yet this is a question which is a very human one - and one that every age has struggled with and sought to answer in different ways - some from the vantage of faith, some from philosophical logic, some from the rationalism of science, some from postmodern relativism, some from an individualistic mix of different avenues - it is a question which has been approached from every conceivable direction. Pilate asks the question cynically, rhetorically - seemingly not truly seeking an answer - and he receives only silence. But perhaps, in the case of Jesus, even his silence can become a potential exegesis, a speech of subtle elucidation - a pointer, not to a single answer, but to a direction which may take us to a mode of understanding.



Pilate's world is governed by ideological fealty to the empire and a path governed by pragmatic decision making. His choices hinge, not on any particular concern with distinguishing between truth and untruth (he perhaps is unconcerned to even contemplate what these might mean), but on the weighing of threats and inconveniences to the empire, on the politics of dealing with the constituents of the empire, and on his own personal ambitions within this milieu. Pilate acts and reacts, as we all tend to do, within the limits and parameters of the surrounding society and his own ideological loyalties - juggling personal ambitions and personal compunctions with the realities of his time, and his place within the Roman hierarchy. There, pragmatism and political and economic realism, not some "abstract" truth, carries weight. For Pilate, as perhaps for many of us, existing worldly "realities" overwhelm truth rendering it irrelevant to immediate events.



Jesus' taciturn silence in response to Pilate's "What is truth?" is indicative of the vast gulf that stretches between someone like Jesus and someone like Pontius Pilate - a sign of the chasm between two modes of understanding, one mode being rooted in the mundane and the other rooted in deeper modalities - one mode bespeaking the cynicism inherent in Pilate who the world had bent to its connivance (and who in turn sought to further the empire's influence by his own exercise of authority), the other indicating the certainty of one who sees the world as only a passing shimmer rippling across the surface of Reality. Between these two viewpoints there is an unbounded void.



Pilate's independence is no independence - it is action tightly bound within the confines of a limited and worldly set of controls and inputs - the rules of the empire he serves, the relationship with Herod and Tiberius, the local politics of the province he governed - Pilate no doubt weighed all these inputs and made decisions that best suited the current situation according to his own internal ranking of the hierarchy of importance of these inputs. This is human nature shaped and governed by worldly circumstance, unmoored from higher realities.



But Jesus speaks from an entirely different realm of inputs - between his world and Pilate's the gulf is so vast that Jesus' answer to "what is truth", can be nothing other than silence.



If truth is that which corresponds most fully to reality, then the truth Jesus acts upon stems from the realities that extend from the throne of God down to the earth of this world. These constitute the foundational metaphysical verities which encompass, penetrate, and underlie the worlds of the heavens and the worlds of matter - not the fabricated constructs of human power structures. Truth, in the sense that Jesus speaks of it, is found along the vertical dimension of reality - that dimension which cuts through a hierarchy of existence that stretches from this world to God.







So Jesus acts upon a truth that goes so deep and that has such a powerful grounding in the foundations of reality itself, that every word he speaks and action he performs has a solidity and deep resonance and spiritual potency arising from its integral connection to the throne from which the reality of the world emerges and from which it draws its subsistence.



"For man does not live by bread alone but from every word that proceeds from God." (Matthew 4:4) God's words are the engendering, shaping, and sustaining commands which hold the world in existence, from instant to instant. These words are truth - they are the essential substance that shapes reality.



The first truth and the foundation of all truth is God - "God is the Truth (the Real)" (Qur'an 22:6). His right over His creation is above all other rights.



And He has created in accordance with His nature "We created not the heavens and the earth and what is between them but through the Truth (the Real - Haqq); and the hour will most surely come, so turn away (from the ignorant and heedless) with kindly forgiveness." (Qur'an 15:85)



And He has placed within each creature's essence a truth and a nature which can connect it with other truths. "Our Lord is He who gave each thing its creation, then guided it...." (Qur'an 20:50)



Through this nature, truth can connect with truth - "Every one that is of the truth hears my voice." (John 18:37)



By this connection and attraction, He (God) makes possible the connection between the ones who bring the truth (the Prophets) and the ones who accept the truth - "And he who brings the truth and (he who) accepts it as the truth...." (Qur'an 39:33) Those whose hearts are on the paths of the prophets, whose beings have a resonant identity with them, whose spirits are seeking congruence with theirs - they are the ones who accept the truth.



And He sends truth in the form of revelation, as guidance - "And with truth have We revealed it, and with truth did it come...." (Qur'an 17:105) This is why there is the potential for revelation to enact an alchemical transformation in the one who approaches its truth with their own intelligent and honest sincerity.



And the truth overturns falsehood, revealing falsehood's self-seeking and ephemeral nature - "We cast the truth against the falsehood, so that it demolishes it, and lo! it vanishes away...." (Qur'an 21:18)



In the Qur'an, truth is repeatedly connected with reality at its deepest and most profound levels. So Jesus' being is integrally connected to the realities which permeate and suffuse all aspects of creation from the heavens to the earth and all that is in-between. Jesus draws upon and manifests that truth in each glance, in each word, and in each silence. He manifests the truth in the most appropriate manner in each individual action, in each separate time and place, to each person and group - he gives to each aspect of creation he encounters, that which is most appropriate to it. Sometimes he gives healing, sometimes an awakening, sometimes harsh words (to the hypocrites) and reprimands, sometimes specific guidance, sometimes silence, but always, it is truth - conveyed in the most effective manner since its root is firmly established in the full depth of reality. He is a Word from God - cast into Mary's womb. "...O Marium (Mary), surely Allah gives you good news of a Word from Him, who is the Messiah (Christ), Isa (Jesus) son of Marium, worthy of high honor in this world and the hereafter and is of those who are in near proximity (to Allah)." (Qur'an 3:45)



God's word is the truth - so when Pilate asks, "what is truth", the answer is manifest before him. At that juncture, the silence of Jesus' presence was the most potent response.



The totality of absolute Truth is only possible within the unique singularity and unknowable hidden essence of God - there all contradictions and oppositions find their termination and reconciliation. But here, in the world in which we presently dwell, the Prophets drew upon their profound connection with the unseen, they recognized the true nature of things, they understood the vast substance of the ocean of reality upon whose surface the ephemeral world floats unaware ("You are a mist that appears for a little while and then vanishes...." (James 4:14)) They gave to each thing they encountered its rightful due, drawing out from each its unique truth - the nature with which it was created - since it is by standing on truth, by being true to one's profound metaphysical nature that one acquires substance, and gains a firm foothold in reality. And it is from this acting on truth, from "...bearing witness to the truth." (John, 18:37) that the felicitous bond with the ultimate Truth, Al-Haqq, emerges. "God is the Truth (the Real - Al-Haqq)" (Qur'an 22:6)







Irshaad Hussain is a contemporary Islamic thinker and author of Islam from Inside.

There is no revelation in the Quran or Sunna that prohebit an actor to represent one of the prophets in a movie. If at the time of prophet Muhammad (PBUH) they had visual media and there were speechs to him or recorded talks when he would talk to Muslims and non-Muslims a lot of people would convert to Islam seeing him in the TV today. As one of the people who converted early to Islam said: I converted because I believed him, he does not have the face of a liar.

مع علماء.. القرضاوي يجيز إنتاج فيلم عالمي عن الرسول




موقع القرضاويآخر تحديث:00:30 (مكة) الأربعاء 07 صفر 1434هـ -2012/12/19م







وجه القرضاوي بضرورة تعريف غير المسلمين بالرسول والرسالة (الجزيرة)



قال العلامة الدكتور يوسف القرضاوي إنه وعلماء آخرين أجازوا إنتاج فيلم عن الرسول محمد صلى الله عليه وسلم تنفذه هوليوود.



وأضاف رئيس الاتحاد العالمي لعلماء المسلمين أنه لا بد للمسلمين أن يفعلوا شيئا لتعريف غير المسلمين بحياة ورسالة الرسول الكريم وصحابته بعد تكرار الإساءة إليه وللمسلمين.



من جانبه أكد أحمد الهاشمي مدير مؤسسة النور القطرية للجزيرة نت، أن ميزانية إنتاج مجموعة أفلام عن حياة الرسول والأنبياء عليه السلام بلغت مليار دولار، مشيرا إلى أنه يطمح أن تكون الأفضل، لإيصال الرسالة وتوضيح الإسلام لغير المسلمين.



وكانت مجموعة النور القابضة، وهي إحدى الجهات الممولة للفيلم، قد أعلنت عزمها عام 2009 إنتاج فيلم عن الرسول، وبدأت المشاورات مع أستوديوهات الإنتاج وشركات التوزيع في الولايات المتحدة وبريطانيا.



وأوضح الهاشمي آنذاك أن الفيلم سيكون باللغة الإنجليزية، وسيمثل فيه مسلمون ناطقون بالإنجليزية لأن ذلك العمل الفني سيكون موجها لكافة المتحدثين بتلك اللغة العالمية من المسلمين وغيرهم، بهدف التعريف بالإسلام ورسوله على نطاق واسع.

بوتين: لا نسعى لإبقاء الأسد في السلطة

بوتين: على السوريين أن يتفقوا فيما بينهم للبحث لاحقا في سبل تغيير النظام القائم (الفرنسية) نفى الرئيس الروسي فلاديمير بوتين اليوم الخميس سعي بلاده لإبقاء الرئيس السوري بشار الأسد بأي ثمن، وأكد أن موسكو تسعى فقط لتجنب حرب أهلية مستدامة. ويتزامن ذلك مع اقتراح إيراني بتشكيل حكومة انتقالية في سوريا، وتكهنات تركية بقرب انتهاء حقبة النظام السوري الحالي. وقال بوتين في تصريح صفحي "ما هو موقفنا؟ نحن لا نسعى لإبقاء نظام الأسد في السلطة بأي ثمن، ولكن يتعين على السوريين التوافق فيما بينهم بشأن مستقبلهم، حتى نبدأ حينها بالبحث عن سبل تغيير النظام القائم". وأشار إلى أن الهدف من دعوة روسيا للحوار هو "تجنب حرب أهلية لا نهاية لها" بين مسلحي المعارضة والقوات التابعة للنظام السوري، مؤكدا "أننا نريد أن نتجنب تقسيم سوريا". وتأتي تصريحات بوتين قبل أقل من أسبوع على ما أدلى به مبعوثه للشرق الأوسط الذي قال إن "الأسد يفقد السيطرة على البلاد أكثر فأكثر"، وهو ما نفته الخارجية السورية لاحقا، مؤكدة أن موسكو لا تزال تعترف بنظام الأسد. يشار إلى أن روسيا ما زالت الحليف الرئيس للنظام السوري، وهي التي وقفت حائلا ضد صدور أي قرار في مجلس الأمن يدين استخدامه للقوة ضد المعارضة. أوغلو: نهاية الأسد مسألة وقت (الفرنسية) حكومة انتقاليةمن جانبه قال نائب وزير الخارجية الإيراني حسين أمير عبد اللهيان -الذي كان في زيارة لموسكو الثلاثاء لبحث الوضع في سوريا- إن بلاده تدعم تشكيل حكومة انتقالية في سوريا يجري انتخابها من قبل الشعب بصورة مباشرة، ويستمر فيها بشار الأسد في تحمل مسؤولياته الدستورية رئيسا للبلاد. وأشار المسؤول الإيراني في حديث تلفزيوني إلى أن الحكومة الانتقالية التي ستأتي عقب الانتخابات ينبغي أن تجمع مسؤولين حكوميين في النظام وممثلي الشعب ومجموعات المعارضة "التي لم تحمل السلاح ضد جماعات المعارضة الأخرى أو الحكومة". ومن المهام المناطة بالحكومة الجديدة -حسب المسؤول الإيراني- إدارة البلاد والتمهيد للانتهاء من صياغة الدستور، ومن ثم الإشراف على الترتيبات اللازمة لعقد انتخابات رئاسية. ويتزامن ذلك أيضا مع تصريحات لوزير الخارجية التركي أحمد داود أوغلو الذي قال في هلسنكي أمس الأربعاء إن نهاية نظام الأسد "مسألة وقت ليس إلا"، ودعا المجتمع الدولي إلى العمل من أجل الانتقال إلى نظام جديد "بأسرع وقت ممكن". وقال الوزير التركي خلال مؤتمر صحفي مشترك مع نظيره الفنلندي إيركي تيوميوجا "من الواضح أنه إذا فقد نظام ما شرعيته ودخل في معركة ضد شعبة فإن هذا النظام سيخسر هذه المعركة". وأوضح أن بلاده لا تؤيد أي تدخل عسكري أجنبي في سوريا، مشيرا إلى أن "هذه الفكرة ليست بتاتا ضمن مخططات المجتمع الدولي". يشار إلى أن سوريا تشهد منذ مارس/آذار 2011 انتفاضة شعبية حاول النظام قمعها بالقوة وتحولت شيئا فشيئا إلى نزاع مسلح أوقع حتى الآن أكثر من 43 ألف قتيل. المصدر:الجزيرة + وكالات More Sharing Services Share on facebook

Though I disagreed with فضيلة الشيخ أحمد المحلاوي، for his stand against Sadat he is a great man and one of the best caller to Islams

"الجماعة الإسلامية" تعلن مشاركتها في مليونية "القائد إبراهيم"

الأربعاء, 19 ديسمبر 2012 - 09:51 pm | عدد الزيارات: 110

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قالت الجماعة الإسلامية بالإسكندرية، الأربعاء، إنها ستشارك في مليونية تقام الجمعة المقبل، أمام مسجد القائد إبراهيم بالإسكندرية، حرصا منها على حرمة المساجد، وعدم الزج بها في الخلافات السياسية، ومناصرة للمساجد، ولفضيلة الشيخ أحمد المحلاوي، بحسب الجماعة.

وأصدرت الجماعة الإسلامية، بيانا قالت فيه: «ننتظر من كل القوى السياسية المعارضة أن تنحي خلافاتها حول الدستور جانبا، وتشارك بكل فاعلية في نصرة الشيخ المحلاوي، ورفض المساس بالمساجد، إعلاء لحرية الرأي والتعبير، وتقديرا واحتراما لعلماء الأمة، الذين قال عنهم النبي صلى الله عليه وسلم (العلماء ورثة الأنبياء)»، بحسب البيان.

Poor Mubarak has only 766 millions dollars in Swaziland That is why he killed Egyptians to stay in power

سويسرا تجمد 766 مليون دولار لـ"المخلوع" و65 لـ"بن على"

الأربعاء, 19 ديسمبر 2012 - 12:05 pm | عدد الزيارات: 263

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كشف مسؤول القانون الدولي بوزارة الخارجية السويسرية فالنتين زيلفيجر اليوم الاربعاء عن ان الحكومة جمدت أموال الرئيس التونسي المخلوع زين العابدين بن علي منذ هروبه من تونس في يناير2011، كما حجزت على أموال نظيره المصري محمد حسني مبارك المخلوع في العام نفسه.

وقال زيلفيجر في تصريحات صحافية: إن الأموال المحجوزة لمبارك تناهز 700 مليون فرنك (766 مليون دولار) ولابن علي 60 مليون فرنك (65 مليون دولار)، وأضاف أن سويسرا تعمل حاليًا مع سلطات البلدين لإيجاد طريقة لإرجاع تلك الأموال للشعبين التونسي والمصري.

وأردف زيلفيجر أنه لا يستطيع توقع المدة التي سيستغرقها إرجاع الأموال المجمدة لتونس ومصر، حيث إنه كانت أسرع عملية لإرجاع أصول مجمدة قامت بها سويسرا جرت في العام 1998 حينما أعيدت أموال للرئيس النيجيري الأسبق ساني أباتشا بعد انتهاء نظامه، وقد تطلب الأمر خمس سنوات.

وعقب زيلفيجر بأن سويسرا تواجه حالات استثنائية فيما يتعلق بتونس ومصر، فقد قامت بتجميد حسابات 48 شخصًا مقربًا من ابن علي وقرابة 32 شخصًا مقربًا من مبارك، موضحًا أن كل حساب من الحسابات المجمدة جرت فيه تحويلات يتراوح عددها بين 250 و2000 تحويلة.

الموقع غير مسئول قانونا عن التعليقات المنشورة

Life and Beyond
12/17/2012 - Religious Interfaith Science - Article Ref: IC0805-3573
Number of comments: 11
Opinion Summary: Agree:8 Disagree:0 Neutral:3
By: Muhammad Abdel Haleem
IslamiCity* -

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In the Qur'an life in this world is an inseparable part of a continuum, a unified whole - life, death, life - which gives our life a context and relevance. In this context, the life of the individual is made meaningful and enriched inasmuch as it is full of 'good works'. Life in this world leads to the afterlife, a belief which is fundamental in the Qur'an. The afterlife is not treated in the Qur'an in a separate chapter, or as something on its own, for its own sake, but always in relation to life in this world.
Linguistically it is not possible in the Qur'an to talk about this life without semantic reference to the next since every term used for each is comparative with the other. Thus: al- 'ula and al-akhira (the First and the Last life), al-dunya and al-akhira (the nearer and the further/latter life). Neither has a name specific to itself, or independent of the other. Consequently, the frequency of the terms in the Qur'an is the same, in the case of dunya and akhira - each appears 115 times.'
There is a reference, direct or indirect, to one aspect or another of the afterlife on almost every single page of the Qur'an. This follows from the fact that belief in the afterlife is an article of faith which has a bearing on every aspect of the present life and manifests itself in the discussion of the creed, the rituals, the ethics and the laws of Islam. In discussing the afterlife, moreover, the Qur'an addresses both believers and non-believers. The plan of two worlds and the relationship between them has been, from the beginning, part of the divine scheme of things:
It is God who created you, then He provided sustenance for you, then He will cause you to die, then He will give life back to you.
Quran 30:40
It is We who give lift and make to die and to Us is the homecoming.
50:43
He created death and life that He might try you &cording to which of you is best in works.
67:2
According to the Qur'an, belief in the afterlife, which is an issue fundamental to the mission of Muhammad, was also central to the mission of all prophets before him.
Belief in the afterlife is often referred to in conjunction with belief in God, as in the expression: 'If you believe in God and the Last Day'. Believers are frequently reminded in the Qur'an, 'Be mindful of God and know that you shall meet Him' (2:233) (used in this instance to urge fitting treatment of one's wife in intimate situations). 'To Him is the homecoming/ the return' (36:83; 4O:3). As a belief in the afterlife is so fundamental to Islam, it is only right that Muslims should regularly be reminded of it not only throughout the pages of the Qur'an but also in their daily life. practicing Muslims in their five daily prayers repeat their praise of God at least seventeen times a day, 'The Master of the Day of Judgment' (1:4). Being inattentive to the afterlife (30:7) or to the prospect of coming to judgment (32:14) are signs of the unbeliever. All this heightens the believer's sense of responsibility for actions in this life. In fact the principles and details of religion are meant to be seen within the framework of the interdependence of this life and the afterlife and to color the Muslims' conception of life and the universe and have a bearing on their actions in this life.
The Importance of the Resurrection and Judgment in the Afterlife
Divine wisdom and justice necessitate the resurrection of the dead and judgment in an afterlife:
We have not created the heavens and the earth and all that is between them save in truth. Surely the Hour' is coming. 15:85
The resurrection is thus:
...a binding promise from God that shall be fulfilled though most people may not know it, so that He may resolve their differences for them.
In the Qur'an, judgment is so essential to human beings that God has created them with a peculiar, innate permanent judge within themselves, that is 'conscience', the 'reproachful soul'. Indeed this is marked in a chapter entitled The Resurrection in which God declares:
I swear by the Day of Resurrection, and by the reproachful soul! Does man think We shall never put his bones together again? Yes indeed: We can remould his very fingers.
75:1-4
The 'reproachful soul' foreshadows the judgment and is here placed side by side, in the oath, with the resurrection that precedes the judgment. In answer to the unbelievers' incredulity that the scattered bones of dead people can be resurrected into new life, God swears that it will be done. Modem interpreters see in the phrase, 'his very fingers', reference to the power of God who moulds our finger prints in a way unique to each individual: He has done it in this life and can do it again in the afterlife.
The Possibility of the Resurrection of the Dead
In addition to the necessity and desirability of the resurrection and afterlife, the Qur'an turns repeatedly to its possibility. During the Meccan period of the Prophet's mission, a great deal of the Qur'an was concerned with the three fundamental beliefs of the unity of God, the prophethood of Muhammad and other prophets before him, and the resurrection and judgment. The resurrection in particular seemed incredible to unbelievers. Indeed much of what one hears today is reminiscent of what unbelievers said at the time of the revelation of the Qur'an. They felt the resurrection to be biologically impossible, asking again and again:
How, after we die and become dust and bones could we be raised again?
56:47
Against this, the Qur'an employs a basic argument which is not difficult to accept rationally, equating two similar feats: the power that can accomplish something once can do it again. From the fact that human beings now exist, it is clear that divine power was not incapable of making them: Why should it be assumed that such power will be incapable of doing for a second time what it achieved the first (50:: 15)? Indeed a second creation is easier than a first one (30:27).
The Qur'an repeatedly reminds people that they were made into human beings from something very small:
Is man not aware that We created him from a little germ? Yet he is flagrantly contentious. He raises an argument and forgets his own creation. He asks: 'Who will give life to rotten bones?' Say: 'He who first brought them into being will give them life again: He has knowledge of every creation; who has made for you out of the green tree fire and lo! from it you kindle.'
36:77-80
This last point affirms the ability of a power that generates things from seemingly opposite or different things - a fire from green trees and bodies from bones and dust; just as a full grown man is different from the little germ that was his beginning. If they ask:
'What! When we are lost in the earth shall we be created afresh?'
32:13
The answer comes:
We know all that the earth takes away from them. We have a book which records all things.
50:4
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Another rational argument the Qur'an uses to convince disbelievers of the truth of the resurrection is the comparison between the greater act of creation and the lesser act of resurrection:
Perhaps when the unbelievers say it is not possible to turn dust into a new creation, what they really think is that it is not possible for human power like their own; but, after all, they have not created themselves or the heavens and the earth (52:35-6). A greater power than their own has created them once and can do so again, and has also created what is greater than them. As the Qur' an argues with the unbelievers, sometimes it even omits the name of the Creator, in order to focus their minds more clearly on the argument itself, saying simply, 'He who did it first', 'who created the Heavens', etc. When the Prophet recites Qur'anic verses that confirm the resurrection in the afterlife, the unbelievers of his time challenge him personally:
Bring back to us our fathers-if what you say be true!
The Qur'an directs the Prophet:
Say: 'It is God who gives you life, then makes you die, then He shall gather you to the Resurrection.
45:25-6
In discussing the resurrection, moreover, the Qur'an cites phenomena very familiar to human beings to show the power that takes creation through different stages, particularly in the life of people and plants.
People, if you doubt the resurrection, remember that We first created you from dust, then from a living germ, then from a tiny clinging thing, and then from a half-formed lump of flesh, so that We might manifest to you Our power. We cause whatever We please to remain in the wombs for an appointed term, and then We bring you forth as infants- that you may grow up and reach your prime. Some are caused to die young and some are caused to live on to abject old age when all that they once knew they know no more.
You sometimes see the earth dry and barren: but no sooner do We send down rain upon it than it begins to stir and swell, -putting forth every kind of radiant bloom. That is because God is Truth: He resurrects the dead and has power our all things.
22:5-6
Indeed the Qur'an uses the very same Arabic verb for bringing forth' people from their mothers' wombs (16:78) 'bringing forth' plants from the earth (6:99) and 'bringing forth' people from the earth at the resurrection (30:19).
Not only does the Qur'an present proof of the resurrection, but it turns the argument against those who deny it, pointing out that they themselves have no proof for their own position:
They say: 'There is nothing but out present life; we live and die, nothing but time destroys us.' Of this they have no knowledge; they merely conjecture.
45:24
At the resurrection they will know that what they said was wrong and will regret it. 16:39, 6:31
Recompense
There is much description in the Qur'an of rewards and punishment. As human beings have bodies, minds and spirits, all of which are gifts from God and as, out of His grace He provided mankind with the means of gratifying all these components in this life, so in the afterlife He will provide means of gratifying them all to 'those who believed and did good works' (7:32). Bodies, as we have noted, will be 'a new creation' and in paradise will not suffer the shortcomings of worldly bodies. 'No mortal knows what comfort is in store for them as a reward for their labors' (32:17). 'No evil shall visit them' - the Arabic word su' includes whatever is undesirable (39: 16; 40:7). There is no tedium there, such as skeptics now invoke as an argument against eternal existence. 'They will live in the land of perfect peace' (6:127). The honor God will confer on them will be their highest reward.- An opposite picture is given of punishment-the essence of which is humiliation.
As already pointed out, the Qur'an does not treat the afterlife as something theoretical or in a separate chapter at the end of the book. It is embedded in the text throughout and its effect on the reader is enhanced by the vivid and powerful language of the Arabic text. After a short conjunction like 'when' to indicate the afterlife, it commonly employs the past and present tense as if it had happened and was already here.Ó
There is an obvious interdependence between this life and the afterlife. We have seen how the terms occur with equal frequency in the Qur'an and how linguistically one cannot utter the name of one without semantic reference to the other. Everything in the judgment has to do with action in the world. Dwellers in paradise or hell sometimes talk about what they did in this world (52:28; 40:47).
The Afterlife and the Present Life
In the Qur'an, life in this world, through its relation to the afterlife, has much more significance than it would otherwise have. A whole new dimension is given to the lives of those who believe that they will live beyond the grave, and will not be terminated in dust. They are continually reminded of this (at least seventeen times a day, as we have said, for practicing Muslims). The life of the individual continues in the two worlds, but through different stages: from the womb to the world, to the grave, to the resurrection, judgment and lasting life in the final abode - the intervening period in the grave will seem 'a mere part of a day' (23:113).
The Qur'an does not disparage the present life; both lives are created by God and
To God belong the last life and the first life. 53:25
He created for you all that the earth contains. 2:29
Eat of what your Lord has given you and render thanks to Him. 7:10; 50:7; 34:15; 7:32
In gathering wealth the faithful are 'seeking the bounty of God'. They are directed to do this after finishing the prayer in which they praise 'the Master of the Day of judgment' (62: 10; 65:17; 73:20). In seeking to attain paradise- they should always bear in mind the Qur'anic exhortation: 'Do not neglect your share in this world' (28:77).
Prophet Muhammad said:
He whose day is no better than the day before it has done himself wrong.
He also said:
When a son of Adam dies his deeds cease, except through three things: a running charity that he founded, useful knowledge he left behind, or a righteous son who prays for him.
Of the judgment he said:
No person will leave the judgment place before being asked about four things: his life span and how he spent it, his knowledge and what he did with it, his body and in which things he wore it out, and his wealth - from where he collected it and how he spent it.
God has ordained a law and a path for each of you. Had God wished it, He could have made you into one nation, but in order to by you in what has come to you, He has made you as you are. So vie with one another in good works, for to God you shall all return and He will declare to you what you have disagreed about.
5:48
Believers are taught in the Qur'an to pray:
Lord, give us good in this life and good in the afterlife.
2:201
The above article was excerpted from Understanding The Qur'an- Themes And Style by Muhammad Abdel Haleem who is a professor of Islamic Studies and editor of the Journal of Qur'anic Studies.

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The Answer is Al Mahdi Al Muntazer he has the plans and in his time Muslims will live in prosperity and best time in history, Thus call for Al Mahdi and sand with him, know well most politicians and rich guys do not care to see him.

• الجيش السوري الحر يعلن سيطرته على كتيبة الدفاع الجوي في منطقة الحص بريف حلب الشرقي
• مصدر قضائي مصري: النائب العام طلعت ابراهيم عبد الله المعين من الرئيس المصري محمد مرسي قبل نحو شهر يقدم استقالته الى المجلس الاعلى للقضاء.
• مصدر قضائي مصري: استقالة النائب العام على خلفية احتجاج مئات من أعضاء النيابة ضده واعتصامهم الاثنين امام مكتبه
• ناشطون سوريون: مقتل ثلاث عائلات بأكملها بعد اقتحام قوات النظام مخيم درعا للاجئين الفلسطينيين
• ناشطون سوريون: جرحى في قصف بالطائرات على بلدة السفير بدرعا
• الجيش السوري الحر يسيطر على مقر الجبهة الشعبية القيادة العامة والمدينة الرياضية والمركز الثقافي في مخيم اليرموك
• ناشطون: قتلى وعشرات الجرحى في قصف لقوات النظام على حي الحجر الأسود بدمشق

فقراء مصر غاضبون من ساستها

الأزمة السياسية التي تشهدها مصر لها تبعات اقتصادية واجتماعية (الأرووبية) مصطفى رزق-القاهرة غاب صوت فقراء مصر عن المشهد المحتقن فيها. وفي خضم الأزمة لم يتطرق أي من فرقاء السياسة إلى الضرر الذي أصاب هؤلاء في أرزاقهم. "إحنا الشعب الغلبان الكادح اللي بيجيب قوت يوم بيوم.. أنا لا عارف أدفع أقساط العربية (السيارة) وعندي بنات في الجامعة مش عارف أصرف عليهم ولا قادر أعيش.. المفروض الناس دي تتقي الله فينا.. ما بين رئيس ومحكوم ومعارضة يتقوا الله فينا". هكذا تحدث سائق التاكسي عبد الرحمن معبرا عن تأثره وغيره بالأزمة السياسية، وعدم شعورهم بأي تحسن منذ الثورة التي جاءت برئيس مدني منتخب رغم الوعود الكثيرة. حالة الفوضى الأمنية والمرورية أجبرت سائقي سيارات الأجرة على رفض توصيل بعض الزبائن إلى أماكن بعينها كانت تشكل سابقا ميزة نسبية نظرا للمقابل الذي يحصلون عليه وفق ما يشرح عبد الرحمن. وأكد أن الأنباء التي تتردد عن وقوع حوادث سطو مسلح على سيارات الأجرة بعد توقيف أصحابها في هذه أماكن بعيدة نسبيا عن العاصمة كالمطار ومدينة السادس من أكتوبر والقاهرة الجديدة أشاعت الخوف بين زملائه مما جعلهم يفضلون العودة للمنزل مبكرا بمبلغ أقل عوضا عن المغامرة. تأثير الأزمة جانب آخر يتحدث عنه عمران (سائق سيارة أجرة أيضا) وهو تأثير الازدحام الذي تسببت فيه الاعتصامات والمظاهرات على دخله اليومي. بائع البطاطا المشوية تأثر بدوره بتقلبات الأزمة السياسية وقال "الآن في كل مكان مظاهرات في مصر الجديدة والتحرير وأكتوبر, ونرفض الذهاب إليها في كثير من الأحيان لعدم التعرض للزحام وخوفا من تعرض البلطجية لنا". وأضاف "مطلوب مني يوميا 120 جنيها (عشرين دولارا تقريبا) أدفعها لصاحب السيارة، وأدفع 450 جنيها إيجارا شهريا (ستين دولارا تقريبا)، ولدي أبناء في مراحل التعليم، ويفترض أن يتبقى لي بعد كل هذا ما يكفيني وأسرتي". أما إبراهيم فحاول التصرف بذكاء والاستفادة مما يحدث لكسب قوت يومه، فتوجه بعربة يجرها إلى مدخل ميدان التحرير حيث يقوم ببيع البطاطا المشوية للمعتصمين، لكنه اليوم بدا حزينا بعد تعليق هؤلاء اعتصامهم مع بدء التصويت على مسودة الدستور. ويطرح سالم عبد الموجود علي (موظف متقاعد) مطلبا من نوع آخر قائلا "عندما تولى الدكتور محمد مرسي رئاسة الجمهورية استبشرنا به خيرا وتفاءلنا بعودة حقنا الضائع، ومنذ أن تولى مرسي السلطة وأنا أبحث عن مدفن لأُدفن به بعد موتي دون جدوى. لا أريد سوى مكان أوارى فيه بعد موتي, هل هذا كثير؟". أما ما يريده فقراء مصر من الساسة فهو وضعهم في أجنداتهم المعلنة, ونبذ الفرقة التي لن تؤدي بمصر إلا إلى مستقبل مظلم. ووفق محمد إسماعيل الذي يعمل سائق تاكسي فإن على الفرقاء أن يدركوا أن نسبة كبيرة من شعب مصر فقراء، يخرج المرء منهم صباحا لا يعلم إن كان سيرجع بما يسد به حاجة أسرته. المصدر:الجزيرة More Sharing Services Share on facebook Tweet تعليقات القراء التعليقات المنشورة لا تعبر عن رأي الجزيرة وإنما تعبر عن رأي أصحابها عادل - للاخ طارق الثوره المضاده هو من نسج الفلول واتباعهم من جبهة التخريب وانا اصر عليها لان هذا هو استحقاقها واقول لاقدر الله لو حكمت جبهة التخريب مصر لفعلا سوف تخرب مصر وتقلب عليها سافلها هؤلاء حقيقة هم مندوبين عن اسيادهم وكل الشواهد تدل على ذلك لكن المصيبه شباب الثوره الذين خسروا كل شئ والسبب انهم انجرفوا وراء اوهام من خدعوهم من جبهة الخراب والتدمير الذين هم فعلا ركبوا على اكتاف الثوار وتسموا بالثوره وهم ليس منها وما هم الا كمهرجي السيرك 15 سلوى - تونس مصطلح زئبقي لأنه أصبح يجمع بين من يستحق ، ومن لا يستحق ، بين من كان له إسهام في الثورة فعليّا ، وبين من يريد إجهاضها ٠ ولكن للأسف إلتقت المصالح ، رغم إختلاف المقاصد ، فحركة 6 أفريل مثلا لا توضع في نفس الخانة مع بقايا الحزب المنحل وإن جمعهما نفس الميدان ، لأن من يدافع عن ثورة ساهم فيها ،ليس كمن يريد الإنقضاض عليها ، والسياسة تجمع الأضداد 14 د طارق مصر - الثورة المضادة واقع معلوم لا.. مصطلح الثورة المضادة ليس زئبقيا على الأقل في مصر فكيف نسمي لجوء ما يسمى جبهة الإنقاذ للتوحد مع رموز وأركان نظام المخلوع الفاسد وكيف نسمي تصفيقهم لحل البرلمان بأكمله لأن أغلبيته ليست على هواهم بل على هوى الشعب رغم دستورية الثلثين وعدم أحقية المحكمة أصلا في حل سلطة تشريعية وكيف نسمي رفضهم للحوار وإعتصامهم عند مقر رئيس منتخب وترديد "الشعب يريد إسقاط النظام" فضلا عن ألفاظ نابية لم نسمعها ضد من خرب مصر منهجيا لـ30 سنة فقط لأنه يريد منع سقوط الدولة من وجهة نظره وليس الإستبداد، هل هذه معارضة وطنية 13 مصطفى محمود أحمد - مصر الجيزة الدقى بصراحة أفضل تعليق هو تعليق الدكتور طارق 12 سلوى - تونس د طارق ، لم أقصد أن يكون صوتي سندا لثورة مضادة ، فأنا أيضا ابنة الثورة لكن انتصاري للكادحين ، أقوى من دفاعي عن النخب والساّسة ، مع ملاحظة فرعية وهي أن مفهوم ثورة مضادة أصبح زئبقيا ، شديد المرونة ، ولم يعد بذلك الوضوح الذي ان عليه عقب الثورات 11 د طارق مصر - إلى الأخت سلوى..... أحترم دائما تعليقاتك وأنت محقة بالكامل فيما تقولين لكن أختي الكريمة يجب ألا تتغاضي عن حقيقة دامغة أن الثورة في مصر (وربما أيضا في بلدك الحبيب تونس) لم تكتمل بعد حتى تحقق جميع أهدافها وعلى رأسها العدالة الإجتماعية وأحسبك مراقبة جيدة للأحداث فما نفتأ ببناء لبنة في حائط الثورة يحمينا من هجوم الثورة المضادة الغادرة نرى هدمها أمام أعيننا من ثلة من الفاسدين والمخربين الذين لا يعملون لصالح الفقراء بل لصالح جيوبهم ومن يمولهم لكن إطمئني أختي الكريمة ستكتمل الثورة وسيحصل كل فقير على حقه وكل فاسد على جزاءه 10 د طارق مصر - بل قل غاضبون من نخبتها!!! من وجهة نظري عنوان المقال وفي سياق إعلان نتيجة المرحلة الأولى من الإستفتاء يجب أن يتحول إلى "فقراء مصر غاضبون من نخبتها" لإن لو فقراء مصر وهم الغالبية بلا جدال غاضبون حقا من ساستها لصوتوا تصويتا عقابيا ضد مرسي والإخوان ودستورهم كما تدعي النخبة الخايبة لكن كما نرى في حين صوتت أحياء مصر الجديدة والمعادي والزمالك وجاردن سيتي الغنية برفض الدستور والإخوان ومرسي نجد الصعيد الفقير وأجزاء مصر المهمشة تصوت بنعم للدستور والإخوان ومرسي هذا يدل على شرف وعزة وكرامة وصبر فقراء مصر وأملهم بالمستقبل رغم الصعاب! 9 هيثم حسن شاويش - مصر اسوان ومن قال لك ياعاشق الخلافة ان السد العالي كان غير ههههه الم يقمع النوبة ويشردهم في وطنهم وخارج وطنهم ويعيشون في وطنهم الاصل مصر كانهم اجانب وعندما يسال انت منين يقول من النوبة يرد عليه الاخر مممم يعني من السودان وكذلك شرد السد العالي مدينة حلفا السودانية ودمرها كاملا حسبي الله ونعم الوكيل 8 عبد الله صادق - لعاشق الخلافه يااخي ياعاشق الخلافه والله انت مش عارف لاخلافه ولا عبد الناصر انك تهرف بما لاتعرف الحكام العرب مصيبتهم من البطانات الفاسده وانا لاادافع عنهم وانا من اقوى المؤيدين لمرسي ولكن البعض ظلم عبد الناصر وارجع وشوف من الذي حارب عبد الناصر بشده اقوى حتى من الصاينه والغرب وهم من ابناء جلدتنا حتى قتلوه بالسم وبطانته كانت اكثر من فاسده وجاء خلفه باسوأ من بطانته اما الخلافه الاسلاميه الصحيحه مش التجاريه هي افضل حكم للبشريه واسعادهاان طبقت وبلاش تجاره بالدين 7 سلوى - تونس يحق للفقراء أن يغضبوا ، فقد كانوا وقود الثورة ومحركها ، ولكن عندما إستقام الأمر للنخب والساسة ، خرجوا من معادلتها ، والثورة ، أي ثورة ، في مصر أو غيرها ، هي بلا أخلاق إن لم تنصف المفقّرين ، والطبقات الكادحة 6 1 2

If Al Azher in the new era stands with the constituition I will stand with them even if I am liberal, secular or mildly Islamic

سلسلة بشرية لعلماء الأزهر تأييدا للدستور

الخميس, 13 ديسمبر 2012 - 03:27 pm
عدد الزيارات: 248 1



شيخ الازهر



نظم المئات من علماء ومشايخ الأزهر، وأئمة ودعاة وزارة الأوقاف بالغربية، سلسلة بشرية ظهر اليوم الخميس، أمام مستشفى طنطا الجامعى فى شارع البحر بمدينة طنطا.

وارتدى الحاضرون الزى الرسمى للأزهر الجلباب والعمامة، واصطفوا فى شكل سلاسل بشرية، مرددين الهتافات التى تدعوا المواطنين للتصويت فى الاستفتاء بنعم.

وردد الحاضرون هتافات منها، "إن فى مصر دعاة لا يخشوا إلا الله، المرسى رئيس ومعاه شرعية، دستور حرية شريعة إسلامية، الله أكبر وتحيا مصر ، الأزهر بيقول نعم للدستور".

يذكر أن السلسلة طاف حولها العديد من المارة فى الشارع والأهالى واستغل المشايخ الحاضرون بفتح حوار مفتوح، ومحاولات لإقناع الناس بالمشاركة الإيجابية فى الاستفتاء.

From Al Mahdi Al Muntazer to the Syrians around Bashar he does not deserve to die for he is alread is getting closer to his end and is actually try to find a way to escape. The stand of the Russians/Chinese/Iranians with him not because he is a good guy but for geopolitical interests. We are not with either side or against eigther side but we conduct our politics according to morals and interests.

إغلاق صناديق الاقتراع في الاستفتاء على الدستور المصري وبدء فرز أصوات الناخبين مجهولون يقتحمون المقر الرئيسي لحزب الوفد في القاهرة والشرطة تفرقهم بقنابل الغاز حزب الحرية والعدالة المصري: هناك من يريد جر البلد إلي الفوضي مراسل الجزيرة نت: إطلاق نار كثيف من قرية نصيب السورية باتجاه قرية السويلمة الأردنية، مما تسبب بفرار عدد من سكانها مقتل ستة أشخاص بينهم حاكم ولاية في تحطم مروحية في نيجيريا يرأسه رئيس الوزراء المنشق رياض حجاب



الإعلان عن تجمع للمنشقين عن الأسد







حجاب يرأس التجمع الجديد الذي سيعمل ضمن الائتلاف السوري المعارض



محمد النجار-عمّان



أُعلن في عمّان اليوم السبت عن تأسيس "التجمع الوطني الحر" الذي يضم المنشقين عن مؤسسات الدولة في سوريا برئاسة رئيس الوزراء السوري المنشق رياض حجاب. وجاء في الإعلان أن التجمع الجديد سيعمل ضمن الائتلاف الوطني لقوى الثورة والمعارضة السورية "الذي يهدف لإسقاط النظام السوري بكل رموزه"، كما ورد في بيان التأسيس.



وجاء في بيان تلاه عضوة البرلمان السوري المنشقة إخلاص بدوي في مؤتمر صحفي مقتضب في عمّان اليوم، أن التجمع الوطني الحر يضم "العاملين في مؤسسات الدولة السورية الذين رفضوا ما يتعرض له شعبنا من قبل النظام المستبد من قتل وتشريد وتدمير للمدن والبلدات والقرى والبنى التحتية في سوريا، ووقفوا مع ثورة شعبنا المظفرة".



وأوضح أن تأسيس هذا التجمع الحر الذي سيكون مقره العاصمة القطرية الدوحة يهدف "للإسهام الفاعل في المشروع الوطني للمعارضة السورية بقيادة الائتلاف الوطني الذي نحن جزء منه ونعمل معه لإسقاط النظام بكامل رموزه وبناء الدولة الديمقراطية التعددية الحديثة؛ دولة المواطنة لجميع أبنائها، مؤكدين أن التنوع مصدر قوة وثراء".



وأعلن البيان أن رؤية التجمع تكمن "في بناء مجتمع سوري موحد آمن محصن من الفوضى والاقتتال بين أبناء الوطن الواحد، ونسعى إلى المساهمة في الحفاظ على مؤسسات الدولة المدنية وتقديم الدعم التقني والفني للقيام بدورها في تأمين احتياجات المواطن المختلفة وفي الحفاظ على ممتلكات الشعب وتعزيز تلاحمه. ونعمل على دعم ومساندة العاملين في الدولة المناصرين للثورة ليكونوا ضمانة حماية مؤسسات الدولة والسلم الأهلي حال سقوط النظام، وقد أصبح وشيكا".



وأكد التجمع الوليد دعمه للجيش السوري الحر وقيادته الموحدة، "وننظر بإجلال وإكبار للدور المشرف الذي يقوم به في الدفاع عن ثورة شعبنا وإسقاط عصابة الإجرام والقتل والتدمير"، وفقا لما جاء في البيان.



وحيا بيان التجمع ما سماها "المواقف المشرفة للدول العربية الشقيقة وللدول الصديقة في دعمها لثورة الشعب السوري، ونقدر عاليا اعترافها بالائتلاف الوطني لقوى الثورة والمعارضة الممثل الشرعي الوحيد للشعب السوري".



يذكر أن التجمع ضم عشرات الشخصيات المدنية التي انشقت عن النظام السوري من معاوني وزراء ومديري دوائر ونواب في مجلس الشعب السوري. وضمت الاجتماعات التحضيرية للتجمع ثلاثين شخصية من بينهم أعضاء بارزون في الائتلاف الوطني السوري.

Russian envoy: Bashar is loosing control, it is clear that both the Nato and Russia mentioned Bashar is defeated so the smart Syrians around him leave him quickely

Published: December 13, 2012 41 Comments

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MOSCOW — Russia’s top Middle East diplomat and the leader of NATO offered dark and strikingly similar assessments of the embattled Syrian president’s future on Thursday, asserting that he was losing control of the country after a nearly two-year conflict that has taken 40,000 lives and has threatened to destabilize the Middle East.

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The bleak appraisals — particularly from Russia, a steadfast strategic Syrian ally — amounted to a new level of pressure on the Syrian president, Bashar al-Assad, who has been resorting to increasingly desperate military measures, including the use of Scud ballistic missiles, to contain an armed insurgency that has encroached on the capital, Damascus.

The Russian diplomat, Deputy Foreign Minister Mikhail Bogdanov, acknowledged that Mr. Assad’s forces could be defeated by rebels, whom the Syrian leader has repeatedly dismissed as ragtag foreign-backed terrorists with no popular support.

“Unfortunately, it is impossible to exclude a victory of the Syrian opposition,” said Mr. Bogdanov — the clearest indication to date that Russia believed that Mr. Assad could lose.

Mr. Bogdanov’s remarks, reported by Russia’s Interfax news service, came as the secretary general of NATO, Anders Fogh Rasmussen, told reporters in Brussels that Mr. Assad’s use of ballistic missiles, which Western officials monitoring the Syrian conflict reported on Wednesday — and which Syria has denied — reflected his “utter disregard” for Syrian lives. Mr. Rasmussen also predicted the demise of Mr. Assad’s government.

“I think the regime in Damascus is approaching collapse,” he told reporters after a meeting with the Dutch prime minister at NATO headquarters. “I think now it is only a question of time.”

While the leaders of NATO member states have made similar predictions before, the assertion by Mr. Rasmussen, the leader of the Western military alliance, reinforced a growing consensus that Mr. Assad’s options for remaining in power had been all but exhausted — a view now apparently shared by Russia.

Throughout the Syria crisis, as it has grown from peaceful protests in March 2011 to engulf the country in armed conflict, Russia has acted as Syria’s principal international shield, protecting Mr. Assad diplomatically from Western and Arab attempts to oust him and holding out the possibility of his staying in power during a transition.

Only in recent days has Russia’s view seemed to shift, while Mr. Assad’s foes, grouped in a newly minted and still uncertain coalition, have garnered ever broader international support as the legitimate representatives of the Syrian people.

“We must look squarely at the facts, and the trend now suggests that the regime and the government in Syria are losing more and more control and more and more territory,” Mr. Bogdanov said in remarks to Russia’s Public Chamber, a Kremlin advisory group, according to Interfax.

Russia, he said, was preparing to evacuate its citizens — a complex task, since for decades, Russian women have married Syrian men sent to study in Russia and returned to Syria with them to raise families.

It was the first time an official at Mr. Bogdanov’s level had announced plans for an evacuation, which sent a message to the Syrian government that Russia no longer held out hope that the government could prevail. He said Russia had a plan to withdraw its personnel from its embassy in the Syrian capital, Damascus, but that was s not yet necessary. Russia’s press attaché in Damascus confirmed this, telling Interfax that there was “no sharp deterioration” in conditions there.

Mr. Bogdanov offered a dark view of how the conflict would unfold from this point, saying that it took two years for the rebels to control 60 percent of Syria’s territory, and another year and a half will pass before they control the rest.

“If up until now 40,000 people have died, then from this point forward it will be crueler, and you will lose dozens or many hundreds of thousands of people,” he said. “If you accept this price to topple the president, what can we do? We of course consider this totally unacceptable.”

As the Russian official spoke, fresh evidence of the intensity of the battle emerged. During the civil war, Moscow has been the principal arms supplier for the Damascus government, as it has been for decades. Obama administration and NATO officials said on Wednesday that Syrian government forces had resorted to firing Scud missiles at rebel fighters as the government struggled to slow the momentum of the insurgency.

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Ellen Barry reported from Moscow, and Rick Gladstone from New York. Alan Cowell contributed reporting from London and Anne Barnard from Beirut, Lebanon.

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