From: http://www.theinimitablequran.com/uniquegenre.pdf
By Hamza Andreas Tzortzis
Introduction
“As a literary monument the Koran thus stands by itself, a production unique to the Arabic literature, having
neither forerunners nor successors in its own idiom. Muslims of all ages are united in proclaiming the
inimitability not only of its contents but also of its style….. and in forcing the High Arabic idiom into the
expression of new ranges of thought the Koran develops a bold and strikingly effective rhetorical prose1 in which
all the resources of syntactical modulation are exploited with great freedom and originality.”2
This statement coming from the well known Arab Grammarian Hammilton Gibb, is an apt description of the
Qur’ans use of literary and linguistic elements. This genre is not simply a subjective conclusion, it is a reality
based upon the use of features that are abundant in all languages. This may seem strange that the Qur’an has
developed its own genre by using current literary elements. However, it should be noted that the Qur’anic
discourse uses these common elements of language in a way that has never been used before.3
This unique genre is part of the Qur’an’s challenge to mankind to produce a chapter like it.4 Preserved and
recorded historical documents have shown that many attempted to meet this literary and linguistic challenge.5
Modern and Classical Scholarship have proven that these challenges failed to match the linguistic and literary
reality of the Qur’anic discourse. John Penrice, who authored the ‘Dictionary and Glossary of the Koran’,
acknowledges the Qur’ans literary excellence:
“That a competent knowledge of the Koran is indispensible as an introduction to the study of Arabic literature
will be admitted by all who have advanced beyond the rudiments of the language. From the purity of its style and
elegance of its diction it has come to be considered as the standard of Arabic…”6
The Qur’ans Genre
The Qur’an is an independent genre in its own right.7 Its unique genre is realised through two inseparable
elements; rhetorical and cohesive elements.8 From a linguistic point of view, rhetoric can be defined as the use of
language to please or persuade. The term in the Arabic-Islamic tradition would more appropriately be defined as
‘the conveying of meaning in the best of verbal forms’.9 Cohesiveness is the feature that binds sentences to each
other grammatically and lexically. It also refers to how words are linked together into sentences and how
sentences are in turn linked together to form larger units in texts.10
These elements combine with each other in such a way that interlock and become inseparable.11 This unique
combination captivates the reader and achieves an effective communicative goal.12 The rhetorical and cohesive
components of the Qur’anic text cannot be divorced from each other.13 Former Professor of Arabic at Hartford
Seminary and prolific author Kenneth Cragg points out that,
“…the Qur’an is understood to say what it says in an inseparable identity with how it says it.”14
When these elements are stripped off the Qur’anic text, the text ceases to be a Qur’an and does not sound like one.
This may provide a reason why those who attempted to challenge the Qur’an failed, Forster Fitzgerald Arbuthnot
who was a notable British Orientalist and translator states:
“…and that though several attempts have been made to produce a work equal to it as far as elegant writing is
concerned, none has as yet succeeded.”15
From a linguistic point of view the Qur’an employs various rhetorical features such as the use of rhythm, figures
of speech, similes, metaphors, and rhetorical questions. Also, the use of irony and the repetition of words are a
just a small part of the Qur’ans repertoire of rhetorical devices.16 Its cohesiveness includes various methods such
as parellelistic structures, phrasal ties, substitution, reference and lexical cohesion.17 These features provide the
bedrock and hang together to create the Qur’ans unique genre.18
Non-Qur’anic Arabic texts mostly employ cohesive elements19 but the Qur’an uses both cohesive and rhetorical
elements in every verse.20
Example 1
The following linguistic analysis is a good example to highlight the uniqueness of the Qur’anic style:
“Men who remember Allah much and women who remember”21
Al-dhalikirin Allaha kathiran wa’l-dhakirati
The Qur’anic verse above, in a different word order such as the verse below,
“Men who remember Allah much and Women who remember Allah much”22
al-dhakirina Allaha kathiran wa’l-dhakirati Allaha kathiran
would not deliver the same effect, as the word ‘Allah’ has become linguistically redundant, in other words it has
become needlessly wordy or repetitive in expression. The original Qur’anic structure achieved its objective by
separating the two subjects in order to sandwich the word ‘Allah’ and using the ‘wa’ particle as a linguistic
bond.23 This Qur’anic verse has a rhetorical element as the word ‘Allah’ is ‘cuddled’ and ‘hugged’ by the pious
who remember Him a lot, which is indicated by the arrangement of the words in this verse. The central placement
of the word ‘Allah’ in this sentence highlights the importance and focus of remembering Allah, which is
substatiated by the word ‘kathiran’ - meaning ‘much/a lot’. The repetition of the word ‘Allah’ in the non-Qura’nic
structure loses this effect and disfigures the semantic harmony between the words produced by the Qur’anic
structure. Additionally, in contrast to the non-Qur’anic structure, this arrangement provides a pleasing, sweet
acoustic effect; which in linguistics is a rhetorical feature called euphony.24 In the above example the Qur’an
combines rhetorical and cohesive elements to produce the intended meaning.25
Example 2
There are many other striking examples, for example:
“Yet they make the Jinns as associates with Allah, though Allah did create the Jinns; and they falsely, having no
knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute
to Him!”26
In this example the word ‘associates’ is used as a buffer word as it is placed between the two words ‘Allah’ and
‘Jinn’ to deliver a strong rhetorical linguistic protest against this claim.27 Normally the word ‘Jinn’ should have
appeared next to the word ‘Allah’,28 but the Qur’an has specifically chosen the word order to disassociate the
word ‘jinn’ with the word ‘Allah’, to exhibit this objection, namely that Allah can have no associate. The other
claim made by the non-believers is they attribute children to Allah. In addition to the semantically driven
arrangement of the words the other rhetorical aspect of this verse is that it achieves euphony. The cohesive
element in this structure is the ‘wa’ particle which acts as a cohesive tie. This links the two claims together.
Furthermore the above verse ties in with other major themes of the Chapter such as tawhid (absolute oneness of
God).29
Conclusion
Any change to the structure of a Qur’anic verse simply changes its meaning, style and literary effect. It is no
wonder that Kenneth Cragg mentioned that, in order for humanity to deal with the challenges it faces today,
“…multitudes of mankind…will need to be guided and persuaded Qur’anically.”30
Scholars, linguists and Arabists need a sound linguistic competence in Classical Arabic but also an advanced
knowledge in Arabic syntax and rhetoric in order to appreciate the complex linguistic and rhetorical patterns of
Qur’anic structures. Most importantly he or she must refer to the major exegeses in order to derive and provide
the accurate underlying meaning of a Qur’anic expression, preposition or particle31.
The unique genre of the Qur’an is part of its linguistic challenge to the whole of humanity. Further research and
study into the references below should provide the reader with adequate information to observe how the Qur’an
achieves this unique genre and how it can not be possible for any writer to produce its like. To end and conclude,
Professor of Religion Bruce Lawrence at Duke University, states:
“As tangible signs Qur’anic verses are expressive of an inexhaustible truth. They signify meaning layered with
meaning, light upon light, miracle after miracle.”32
1 The Qur’an’s literary form has been the subject of many studies from Muslim and non-Muslim academics. Due to its unique
literary form, some scholars have found it difficult to describe what form the Qur’an falls in to (e.g. Prose – Mursal, Rhymed
Prose – Saj or Poetry). Hence, some have simply tried to describe it as a form of rhymed prose, to illustrate this R. A.
Nicholson in his book ‘Literary History of the Arabs’ (1930. Cambridge University Press, p. 159) states,
“Thus, as regards its external features, the style of the Koran is modelled upon saj, or rhymed prose, of the pagan
soothsayers, but with such freedom that it may fairly be described as original.”
This is inaccurate as the Qur’an does not fall into any of the known forms of Arabic. For a detailed discussion please see The
Qur’an’s Unique Literary Form. Hamza Andreas Tzortzis. 2008 which can be accessed online at www.theinimitablequran.com
2 H A R Gibb. 1963. Arabic Literature - An Introduction. Oxford at Clarendon Press, p. 36.
3 See A’isha ‘Abd Ar-Rahman Bint ash-Shati’. At-Tafsir al-Bayani li-Qur’an al-Karim, 3rd ed. Cairo, 1968; Hussein Abdul-Raof.
Qur'anic Stylistics: A Linguistic Analysis. Lincolm Europa. 2004; S. M. Hajjaji-Jarrah. 2000. The Enchantment of Reading:
Sound, Meaning, and Expression in Surat Al-Adiyat. Curzon Press; The Qur'an: An Encyclopeadia. Edited by Oliver Leaman.
"Qur'anic Style". Routledge; and Hamza Andreas Tzortzis, Three Lines that Changed the World: The Inimitability of the Surah
al-Kawtar (available from www.theinimitablequran.com) for a detailed analysis.
4 The Qur’an challenges humanity to produce a single chapter like it, please see Qur’an chapter 2 verse 23. As a result of the
inimitability of the Qur’anic discourse, there is a consensus amongst Modern and Classical Scholars such as al-Baqillani and
al-Rafi’i that the Qur’an is the Prophet Muhammad’s (pbuh) eternal miracle. This view has also been supported by many non-
Muslim Qur’anic Scholars and Arabists. For more information see The Qur’an’s Unique Literary Form. Hamza Andreas
Tzortzis. 2008 which can be accessed online at www.theinimitablequran.com.
5 Please see The Encyclopedia Of Islam, 1971, Volume 3, E J Brill, Leiden, p. 1019; A F L Beeston, T M Johnstone, R B
Serjeant and G R Smith (Ed.), Arabic Literature To The End Of The Ummayyad Period, 1983, Cambridge University Press, p.
212 & 127-128; Gustave E Von Grunebaum, A Tenth-Century Document Of Arabic Literary Theory and Criticism, 1950, The
University of Chicago Press, Chicago, p. xiv; Abdul Aleem, I'jaz ul Qur'an, 1933, Islamic Culture, Volume VII, Hyderabad
Deccan, p. 221 & 232; Ignaz Goldziher, Ed. S M Stern, Muslim Studies (Muhammedanische Studien) II, 1971, George Allen &
Unwin Ltd., London, pp. 363.
6 John Penrice. 2004. Preface of “A Dictionary and Glossary of the Koran”. Dover Publications.
7 H Abdul-Raof. 2003. Exploring the Qur’an. Al-Maktoum Institute Academic Press, p. 60-110.
8 H Abdul-Raof. 2001. Qur’an Translation: Discourse, Texture and Exegesis. Curzon Press, p. 137
9 I Boullata. 1988. The Rhetorical Interpretation of the Qur’an: I’jaz and Related Topics in A Rippin (ed.), Approaches to the
History of the Interpretation of the Qur’an. Oxford: Claredon Press, p. 143.
10 For more details about the definition of cohesion see H Abdul-Raof. 2003. Exploring the Qur’an. Al-Makhtoum Institute
Academic Press, p. 261-281 & 341-344; M Mir. 1983; and H Abdul-Raof. 2003. Conceptual and Textual Chaining in the
Qur’anic Discourse. In Journal of Qur’anic Studies. Vol. V, Issue 11, p. 72-94.
11 Qur’an Translation: Discourse, Texture and Exegesis, p. 137.
12 H Abdul-Raof. 2000. The Linguistic Architecture of the Qur’an. In Journal of Qur’anic Studies. Vol. II, Issue II, p. 37-51.
13 Qur’an Translation: Discourse, Texture and Exegesis, p. 137.
14 K Cragg. 1994. The Event of the Qur’an. 2nd Edition. Oxford: One world, p. 46
15 F. F. Arbuthnot. 1885. The Construction of the Bible and the Koran. London, p 5
16 See Please see H, Abdul-Raof. 2003. Exploring the Qur'an. Al-Maktoum Institute Academic Press, p. 265-398; H. Abdul-
Raof. 2000. Qur'an Translation: Discourse, Texture and Exegesis. Curzon Press, p 95-137; F Esack. 1993. Qur’anic
Hermeneutics: Problems and Prospects. The Muslim World, Vol. 83, No. 2. p. 126 -128.
17 H Abdul-Raof. 2003. Exploring the Qur’an. Al-Makhtoum Institute Academic Press, p. 261-281
18 Qur’an Translation: Discourse, Texture and Exegesis, p. 107.
19 Ibid p. 108
20 Ibid p. 107-108
21 Qur’an Chapter 33 Verse 35
22 The Linguistic Architecture of the Qur’an. In Journal of Qur’anic Studies. Vol. II, Issue II, p. 37-51.
23 Ibid
24 Ibid
25 Ibid
26 Qur’an Chapter 6 Verse 100
27 H Abdul-Raof. 2003. Exploring the Qur’an, p. 70
28 Ibid
29 For a list of the major themes for this Qur’anic chapter please see www.usc.edu/dept/MSA/quran/maududi/mau6.html
30 K Cragg. 1994. The Event of the Qur’an, p. 23
31 H. Abdul-Raof. Qur’an Translation: Discourse, Texture and Exegesis, p. 2.
32 Bruce Lawrence. 2006. The Qur’an: A Biography. Atlantic Books, p. 8
Saturday, June 02, 2012
Eloquence in Quran
From: http://www.theinimitablequran.com/accuracyadequacy.pdf
Eloquence: Accuracy & Adequacy
Dr. Mustapha Mahmoud
If the Qur’anic verses report a major event, like those that speak about the end of the Flood, their
sentences become very short as if they were Morse Code signals. A verse in its entirety becomes like a
pithy telegram with a momentous impact:
“A voice cried out: ‘Earth swallow up your waters; heaven, cease your rain! The floods abated and
God’s will was done.” Qur’an 11:44
Such varying effects in word morphology, syntax, and the concordance of rhythms with meanings and
feelings reach to the very summit in the Qur’an. They are always achieved in a smooth and easy manner
without any artificiality or affectation.
If we further pursue this line of analysis, we will discover a meticulous accuracy and staggering
adequacy: every letter is in its precise place neither advanced nor retarded. You cannot substitute one
word for another, nor put one letter in place of the other. Every word has been chosen from among
millions by a very sensitive act of discernment.
We shall presently encounter such accuracy as has never been equalled in composition. Examine, for
example, the word ‘fertilizing’ in the following verse:
“We let loose the fertilizing wind” Qur’an 15:22
It was in the past understood in a figurative sense to mean that the wind stimulates the clouds causing
then to rain; the rain would then ‘fertilize’ the soil, that is, make it productive. Nowadays, however, we
know that the winds drive positively charged clouds into negatively charged ones causing lighting,
thunder, and rain. In this sense they ‘fertilize’ the clouds. We also know that winds carry the pollen from
one flower to another thus literary fertilizing them. Hence, we are before a word which is true
figuratively, literally, and scientifically. It is, moreover, aesthetically superb and rhythmically pleasing.
This is what we mean by meticulous accuracy in the choice and placing of a word.
Let us also consider the following verse:
“Do not usurp each other’s property by unjust means, nor bribe judges with it in order that you may
knowingly and wrongfully deprive others of their possessions.” Qur’an 2:188
The Arabic word used here for ‘bribe’ here is ‘todloo’ which literally means to ‘lower’ something or
send it down. This may seem a strange use putting in my mind that the judge or ruler to whom the
money is given is in a higher not a lower position vis-à-vis the givers. The Qur’an, however, effects an
appropriate correction with this use: the hand that accepts bribes is a lower hand even if it is the ruler’s
or the judge’s. This is how the expression ‘lower it down to the judges’ comes in an unequalled stylistic
adequacy to convey meanness and degradation of those who receive bribes.
The Qur’an speaks about the killing of children for fear of poverty in two similar verses which only
differ in a significant respect:
“You shall not kill your children because you cannot support them. We provide
for you and for them.” Qur’an 6: 151
“You shall not kill your children for fear of want. We will provide for them and for you.” Qur’an 17: 31
The underlined word difference in word order is not haphazard but calculated. When the killing of
children is motivated by actual want, by the poverty of the family at that time, the Qur’anic emphasis is
on God’s succor of the parents; hence they are mentioned first (in the first verse). If, on the other hand,
the killing is impelled by fear of expected want, of the future possibility of poverty, the Qur’an delivers
its assuring message by placing the children (the future) before the family as recipients of God’s
provision (in the second verse). Such minutiae can hardly occur to the mind of any human author.
[Especially if the verse where revealed instantaneously, and other verses exhibiting this accuracy
invalidates chance as an explanation]
Still pursuing the meticulous accuracy of the Qur’anic expression, we find two identical verses about
patience that differ only in an ‘l’ letter added to a word in the second of them. In the first verse Luqman,
the wise, says to his son:
“Endure with fortitude whatever befalls, for this is will power.” Qur’an 31:17
In the second verse we read:
“Who endures and forgiveness this truly is will power” Qur’an 42:43
Patience in the first verse is “min AAazmi al-omoori” (will power) while in the second verse it is “lamin
AAazmi al-omoori”. The secret behind the emphasis with ‘la’ in the latter construction is that the
patience involved in this case is doubly more demanding than the endurance exhorted in the first verse.
It is patience vis-à-vis aggression by an opponent and the person advised is required not only to endure
but to forgive. This is certainly more difficult than the endurance of unavoidable divine fate.
Subtle and exact stylistic touches in the Qur’an extend to word inflections. In the verse:
“If two parties of believers fight each other, make peace between the.” [Qur’an 49:9]
The two parties are referred to first in the plural mode: the verb ‘iqtataloo’ – fight each other/against
themselves – is used. But later on they are spoken of in the dual mode: in the word ‘baynahuma’ which
means ‘between the two of them’. There is a very subtle and fine touch here. For in the thick of fighting
the two parties will merge into each other becoming a ‘host’ or ‘pluralism’ of striking arms, but if at
peace they will separate again into two (the dual mode) groups each sending an envoy for talks. Hence
the precision of the Qur’anic manner of expression.
Even prepositions and conjunctions are employed in (or are absent from) the Quranic text for weighty
considerations and according to a precise and accurate calculation. An example of this method is
afforded by a repeated Qur’anic structure based on the phrase, ‘they ask you’:
“They ask you about what they should give in alms. Say: What you can spare.” Qur’an 2:219
“They ask you about the phases of the moon. Say: They are timings for people and pilgrimage.” Qur’an
2:189
The word ‘say’ (Qul) come invariably as an answer to the question introduced by the phrase, ‘they ask
you’.
An exception, however, occurs when a verse speaks about the condition of the mountains on the day of
Judgement:
“They ask you about the mountains. Then say: My Lord will crush then into fine dust.” Qur’an 20:105
Hence the word ‘say’ comes in the Arabic form ‘faqul’ or ‘then say’ instead of ‘qul’. The reason is that
all previous questions have already been put to Muhammad, but no one has yet asked him about what
happens to mountains on the day of Judgement because this is one of the secrets of that day. Thus, God
is in effect saying to him: if you are asked about that subject, then say such and such a thing. The prefix
‘fa’ is not superfluous but semantically functional in a calculated manner.
Instances of eloquent Qur’anic accuracy of expression are inexhaustible.
All the previous examples illustrate the precise structuring and extreme accuracy of Qur’anic expression.
The words are meticulously chosen even the letters are meaningfully used. No addition, elision,
advancing, or retarding occurs but by careful design. This approach is unequalled in any human
composition. It is only found in the Qur’an.
Eloquence: Accuracy & Adequacy
Dr. Mustapha Mahmoud
If the Qur’anic verses report a major event, like those that speak about the end of the Flood, their
sentences become very short as if they were Morse Code signals. A verse in its entirety becomes like a
pithy telegram with a momentous impact:
“A voice cried out: ‘Earth swallow up your waters; heaven, cease your rain! The floods abated and
God’s will was done.” Qur’an 11:44
Such varying effects in word morphology, syntax, and the concordance of rhythms with meanings and
feelings reach to the very summit in the Qur’an. They are always achieved in a smooth and easy manner
without any artificiality or affectation.
If we further pursue this line of analysis, we will discover a meticulous accuracy and staggering
adequacy: every letter is in its precise place neither advanced nor retarded. You cannot substitute one
word for another, nor put one letter in place of the other. Every word has been chosen from among
millions by a very sensitive act of discernment.
We shall presently encounter such accuracy as has never been equalled in composition. Examine, for
example, the word ‘fertilizing’ in the following verse:
“We let loose the fertilizing wind” Qur’an 15:22
It was in the past understood in a figurative sense to mean that the wind stimulates the clouds causing
then to rain; the rain would then ‘fertilize’ the soil, that is, make it productive. Nowadays, however, we
know that the winds drive positively charged clouds into negatively charged ones causing lighting,
thunder, and rain. In this sense they ‘fertilize’ the clouds. We also know that winds carry the pollen from
one flower to another thus literary fertilizing them. Hence, we are before a word which is true
figuratively, literally, and scientifically. It is, moreover, aesthetically superb and rhythmically pleasing.
This is what we mean by meticulous accuracy in the choice and placing of a word.
Let us also consider the following verse:
“Do not usurp each other’s property by unjust means, nor bribe judges with it in order that you may
knowingly and wrongfully deprive others of their possessions.” Qur’an 2:188
The Arabic word used here for ‘bribe’ here is ‘todloo’ which literally means to ‘lower’ something or
send it down. This may seem a strange use putting in my mind that the judge or ruler to whom the
money is given is in a higher not a lower position vis-à-vis the givers. The Qur’an, however, effects an
appropriate correction with this use: the hand that accepts bribes is a lower hand even if it is the ruler’s
or the judge’s. This is how the expression ‘lower it down to the judges’ comes in an unequalled stylistic
adequacy to convey meanness and degradation of those who receive bribes.
The Qur’an speaks about the killing of children for fear of poverty in two similar verses which only
differ in a significant respect:
“You shall not kill your children because you cannot support them. We provide
for you and for them.” Qur’an 6: 151
“You shall not kill your children for fear of want. We will provide for them and for you.” Qur’an 17: 31
The underlined word difference in word order is not haphazard but calculated. When the killing of
children is motivated by actual want, by the poverty of the family at that time, the Qur’anic emphasis is
on God’s succor of the parents; hence they are mentioned first (in the first verse). If, on the other hand,
the killing is impelled by fear of expected want, of the future possibility of poverty, the Qur’an delivers
its assuring message by placing the children (the future) before the family as recipients of God’s
provision (in the second verse). Such minutiae can hardly occur to the mind of any human author.
[Especially if the verse where revealed instantaneously, and other verses exhibiting this accuracy
invalidates chance as an explanation]
Still pursuing the meticulous accuracy of the Qur’anic expression, we find two identical verses about
patience that differ only in an ‘l’ letter added to a word in the second of them. In the first verse Luqman,
the wise, says to his son:
“Endure with fortitude whatever befalls, for this is will power.” Qur’an 31:17
In the second verse we read:
“Who endures and forgiveness this truly is will power” Qur’an 42:43
Patience in the first verse is “min AAazmi al-omoori” (will power) while in the second verse it is “lamin
AAazmi al-omoori”. The secret behind the emphasis with ‘la’ in the latter construction is that the
patience involved in this case is doubly more demanding than the endurance exhorted in the first verse.
It is patience vis-à-vis aggression by an opponent and the person advised is required not only to endure
but to forgive. This is certainly more difficult than the endurance of unavoidable divine fate.
Subtle and exact stylistic touches in the Qur’an extend to word inflections. In the verse:
“If two parties of believers fight each other, make peace between the.” [Qur’an 49:9]
The two parties are referred to first in the plural mode: the verb ‘iqtataloo’ – fight each other/against
themselves – is used. But later on they are spoken of in the dual mode: in the word ‘baynahuma’ which
means ‘between the two of them’. There is a very subtle and fine touch here. For in the thick of fighting
the two parties will merge into each other becoming a ‘host’ or ‘pluralism’ of striking arms, but if at
peace they will separate again into two (the dual mode) groups each sending an envoy for talks. Hence
the precision of the Qur’anic manner of expression.
Even prepositions and conjunctions are employed in (or are absent from) the Quranic text for weighty
considerations and according to a precise and accurate calculation. An example of this method is
afforded by a repeated Qur’anic structure based on the phrase, ‘they ask you’:
“They ask you about what they should give in alms. Say: What you can spare.” Qur’an 2:219
“They ask you about the phases of the moon. Say: They are timings for people and pilgrimage.” Qur’an
2:189
The word ‘say’ (Qul) come invariably as an answer to the question introduced by the phrase, ‘they ask
you’.
An exception, however, occurs when a verse speaks about the condition of the mountains on the day of
Judgement:
“They ask you about the mountains. Then say: My Lord will crush then into fine dust.” Qur’an 20:105
Hence the word ‘say’ comes in the Arabic form ‘faqul’ or ‘then say’ instead of ‘qul’. The reason is that
all previous questions have already been put to Muhammad, but no one has yet asked him about what
happens to mountains on the day of Judgement because this is one of the secrets of that day. Thus, God
is in effect saying to him: if you are asked about that subject, then say such and such a thing. The prefix
‘fa’ is not superfluous but semantically functional in a calculated manner.
Instances of eloquent Qur’anic accuracy of expression are inexhaustible.
All the previous examples illustrate the precise structuring and extreme accuracy of Qur’anic expression.
The words are meticulously chosen even the letters are meaningfully used. No addition, elision,
advancing, or retarding occurs but by careful design. This approach is unequalled in any human
composition. It is only found in the Qur’an.
SURA AL-BAQARAH: Verse 154
From: http://www.al-islam.org/enlighteningv3/72.htm
وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاء وَلَكِن لاَّ تَشْعُرُونَ {154}
154. "And do not say of those who are slain in Allah's way: ' They are dead.' Nay (they are) alive, but you perceive (it) not."
Commentary:
The Qur'anic phrase ' of those who are slain in Allah's way' refers to those who are slain (i.e. martyred) in the battles led by the Prophet (s) or Imams (a) or one of their specific deputies, as well as anyone who is martyred on the path of Islam and propagation of the religion of Allah. The content of the verse is inclusive of not only all who are slain in the path of Allah such as: the immaculate Imams (a) their ministers, Muslim scholars and believers, although the occasion of revelation of the verse is reported that it was revealed about the Muslims who were martyred in the battle of Badr, but also anyone other than them.
"And do not say of those who are slain in Allah's way: ' They are dead'...."
The phenomenon of martyrdom is more clearly described in Sura -Ale-'Imran No3. Verses 169, 170 which gives further information about the truth that those who surrender or sacrifice their lives in the way of Allah. (i.e. the martyrs) are alive receiving their sustenance from their Lord.
"And reckon not those who are killed in Allah's way as dead; nay they are alive (and) are provided sustenance from their Lord;" " Rejoicing in what Allah has given them out of His grace, ..."
The term / sahid / ' martyred ' used in many occurrences in the Qur'an refers to this blissful state of realization.
Therefore, this stage of life, i.e. the life immediately after death, i.e. the purgatory life, is not allocated to martyrs alone, though the verse is about them, but it envelops all people, because stating something does not mean that the unstated, but applicable, instances are not involved. For example, when we say, this man is just', it does not mean that justice belongs to him exclusively and there is not any other just person; while there may be thousands of people who are just.
Thus, this verse, here, confirms the purgatorial life for the martyrs. This life, the intermediate state, according to many verses of the Qur'an and abundant Islamic traditions, exists for all believers and nonbelievers both, with a distinction. The soul of a believer, after departuring from its physical body, will settle in a body similar to this one and will be sustained in that world until when the Hereafter comes forth; while the soul of a nonbeliever, during the time when passing this course, will be in torment, as the Qur'an says: "(In falsehood will they be) until when death comes to one of them, he says: ' O' my Lord! send me back (to life), -" "In order that I may work righteousness in the things I neglected. ' By no means! It is but a word he says, -Before them is a partition till the Day they are raised up." (Sura Al-Mu'min No.23 verses 99 and 100)
It is narrated from Yunus-ibn-Thibyan who said he was sitting with Imam al-Sadiq (a) when he was explaining about the believers' souls and he (a) said: "O' Yunus! When Allah gets the soul of a believer taken, He puts his soul in a setting like his body that was in this world. So, they eat and drink and when a comer enters he recognizes them in the same form as they were in the world." [120]
Also, Abu-Basir narrates from Imam al-Sadiq (a) who, about the believers' souls, said: "(They will be) in Heaven with the same features as their (worldly) bodies were so that if you see him (one of them) you will surely recognize him and say who he is." [121]
Then the Qur'an continues saying:
"...Nay, (they are) alive ..."
Life is divided into four sorts: the plant-life, the animal-life, the human-life, and the Faith-life.
Plant-life is the power of growth which is common among plants and animals including human beings. The death of this particular life is when that power stops. Animal-life is the power by which feeling and conscious movement comes to being. Human beings and animals have this life in common. It dies when this power ceases.
Human-life is the faculty of general reasoning and perceiving by which Man is distinguished from animal. This phenomenon emerges because of that abstract and rational soul which administrates this body. Its death causes the interruption of this administration and breaking off its connection with the body but there is no destruction for it and it remains to return to the body again when the Resurrection occurs. So, this purgatorial state exists not only for martyrs or Muslims, but for the soul of every conscious being.
Faith-Life is the peace of mind, assurance of self, and clearness of heart all of which come into existence for a believer through Faith and knowing Allah. It is in this state that he can live in rest and tranquility with joy and pleasure because the toils, hardships, and miseries of this world would not create any awe, worry, anxiety or instability for him. This very condition originates from his reliance and belief in Providence, Who gives only goodness.
This life is the same as the 'good life', about which the Lord says: "Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions." (Sura An-Nahl. No.16. verse 97). And, the Qur'an also says: "O' you who have Faith! give your response to Allah and His Apostle, when He calleth you to that which will give you life; ..." (Sura Al-Anfal, No 8, verse 24).
It is said that the utterances in a language indicate meanings so that letter and spirit correspond with each other. For example, the term 'light or lamp' is applied to any means which is used in darkness to get brightness from. Then, whatever has this function, the application of that term for it is correct, although the substance is different from the point of material, form and other qualities.
Life is a general sense which is recognized by the appearance of the effects which are expected from it. In this sense, the term' life' is used for the Essence of Allah, too. The example of this idea is recited in Sura Ale-Imran. No.3. verse 2, which says: "Allah! there is no god but He, the living, the Self-Subsisting, Eternal." That is, the Essence from Whom the effects of knowledge and power are clear and manifest. That is why some scholars said that Allah's life is His very Knowledge and Power. Of course, the Essence of the Knower and the Mighty is alive. Therefore, wherever the effects of this meaning exist, the application of this utterance is correct, but it are not necessary that its kind and its characteristics and properties, which are appropriate to those particular situations, be the same everywhere and in all circumstances. Hence, the life in Purgatory, from the point of quality for martyrs and other people, is of the quality of the same world. It is for this reason that the people of this world with their senses, the quality of the nature of which is of the quality of this world, can not perceive that which is of the quality of the nature of that world.
"…but you perceive it not."
By the way, this verse clears the doubt of materialist and pagans who believe that with death, man's life becomes extinct, i.e. there is no life after death. Here, the Qur'an warns all, Muslim or non-Muslim, that MAN'S LIFE DOES NOT PERISH AFTER DEATH, BUT IT DOES REMAIN.
So, with this in mind, we realize that there is nothing more valuable or worthwhile than the time spent striving for the perfection of such a life. May Allah help us all to follow His Ordinances that He so graciously made available to us by way of the Qur'an in order that we might experience success in this life and in the Hereafter-
Notes:
[120] Majma'-ul-Bayan, vol. 1, p. 236
[121] Ibid
وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاء وَلَكِن لاَّ تَشْعُرُونَ {154}
154. "And do not say of those who are slain in Allah's way: ' They are dead.' Nay (they are) alive, but you perceive (it) not."
Commentary:
The Qur'anic phrase ' of those who are slain in Allah's way' refers to those who are slain (i.e. martyred) in the battles led by the Prophet (s) or Imams (a) or one of their specific deputies, as well as anyone who is martyred on the path of Islam and propagation of the religion of Allah. The content of the verse is inclusive of not only all who are slain in the path of Allah such as: the immaculate Imams (a) their ministers, Muslim scholars and believers, although the occasion of revelation of the verse is reported that it was revealed about the Muslims who were martyred in the battle of Badr, but also anyone other than them.
"And do not say of those who are slain in Allah's way: ' They are dead'...."
The phenomenon of martyrdom is more clearly described in Sura -Ale-'Imran No3. Verses 169, 170 which gives further information about the truth that those who surrender or sacrifice their lives in the way of Allah. (i.e. the martyrs) are alive receiving their sustenance from their Lord.
"And reckon not those who are killed in Allah's way as dead; nay they are alive (and) are provided sustenance from their Lord;" " Rejoicing in what Allah has given them out of His grace, ..."
The term / sahid / ' martyred ' used in many occurrences in the Qur'an refers to this blissful state of realization.
Therefore, this stage of life, i.e. the life immediately after death, i.e. the purgatory life, is not allocated to martyrs alone, though the verse is about them, but it envelops all people, because stating something does not mean that the unstated, but applicable, instances are not involved. For example, when we say, this man is just', it does not mean that justice belongs to him exclusively and there is not any other just person; while there may be thousands of people who are just.
Thus, this verse, here, confirms the purgatorial life for the martyrs. This life, the intermediate state, according to many verses of the Qur'an and abundant Islamic traditions, exists for all believers and nonbelievers both, with a distinction. The soul of a believer, after departuring from its physical body, will settle in a body similar to this one and will be sustained in that world until when the Hereafter comes forth; while the soul of a nonbeliever, during the time when passing this course, will be in torment, as the Qur'an says: "(In falsehood will they be) until when death comes to one of them, he says: ' O' my Lord! send me back (to life), -" "In order that I may work righteousness in the things I neglected. ' By no means! It is but a word he says, -Before them is a partition till the Day they are raised up." (Sura Al-Mu'min No.23 verses 99 and 100)
It is narrated from Yunus-ibn-Thibyan who said he was sitting with Imam al-Sadiq (a) when he was explaining about the believers' souls and he (a) said: "O' Yunus! When Allah gets the soul of a believer taken, He puts his soul in a setting like his body that was in this world. So, they eat and drink and when a comer enters he recognizes them in the same form as they were in the world." [120]
Also, Abu-Basir narrates from Imam al-Sadiq (a) who, about the believers' souls, said: "(They will be) in Heaven with the same features as their (worldly) bodies were so that if you see him (one of them) you will surely recognize him and say who he is." [121]
Then the Qur'an continues saying:
"...Nay, (they are) alive ..."
Life is divided into four sorts: the plant-life, the animal-life, the human-life, and the Faith-life.
Plant-life is the power of growth which is common among plants and animals including human beings. The death of this particular life is when that power stops. Animal-life is the power by which feeling and conscious movement comes to being. Human beings and animals have this life in common. It dies when this power ceases.
Human-life is the faculty of general reasoning and perceiving by which Man is distinguished from animal. This phenomenon emerges because of that abstract and rational soul which administrates this body. Its death causes the interruption of this administration and breaking off its connection with the body but there is no destruction for it and it remains to return to the body again when the Resurrection occurs. So, this purgatorial state exists not only for martyrs or Muslims, but for the soul of every conscious being.
Faith-Life is the peace of mind, assurance of self, and clearness of heart all of which come into existence for a believer through Faith and knowing Allah. It is in this state that he can live in rest and tranquility with joy and pleasure because the toils, hardships, and miseries of this world would not create any awe, worry, anxiety or instability for him. This very condition originates from his reliance and belief in Providence, Who gives only goodness.
This life is the same as the 'good life', about which the Lord says: "Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions." (Sura An-Nahl. No.16. verse 97). And, the Qur'an also says: "O' you who have Faith! give your response to Allah and His Apostle, when He calleth you to that which will give you life; ..." (Sura Al-Anfal, No 8, verse 24).
It is said that the utterances in a language indicate meanings so that letter and spirit correspond with each other. For example, the term 'light or lamp' is applied to any means which is used in darkness to get brightness from. Then, whatever has this function, the application of that term for it is correct, although the substance is different from the point of material, form and other qualities.
Life is a general sense which is recognized by the appearance of the effects which are expected from it. In this sense, the term' life' is used for the Essence of Allah, too. The example of this idea is recited in Sura Ale-Imran. No.3. verse 2, which says: "Allah! there is no god but He, the living, the Self-Subsisting, Eternal." That is, the Essence from Whom the effects of knowledge and power are clear and manifest. That is why some scholars said that Allah's life is His very Knowledge and Power. Of course, the Essence of the Knower and the Mighty is alive. Therefore, wherever the effects of this meaning exist, the application of this utterance is correct, but it are not necessary that its kind and its characteristics and properties, which are appropriate to those particular situations, be the same everywhere and in all circumstances. Hence, the life in Purgatory, from the point of quality for martyrs and other people, is of the quality of the same world. It is for this reason that the people of this world with their senses, the quality of the nature of which is of the quality of this world, can not perceive that which is of the quality of the nature of that world.
"…but you perceive it not."
By the way, this verse clears the doubt of materialist and pagans who believe that with death, man's life becomes extinct, i.e. there is no life after death. Here, the Qur'an warns all, Muslim or non-Muslim, that MAN'S LIFE DOES NOT PERISH AFTER DEATH, BUT IT DOES REMAIN.
So, with this in mind, we realize that there is nothing more valuable or worthwhile than the time spent striving for the perfection of such a life. May Allah help us all to follow His Ordinances that He so graciously made available to us by way of the Qur'an in order that we might experience success in this life and in the Hereafter-
Notes:
[120] Majma'-ul-Bayan, vol. 1, p. 236
[121] Ibid
The Egyptian revolution is being hijaked by America and Israel, the Spring of Al Mahdi or the winter of Dajal
العربي: نطالب بمنح المراقبين الدوليين في سوريا سلطات تسمح لهم بمنع الاشتباكات نبيل العربي للجزيرة: كلمة "إحباط" ليست كافية لوصف الشعور خاصة بعد مذبحة الحولة البنود التي جرى التوافق عليها نبيل العربي للجزيرة: بحث الوزراء العرب اقتراحا بأن يتحول المراقبون الدوليون إلى قوات حفظ سلام العربي: نرجو أن تتخلى المعارضة السورية خلافاتها وأن تنسق مع كوفي أنان الوزاري العربي يطلب أن يتم وضع سقف زمني لخطة كوفي أنان بشأن سوريا مراسل الجزيرة: مقتل ستة أشخاص وإصابة أكثر من عشرين في اشتباكات بطرابلس في شمال لبنان مصدر أمني للجزيرة: مبارك يغادر الطائرة الطبية إلى مستشفى السجن بعد ساعتين من المفاوضات ناشطون: قتلى وجرحى في قصف الجيش السوري لمدينة أريحا بإدلب وحرق للمنازل مصدر أمني للجزيرة: إسعاف مبارك داخل المروحية التي نقلته إلى سجن طرة بعد رفضه مغادرتها شفيق: الحكم ضد مبارك يثبت ألا أحد فوق المساءلة وتبرئة مساعدي العادلي لا تعني القبول بأساليبهم مراسل الجزيرة: مبارك يرفض مغادرة الطائرة إلى السجن والأجهزة الأمنية ترفض عودته للمستشفى جماعة الأخوان المسلمين تقرر النزول إلى جميع ميادين مصر للتظاهر احتجاجا على الأحكام التلفزيون المصري: اصابة مبارك بأزمة صحية حادة لدى وصوله الى سجن طرة حملة المرشح محمد مرسي: الأحكام على مبارك ومن معه غير منطقية وتعود بمصر إلى ما قبل الثورة البرادعي: النظام السابق في مصر يحاكم نفسه ومسلسل إجهاض الثورة مستمر حملة حمدين صباحي تدعو للتظاهر ردا على الأحكام في قضية مبارك أبو القتوح: براءة مساعدي العادلي ونجلي مبارك عودة للقمع ويستوجب إعادة المحاكمة مظاهرات في محافظات مصرية عدة احتجاجا على الأحكام الصادر في قتل المتظاهرين فريد الديب محامي مبارك يقول إنه سيطعن بالحكم الصادر بحق مبارك اليوم أمام محكمة النقض حركة شباب 6 أبريل: الأحكام تطلق إشارة "نضال جديدة" من أجل ثورة ثانية في الشارع المصري الهيئة العامة للثورة: 13 قنيلا اليوم برصاص الأمن في سوريا معظمهم في حمص غليون: النظام السوري لم يعد خطرا فحسب على الشعب السوري ولكن على المشرق برمته غليون: روسيا تحولت إلى جزء من المشكلة بدلا من أن تكون جزءا من حل الأزمة السورية حملة المرشح الرئاسي محمد مرسي: مندهشون من تبرئة مساعدي وزير الداخلية السابق ونجلي مبارك مراسل الجزيرة: مسيرة احتجاجية لمئات المتظاهرين في الإسكندرية تنديدا بأحكام البراءة مصدر أمني للجزيرة: إيداع مبارك مستشفى سجن طرة بعد تجديد وتطوير غرفة العناية المركزة بها مصدر أمني: استمرار حبس جمال وعلاء مبارك احتياطيا في قضية الكسب غير المشروع القبض على 4 وإصابة 20 في اشتباكات بين أنصار مبارك وأهالي القتلى والأمن أمام مقر المحاكمة غليان بالتحرير بعد الحكم على مبارك
الحكم فجّر ميدان التحرير غضبا وأغلق متظاهرون الطرقات المؤدية إليه وسط ترديد شعارات (الجزيرة نت)
أحمد السباعي-القاهرة
انفلت ميدان التحرير -الذي توافد إليه المتظاهرون- من عقاله عقب الحكم على الرئيس المخلوع حسني مبارك ووزير داخليته حبيب العادلي بالسجن المؤبد، في حين تمت تبرئة نجلي مبارك جمال وعلاء وستة مساعدين للعادلي من كبار ضباط جهازي أمن الدولة والشرطة.
وفجر الحكم ميدان التحرير غضبا وحنقا حيث قام بعض المحتجين بإغلاق الطرقات المؤدية إليه وسط ترديد شعارات الثورة "الشعب يريد إعدام الرئيس وتطهير القضاء" و"حكم العسكر باطل" و"نجيب حقهم أو نموت زيهم (مثلهم)"، وتساؤل عن كيفية سجن مبارك والعادلي بتهمة إصدار القرار بإطلاق النار على المتظاهرين وتبرئة أشخاص من المفروض أنهم ينفذون أوامر الرئيس والوزير.
ويقول المواطن محمد سيد درويش -الذي أصيب خلال الثورة- إن الشعب المصري يريد تطبيق شرع الله في قضية محاكمة مبارك، وأضاف أن الإعدام هو العقوبة المستحقة لأي قاتل "لأن من قتل يقتل".
وأكد عدم رضاه عن الحكم نصا وموضوعا لأن البراءة للضباط أمر غير منطقي، فالقضية -من وجهة نظره- واحدة لا تتجزأ وعليه فإن الحكم يجب أن يكون واحدا على الجميع.
الصحفية ابتسام تعلب أكدت أن مديريْ أمن القاهرة والجيزة هما الأكثر تورطا في قتل المتظاهرين(الجزيرة نت)
محاكمة سياسية
ومن جهتها تقول الصحافية ابتسام تعلب إن في المحاكمة أمورا غير مفهومة, "فكيف يتم الحكم على مبارك والعادلي فيما يبرأ من نفذ أوامرهما؟"، ووصفت الحكم بأنه سياسي بامتياز يهدف إلى تمرير انتخابات الإعادة وتهدئة الشارع لأن مبارك والعادلي رمزان والأصل، والباقي فروع.
وأشارت إلى أن مديريْ أمن القاهرة والجيزة -اللذين برئا- هما الأكثر تورطا في قتل المتظاهرين أكثر من العادلي نفسه، إضافة إلى عدد ممن قتلوا تحت التعذيب في سجون وزارة الداخلية.
وترى الصحافية أن خروج هؤلاء الضباط من السجن سيجعل قدرتهم على التخطيط وضرب الثورة أكبر لأنهم ما زالوا يملكون "أذناب" داخل وزارة الداخلية تستطيع التصرف كما يحلو لها في أمن البلد، وتذهب أكثر من ذلك إلى أن حكم مبارك ما زال ينتظر النقض والاستئناف ويمكن الإفراج عنه لأسباب طبية.
أما في السياسة فترى أن الحكم سيصب في مصلحة المرشح أحمد شفيق، وتدلل على هذا بالرد الغاضب من الشارع الذي تتوقع أن يكبر ككرة ثلج وربما يصل إلى ثورة ثانية، بحسب رأيها.
إبراهيم: من المفروض أن يكون شفيق وراء القضبان لا أن يكون ينافس على الرئاسة (الجزيرة نت)
حق الشهداء
وبغضب وصوت مرتفع عبر مصطفى بحرقة عن رأي الشارع البسيط بسؤاله "هل مبارك والعادلي أطلقا النار برشاشيهما على المتظاهرين أم أعطيا الأوامر للضباط المفرج عنهم للقيام بذلك؟"، مطالبا بإعدام جميع المتورطين في القضية بداية بمبارك والعادلي.
واتهم القضاء بالمتواطؤ مع المجلس العسكري في سبيل بقاء الأوضاع في مصر على حالها وتمهيد الطريق أمام شفيق لتسلم رئاسة الجمهورية.
ومن جهته طالب إبراهيم بحق "الشهداء" الذين سقطوا في ساحة الدفاع عن الوطن ومقدراته وفي معركة ضد نظام "جوعهم وخرب بيوتهم"، وأكد أن ما صدر عن المحكمة ليس حكما ولا حتى هذه محكمة تحكم بالعدل، لافتا إلى أن القاضي الذي نطق بالحكم –والذي سيحال إلى التقاعد قريبا- لم يعترف بالثورة، حيث وصفها بالأحداث، معتبرا أن مقدمته السياسية قبل الحكم كانت بمثابة التغطية على حكم منقوص لم يراع لا الثورة ولا "شهداءها".
وفي السياسة أكد أنه كان من المفروض أن يكون شفيق وراء القضبان لا أن يكون ينافس على الرئاسة.
تجدر الإشارة إلى أن معظم من كان في الميدان واستطلعت الجزيرة نت آراءهم لا يوجد بينهم من يرى أن الحكم مشدد وأن مبارك كان يستحق البراءة.
المصدر:الجزيرة
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فاضل المشهد الاخير لل "الانقضاض على الثورة" وهو فوز شفيق بالرئاسة (حتى لو الشعب صوت ضدة 100%) فاعداء الثورة واولهم طنطاوى زمانهم بيقولوا فاضل على المليح دقة. وكل تعاذى للشعب الغلبان. 9
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المجلس لعسكرى يقود مصر الى الهاوية ربنا يستر 4
محمد جاسم العراق - ربك لهم بالمرصاد
ان ربك لهم بالمرصاد ، هذه عبرة لطغاة العرب والمسلمين بأن يخدمو شعوبهم ولا يستقو بالاجنبي ضد ابناء جلدتهم ، ابتسمت اليوم ثكالى مصر وشهدائها وابنائها ورجالها الذين عذبو او قضى نحبهم في زنزانات اللا مبارك ، واليوم ابتسمت ملايين الثكالى والايتام العراقيين الذين لولا اللا مبارك لما دمر العراق في ١٩٩١ واحتل من امريكا في ٢٠٠٣ وقتل وشرد الملايين ، انشاءالله نفس المصير لحكام العراق الآن وآيات ايران والاردن ومشايخ الخليج وووو لما دمرو وقتلو بالعراق 3
عاطف شوقى بشاى - القاهره
الثوره مستمره وحق مصر وشهداءها لازم يرجع القصاص لمصر من كل ظالم 2
MHMD ALY - على جثثنا يا شفيق
على جثثنا أن تكون أنت يا شفيق رئيس مصر القادم فأنت متهم فى 34 قضيه بتهم السرقه والفساد أمام النائب العام ولن يكون رئيس مصر القادم لص آخر .. خلاص إنتهى عصر اللصوص .. عفوا إنه ليس وقتك يا شفيق فمكانك الطبيعى سجن طره بجوار مثلك الأعلى اللص الكبير مبارك وأولاده اللصوص 1
Blogger comment:
To Shafik and Tantweey if you are hijacking our revolution for your masters we will kill you. We tried to have totally peaceful revolution and you made it bloody and you took over after we had great revolution after phone calls from Washington. A lot of moderate Muslims are angry around the Arab/Muslim world. Know very well and your masters that we will not lose these blood sacrificed in revolution for you to take over. Death as a Martyr is much better than life. God praised martyrdom because this is the most true sacrifice of your faith. Praying, fasting, giving to poor, reading a lot of Quran, lecturing in Islam and so forth in most part is enjoyable but Jihad is the best worship to God since you give the best thing you have your life to please him. That is why the reward is great and God take out our spirit after death immediately to heaven. Jihad and martyrdom is not craziness. First you have to be deadly sure that the Quran is the book of God, second you have to be very sure you are in the side of truth and third you have to exhaust call for peace before you kill and be killed. We called all over the Arab/Muslim worlds for peaceful revolutions and in most part met with tyrant dictators that are willing to kill you so no one stand against them. Our jihad is true and our case is very strong and the people who control the world are very wicked. Open speech to Obama who came after the criminal George Bush who brought law suits against me extended in the time of Obama and you can not even prove it since they are all Americans who are involved so I live in fear let you know very well that if any thing to happen to me in America a lot of young Muslims will get you. The age of oppression and tyranny is gone. You asshole Obama stole my passprot so I be under your marcy which is making a lot of young Muslims very angry. Simply you want the tyrants of the Gulf to be in power for your interests and that of Israel.
Not a bad deal for Mubarak killing and torturing people for 30 years and killing people in revolution and get 5 stars prison for the 2-3 years left or less left on his life and his sons will get released to spend their lives spend the billions they stole.
مسيرة من التحرير تتجه إلى وزارة الداخلية
كتب – محسن سليم منذ 2 ساعة 46 دقيقة
انطلق العشرات من المتظاهرين بمسيرة من ميدان التحرير باتجاه وزارة الداخلية اعتراضا على الأحكام الصادرة بشأن قتلة الثوار وللمطالبة بإسقاط النظام.
وردد المتظاهرون خلال المسيرة هتافات :"الشعب يريد إسقاط النظام"، "عيش حرية عدالة اجتماعية"، "الداخلية بلطجية".
وتدخل عدد من المتظاهرين لمنع المسيرة من الوصول لمقر وزارة الداخلية بعد وصولها لمنتصف شارع محمد محمود، قرب وزارة الداخلية بأمتار، ونجحوا فى إقناع المسيرة بالعودة إلى ميدان التحرير وعدم الاستجابة للمندسين الذين يحاولون إشعال الأوضاع من جديد بين الثوار والداخلية، مرددين هتافات :"سلمية سلمية"، "عالميدان عالميدان الثورة لسه في الميدان".
وكانت محكمة جنايات القاهرة قد قضت اليوم بالسجن المؤبد للرئيس المخلوع حسنى مبارك ووزير داخليته حبيب العادلى وبراءة كافة المتهمين بقضية قتل المتظاهرين والفساد المالى .
طباعة المحتوى
أرسل المحتوى الى صديق
يمكنكم اضافة تعليقاتكم مباشرة عبر تعليقات بوابة الوفد
تحميل... ترتيب حسب: التاريخ التقييم
5 تعليقات دور مبارك في اغتيال الدكتور علاء محي الدين 1 ساعات مضت (+17) التقييم
ما دور مبارك واجهزته في واقعة اغتيال علاء محي الدين وتصفيته جهارا نهارا امام المارة في منطقة الهرم في مطلع التسعينات ؟
رد
اقتباس
ابراهيم 1 ساعات مضت (+8) التقييم
المحاكمة محسوبة جدا. وزير الداخلية مؤبد و ليس اعدام و مبارك يطلب مؤبد مشرو بتبرئة ابنائه.وتعطى البرائة لا حد الجنرالات.في مرحلة قادمة يطعن في الاحكام و تخفف لفائدة العادلي و تعطى البرائة للباقين. يطلب من شفيق السكوت قبل الحكم و يحرك ملف لابناء مبارك يتعلق بالورصة. يمتص الغضب و ياتي شفيق و يعلن الحرب على الخونة اي الثوار ويخرج اعوان مبارك و يستمر النظام.
رد
اقتباس
اقرأ المقال الأصلي علي بوابة الوفد الاليكترونية الوفد - مسيرة من التحرير تتجه إلى وزارة الداخلية
كتب – محسن سليم منذ 2 ساعة 46 دقيقة
انطلق العشرات من المتظاهرين بمسيرة من ميدان التحرير باتجاه وزارة الداخلية اعتراضا على الأحكام الصادرة بشأن قتلة الثوار وللمطالبة بإسقاط النظام.
وردد المتظاهرون خلال المسيرة هتافات :"الشعب يريد إسقاط النظام"، "عيش حرية عدالة اجتماعية"، "الداخلية بلطجية".
وتدخل عدد من المتظاهرين لمنع المسيرة من الوصول لمقر وزارة الداخلية بعد وصولها لمنتصف شارع محمد محمود، قرب وزارة الداخلية بأمتار، ونجحوا فى إقناع المسيرة بالعودة إلى ميدان التحرير وعدم الاستجابة للمندسين الذين يحاولون إشعال الأوضاع من جديد بين الثوار والداخلية، مرددين هتافات :"سلمية سلمية"، "عالميدان عالميدان الثورة لسه في الميدان".
وكانت محكمة جنايات القاهرة قد قضت اليوم بالسجن المؤبد للرئيس المخلوع حسنى مبارك ووزير داخليته حبيب العادلى وبراءة كافة المتهمين بقضية قتل المتظاهرين والفساد المالى .
طباعة المحتوى
أرسل المحتوى الى صديق
يمكنكم اضافة تعليقاتكم مباشرة عبر تعليقات بوابة الوفد
تحميل... ترتيب حسب: التاريخ التقييم
5 تعليقات دور مبارك في اغتيال الدكتور علاء محي الدين 1 ساعات مضت (+17) التقييم
ما دور مبارك واجهزته في واقعة اغتيال علاء محي الدين وتصفيته جهارا نهارا امام المارة في منطقة الهرم في مطلع التسعينات ؟
رد
اقتباس
ابراهيم 1 ساعات مضت (+8) التقييم
المحاكمة محسوبة جدا. وزير الداخلية مؤبد و ليس اعدام و مبارك يطلب مؤبد مشرو بتبرئة ابنائه.وتعطى البرائة لا حد الجنرالات.في مرحلة قادمة يطعن في الاحكام و تخفف لفائدة العادلي و تعطى البرائة للباقين. يطلب من شفيق السكوت قبل الحكم و يحرك ملف لابناء مبارك يتعلق بالورصة. يمتص الغضب و ياتي شفيق و يعلن الحرب على الخونة اي الثوار ويخرج اعوان مبارك و يستمر النظام.
رد
اقتباس
اقرأ المقال الأصلي علي بوابة الوفد الاليكترونية الوفد - مسيرة من التحرير تتجه إلى وزارة الداخلية
Friday, June 01, 2012
Could the Syrian resistance leaders go to Russia and China and assure their leaders that a friendly new regime in Syria will have balanced relation with all the international community, Nasser used to call it positive non biased policy you can be friend to both the west and east
The Moscow-Damascus alliance: A tangled tale
updated 6:56 AM EDT, Mon May 28, 2012
Bashar al-Assad (L) and Russian FM Sergei Lavrov in Damascus for talks on February 7.
STORY HIGHLIGHTS
- Russia has maintained close ties with Syria since the 1950s
- Syria one of few states that did not condemn USSR for occupying Afghanistan
- Russia revitalized their naval facilities in Syrian port of Tartus in recent years
- Russia fears losing influence in its biggest Middle East ally if the al-Assad regime falls
Editor's note: Mark N. Katz is a professor of government and politics at George Mason University near Washington, D.C. He is the author of the upcoming book "Leaving without Losing: The War on Terror after Iraq and Afghanistan."
(CNN) -- Many observers point to Moscow's close ties with Damascus going back to the 1950s as a reason for Russia now acting to defend the al-Assad regime in Syria against its many internal and external opponents.
What has apparently been forgotten is that Moscow's ties with Syria have been plagued by tensions and disagreements throughout this entire period.
Underpinning the Moscow-Damascus relationship for over half a century now has been a common antipathy toward America, Israel, and the moderate Arab states. But they have also differed on many issues.
When Soviet-Syrian relations first became close during the mid-1950s, Moscow seemed to hope the then-powerful Syrian Communist Party might at least share power with the virulently anti-Israeli and anti-Western Baath Party. But the Syrian Baathists feared the communists and agreed to the 1958 merger of their country with Egypt and even accepted the leadership of the latter's ruler, Nasser, partly in order to get his help in suppressing the communists.
Mark N. Katz
After Nasser helped them do this successfully, he and the Syrian Baathists fell out, and Syria withdrew from their union (officially the United Arab Republic) in 1961. Moscow restored ties with Damascus, but during the 1960s and early 1970s had much closer relations with Egypt, which had allowed the Soviet Union to build up military and naval facilities there.
Soviet-Syrian relations improved after Nasser's successor, Sadat, switched Egypt from being a Soviet ally to being an American one, and even made a separate peace with Israel. Moscow was also grateful to Syria for being one of the few Muslim states that did not condemn the USSR for invading and occupying Afghanistan.
Nevertheless, Moscow and Damascus disagreed on several issues. Although the USSR supplied arms to Syria, Damascus complained that America supplied better ones to Israel, and that this allowed Israel to best Syria on the numerous occasions when their forces clashed. Moscow responded by saying there was nothing wrong with the quality of Soviet weapons; it was the quality of the Syrian personnel operating them that was deficient.
While it broke diplomatic relations with Israel during the June 1967 Arab-Israeli War, the Soviet Union at least recognized Israel's right to exist. Syria, by contrast, did not. As a result, Syria did not cooperate even with Soviet-sponsored Arab-Israeli peace initiatives.
In addition, Moscow was not pleased about Syria's intervention in Lebanon's long civil war beginning in the mid-1970's. Moscow and Damascus often found themselves supporting different factions during it. Further, while Moscow (and many Western states) supported Iraq during the 1980-88 Iran-Iraq War, Syria -- practically alone among Arab states -- supported Iran.
Syria was not happy with Soviet leader Mikhail Gorbachev for having improved relations with America, the West, the moderate Arab states, and even Israel. And while Russian relations with America and the West deteriorated during the Yeltsin era (1991-99), this was also a period in which Russia was largely absent from the Middle East and thus did not provide much support for Syria.
After Putin rose to power at the very end of 1999, it soon became clear that he wanted to reassert Russia's influence in the Middle East and elsewhere. Even so, Russian-Syrian relations did not improve for several years and were actually quite testy until 2005. Putin was unhappy that Syria was unwilling to repay its Soviet era debt -- some $12-13 billion -- to Moscow. Damascus was unhappy about the improvement in Russian-Israeli relations that occurred under Putin, and about Russia's refusal to sell advanced weapons that Syria wanted but Israel objected to it acquiring.
Russian-Syrian relations, though, did improve in 2005 -- the year that Syria withdrew its forces from Lebanon in response to an amazing popular uprising in that country and possibly to Syrian fear of American intervention if it did not withdraw.
Moscow and Damascus resolved the debt issue (very much in Syria's favor), Moscow began work to revitalize the use of naval facilities at the Syrian port of Tartus that the Soviet Navy had used during the late Cold War era, and the Russian oil firm, Tatneft, gained a foothold in the Syrian petroleum sector.
While the West and the Arab League have condemned President Bashar al-Assad's regime for its violent oppression of the popular unrest against it that arose in 2011, Russia (along with China) has staunchly defended Damascus in the UN Security Council and elsewhere. Many of the previous Russian-Syrian differences, though, remain -- especially ones concerning Russia's close relations with Israel and the inability of Syria to obtain certain Russian weapons systems.
Should the al-Assad regime manage to crush its internal opponents and remain in power, it is doubtful that these ongoing Russian-Syrian differences will disappear.
Moscow is not defending the al-Assad regime because it has been such a great Russian ally. What motivates the Kremlin instead is the fear that if the al-Assad regime falls, what comes next in Syria will be worse for Russia: either a pro-Western, democratic government that has no further need of Russia, or a radical, Islamist regime that is as anti-Russian as it is anti-Western.
In either case, Russia would lose influence in Syria. And since Syria is the last country in the Middle East in which it has strong influence, this means Russia will lose influence in the Middle East as a whole. Compared to this prospect, it is not surprising that Moscow prefers to see the survival of the al-Assad regime despite how difficult and uncooperative a partner for Russia it has proven itself to be.
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Verses from chapter the Women in the Quran
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ
وَالنَّبِيِّينَ مِنْ بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ
وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ
وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا
We have sent thee inspiration, as We sent it to Noah and the
Messengers after him: we sent inspiration to Abraham, Ismail, Isaac, Jacob and
the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the
Psalms. 
وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا
لَمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا
Of some messengers We have already told thee the story; of
others We have not;- and to Moses Allah spoke direct;-
رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ
عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
Messengers who gave good news as well as warning, that mankind,
after (the coming) of the messengers, should have no plea against Allah: For
Allah is Exalted in Power, Wise.
لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ ۖ أَنْزَلَهُ
بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا
But Allah beareth witness that what He hath sent unto thee He
hath sent from His (own) knowledge, and the angels bear witness: But enough is
Allah for a witness.
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ قَدْ
ضَلُّوا ضَلَالًا بَعِيدًا
Those who reject Faith and keep off (men) from the way of
Allah, have verily strayed far, far away from the Path.
إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ
لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا
Those who reject Faith and do wrong,- Allah will not forgive
them nor guide them to any way-
إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ
ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا
Except the way of Hell, to dwell therein for ever. And this to
Allah is easy.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ
رَبِّكُمْ فَآمِنُوا خَيْرًا لَكُمْ ۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي
السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
O Mankind! The Messenger hath come to you in truth from Allah:
believe in him: It is best for you. But if ye reject Faith, to Allah belong all
things in the heavens and on earth: And Allah is All-knowing, All-wise.
يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا
تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ
مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُ
ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انْتَهُوا خَيْرًا
لَكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ
ۘ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ
وَكِيلًا
O People of the Book! Commit no excesses in your religion: Nor
say of Allah aught but the truth. Christ Jesus the son of Mary was (no more
than) a messenger of Allah, and His Word, which He bestowed on Mary, and a
spirit proceeding from Him: so believe in Allah and His messengers. Say not
"Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be
to Him: (far exalted is He) above having a son. To Him belong all things in the
heavens and on earth. And enough is Allah as a Disposer of affairs.
لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا
الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ
وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
Christ disdaineth nor to serve and worship Allah, nor do the
angels, those nearest (to Allah): those who disdain His worship and are
arrogant,-He will gather them all together unto Himself to (answer).
فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُمْ مِنْ فَضْلِهِ ۖ وَأَمَّا الَّذِينَ
اسْتَنْكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ
لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
But to those who believe and do deeds of righteousness, He will
give their (due) rewards,- and more, out of His bounty: But those who are
disdainful and arrogant, He will punish with a grievous penalty; Nor will they
find, besides Allah, any to protect or help them.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ
وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا
O mankind! verily there hath come to you a convincing proof
from your Lord: For We have sent unto you a light (that is) manifest.
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ
فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا
مُسْتَقِيمًا
Then those who believe in Allah, and hold fast to Him,- soon
will He admit them to mercy and grace from Himself, and guide them to Himself by
a straight way.
America is ready for military action in Syria: Bomb Bashar palaces, government buildings and military headquarters and Bashar regime will collapse in days.
واشنطن مستعدة لعمل عسكري بسوريا
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لكن الوزير الأميركي، الذي كان يتحدث للصحفيين في طريقه إلى سنغافورة لحضور مؤتمر أمني، أوضح أن العمل العسكري يجب أن يحظى بموافقة مجلس الأمن التابع للأمم المتحدة، ووصف الوضع في سوريا بغير المقبول، ودعا المجتمع الدولي للتحرك بنشاط وفعالية أكبر للإطاحة بالرئيس الأسد. وجاءت تصريحات بانيتا بعد يوم من قول سفيرة بلاده لدى الأمم المتحدة سوزان رايس إن القيام بعمل عسكري دون تفويض من الأمم المتحدة قد يكون ضروريا إذا لم يتفق مجلس الأمن الدولي على إجراءات سريعة لحمل سوريا على إنهاء حملتها على المعارضة. وحذر بانيتا بقوله إنه كلما طال الوضع في سوريا تورط المزيد والمزيد من البلدان مثل إيران وغيرها من بلدان المنطقة، الأمر الذي يزيد من صعوبة إحداث انتقال إلى حكومة مستقرة جديدة. وقد شبّه الرئيس الأميركي الأسبق بيل كلينتون الأزمة في سوريا بالوضع في البوسنة، وهو ما استدعى في منتصف تسعينيات القرن الماضي تدخلا عسكريا دوليا بمشاركة الولايات المتحدة. 
في غضون ذلك تتزايد الضغوط على النظام السوري حيث قالت بريطانيا إن أوروبا تجهز لعقوبات جديدة على النظام السوري، بينما أكدت روسيا أنها لن تغير موقفها من سوريا تحت الضغط، وعبرت الصين عن تأييدها لخطة المبعوث الدولي والعربي كوفي أنان لحل الأزمة السورية. وقال وزير الخارجية البريطاني وليام هيغ إن العقوبات الأوروبية المقبلة في طور الصياغة دون أن يقدم تفاصيل عنها، وحذر من أن النزعة الطائفية تزداد في سوريا وأن الانتفاضة المستمرة منذ 14 شهرا تتصاعد إلى نقطة حيث توجد مخاطر من انتشار العنف إلى دول مجاورة. ولم يقتصر التحذير من "حرب أهلية" على بريطانيا، بل شمل أيضا كلا من الولايات المتحدة والأمين العام للأمم المتحدة بان كي مون، حيث قال الأخير إن المجازر يمكن أن تغرق سوريا في حرب أهلية كارثية لن نتمكن من الخروج منها، في حين ألقت وزيرة الخارجية الأميركية هيلاري كلينتون بالمسؤولية على كل من روسيا والصين اللتين تدعمان نظام الأسد. واتهمت كلينتون روسيا والصين، في تصريحات سابقة الخميس، بالوقوف "في الجانب الخطأ لمسار التاريخ" فيما يتعلق بالأزمة السورية، وحذرت موسكو من أن موقفها سيساهم في حرب أهلية في سوريا. ولم يتغير الموقف الروسي رغم الضغوط الغربية، حيث حذر الناطق الرسمي باسم الكرملين دميتري بيسكوف من أن أي ضغط لن يدفع روسيا إلى تغيير موقفها من دمشق. وقال بيسكوف في تصريح بثته وكالة إنترفاكس إن "الموقف الروسي معروف جيدا. وهو متوازن ومنسق ومنطقي ولا يستند إلى العواطف، التي ليست ملائمة في مثل هذا الوضع". ومن جانبها قررت جمهورية التشيك التريث في اتخاذ أي خطوات تجاه النظام السوري واكتفت باستدعاء القائمة بالأعمال في السفارة السورية في براغ وشجبت مجزرة الحولة التي راح ضحيتها 108 أشخاص معظمهم من الأطفال.
وأضاف قاسم في مؤتمر صحفي في دمشق للإعلان عن نتائج التحقيقات، أن تصفية تلك العائلات تمت خلال هجوم شارك فيه نحو ثمانمائة مسلح على نقاط وجود قوات "حفظ النظام" وأنه لم تظهر على آثار الجثث آثار القصف وإنما طلقات نارية. وأوضح أن الهدف من العملية العسكرية التي أطلقها من وصفهم بـ"الإرهابيين" هو تصفية الوجود العسكري للحكومة من هذه المنطقة، وجعلها منطقة خارجة على القانون، على حد قوله. وقال رئيس اللجنة إن ما حدث يشير إلى وقوع تصفية مباشرة قامت بها مجموعات مسلحة جاءت من داخل وخارج البلدة، وأضاف أن عددا من ضحايا المجزرة أقارب لعضو في مجلس الشعب.
المصدر:الجزيرة + وكالات
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