STICKY POST
The Colour Of My Love
Monday, 28. December 2009, 13:44:46
I'll paint my mood in shades of blue
Paint my soul to be with you
I'll sketch your lips in shaded tones
Draw your mouth to my own
I'll draw your arms around my waist
Then all doubt I shall erase
I'll paint the rain that softly lands on your wind-blown hair
I'll trace a hand to wipe your tears
A look to calm your fears
A silhouette of dark and light
While we hold each other oh so tight
I'll paint a sun to warm your heart
Swearing that we'll never part
That's the colour of my love
I'll paint the truth
Show how I feel
Try to make you completely real
I'll use a brush so light and fine
To draw you close and make you mine
I'll paint a sun to warm your heart
Swearing that we'll never ever part
That's the colour of my love
I'll draw the years all passing by
So much to learn so much to try
And with this ring our lives will start
Swearing that we'll never part
I offer what you cannot buy
Devoted love until we die
Paint my soul to be with you
I'll sketch your lips in shaded tones
Draw your mouth to my own
I'll draw your arms around my waist
Then all doubt I shall erase
I'll paint the rain that softly lands on your wind-blown hair
I'll trace a hand to wipe your tears
A look to calm your fears
A silhouette of dark and light
While we hold each other oh so tight
I'll paint a sun to warm your heart
Swearing that we'll never part
That's the colour of my love
I'll paint the truth
Show how I feel
Try to make you completely real
I'll use a brush so light and fine
To draw you close and make you mine
I'll paint a sun to warm your heart
Swearing that we'll never ever part
That's the colour of my love
I'll draw the years all passing by
So much to learn so much to try
And with this ring our lives will start
Swearing that we'll never part
I offer what you cannot buy
Devoted love until we die
STICKY POST
Blessed Mustafa
Friday, 18. December 2009, 12:43:21
La Ilaha Illallah
La ilaha illallah, La ilaha illallah
La ilaha illallah, La ilaha illallah
Muhammadur RasulAllah
La ilaha illallah, La ilaha illallah
La ilaha illallah, La ilaha illallah
Muhammadur RasulAllah
Tarqtu ba bar-rajaa, Wannaasu qad raqadu
Tarqtu ba bar-rajaa, Wannaasu qad raqadu
Wa bittu ashku ilaa, Wa bittu ashku ilaa
Mawla ya ma ajidu
Wa qultu ya amali, Fi qulli na ibatan
Ya man ilayhi li kash, Fiddurri atamidu
Wa qad basat-tu yadi, Billa zil muftaki ran
Ilayka ya khayra man, Ilayka ya khayra man
Muddat ilayhi yadu
Summa-salatu alal, Mukhtari mim mudari
Summa-salatu alal, Mukhtari mim mudari
Muhammadun Mustafa, Muhammadun Mustafa
Muhammadun Mustafa, Ma mislahu ahadu
La ilaha illallah, La ilaha illallah
La ilaha illallah, La ilaha illallah
Muhammadur RasulAllah
La ilaha illallah, La ilaha illallah
La ilaha illallah, La ilaha illallah
Muhammadur RasulAllah
Tarqtu ba bar-rajaa, Wannaasu qad raqadu
Tarqtu ba bar-rajaa, Wannaasu qad raqadu
Wa bittu ashku ilaa, Wa bittu ashku ilaa
Mawla ya ma ajidu
Wa qultu ya amali, Fi qulli na ibatan
Ya man ilayhi li kash, Fiddurri atamidu
Wa qad basat-tu yadi, Billa zil muftaki ran
Ilayka ya khayra man, Ilayka ya khayra man
Muddat ilayhi yadu
Summa-salatu alal, Mukhtari mim mudari
Summa-salatu alal, Mukhtari mim mudari
Muhammadun Mustafa, Muhammadun Mustafa
Muhammadun Mustafa, Ma mislahu ahadu
STICKY POST
Authenticity of the Qur'an. How It Came To Be Written.
Sunday, 22. November 2009, 05:23:56
Thanks to its undisputed authenticity, the text of the Qur'an holds a unique place among the books of Revelation, shared neither by the Old nor the New Testament. In the first two sections of this work, a review was made of the alterations undergone by the Old Testament and the Gospels before they were handed down to us in the form we know today. The same is not true for the Qur'an for the simple reason that it was written down at the time of the Prophet; we shall see how it came to be written, i.e. the process involved.
In this context, the differences separating the Qur'an from the Bible are in no way due to questions essentially concerned with date. Such questions are constantly put forward by certain people without regard to the circumstances prevailing at the time when the Judeo-Christian and the Qur'anic Revelations were written; they have an equal disregard for the circumstances surrounding the transmission of the Qur'an to the Prophet. It is suggested that a Seventh century text had more likelihood of coming down to us unaltered than other texts that are as many as fifteen centuries older. This comment, although correct, does not constitute a sufficient reason ; it is made more to excuse the alterations made in the Judeo-Christian texts in the course of centuries than to underline the notion that the text of the Qur'an, which was more recent, had less to fear from being modified by man.
In the case of the Old Testament, the sheer number of authors who tell the same story, plus all the revisions carried out on the text of certain books from the pre-Christian era, constitute as many reasons for inaccuracy and contradiction. As for the Gospels, nobody can claim that they invariably contain faithful accounts of Jesus's words or a description of his actions strictly in keeping with reality. We have seen how successive versions of the texts showed a lack of definite authenticity and moreover that their authors were not eyewitnesses.
Also to be underlined is the distinction to be made between the Qur'an, a book of written Revelation, and the hadiths, collections of statements concerning the actions and sayings of Muhammad. Some of the Prophet's companions started to write them down from the moment of his death. As an element of human error could have slipped in, the collection had to be resumed later and subjected to rigorous criticism so that the greatest credit is in practise given to documents that came along after Muhammad. Their authenticity varies, like that of the Gospels. Not a single Gospel was written down at the time of Jesus (they were all written long after his earthly mission had come to an end), and not a single collection of hadiths was compiled during the time of the Prophet.
The situation is very different for the Qur'an. As the Revelation progressed, the Prophet and the believers following him recited the text by heart and it was also written down by the scribes in his following. It therefore starts off with two elements of authenticity that the Gospels do not possess. This continued up to the Prophet's death. At a time when not everybody could write, but everyone was able to recite, recitation afforded a considerable advantage because of the double-checking possible when the definitive text was compiled.
The Qur'anic Revelation was made by Archangel Gabriel to Muhammad. It took place over a period of more than twenty years of the Prophet's life, beginning with the first verses of Sura 96, then resuming after a three-year break for a long period of twenty years up to the death of the Prophet in 632 A.D., i.e. ten years before Hegira and ten years after Hegira.[50]
The following was the first Revelation (sura 96, verses 1 to 5)[51].
"Read: In the name of thy Lord who created,
Who created man from something which clings
Read! Thy Lord is the most Noble
Who taught by the pen
Who taught man what he did not know."
Professor Hamidullah notes in the Introduction to his French translation of the Qur'an that one of the themes of this first Revelation was the 'praise of the pen as a means of human knowledge' which would 'explain the Prophet's concern for the preservation of the Qur'an in writing.'
Texts formally prove that long before the Prophet left Makka for Madina (i.e. long before Hegira), the Qur'anic text so far revealed had been written down. We shall see how the Qur'an is authentic in this. We know that Muhammad and the Believers who surrounded him were accustomed to reciting the revealed text from memory. It is therefore inconceivable for the Qur'an to refer to facts that did not square with reality because the latter could so easily be checked with people in the Prophet's following, by asking the authors of the transcription.
Four suras dating from a period prior to Hegira refer to the writing down of the Qur'an before the Prophet left Makka in 622 (sura 80, verses 11 to 16):
"By no means! Indeed it is a message of instruction
Therefore whoever wills, should remember
On leaves held in honor
Exalted, purified
In the hands of scribes
Noble and pious."
Yusuf Ali, in the commentary to his translation, 1934, wrote that when the Revelation of this sura was made, forty-two or forty-five others had been written and were kept by Muslims in Makka (out of a total of 114).
--Sura 85, verses 21 and 22:
"Nay, this is a glorious reading[52]
On a preserved tablet"
--Sura 56, verses 77 to 80:
"This is a glorious reading[52]
In a book well kept Which none but the purified teach.
This is a Revelation from the Lord of the Worlds."
--Sura 25, verse 5:
"They said: Tales of the ancients which he has caused to be written and they are dictated to him morning and evening." Here we have a reference to the accusations made by the Prophet's enemies who treated him as an imposter. They spread the rumour that stories of antiquity were being dictated to him and he was writing them down or having them transcribed (the meaning of the word is debatable, but one must remember that Muhammad was illiterate). However this may be, the verse refers to this act of making a written record which is pointed out by Muhammad's enemies themselves.
A sura that came after Hegira makes one last mention of the leaves on which these divine instructions were written:
--Sura 98, verses 2 and 3:
"An (apostle) from God recites leaves
Kept pure where are decrees right and straight."
The Qur'an itself therefore provides indications as to the fact that it was set down in writing at the time of the Prophet. It is a known fact that there were several scribes in his following, the most famous of whom, Zaid Ibn Thâbit, has left his name to posterity.
In the preface to his French translation of the Qur'an (1971), Professor Hamidullah gives an excellent description of the conditions that prevailed when the text of the Qur'an was written, lasting up until the time of the Prophet's death:
"The sources all agree in stating that whenever a fragment of the Qur'an was revealed, the Prophet called one of his literate companions and dictated it to him, indicating at the same time the exact position of the new fragment in the fabric of what had already been received . . . Descriptions note that Muhammad asked the scribe to reread to him what had been dictated so that he could correct any deficiencies . . . Another famous story tells how every year in the month of Ramadan, the Prophet would recite the whole of the Qur'an (so far revealed) to Gabriel . . ., that in the Ramadan preceding Muhammad's death, Gabriel had made him recite it twice . . . It is known how since the Prophet's time, Muslims acquired the habit of keeping vigil during Ramadan, and of reciting the whole of the Qur'an in addition to the usual prayers expected of them. Several sources add that Muhammad's scribe Zaid was present at this final bringing-together of the texts. Elsewhere, numerous other personalities are mentioned as well."
Extremely diverse materials were used for this first record: parchment, leather, wooden tablets, camels' scapula, soft stone for inscriptions, etc.
At the same time however, Muhammad recommended that the faithful learn the Qur'an by heart. They did this for a part if not all of the text recited during prayers. Thus there were Hafizun who knew the whole of the Qur'an by heart and spread it abroad. The method of doubly preserving the text both in writing and by memorization proved to be extremely precious.
Not long after the Prophet's death (632), his successor Abu Bakr, the first Caliph of Islam, asked Muhammad's former head scribe, Zaid Ibn Thâbit, to make a copy. this he did. On Omar's initiative (the future second Caliph), Zaid consulted all the information he could assemble at Madina: the witness of the Hafizun, copies of the Book written on various materials belonging to private individuals, all with the object of avoiding possible errors in transcription. Thus an extremely faithful copy of the Book was obtained.
The sources tell us that Caliph Omar, Abu Bakr's successor in 634, subsequently made a single volume (mushaf) that he preserved and gave on his death to his daughter Hafsa, the Prophet's widow.
The third Caliph of Islam, Uthman, who held the caliphate from 644 to 655, entrusted a commission of experts with the preparation of the great recension that bears his name. It checked the authenticity of the document produced under Abu Bakr which had remained in Hafsa's possession until that time. The commission consulted Muslims who knew the text by heart. The critical analysis of the authenticity of the text was carried out very rigorously. The agreement of the witnesses was deemed necessary before the slightest verse containing debatable material was retained. It is indeed known how some verses of the Qur'an correct others in the case of prescriptions: this may be readily explained when one remembers that the Prophet's period of apostolic activity stretched over twenty years (in round figures). The result is a text containing an order of suras that reflects the order followed by the Prophet in his complete recital of the Qur'an during Ramadan, as mentioned above.
One might perhaps ponder the motives that led the first three Caliphs, especially Uthman, to commission collections and recensions of the text. The reasons are in fact very simple: Islam's expansion in the very first decades following Muhammad's death was very rapid indeed and it happened among peoples whose native language was not Arabic. It was absolutely necessary to ensure the spread of a text that retained its original purity. Uthman's recension had this as its objective.
Uthman sent copies of the text of the recension to the centres of the Islamic Empire and that is why, according to Professor Hamidullah, copies attributed to Uthman exist in Tashkent and Istanbul. Apart from one or two possible mistakes in copying, the oldest documents known to the present day, that are to be found throughout the Islamic world, are identical; the same is true for documents preserved in Europe (there are fragments in the Bibliothèque Nationale in Paris which, according to the experts, date from the Eighth and Ninth centuries A.D., i.e. the Second and Third Hegirian centuries). The numerous ancient texts that are known to be in existence all agree except for very minor variations which do not change the general meaning of the text at all. If the context sometimes allows more than one interpretation, it may well have to do with the fact that ancient writing was simpler than that of the present day.[53]
The 114 suras were arranged in decreasing order of length; there were nevertheless exceptions. The chronological sequence of the Revelation was not followed. In the majority of cases however, this sequence is known. A large number of descriptions are mentioned at several points in the text, sometimes giving rise to repetitions. Very frequently a passage will add details to a description that appears elsewhere in an incomplete form. Everything connected with modern science is, like many subjects dealt with in the Qur'an, scattered throughout the book without any semblance of classification.
* It is imporatnt to say that Qua'an was collected during the Prophet's lifetime. The Prophet, and before his death, had showed the collection of Qur'an scrolls to Gabriel many times. So, what is said in regard to collecting of Qur'an during the ruling period of the Caliphs after the Prophet means copying the same original copy written in the Prophet's life which later were sent to different countries, and it does not mean the recording or writing of Qur'an through oral sources as it may be thought. Yet, many of the Companions have written the Qur'an exactly during the lifetime of the Prophet. One of those was Imam Ali's copy. He, because of his close relation with the Prophet, his long companionship, didn't only collect the dispersed scrolls of the Qur'an, but he rather could accompany it with a remarkable Tafseer, mentioning the occasion ofeach verse's descension, and was regarded the first Tafseer of Qur'an since the beginning of the Islamic mission. Ibn Abi Al-Hadeed says," All the scholars agree that Imam Ali is the first one who collected the Qur'an,"(see Sharhul Nahj, 271). Another one, Kittani, says that Imam Ali could arrange the Qur'an according to each surah's order of descension,(see Strategic Administration, 461). Ibn Sireen Tabe'ee relates from'Ikrimeh, who said that 'lmam Ali could collect the Qur'an in a manner that if all mankind and jinn gathered to do that, they could not do it at all,'(see al-Itqan 1157-58). Ibn Jizzi Kalbi also narrates,"If only we could have the Qur'an which was collected by Ali then we could gain a lot of knowledge," (see al-Tasheel, 114). That was only a brief note about the benefits of Imam Ali's Mus'haf, as Ibn Sireen had declared, "I searched so long for Imam Ali's Mus'haf and I correspounded with Medina, but all my efforts gone in vain.'(see al-Itqan, 1/58, al-Tabaqat,2/338). Thus; it becomes certain that Qur'an has been collected by Imam Ali without simple difference between it and other known copies, cxcept in the notes mentioned by Him which renders it as the most excellent copy has ever been known. Unfortunately, the inconvenient political conditions emerged after the demise of the Prophet,(i.e after the wicked issue of Saqeefah) was a main obstacle to get benefits from that remarkable copy of the Qur'an.
In this context, the differences separating the Qur'an from the Bible are in no way due to questions essentially concerned with date. Such questions are constantly put forward by certain people without regard to the circumstances prevailing at the time when the Judeo-Christian and the Qur'anic Revelations were written; they have an equal disregard for the circumstances surrounding the transmission of the Qur'an to the Prophet. It is suggested that a Seventh century text had more likelihood of coming down to us unaltered than other texts that are as many as fifteen centuries older. This comment, although correct, does not constitute a sufficient reason ; it is made more to excuse the alterations made in the Judeo-Christian texts in the course of centuries than to underline the notion that the text of the Qur'an, which was more recent, had less to fear from being modified by man.
In the case of the Old Testament, the sheer number of authors who tell the same story, plus all the revisions carried out on the text of certain books from the pre-Christian era, constitute as many reasons for inaccuracy and contradiction. As for the Gospels, nobody can claim that they invariably contain faithful accounts of Jesus's words or a description of his actions strictly in keeping with reality. We have seen how successive versions of the texts showed a lack of definite authenticity and moreover that their authors were not eyewitnesses.
Also to be underlined is the distinction to be made between the Qur'an, a book of written Revelation, and the hadiths, collections of statements concerning the actions and sayings of Muhammad. Some of the Prophet's companions started to write them down from the moment of his death. As an element of human error could have slipped in, the collection had to be resumed later and subjected to rigorous criticism so that the greatest credit is in practise given to documents that came along after Muhammad. Their authenticity varies, like that of the Gospels. Not a single Gospel was written down at the time of Jesus (they were all written long after his earthly mission had come to an end), and not a single collection of hadiths was compiled during the time of the Prophet.
The situation is very different for the Qur'an. As the Revelation progressed, the Prophet and the believers following him recited the text by heart and it was also written down by the scribes in his following. It therefore starts off with two elements of authenticity that the Gospels do not possess. This continued up to the Prophet's death. At a time when not everybody could write, but everyone was able to recite, recitation afforded a considerable advantage because of the double-checking possible when the definitive text was compiled.
The Qur'anic Revelation was made by Archangel Gabriel to Muhammad. It took place over a period of more than twenty years of the Prophet's life, beginning with the first verses of Sura 96, then resuming after a three-year break for a long period of twenty years up to the death of the Prophet in 632 A.D., i.e. ten years before Hegira and ten years after Hegira.[50]
The following was the first Revelation (sura 96, verses 1 to 5)[51].
"Read: In the name of thy Lord who created,
Who created man from something which clings
Read! Thy Lord is the most Noble
Who taught by the pen
Who taught man what he did not know."
Professor Hamidullah notes in the Introduction to his French translation of the Qur'an that one of the themes of this first Revelation was the 'praise of the pen as a means of human knowledge' which would 'explain the Prophet's concern for the preservation of the Qur'an in writing.'
Texts formally prove that long before the Prophet left Makka for Madina (i.e. long before Hegira), the Qur'anic text so far revealed had been written down. We shall see how the Qur'an is authentic in this. We know that Muhammad and the Believers who surrounded him were accustomed to reciting the revealed text from memory. It is therefore inconceivable for the Qur'an to refer to facts that did not square with reality because the latter could so easily be checked with people in the Prophet's following, by asking the authors of the transcription.
Four suras dating from a period prior to Hegira refer to the writing down of the Qur'an before the Prophet left Makka in 622 (sura 80, verses 11 to 16):
"By no means! Indeed it is a message of instruction
Therefore whoever wills, should remember
On leaves held in honor
Exalted, purified
In the hands of scribes
Noble and pious."
Yusuf Ali, in the commentary to his translation, 1934, wrote that when the Revelation of this sura was made, forty-two or forty-five others had been written and were kept by Muslims in Makka (out of a total of 114).
--Sura 85, verses 21 and 22:
"Nay, this is a glorious reading[52]
On a preserved tablet"
--Sura 56, verses 77 to 80:
"This is a glorious reading[52]
In a book well kept Which none but the purified teach.
This is a Revelation from the Lord of the Worlds."
--Sura 25, verse 5:
"They said: Tales of the ancients which he has caused to be written and they are dictated to him morning and evening." Here we have a reference to the accusations made by the Prophet's enemies who treated him as an imposter. They spread the rumour that stories of antiquity were being dictated to him and he was writing them down or having them transcribed (the meaning of the word is debatable, but one must remember that Muhammad was illiterate). However this may be, the verse refers to this act of making a written record which is pointed out by Muhammad's enemies themselves.
A sura that came after Hegira makes one last mention of the leaves on which these divine instructions were written:
--Sura 98, verses 2 and 3:
"An (apostle) from God recites leaves
Kept pure where are decrees right and straight."
The Qur'an itself therefore provides indications as to the fact that it was set down in writing at the time of the Prophet. It is a known fact that there were several scribes in his following, the most famous of whom, Zaid Ibn Thâbit, has left his name to posterity.
In the preface to his French translation of the Qur'an (1971), Professor Hamidullah gives an excellent description of the conditions that prevailed when the text of the Qur'an was written, lasting up until the time of the Prophet's death:
"The sources all agree in stating that whenever a fragment of the Qur'an was revealed, the Prophet called one of his literate companions and dictated it to him, indicating at the same time the exact position of the new fragment in the fabric of what had already been received . . . Descriptions note that Muhammad asked the scribe to reread to him what had been dictated so that he could correct any deficiencies . . . Another famous story tells how every year in the month of Ramadan, the Prophet would recite the whole of the Qur'an (so far revealed) to Gabriel . . ., that in the Ramadan preceding Muhammad's death, Gabriel had made him recite it twice . . . It is known how since the Prophet's time, Muslims acquired the habit of keeping vigil during Ramadan, and of reciting the whole of the Qur'an in addition to the usual prayers expected of them. Several sources add that Muhammad's scribe Zaid was present at this final bringing-together of the texts. Elsewhere, numerous other personalities are mentioned as well."
Extremely diverse materials were used for this first record: parchment, leather, wooden tablets, camels' scapula, soft stone for inscriptions, etc.
At the same time however, Muhammad recommended that the faithful learn the Qur'an by heart. They did this for a part if not all of the text recited during prayers. Thus there were Hafizun who knew the whole of the Qur'an by heart and spread it abroad. The method of doubly preserving the text both in writing and by memorization proved to be extremely precious.
Not long after the Prophet's death (632), his successor Abu Bakr, the first Caliph of Islam, asked Muhammad's former head scribe, Zaid Ibn Thâbit, to make a copy. this he did. On Omar's initiative (the future second Caliph), Zaid consulted all the information he could assemble at Madina: the witness of the Hafizun, copies of the Book written on various materials belonging to private individuals, all with the object of avoiding possible errors in transcription. Thus an extremely faithful copy of the Book was obtained.
The sources tell us that Caliph Omar, Abu Bakr's successor in 634, subsequently made a single volume (mushaf) that he preserved and gave on his death to his daughter Hafsa, the Prophet's widow.
The third Caliph of Islam, Uthman, who held the caliphate from 644 to 655, entrusted a commission of experts with the preparation of the great recension that bears his name. It checked the authenticity of the document produced under Abu Bakr which had remained in Hafsa's possession until that time. The commission consulted Muslims who knew the text by heart. The critical analysis of the authenticity of the text was carried out very rigorously. The agreement of the witnesses was deemed necessary before the slightest verse containing debatable material was retained. It is indeed known how some verses of the Qur'an correct others in the case of prescriptions: this may be readily explained when one remembers that the Prophet's period of apostolic activity stretched over twenty years (in round figures). The result is a text containing an order of suras that reflects the order followed by the Prophet in his complete recital of the Qur'an during Ramadan, as mentioned above.
One might perhaps ponder the motives that led the first three Caliphs, especially Uthman, to commission collections and recensions of the text. The reasons are in fact very simple: Islam's expansion in the very first decades following Muhammad's death was very rapid indeed and it happened among peoples whose native language was not Arabic. It was absolutely necessary to ensure the spread of a text that retained its original purity. Uthman's recension had this as its objective.
Uthman sent copies of the text of the recension to the centres of the Islamic Empire and that is why, according to Professor Hamidullah, copies attributed to Uthman exist in Tashkent and Istanbul. Apart from one or two possible mistakes in copying, the oldest documents known to the present day, that are to be found throughout the Islamic world, are identical; the same is true for documents preserved in Europe (there are fragments in the Bibliothèque Nationale in Paris which, according to the experts, date from the Eighth and Ninth centuries A.D., i.e. the Second and Third Hegirian centuries). The numerous ancient texts that are known to be in existence all agree except for very minor variations which do not change the general meaning of the text at all. If the context sometimes allows more than one interpretation, it may well have to do with the fact that ancient writing was simpler than that of the present day.[53]
The 114 suras were arranged in decreasing order of length; there were nevertheless exceptions. The chronological sequence of the Revelation was not followed. In the majority of cases however, this sequence is known. A large number of descriptions are mentioned at several points in the text, sometimes giving rise to repetitions. Very frequently a passage will add details to a description that appears elsewhere in an incomplete form. Everything connected with modern science is, like many subjects dealt with in the Qur'an, scattered throughout the book without any semblance of classification.
* It is imporatnt to say that Qua'an was collected during the Prophet's lifetime. The Prophet, and before his death, had showed the collection of Qur'an scrolls to Gabriel many times. So, what is said in regard to collecting of Qur'an during the ruling period of the Caliphs after the Prophet means copying the same original copy written in the Prophet's life which later were sent to different countries, and it does not mean the recording or writing of Qur'an through oral sources as it may be thought. Yet, many of the Companions have written the Qur'an exactly during the lifetime of the Prophet. One of those was Imam Ali's copy. He, because of his close relation with the Prophet, his long companionship, didn't only collect the dispersed scrolls of the Qur'an, but he rather could accompany it with a remarkable Tafseer, mentioning the occasion ofeach verse's descension, and was regarded the first Tafseer of Qur'an since the beginning of the Islamic mission. Ibn Abi Al-Hadeed says," All the scholars agree that Imam Ali is the first one who collected the Qur'an,"(see Sharhul Nahj, 271). Another one, Kittani, says that Imam Ali could arrange the Qur'an according to each surah's order of descension,(see Strategic Administration, 461). Ibn Sireen Tabe'ee relates from'Ikrimeh, who said that 'lmam Ali could collect the Qur'an in a manner that if all mankind and jinn gathered to do that, they could not do it at all,'(see al-Itqan 1157-58). Ibn Jizzi Kalbi also narrates,"If only we could have the Qur'an which was collected by Ali then we could gain a lot of knowledge," (see al-Tasheel, 114). That was only a brief note about the benefits of Imam Ali's Mus'haf, as Ibn Sireen had declared, "I searched so long for Imam Ali's Mus'haf and I correspounded with Medina, but all my efforts gone in vain.'(see al-Itqan, 1/58, al-Tabaqat,2/338). Thus; it becomes certain that Qur'an has been collected by Imam Ali without simple difference between it and other known copies, cxcept in the notes mentioned by Him which renders it as the most excellent copy has ever been known. Unfortunately, the inconvenient political conditions emerged after the demise of the Prophet,(i.e after the wicked issue of Saqeefah) was a main obstacle to get benefits from that remarkable copy of the Qur'an.
STICKY POST
Can we really separate Judaism from Zionism?
Friday, 20. November 2009, 00:18:30
Any which way you look at it, Judaism and Zionism cannot be really separated from one another. Zionism is not a misinterpretation of Judaism, it is rather the distilled essence of mainstream Judaism. When Marx shredded Judaism to pieces in his On the Jewish Question, the term 'Zionism' wasn't even in circulation. Marx considered Judaism, as representative of what he called the 'practical Jew', a parasitic predatory ideology that befits capitalism in its decaying phase.
And regardless of what Judaic racial teachings drawn from the Torah and Talmud might claim, Judaism is essentially doctrine and practice, not a race or nationality. Therefore, being born of Jewish parents is not the same as being part of Judaism. It follows that the critique of Judaism does not imply hostility to some mythical "Jewish race", since Judaism is neither race nor nationalism.
Indeed, Judaism is the culture of parasitic predation that was incubated in the isolation of Ghettos. It's also marked by its supra-national character, sniffing down upon any national allegiance. Hence, it's no wonder that globalism brought with it the globalization of the Hollowcause as a post-modern secular fetish. Globalization is essentially about the hegemony of non-productive financial capital, and usury, so globalization meant that the world was also turning Jewish. It's also no wonder that anti-Judaism, as secular anti-Zionism or as anti-Jewish religious fundamentalism (be it Christian or Muslim) has become a staple of national liberation movements worldwide.
As Arabs, we cannot be unaware of the fact that the two basic tenets of Zionism are to be found in Judaism. The concept of 'divine promise' where Yahweh allegedly doles out our Arab Palestine to the Jew is the first of these tenets justifying the usurpation of Palestine . The second of these tenets is of course the concept of 'chosen people' where the Jew is granted privilege over the goyim, that is, non-Jews.
Israel Shahak in his Jewish History, Jewish Religion, the Weight of Three Thousand Years provided ample evidence showing how the brutality practiced by occupation forces and Jewish colonists against Palestinian Arabs was sanctioned by religious law from Rabbis on the basis of scriptures calling for the abuse and mistreatment of the goyim.
For more on this, please go to:
Zionism and Judaism: Jewish law and relations with non-Jews
http://www.freearabvoice.org/articles/JewishLawAndRelationsWithNonJews.htm
Therefore, one truly cannot possibly separate Judaism and Zionism, especially if one is Palestinian Arab. And more and more, the two cannot be separated if you're a world citizen being engulfed by globalism, that is, the hegemony of non-productive capitalistic exploitation, therefore, Jewish mores.
Consequently, 'anti-Zionism' should be left to the politically-correct, because being truly anti-Zionist necessarily entails being anti-Judaic.
Moreover, it's true that anyone, Jewish or not, who supports the right of " Israel " to exist, and who justifies the power of Jewish elites in his country or worldwide is essentially pro-Zionist. It's also true that there would have been imperialism even if there were no Zionism, and that Zionism would not have thrived so well without imperialism. Yet all that does not affect the main point here which is that Zionism and Judaism cannot possibly be separated from one another.
And regardless of what Judaic racial teachings drawn from the Torah and Talmud might claim, Judaism is essentially doctrine and practice, not a race or nationality. Therefore, being born of Jewish parents is not the same as being part of Judaism. It follows that the critique of Judaism does not imply hostility to some mythical "Jewish race", since Judaism is neither race nor nationalism.
Indeed, Judaism is the culture of parasitic predation that was incubated in the isolation of Ghettos. It's also marked by its supra-national character, sniffing down upon any national allegiance. Hence, it's no wonder that globalism brought with it the globalization of the Hollowcause as a post-modern secular fetish. Globalization is essentially about the hegemony of non-productive financial capital, and usury, so globalization meant that the world was also turning Jewish. It's also no wonder that anti-Judaism, as secular anti-Zionism or as anti-Jewish religious fundamentalism (be it Christian or Muslim) has become a staple of national liberation movements worldwide.
As Arabs, we cannot be unaware of the fact that the two basic tenets of Zionism are to be found in Judaism. The concept of 'divine promise' where Yahweh allegedly doles out our Arab Palestine to the Jew is the first of these tenets justifying the usurpation of Palestine . The second of these tenets is of course the concept of 'chosen people' where the Jew is granted privilege over the goyim, that is, non-Jews.
Israel Shahak in his Jewish History, Jewish Religion, the Weight of Three Thousand Years provided ample evidence showing how the brutality practiced by occupation forces and Jewish colonists against Palestinian Arabs was sanctioned by religious law from Rabbis on the basis of scriptures calling for the abuse and mistreatment of the goyim.
For more on this, please go to:
Zionism and Judaism: Jewish law and relations with non-Jews
http://www.freearabvoice.org/articles/JewishLawAndRelationsWithNonJews.htm
Therefore, one truly cannot possibly separate Judaism and Zionism, especially if one is Palestinian Arab. And more and more, the two cannot be separated if you're a world citizen being engulfed by globalism, that is, the hegemony of non-productive capitalistic exploitation, therefore, Jewish mores.
Consequently, 'anti-Zionism' should be left to the politically-correct, because being truly anti-Zionist necessarily entails being anti-Judaic.
Moreover, it's true that anyone, Jewish or not, who supports the right of " Israel " to exist, and who justifies the power of Jewish elites in his country or worldwide is essentially pro-Zionist. It's also true that there would have been imperialism even if there were no Zionism, and that Zionism would not have thrived so well without imperialism. Yet all that does not affect the main point here which is that Zionism and Judaism cannot possibly be separated from one another.
STICKY POST
Doesn't Criticising Islam contribute to Racism?// Words of love.. words for love…
Friday, 20. November 2009, 00:06:57
STICKY POST
Jihad in Islam
Thursday, 19. November 2009, 17:43:36
Jihad is often mistakenly described as "holy war." Explore what the true meaning of Jihad is: a constant struggle to preserve one's faith and defend the rights to freedom of worship.
The word Jihad stems from the Arabic root word J-H-D, which means "strive." Other words derived from this root include "effort," "labor," and "fatigue." Essentially Jihad is an effort to practice religion in the face of oppression and persecution. The effort may come in fighting the evil in your own heart, or in standing up to a dictator. Military effort is included as an option, but as a last resort and not "to spread Islam by the sword" as the stereotype would have one believe.
The Qur'an describes Jihad as a system of checks and balances, as a way that Allah set up to "check one people by means of another." When one person or group transgresses their limits and violates the rights of others, Muslims have the right and the duty to "check" them and bring them back into line. There are several verses of the Qur'an that describe jihad in this manner. One example:
"And did not Allah check one set of people by means of another,
the earth would indeed be full of mischief;
but Allah is full of Bounty to all the worlds"
-Qur'an 2:251
Islam never tolerates unprovoked aggression from its own side; Muslims are commanded in the Qur'an not to begin hostilities, embark on any act of aggression, violate the rights of others, or harm the innocent. Even hurting or destroying animals or trees is forbidden. War is waged only to defend the religious community against oppression and persecution, because the Qur'an says that "persecution is worse than slaughter" and "let there be no hostility except to those who practice oppression" (Qur'an 2:190-193). Therefore, if non-Muslims are peaceful or indifferent to Islam, there is no justified reason to declare war on them.
The Qur'an describes those people who are permitted to fight:
"They are those who have been expelled from their homes
in defiance of right, for no cause except that they say,
'Our Lord is Allah.'
Did not Allah check one set of people by means of another,
there would surely have been pulled down monasteries, churches,
synagogues, and mosques, in which the name of God is commemorated
in abundant measure..."
-Qur'an 22:40
Note that the verse specifically commands the protection of all houses of worship. Finally, the Qur'an also says, "Let there be no compulsion in religion" (2:256). Forcing someone at the point of a sword to choose death or Islam is an idea that is foreign to Islam in spirit and in historical practice. There is absolutely no question of waging a "holy war" to "spread the faith" and compel people to embrace Islam; that would be an unholy war and the people's forced conversions would not be sincere.
The word Jihad stems from the Arabic root word J-H-D, which means "strive." Other words derived from this root include "effort," "labor," and "fatigue." Essentially Jihad is an effort to practice religion in the face of oppression and persecution. The effort may come in fighting the evil in your own heart, or in standing up to a dictator. Military effort is included as an option, but as a last resort and not "to spread Islam by the sword" as the stereotype would have one believe.
The Qur'an describes Jihad as a system of checks and balances, as a way that Allah set up to "check one people by means of another." When one person or group transgresses their limits and violates the rights of others, Muslims have the right and the duty to "check" them and bring them back into line. There are several verses of the Qur'an that describe jihad in this manner. One example:
"And did not Allah check one set of people by means of another,
the earth would indeed be full of mischief;
but Allah is full of Bounty to all the worlds"
-Qur'an 2:251
Islam never tolerates unprovoked aggression from its own side; Muslims are commanded in the Qur'an not to begin hostilities, embark on any act of aggression, violate the rights of others, or harm the innocent. Even hurting or destroying animals or trees is forbidden. War is waged only to defend the religious community against oppression and persecution, because the Qur'an says that "persecution is worse than slaughter" and "let there be no hostility except to those who practice oppression" (Qur'an 2:190-193). Therefore, if non-Muslims are peaceful or indifferent to Islam, there is no justified reason to declare war on them.
The Qur'an describes those people who are permitted to fight:
"They are those who have been expelled from their homes
in defiance of right, for no cause except that they say,
'Our Lord is Allah.'
Did not Allah check one set of people by means of another,
there would surely have been pulled down monasteries, churches,
synagogues, and mosques, in which the name of God is commemorated
in abundant measure..."
-Qur'an 22:40
Note that the verse specifically commands the protection of all houses of worship. Finally, the Qur'an also says, "Let there be no compulsion in religion" (2:256). Forcing someone at the point of a sword to choose death or Islam is an idea that is foreign to Islam in spirit and in historical practice. There is absolutely no question of waging a "holy war" to "spread the faith" and compel people to embrace Islam; that would be an unholy war and the people's forced conversions would not be sincere.
STICKY POST
(Neyo -So Sick- MIXED with- Yeh Kya Hua))
Friday, 11. September 2009, 17:36:14
Mmmm mmm yeah
Do do do do do do do-do
Ohh Yeah
Gotta change my answering machine
Now that I'm alone
Cause right now it says that we
Can't come to the phone
And I know it makes no sense
Cause you walked out the door
But it's the only way I hear your voice anymore
(it's ridiculous)
It's been months
And for some reason I just
(can't get over us)
And I'm stronger than this
(enough is enough)
No more walking round
With my head down
I'm so over being blue
Crying over you
And I'm so sick of love songs
So tired of tears
So done with wishing you were still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
Gotta fix that calendar I have
That's marked July 15th
Because since there's no more you
There's no more anniversary
I'm so fed up with my thoughts of you
And your memory
And how every song reminds me
Of what used to be
That's the reason I'm so sick of love songs
So tired of tears
So done with wishing you were still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
(Leave me alone)
Leave me alone
(Stupid love songs)
Don't make me think about her smile
Or having my first child
I'm letting go
Turning off the radio
Cause I'm so sick of love songs
So tired of tears
So done with wishing she was still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
(why can't I turn off the radio?)
Said I'm so sick of love songs
So tired of tears
So done with wishing she was still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
(why can't I turn off the radio?)
And I'm so sick of love songs
So tired of tears
So done with wishin' you were still here
Said I'm so sick of love songs so sad and slow
Why can't I turn off the radio?
(why can't I turn off the radio?)
Why can't I turn off the radio?
Do do do do do do do-do
Ohh Yeah
Gotta change my answering machine
Now that I'm alone
Cause right now it says that we
Can't come to the phone
And I know it makes no sense
Cause you walked out the door
But it's the only way I hear your voice anymore
(it's ridiculous)
It's been months
And for some reason I just
(can't get over us)
And I'm stronger than this
(enough is enough)
No more walking round
With my head down
I'm so over being blue
Crying over you
And I'm so sick of love songs
So tired of tears
So done with wishing you were still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
Gotta fix that calendar I have
That's marked July 15th
Because since there's no more you
There's no more anniversary
I'm so fed up with my thoughts of you
And your memory
And how every song reminds me
Of what used to be
That's the reason I'm so sick of love songs
So tired of tears
So done with wishing you were still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
(Leave me alone)
Leave me alone
(Stupid love songs)
Don't make me think about her smile
Or having my first child
I'm letting go
Turning off the radio
Cause I'm so sick of love songs
So tired of tears
So done with wishing she was still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
(why can't I turn off the radio?)
Said I'm so sick of love songs
So tired of tears
So done with wishing she was still here
Said I'm so sick of love songs so sad and slow
So why can't I turn off the radio?
(why can't I turn off the radio?)
And I'm so sick of love songs
So tired of tears
So done with wishin' you were still here
Said I'm so sick of love songs so sad and slow
Why can't I turn off the radio?
(why can't I turn off the radio?)
Why can't I turn off the radio?
STICKY POST
Tum Meri Rakho Laaj, Hari (Cover Me with Your Covering, O Lord)
Friday, 11. September 2009, 16:17:20
I found this lovely blog and these words of wisdowm hit me big this is so true .
I'm a Muslim, Hindu, Christian, Jew, Buddhist, Taoist ...
I'm a muslim because I submit myself to the Lord of the world. also because I testify that 'There is no god but One True God, and Mohammad is the last messenger of God.".
I'm a Hindu because a hindu is a person who seeks the Truth. And God is the Eternal Truth, the Reality behind everything.
i will link it the link when i can find it again not saved but when its found will link the person .
I'm a Christian because I believe in Jesus Christ. I believe in his second coming as the messiah. Jesus is the Spirit from God (Isa ruhullah).
I'm a Jew because I believe in Moses as great Prophet of God who spoke to God (Musa kalimullah).
I'm a Buddhist because I seek enlightenment (Nirvana) of my soul. I pay my respect to Gautama Buddha who is one of the most brilliant personality who walked on this earth.
I'm a Taoist who believe in Tao, the Ultimate Reality behind everything.
And I have no hesitation to say to all other religion that I belong to them as well. They are all my beloved brother and sisters as One God's creation. We belong to the same family. Our blood is the same, our feelings and emotions are same. We are all seeking the same goal only at different path. And all the atheist are my brothers and sisters as well. They also have a different path to seek the Knowledge.
We are all on a journey, knowingly or unknowingly we are trying to reach to the Ultimate goal.
Some will struggle more, some will less.
Some are on straight path, some are not.
But can we deny our aspirations to Love our Beloved God,
Can we condemn other just because they speak different language and have different culture?
Can we deny their faith just because they call the same God in different name, the same God who is beyond name and form ?
to read more him feel free to visit i found his blog truly inspirational..
I'm a Muslim, Hindu, Christian, Jew, Buddhist, Taoist ...
I'm a muslim because I submit myself to the Lord of the world. also because I testify that 'There is no god but One True God, and Mohammad is the last messenger of God.".
I'm a Hindu because a hindu is a person who seeks the Truth. And God is the Eternal Truth, the Reality behind everything.
i will link it the link when i can find it again not saved but when its found will link the person .
I'm a Christian because I believe in Jesus Christ. I believe in his second coming as the messiah. Jesus is the Spirit from God (Isa ruhullah).
I'm a Jew because I believe in Moses as great Prophet of God who spoke to God (Musa kalimullah).
I'm a Buddhist because I seek enlightenment (Nirvana) of my soul. I pay my respect to Gautama Buddha who is one of the most brilliant personality who walked on this earth.
I'm a Taoist who believe in Tao, the Ultimate Reality behind everything.
And I have no hesitation to say to all other religion that I belong to them as well. They are all my beloved brother and sisters as One God's creation. We belong to the same family. Our blood is the same, our feelings and emotions are same. We are all seeking the same goal only at different path. And all the atheist are my brothers and sisters as well. They also have a different path to seek the Knowledge.
We are all on a journey, knowingly or unknowingly we are trying to reach to the Ultimate goal.
Some will struggle more, some will less.
Some are on straight path, some are not.
But can we deny our aspirations to Love our Beloved God,
Can we condemn other just because they speak different language and have different culture?
Can we deny their faith just because they call the same God in different name, the same God who is beyond name and form ?
to read more him feel free to visit i found his blog truly inspirational..
STICKY POST
Peace In The Valley For Me One Day
Tuesday, 25. August 2009, 12:13:47
Well, I'm tired and so weary
But I must go along
Till the lord will come and call, call me away, oh yeah
Well the morning's so bright
And the Lamb is the light
And the night, night is as black as the sea, oh yes
(alt lyric: 'and the night, night is as fair as the day, oh yes')
(There will be peace in the valley for me, some day)
There will be peace in the valley for me, oh Lord I pray
(There'll be no sadness, no sorrow, my Lord,
no trouble, trouble I see)
There will be peace in the valley for me
Well the bear will be gentle
And the wolf will be tame
And the lion shall lay down, down by the lamb, oh yes
And the beasts from the wild
Shall be led by a child
And I'll be changed, changed from this creature that I am, oh yes
(There will be peace in the valley for me, some day)
There will be peace in the valley for me, oh Lord I pray
(There'll be no sadness, no sorrow, oh my Lordy, no trouble, trouble I see)
There will be peace in the valley for me, [for me]
But I must go along
Till the lord will come and call, call me away, oh yeah
Well the morning's so bright
And the Lamb is the light
And the night, night is as black as the sea, oh yes
(alt lyric: 'and the night, night is as fair as the day, oh yes')
(There will be peace in the valley for me, some day)
There will be peace in the valley for me, oh Lord I pray
(There'll be no sadness, no sorrow, my Lord,
no trouble, trouble I see)
There will be peace in the valley for me
Well the bear will be gentle
And the wolf will be tame
And the lion shall lay down, down by the lamb, oh yes
And the beasts from the wild
Shall be led by a child
And I'll be changed, changed from this creature that I am, oh yes
(There will be peace in the valley for me, some day)
There will be peace in the valley for me, oh Lord I pray
(There'll be no sadness, no sorrow, oh my Lordy, no trouble, trouble I see)
There will be peace in the valley for me, [for me]
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