.

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IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL
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"O you who believe! Be careful of your duty to Allah, and be with the truthful." [Noble Quran 9:119]

"If you obeyed most of those on earth they would mislead you far from Allah's way." [Noble Quran 6:116]

Return to the QURAN only - the complete and final STAND-ALONE Divine Message which also contains the authentic sunnah of the beloved Prophet Muhammad (SAAW)

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I bear witness that NONE is worthy of worship except ALLAH, He has NO partner nor partners, and I bear witness that Muhammad is the slave and Final Messenger of Allah.

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Sunday, June 26, 2011

Colosseum at Rome, a very disturbing monument

The Romans built the Colosseum as a place of gladiatorial combat in the years between 75 to 80 AD in Rome, Italy.  What is today supposed to be a tourist attraction is in plain terms a historical venue of countless gruesome murders through bloody gladiatorial fights, games killing animals and public executions that were supposed to be the most sought after entertainment in Rome mainly reserved for the elites to watch .. yes, to watch humans and wild animals tearing up each other in a bid to survive. Nine thousand animals were killed in the Colosseum during the first year of its construction alone! 

Unfortunately we are given very little details in journals, newspaper-articles and history books on this horrendous social culture because of which this venue should actually cease being a tourist attraction.  It's hard to understand what tourists could enjoy such a vacation which took them to watch the spot of cruel bloodshed where human life and the life of all living beings were indeed so cheap?  No wonder the 21st century is no different.  Landmarks that serve as reminders of murderous sports are still sources of pleasure, carefully maintained, photographed and visited, providing the local government with plentiful money. 

Commercialization is a huge hurdle that conceals the importance of promoting civilization.  Travel agents and tour guides are all praise about the architecture of this place, often referring to it as the "stunning framework of Corinthian, Doric, and Ionic columns."  Recently it was put up by the Yahoo website as among the 10 most visited places in the world, calling it "a gorgeous dichotomy hard to not want to capture it all." 

But evil places have evil history.  This colosseum was damaged by fire in the year 217 AD, almost destroyed by earthquakes in 443 AD and 1349 AD, converted into a cemetery in the 6th century, rented out as residential and commercial real estate in the 12th century and occupied as a castle in the 13th century.  After that, it was used as a bull fighting ring for many years.  Then, somehow, it it got transformed into a wool factory.  It was around 1750 AD that it began getting restored as a colosseum and shockingly began being looked upon as something "sacred."

And again, evil history carries evil rumors.  Stories about hauntings in the Colosseum have been passed down through generations.  These rumors tell ghastly tales.  Stories claim of unjustly slaughtered gladiators returning after dark to re-enact their final moments in combat and invisible chariots rattling across the arena.  Visitors often claim they hear words being spoken in Latin, screams of slaves and criminals slaughtered at the whim of the watching crowd and painful cries of wounded animals.  There are also many reports of seeing shadowy audience and Roman guards silhouetted against the darkness of the night.  Only God Almighty would know to what extent these stories are true or not.  However, such scenarios were commonplace within the Colosseum and to a reader, the distressing tales of this structure represent the ghost of the bloodthirsty Roman Empire itself.

I ask myself, how would the world react if there was a huge historical stucture built in Spain during the Muslim rule, or some splendid building in Persia constructed during the Safavid rule where humans and animals fought to their deaths at the pleasure of cheering elites?  Would the West today look upon it as a "gorgeous" landmark, requesting tourists to crowd around it with awe and admiration or would it become an agenda for trumpeting our "cruel history?"

The souls of numerous dueling gladiators, tormented prisoners and animals mercilessly mutilated and butchered at this ancient site will probably cry out on the Day of Judgment, asking for what sin were they treated so brutally to become a source of pleasure for their audience. 

Let us at least hope that the tourists visiting this ancient venue of mass murders are awakened by its horrific history to denounce killings perpetrated by the strong against the weak, and teach the same to their children.

Saturday, June 18, 2011

The meaning of "Sunnah" in the Quran

By Brother Louay Fatoohi
Quran Studies

The term “Sunna” or “Sunnah” (written in Arabic as “Sunnat”) is familiar to all Muslims and many non-Muslims. It abbreviates the expression “sunnat ar-rasul (the sunna of the Messenger)” and refers to the words and deeds of Prophet Muhammad, and what he approved and disapproved of, explicitly and implicitly. I will study here the use of this term in the Qur’an.

The term “sunna” occurs fourteen times in nine Qur’anic verses. It is used in four verses in the expression “sunnat al-awwalin” or the “sunna of the ancients.” The term “sunna” is usually interpreted as meaning “example” or “fate,”   but it is a more general concept that means “way,” “practice,” “course,” “tradition,” “habit,” “state,” or “situation.” So “sunnat al-awwalin” should mean “the way or practice of the ancients.” These are three of those four verses: 

"Say [O Muhammad!] to the disbelievers that if they desist then they will be forgiven what has past; but if they return, then the way of the ancients (sunnat al-awwalin) has passed away." (38.8)


"They (the disbelievers) will not believe in it (the Qur’an), and the way of the ancients (sunnat al-awwalin) has passed away." (15.13)

"Nothing prevented people from believing when the guidance came to them and from asking pardon of their Lord other than [arguing for] the way of the ancients (sunnat al-awwalin) to come upon them or for the torment to come upon them before their eyes." (18.55)

The term “sunna” appears eight times in five verses in the expression “sunnat Allah” or the “way of Allah.” One of these verses has both expressions “sunnat al-awwalin” and “sunnat Allah”:

"Do they (the disbelievers) wait for other than the way of the ancients (sunnat al-awwalin), but you will not find any alteration in the way of Allah (sunnat Allah) and you will not find any change in the way of Allah (sunnat Allah)." (from 35.43)

Some exegetes understand the reference to “sunnat al-awwalin” as referring to God’s punishment of those who rejected the messengers that He sent to them. In this case, this expression could be translated as the “fate of the ancients.”

These are the other four verses in which “sunnat Allah” appears:

"There is not fault in the Prophet in seeking what Allah has ordained for him — the way of Allah (sunnat Allah) with those who passed away before. The commandment of Allah is a determinate decree."  (33.38)

"This is] the way of Allah (sunnat Allah) with those who passed away before, and you will not find any alteration in the way of Allah (sunnat Allah)."  (33.62)

"Their faith did not help them when they faced our might; [this is] the way of Allah (sunnat Allah) which applied in the past to His servants, and there the disbelievers lost."  (40.85)

"This is] the way of Allah (sunnat Allah) which applied in the past, and you will not find any alteration in the way of Allah (sunnat Allah)." (48.23)

Finally, this verse uses the term “sunna” twice, first in reference to the way of the messengers that God sent before Muhammad and then in the expression “sunnatuna (Our sunna),” meaning God’s way:

"[This is] the sunna of those whom we sent [as messengers] before you, and you will not find any change in Our way (sunnatuna) (sunnat Allah)." (17.77)

To recap, in the nine verses in which the term “sunna” appears, it is used nine times to refer to the sunna of Allah, four times for the sunna of the people of old, and once for the sunna of the previous messengers of Allah.

So the Qur’an does not use the term “sunna” in the sense of the way/practice of Prophet Muhammad. The closest that the Qur’an comes to this use is in verse 17.73 which talks about the sunna of the messengers before Muhammad. Naturally, the reference here is to one sunna or way, as the essence of religion never changed, as so it must apply to Prophet Muhammad also. But this reference must refer to the one set of general practices and values that all Messengers followed, as commanded by God, rather than actions that are specific to any one of them. So the distinct meaning of the term “sunna” as the actions and deeds of Prophet Muhammad specifically is not found in the Qur’an. This observation, however, does not change the fact that the Qur’an commands the Muslim to follow and emulate the Prophet:

"You have had a good example in the Messenger of Allah for the person who hopes for Allah and the Last Day and remembers Allah much."  (33.21)

This command, of course, endorses the general behavior of the Prophet, both word and action, which is effectively what his Sunna means.

There are twelve verses that instruct the Muslims to “obey” the Prophet. To stress that obeying the Prophet is essential for obeying God, eleven of the twelve verses order the Muslims to “obey Allah and the Messenger” (3.32, 3.132), “obey Allah and obey the Messenger” (4.59, 4.92, 24.54, 47.33, 64.12), and “obey Allah and His Messenger” (8.1, 8.20, 8.46, 58.13). The twelve verse tells the Muslim: “Obey the Messenger that you may be shown mercy” (24.56).

There are many more verses that command the Muslims to follow the Prophet. These verses confirm that the Prophet set by his words and deeds the best example for the Muslims, as God instructed him to do. This is why learning and understanding the behaviour of the Prophet is necessary for the Muslim. But we should always be aware of the fact the Sunna of the Prophet has never been as accessible after the Prophet as the Qur’an. Allah promised in the Qur’an that He will protect the Qur’an from being lost or changed, but He did not make such a promise about the Sunna of the Prophet. A number of factors affected what was written about and attributed to the Prophet over the decades and centuries after him. Indeed, various supposed details of the Sunna have been the subject of considerable disagreement among Muslims scholars from the early times after the Prophet. This fact should not stop us from being interested in learning the Sunna of the Prophet, but it should make us aware that this process is difficult and fraught with uncertainty. The suggestion that there is any source other than the Qur’an that we can fully trust about the history of the Prophet is in contradiction with history. To seriously study and examine the available sources of the Sunna of the Messenger of Allah is one way in which the Muslim discharges his/her duty to follow the Prophet.

The Qur'anic Verses that Contain the Term "Sunna" (original)

 
قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ. ﴿8.38

لَا يُؤْمِنُونَ بِهِ وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ. ﴿15.13

وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا. ﴿18.55

فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ فَلَن تَجِدَ لِسُنَّتِ اللَّـهِ تَبْدِيلًا وَلَن تَجِدَ لِسُنَّتِ اللَّـهِ تَحْوِيلًا. ﴿35.43

مَّا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّـهُ لَهُ سُنَّةَ اللَّـهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَكَانَ أَمْرُ اللَّـهِ قَدَرًا مَّقْدُورًا. ﴿33.38

سُنَّةَ اللَّـهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّـهِ تَبْدِيلًا. ﴿33.62

فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّتَ اللَّـهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ. ﴿40.85

سُنَّةَ اللَّـهِ الَّتِي قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّـهِ تَبْدِيلًا. ﴿48.23

سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا. ﴿17.77

Monday, June 6, 2011

Extreme racism against black Jews in Israel

Israel is often portrayed as the most close-knit society that has "integrated Jews from 140 countries with no discrimination."  Yet racism exists within Israel unabashed, far more than in any other country of the world.

Racist attacks on Palestinians, Arabs and all non-Jews have been steadily increasing in Israel by gangs of Zion nationalist groups who seek "to cleanse Israel of its non-Jewish elements," making the Zions the perfect counterparts of their Nazi brethren. But this isn't the end of the story.  Racism in Israel is an accepted norm even within the Jewish community .. Jews hating Jews. 

The big reality behind the myth of Jewish unity is the harshness faced by the Ethiopian Jews living in Israel.  Although, unlike the European Ashkenazi Jews (or the fake Jews), these Ethiopian Jews are the original ones from Biblical times, yet they have been the victims of relentless discrimination since years by Israel's faked European Jews.  The allies of Israel keep singing that ridiculous song about Israel being the "only democracy in the region," but the "democratic" Israeli government has done nothing to enhance nor protect the rights, dignity and self-respect of this very neglected community.

The Ethiopian Jewish community, now about 120,000, was allowed entry into Israel in 1985 and 1998 to save them from famine and civil war. That may sound good but it isn't.  Racism against the black Ethiopian Jews in Israel persists even after death. Cemmeteries for European Jews strictly prohibit the burial of Ethiopian Jews within these premises.

Four years ago, anger within the Ethiopian Jews reached a boiling point when the Israeli Health Ministry displayed medieval signs of extreme racism by discarding donated Ethiopian blood.  The Ethiopian Jewish organizers of this protest said they "won't allow their blood to be spilled like this.  The Torah says that blood is the soul. How can this country treat us, fellow Jews, this way?”   At least half a dozen protesters were also arrested.  They demanded to speak with the then Israeli prime minister, Ehud Olmert, but they weren't allowed and nothing was done to reverse the decision of discarding Ethiopian donated blood.  A few European Israeli politicians promised to take up this matter in the Knesset, but their outwardly polite gestures turned out to be mere false promises.

The scenario is identical to the mainstream whites and minority blacks in the United States of America. Poverty is rife among the Israeli Ethiopian Jews. They are paid far lower wages at workplaces for doing the same job as an European Jews. Not just that, but the salaries of Ethiopian religious leaders are also far less than those of mainstream Jewish rabbis. Despite constant protests over this issue, absolutely nothing has been done yet.

Human rights organizations in Israel are perpetually flooded with complaints concerning discriminatory and racist attitudes towards members of the Ethiopian Jewish community based on their ethnicity and skin color. The wide range of complaints also show that racism is not an isolated problem in certain areas of the country but is widespread within the Israeli community at large.

Harsh as it may sound, the ones targetted most within the Ethiopian Jewish community are the little Ethiopian school-going children.  It was mind boggling to learn that from a particular kindergarten school, all Ethiopian children had be to removed after several parents of European Jewish children complained of that kindergarten school of having too many Ethiopian students.  In another incident, a teacher complained to the parents of a little boy saying "this Ethiopian boy is a nuisance."   These couple of stories are only the tip of the iceberg.  Obviously the Zionist government considers it proper for Ethiopian Jews to realize from a very young age that they can only be third-class citizens in Israel.

It's not just Ethiopian families who find it hard to rent homes owned by white Jewish landlords, but even the Association for Education & Social Integration of Ethiopian Jews in Israel had to struggle to find an office in the heart of Israel.

Though the Ethiopian community in Israel is very small, the Israeli government is already wary that it might proliferate and remain a minority no longer. As a result, it came up with another unusually mean racist policy.  A feminist movement accused the Israeli government of deliberately giving a controversial contraceptive to Ethiopian women of childbearing age to bring a drop in the black population. As expected, the government denied it but to no avail.  There is sufficient evidence to support this truth.  A sharp and inexplicable drop in the number of black babies has been observed in the Ethiopian Israeli community since the last several years. Daycare centers for Ethiopian children don't receive more than one new child every three years. What's going on is evident. A feminist organisation based in Haifa (northern Israel) commented: "This is about reducing the number of births in a community that is black and mostly poor. The unspoken policy is that only children who are white and Ashkenazi are wanted in Israel."

The Ethiopian Jewish women who are coerced into taking this contraceptive called Depo Provera injections complain of a variety of side-effects like headaches, abdominal pain, fatigue and nausea. Doctors are of the opinion that this contraceptive also decreases bone density, especially among dark-skinned women, which can cause osteoporosis in later life. Doctors also say that it's difficult or impossible to help women who experience severe side- effects because the drug remains within the system for months after it is injected. In 2008 the long awaited comment of the Israeli Health Minsitry on this problem revealed shocking racism. It said that Ethiopian women got to be treated not as individuals but as a collective group whose reproduction must be controlled. This drug is hardly ever given to white Jewish women. The grounds on which Ethiopian Jewish women agree to take this drug is because they are told that there are no funds to support their children if they get pregnant, even though the task of the Israeli Demography Council is to persuade Jewish women to have more babies .. apparently it's focused on procreation within the white Jewish community only.


Gadi Yevrakan is one of the leaders of the Ethiopian Jewish community who is working hard to seek justice for his people within Israel. Three years ago he bluntly stated that he is "no longer surprised by anything, there is no difference between the neo-Nazis…and all those that discriminate against Jews from Ethiopia."

Avi Maspin who is one of the spokesmen for the Israel Association for Ethiopian Jews (IAEJ) stated in 2007 that "racism is a word that I have feared using until now, because I did not believe that it could exist in Israel in 2007, but the time has come to call a spade a spade. Israeli society is profoundly infected by racism and unfortunately there is no suitable punishment for racism in Israel."