( Jesus )

Asadna Issa ( Jesus ) was the Messenger of uniform uniforms the rest of the apostles and prophets
The reported Gospels Christians distorted the words of Jesus - peace be upon him - of being the Son of God and that God resolve it or the fact that God is the Christ to the other charges and superstition , I say: that those beliefs are thus stuck in Jesus Christ - peace be upon him - and is it innocent , to منافاته for monotheism that came out like the other apostles , since it is impossible to describe Christ's own description of God Almighty and eternal , eternal and absolute knowing everything and being everywhere .. To other adjectives and verbs in God Almighty

And if we assume - a debate - that none of these statements may the words of Jesus - peace be upon him - which includes a description of the same filiation and divinity , the necessarily not in the sense that he meant Christians of these words , these words have been received in the books written senses again mentioned by Ibn Taymiyyah in response to Christians who are protesting on the saying ببنوة the Christ to God and his divinity , including stated in Onagelhm of the blade on it.

And so did the other scientists in their heroes citations false Christians to their faith this from the Bible.

If we assume it must be construed the term filiation and divinity in the truth of Christ as not incompatible with true faith in God and Christ as being indicative of honor and closeness to God, or indicative of his religion and his honor and being speaking on his behalf, governor wisely, factor بوصاياه .. Etc. , especially if we know that the Old Testament were fired term filiation on Israel and the David and others also were fired utter divinity to Moses - peace be upon him - and the other judges of the children of Israel بهده meanings, mentioning interpretations correct as stated in the Gospels of words paternity filiation and divinity .. Etc. , not if sonship and deity of Christ - even if the health of these texts imposed - a real sonship and divinity , but allegorical texts should be interpreted as corrupt does not include in doctrine, nor contrary to unite , and to conform with the provisions of the Court in the faith.

Moreover - to impose health transferred - must be understood in the light of the rest of the contents of the Bible of the human characteristics of Christ - peace be upon him - .

As for what was assigned to Christ from acts of God - the Almighty - is a kind of distortion , which caused Christians their faith monotheistic correct , and as long as they have deviated and Hawa Christ , it is natural to add to the actions of divinity, and if Taliham Christ a false belief , the added it divinity longer work is in vain is the other , the appropriate impossibility divinity in the truth of Christ is the impossibility of its actions in the right as well.

Which يتمعن with يستدلون done here from the texts , he finds it does not include in fact describe Christ himself Balozleh - they claim - but the maximum to estimate the God of prophecy , and glorifying him of the past, before He created the creatures, and this is reflected in the right of every prophet of prophets.

The Miracles: miracle revive the dead , did not do it Christ as to be able to everything , but do it the ability that God gave him, and after he prayed to God, who sent a student support , and nothing in this evidence of his divinity , but he shows his prophecy , and God supported him these miracles .

As for what they claim seating of Christ at the right hand of the Lord , to the judgment of the creatures , it is invalid, push them by the غلوهم in the truth of Christ , God is the owner of the Day of Judgment , and is unique creations in the account that day. And if we assume that the people but have a baptism in his name with the name of God and the Holy Spirit - which guaranteed the Gospel of Matthew - this is not a matter of participation in divinity , but rather for the pond as a prophet of God .

And self-evident that Jesus - peace be upon him - can not be contained on the tongue approval for ( Thomas ) in his description of his Deity , and is the prophet calling for unification, and will answer Rabbo, the Day of Resurrection - If asked about the apotheosis of his people - saying : { what I said them only what it ordered me to worship Allah, my Lord and your Lord } [ table / 117 ] .

And extremely say: cited by Christians to their faith in Christ - peace be upon him - either be evidence of false ratio to Christ - peace be upon him - or distorted in transfer and translation, or be included for words Múlh should not be understood only in the light of the use of scriptures her, and in the light of the rest of the other texts that include text on the humanity of Christ - peace be upon him - and other prophets .

And will be seen clearly contraindicated cited by Christians to their faith in Christ after the show comes invalidate Ibn Taymiyyah and other scholars as evidenced by the Christians of evidence other than the ones that we have quoted and Ibtalnaha in this regard.

Ibn Taymiyyah states that Jews and Christians doctrine concerning Christ - peace be upon him - on opposite sides . The Jews did not give Christ right that God gave him , claiming that the weight was born , and he is a liar and a magician, and did not believe in him .

The Christians have Gallois in veneration to the point idolizing , they said to him : It is God and the Son of God , became even say it to say the right of scholars and عبادهم collect them and compound Alannounam which on the face of intolerance , follow a passion, and hyperbole those who venerate . The correct answer ( 2 /88).

And invalidate the Ibn Taymiyyah Christians this doctrine in the sonship of Christ to God and his divinity , and their evidence from multiple destinations ..

He invalidate invalidate their evidence from the Bible - have - , as well as avoidance of reasoning on them - they claim - the Qur'an.

More details on that : What is meant here - as Ibn Taymiyyah - : Statement of the invalidity of protest against the Christians that Jesus is God, or the Son of God , or that the creative Word of God , and it is not apparent to them in the Koran nor inwardly argument as they have no argument in the rest of God 's books , but rather clung revelations متشابهات , and left the arbitrator, also told God about them saying, { that is sent down to you the book from the verses of umpires are the mother of the Book and another متشابهات as for those who in their hearts aberration and follow what resemblance to him in order to sedition and seeking construed } [Al-Imran / 7]. And verse - as Ibn Taymiyyah - landed in Christians understand Mradun the verse Absolutely . The correct answer (2/ 304).

Ibn Taymiyyah : Then said the Christians in this place : you do not you can prove that Christ is God , but these books , and you can correct these books only by proving that the apostles messengers of God infallible , and can prove that they are messengers of God , but to prove that Christ is God, became the declining role . - The role is : stop the same thing , which is he himself perhaps for himself, with or without mode and role is mental Balbdahh impossible . See : Permissions knowledge to field Abdul Rahman ( p. 333 ) - . It does not know Christ only certified the divine these books , do not prove these books only on demonstrated they are messengers of God , does not prove that only certified the that God , divine became proven dependent on proven Elhath of , and prove they are messengers of God dependent on being messengers of God , it became a role declining . The correct answer (1/ 357).

Ibn Taymiyyah revocation to inferences Christians to sonship and deity of Christ, the Torah and the Gospel .

First, : revoke their evidence from the Torah:
Cites Christians to their faith ببنوة Christ to God Almighty and the fatherhood of God to him and thus on the deity of Christ , some of the texts of the Torah , which includes these words function on those beliefs , he said : We are the assembly of Christians did not نسم Christ these names of the same ourselves, but God called them, and so he said the words of the prophet Moses in the Torah , addressing the children of Israel : is it not your father and Mqtnik , is business and Oncok . Deuteronomy ( 32 : 6). That is the name of the father or father had used the word in the Bible for God Almighty, they were not - in the eyes of themselves - they are heretics of that word in the right God Almighty , nor what ensues that word of prophecy for Christ .

And has answered Ibn Taymiyyah on that by saying : that in this speech that he called the father of non- Christ - peace be upon him - and this match saying to Israel: You are my son Bakri - Exodus ( 4:22 and 23) - and to David : My son and Habibi - Psalm ( 89 : 26.27 ) - and tell Jesus : My Father and your father - John ( 20 : 17 ) - , and they are handed over to be present in the right sense of the Lord Christ , not in the sense nascent which يخصون Christ .

Moreover, this guide which يستدلون by the sonship of Christ to God and his divinity is an argument for them , if in the books developed called the father of non- Christ, and not to be so only the meaning of the Lord , he learned that this word in the language of books meant to the Lord , you must carry P Christ on the right this sense , because the basic principle is not to participate in the speech, and that its use in the sense in which fertility by Christ but if science proves that I want the sense in which I call in Christ , if proved that meaning as soon as the launch of the word father role is necessary , it knows that I want him that sense, in terms of proving that it was intended in the truth of God this sense, does not prove that even knows that I want him that meaning in the truth of Christ , if the stop flag with each of them the other did not know one of them , turned out he was not aware they have that I want in the truth of Christ with the wording father what Khsou in dispute.

Then it does not exist in books of the prophets and their words to name the father and is meant by the father of theology, not to name the Son, and to be him something of theology, and not his speech, not his life, but there is no word son , but is meant by the creature , it is not the word Son, but the Son of creature, and then they shall be so to be named Son in the truth of Christ is humanity , this invalidate saying : the Son and the Holy spirit qualities of God , although Christ theology Name and humanity , it is clear that the text books of the prophets invalidate the doctrine of Christian and contradiction honesty . The correct answer ( 2 /123).

Secondly, : revoke their evidence from the Bible:
Christians cite some of the texts of the Gospels that verbally includes a function on those beliefs , they said: baptized people in the name of the Father and the Son and the Holy Spirit. Matthew (28 : 19).

And may Ibn Taymiyyah responded to that by saying : This text is Amdtkm of the what تدعونه of the three Persons , and it is nothing indicating that neither the letter nor apparent, the word son had never been used in books divine the meaning of the attributes of God, did not name one of the prophets aware of God's son , and named his son , but do you have that they named Abdo and or slaves, his son or his sons, and if so Vdawakm that Christ wanted science son of God, and his suit in a very lying on Christ, the Lamb of the term on unless use it is or anything else which is not the truth and not metaphorically , what a lie and twist the words of the prophets is greater than this, and if the word son used in the character of God called his son, and his ability son, فتخصيص science wording son without life mistake a second if the word Son used in the character of God , so how about if you do not well ...

But apparently this talk that Aamteke as a father who want him in their language of the Lord, and a son who wanted to play in their own language educator, and here is Christ, and the Holy Spirit , who supported God by Christ the King and the revelation and so on, and this was interpreted this talk of interpreted from Akaber scholars . The correct answer (

عيسى (المسيح)

اسيدنا عيسى (المسيح) كان رسول زيه زى بقيه الرسل والانبياء 
إن ما أوردته أناجيل النصارى المحرفة على لسان المسيح – عليه السلام – من كونه ابن الله و أن الله حل فيه أو كون الله هو المسيح إلى غيرها من التهم والخزعبلات ، أقول : إن تلك العقائد هي مما ألصق بالسيد المسيح – عليه السلام – و هو منه بريء ، لمنافاته لعقيدة التوحيد التي جاء بها كغيره من الرسل ، إذ يستحيل أن يصف المسيح نفسه بأوصاف الله عز وجل من الأزلية و الأبدية و العلم المطلق بكل شيء والوجود في كل مكان .. إلى غير ذلك من الصفات والأفعال الخاصة بالله عز وجل 

و لو فرض – جدلاً – أن شيئاً من هذه الأقوال قد جاء على لسان المسيح – عليه السلام – مما يتضمن وصفه لنفسه بالبنوة والألوهية ، فإن بالضرورة ليس بالمعنى الذي يقصده المسيحيون من هذه الألفاظ ، فإن هذه الألفاظ قد وردت في الأسفار الكتابية بمعان أخرى ذكرها ابن تيمية في معرض رده على المسيحيين الذين يحتجون على قولهم ببنوة المسيح لله تعالى و ألوهيته بما ورد في أناجيلهم من النصل على ذلك . 

و كذلك فعل غيره من العلماء في إبطالهم لاستشهادات النصارى على عقيدتهم الباطلة هذه من الكتاب المقدس . 

لو فرض ذلك لابد وأن يؤول لفظ البنوة و الألوهية في حق المسيح بما لا يتنافى مع العقيدة الصحيحة في الله والمسيح ككونه دالاً على تكريمه و قربه من الله ، أو دالاً على رئاسته الدينية و شرفه و كونه متكلماً باسمه ، حاكماً بحكمه ، عاملاً بوصاياه .. الخ ، لاسيما إذا علمنا أن أسفار العهد القديم كانت تطلق لفظ البنوة على إسرائيل و على داود و غيرهما كما كانت تطلق لفظ الألوهية على موسى – عليه السلام – وعلى غيره من قضاة بني إسرائيل بهده المعاني ، بذكر التأويلات الصحيحة لما ورد في الأناجيل من ألفاظ الأبوة والبنوة والألوهية .. الخ ، ليست إذاً بنوة المسيح وألوهيته – حتى لو فرضت صحة هذه النصوص – بنوة و ألوهية حقيقية ، بل مجازية يجب أن تؤول نصوصها بما لا يتضمن فساداً في العقيدة ، ولا مخالفة للتوحيد ، و لتتفق مع النصوص المحكمة في العقيدة . 

زد على ذلك – على فرض صحة نقله – لابد وأن يفهم على ضوء بقية ما تضمنه الكتاب المقدس من خصائص البشرية للمسيح – عليه السلام – . 

أما ما أسند إلى المسيح من أفعال الله – عز وجل – فهو نوع من التحريف الذي ألحقه المسيحيون بعقيدتهم التوحيدية الصحيحة ، و ما داموا قد انحرفوا و ألهوا المسيح ، فمن الطبيعي أن يضيفوا إليه أفعال الألوهية ، وإذا كان تأليههم المسيح اعتقاد باطل ، فإن إضافتهم إليه أعمال الألوهية يعد أمراً باطلاً هو الآخر ، فإن مقتضى استحالة الألوهية في حق المسيح هو استحالة أفعالها في حقه كذلك .

والذي يتمعن فيما يستدلون به هنا من نصوص ، يجد أنها لا تتضمن في الحقيقة وصف المسيح لنفسه بالأزلية – كما يزعمون – بل أقصى ما فيها تقدير الله لنبوته ، و تمجيده له في قدره السابق ، قبل أن يخلق الخلائق ، و هذا أمر وارد في حق كل نبي من الأنبياء . 

أما المعجزات : كمعجزة إحياء الموتى ، فلم يفعلها المسيح باعتباره إليهاً قادراً على كل شيء ، وإنما فعلها بالقدرة التي منحها الله له ، و بعد أن تضرع إلى الله الذي أرسله طالباً تأييده ، و ليس في هذا ما يدل على ألوهيته و لكنه يدل على نبوته ، وتأييد الله له بهذه المعجزات . 

أما ما يزعمونه من جلوس المسيح على يمين الرب ، لدينونة الخلائق ، فذلك أمر باطل ، دفعهم إليه غلوهم في حق المسيح ، فالله هو مالك يوم الدين ، و هو المتفرد بحساب الخلائق في ذلك اليوم . و لو فرض وأن تعميد الناس إنما يكون باسمه مع اسم الله و روح القدس – مما تضمنه إنجيل متى – فهذا ليس على سبيل المشاركة في الألوهية ، و إنما على سبيل البركة باعتباره نبي الله . 

و بديهي أن عيسى – عليه السلام – لا يمكن أن يرد على لسانه إقراره لـ ( توما ) في وصفه له بالألوهية ، و هو النبي الداعي إلى التوحيد ، و سوف يجيب ربه يوم القيامة – إذا سأله عن تأليه الناس له – قائلاً : {ما قلت لهم إلا ما أمرتني به أن اعبدوا الله ربي و ربكم }[المائدة/117] . 

و غاية القول : إن ما يستشهد به النصارى على عقيدتهم في المسيح – عليه السلام – إما أن تكون شواهد مكذوبة النسبة إلى المسيح – عليه السلام – أو محرفة في نقلها و ترجمتها ، أو تكون متضمنة لألفاظ مؤولة لا ينبغي فهمها إلا في ضوء استعمال الكتب المقدسة لها ، و على ضوء بقية النصوص الأخرى التي تتضمن النص على بشرية المسيح – عليه السلام – و غيره من الأنبياء . 

و سوف يتضح بجلاء بطلان ما يستشهد به النصارى على عقيدتهم في المسيح بعد أن نعرض فيما يأتي إبطال ابن تيمية و غيره من العلماء لما يستدل به النصارى من أدلة أخرى غير تلك التي أوردناها و أبطلناها في هذا المقام . 

يذكر ابن تيمية أن عقيدة اليهود و النصارى في شأن المسيح – عليه السلام – على طرفي نقيض . فاليهود لم يعطوا المسيح حقه الذي منحه الله إياه ، فزعموا أن ولد زنا ، و أنه كذاب و ساحر ، و لم يؤمنوا به . 

أما النصارى فقد غالوا في تعظيمه لدرجة تأليهه ، فقالوا عنه : إنه الله و ابن الله ، بل صار من يقول فيه القول الحق من علمائهم و عبادهم يجمعون لهم مجمعاً و يلعنونهم فيه على وجه التعصب ، واتباع الهوى ، و الغلو فيمن يعظمونه . الجواب الصحيح ( 2/88 ) . 

و يبطل ابن تيمية عقيدة النصارى هذه في بنوة المسيح لله تعالى و ألوهيته ، و أدلتهم عليها من جهات متعددة .. 

فهو يبطلها بإبطال أدلتهم من الكتاب المقدس – عندهم - ، و كذلك بإبطال استدلالهم عليها – في زعمهم – بالقرآن الكريم . 

تفصيل ذلك : المقصود هنا – كما يقول ابن تيمية - : بيان بطلان احتجاج النصارى على أن المسيح هو الله ، أو ابن الله ، أو أنه كلمة الله الخالقة ، و أنه ليس لهم في ظاهر القرآن ولا باطنه حجة كما ليس لهم حجة في سائر كتب الله ، و إنما تمسكوا بآيات متشابهات ، و تركوا المحكم ، كما أخبر الله تعالى عنهم بقوله {هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب و أخر متشابهات فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله }[آل عمران/7] . والآية -كما يقول ابن تيمية – نزلت في النصارى فهم مرادون من الآية قطعاً . الجواب الصحيح (2/304) . 

يقول ابن تيمية : ثم يقال للنصارى في هذا المقام : أنتم لا يمكنكم إثبات كون المسيح هو الله إلا بهذه الكتب ، ولا يمكنكم تصحيح هذه الكتب إلا بإثبات أن الحواريين رسل الله معصومون ، ولا يمكنكم إثبات أنهم رسل الله إلا بإثبات أن المسيح هو الله ، فصار ذلك دوراً ممتنعاً .- والدور هو : توقف الشيء على نفسه ، أي يكون هو نفسه عله لنفسه ، بواسطة أو بدون واسطة والدور مستحيل بالبداهة العقلية . أنظر : ضوابط المعرفة لعبد الرحمن الميداني ( ص333) - . فإنه لا تعلم إلهية المسيح إلا بثبوت هذه الكتب ، ولا تثبت هذه الكتب إلا بثبوت أنهم رسل الله ، ولا يثبت ذلك إلا بثبوت أنه الله ، فصار ثبوت الإلهية متوقفاً على ثبوت إلهيته ، و ثبوت كونهم رسل الله متوقفاً على كونهم رسل الله ، فصار ذلك دوراً ممتنعاً . الجواب الصحيح ( 1/357 ) . 

إبطال ابن تيمية لاستدلالات النصارى على بنوة المسيح وألوهيته بالتوراة ثم بالإنجيل . 

أولاً : إبطال أدلتهم من التوراة : 
يستشهد النصارى على عقيدتهم ببنوة المسيح لله تعالى و أبوة الله له وبالتالي على ألوهية المسيح ، ببعض نصوص التوراة التي تتضمن هذه الألفاظ الدالة على تلك العقائد ، فقد قالوا : نحن معشر النصارى لم نسم المسيح بهذه الأسماء من ذات أنفسنا ، بل الله سماه بها ، و ذلك أنه قال على لسان موسى النبي في التوراة مخاطباً بني إسرائيل : أليس هو أباك و مقتنيك ، هو عملك وأنشأك . سفر التثنية ( 32 : 6 ) . أي أن اسم الأب أو كلمة الأب قد استعملت في التوراة بالنسبة لله عز وجل ، فلم يكونوا – في نظر أنفسهم – هم المبتدعين لتلك الكلمة في حق الله عز وجل ، ولا ما تستتبعه تلك الكلمة من النبوة بالنسبة للمسيح . 

و قد أجاب ابن تيمية على ذلك بقوله : إن في هذا الكلام أنه سماه أباً لغير المسيح – عليه السلام – و هذا نظير قوله لإسرائيل : أنت ابني بكري - سفر الخروج ( 4 : 22 و 23 ) - و لداود : ابني و حبيبي – مزمور ( 89 : 26 . 27 ) – و قل المسيح : أبي وأبيكم – يوحنا ( 20 :17 ) - ، و هم يسلّمون أن المراد بهذا في حق غير المسيح بمعنى الرب ، لا بمعنى التولد الذي يخصون به المسيح . 

ثم إن هذا الدليل الذي يستدلون به على بنوة المسيح لله تعالى و ألوهيته هو حجة عليهم ، فإذا كان في الكتب المتقدمة تسميته أباً لغير المسيح ، و ليس المراد بذلك إلا معنى الرب ، علم أن هذا اللفظ في لغة الكتب يراد به الرب ، فيجب حمله ف يحق المسيح على هذا المعنى ، لأن الأصل عدم الاشتراك في الكلام ، وأن استعماله في المعنى الذي خصو به المسيح إنما يثبت إذا علم أنه أريد به المعنى الذي ادعوه في المسيح ، فلو أثبت ذلك المعنى بمجرد إطلاق لفظ الأب لزم الدور ، فإنه يعلم أنه أريد به ذلك المعنى ، من حيث يثبت أنه كان يراد به في حق الله هذا المعنى ، ولا يثبت ذلك حتى يعلم أنه أريد به ذلك المعنى في حق المسيح ، فإذا توقف العلم بكل منهما على الآخر لم يعلم واحد منهما ، فتبين أنه لا علم عندهم بأنه أريد في حق المسيح بلفظ الأب ما خصوه به في محل النزاع . 

ثم إنه لا يوجد في كتب الأنبياء و كلامهم إطلاق اسم الأب والمراد به أب اللاهوت ، ولا إطلاق اسم الابن و المراد به شيء من اللاهوت ، و لا كلمته ولا حياته ، بل لا يوجد لفظ الابن إلا والمراد به المخلوق ، فلا يكون لفظ الابن إلا لابن مخلوق ، و حينئذ فيلزم من ذلك أن يكون مسمى الابن في حق المسيح هو الناسوت ، و هذا يبطل قولهم : إن الابن و روح القدس صفتان لله ، وإن المسيح اسم اللاهوت والناسوت ، فتبين أن نصوص كتب الأنبياء تبطل مذهب النصارى و تناقض أمانتهم . الجواب الصحيح ( 2 / 123 ) . 

ثانياً : إبطال أدلتهم من الإنجيل : 
يستشهد النصارى ببعض نصوص الأناجيل التي تتضمن ألفاظاً دالة على تلك العقائد ، فقالوا : عمدوا الناس باسم الأب و الابن والروح القدس . متى ( 28 : 19 ) . 

و قد رد ابن تيمية على ذلك بقوله : هذا النص هو عمدتكم على ما تدعونه من الأقانيم الثلاثة ، و ليس فيه شيء يدل على ذلك لا نصاً ولا ظاهراً ، فإن لفظ الابن لم يستعمل قط في الكتب الإلهية في معنى صفة من صفات الله ، ولم يسم أحد من الأنبياء علم الله ابنه ، ولا سموا كلامه ابنه ، و لكن عندكم أنهم سموا عبده وأو عباده ابنه أو بنيه ، وإذا كان كذلك فدعواكم أن المسيح أراد بالعلم ابن الله ، و كلامه دعوى في غاية الكذب على المسيح ، و هو حمل للفظ على مالم يستعمله هو ولا غيره فيه لا حقيقة و لا مجازاً ، فأي كذب و تحريف لكلام الأنبياء أعظم من هذا ، و لو كان لفظ الابن يستعمل في صفة الله لسميت حياته ابناً ، و قدرته ابناً ، فتخصيص العلم بلفظ الابن دون الحياة خطأ ثانٍ لو كان لفظ الابن يستعمل في صفة الله ، فكيف إذا لم يكن كذلك ... 

بل ظاهر هذا الكلام أن يعمدوهم باسم الأب الذي يريدون به في لغتهم الرب ، والابن الذي يريدون به في لغتهم المربي ، و هو هنا المسيح ، و الروح القدس الذي أيد الله به المسيح من الملك والوحي وغير ذلك ، و بهذا فسر هذا الكلام من فسره من أكابر علمائهم . الجواب الصحيح ( 

كان زمان

‎‏

قالوا بيحبك قلت كان زمان
شافوا الهيام قلت دة حرمان
قلبك دة ولانارواشجان
حيرت عقلى وقلبى بات حيران
من جفاك وشوقى كان حنان
سالت روحى قالت دة فتان
قلبة باع واشترى بتراب الاثمان
بعت حبى واشتريت قلب خسران
قالوا بيحبك قلت كان زمان

انت انت من جفانى بحرمان

انت انت من قتلنى بحب وحرمان

سالت ربى ان يهب لى سلام

من غدر حبك وعذاب الايام

حبك كلام

بعت قلبى فى سوق الكلام بحب واشتياق
اشتراة حبيبى باثمان البخلاء
قلبك باعنى واشترى كلام واوهام
احبك احبك فى سوق الكلام كلام
بعت بالرخيص واشتريت بالغالى 
حرمان وهجران
سوق الكلام عارض كلام
وانا قلبى شارى بحب وغرام
سالت دلال الهوى الحب بكام
قال لى القلووب شبعت هيام
توزن كلمة بحبك بكام 
انت وحبك لا يساوى جرام
شكانى قلبى لقاضى الغرام

سالت روحى وروحك 
لا نبيع ولا نشترى فى سوق الكلام

the Jews and the Christians say:

 the Jews and the Christians say: "We are sons of Allah, and his beloved." Say: "Why then doth He punish you for your sins? Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)"
PICKTHAL: The Jews and Christians say: We are sons of Allah and His loved ones. Say: Why then doth He chastise you for your sins? Nay, ye are but mortals of His creating. He forgiveth whom He will, and chastiseth whom He will. Allah's is the Sovereignty of the heavens and the earth and all that is between them, and unto Him is the journeying.
SHAKIR: And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, He forgives whom He pleases and chastises whom He pleases; and Allah's is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.

005.019 
YUSUFALI: O People

people of the Book!

 O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a (new) light and a perspicuous Book, -
PICKTHAL: O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. now hath come unto you light from Allah and plain Scripture,
SHAKIR: O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;

005.016 
YUSUFALI: Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight.
PICKTHAL: Whereby Allah guideth him who seeketh His good pleasure unto paths of peace. He bringeth them out of darkness unto light by His decree, and guideth them unto a straight path.
SHAKIR: With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.

005.017 

Islam

Islam

---

Islam is an Arabic word the root of which is Silm and Salam. It means among others: peace, greeting, salutation, obedience, loyalty, allegiance, and submission to the will of the Creator of the Universe.
Islam is the last and final religion to all mankind and to all generations irrespective of color, race, nationality, ethnic background, language, or social position.

The religion of Islam is not to be confused with Mohammedanism. The latter is misnomer to Islam. Muslims do not accept this name as it gives wrong information about Islam and Muslims.ا

ZHU-N NURAYN

ZHU-N NURAYN
it means 'Possessor of the Two Lights'. It is used to refer to Uthman ibn Affan because he married two of the Prophet's daughters.

ي

Bismillahir rahmanir rahim

ب

Bismillahir rahmanir rahimThis is a phrase from the Qur'an that is recited before reading the Qur'an. It is to be read immediately after one reads the phrase: "A'uzu Billahi Minashaitanir Rajim."

This phrase is also recited before doing any daily activity. The meaning of it is: "In the name of Allah, the Most Beneficent, the Most Merciful."

Salah

لSALAAT, SALAAH

---

Salah is an Arabic word to mean a spiritual relationship and communication between the creature and his Creator. Salah is one of the five pillars of Islam. A special communication (Salah) is to take place five times a day for a Muslim: Fajr (Dawn), Zuhr (Noon), 'Asr (Afternoon), Magrib (Sunset), and 'Ishha' (Late Night).
Salah is to be performed with mental concentration, verbal communication, vocal recitation, and physical movement to attain the spiritual uplift, peace, harmony, and concord. There is a congregational prayer on Friday noon (Salatul Jumu'ah) with a sermon (Khutbah) to be delivered by a religious leader (Imam) called Khatib.
To perform Salah, a Muslim has to have ablution (Wudhu'). He/she should make sure that cleanliness of body, clothing, and place are attained before performing Salah.
Salah is not to be confused with prayer; the latter could be interpreted as supplication (Du'a).

ASALAMO ALAIKUM

tt ASSALAMO ALAIKUM,ASALAMO ALAIKUM

---

This is an expression Muslims say whenever they meet one another. It is a statement of greeting with peace. The meaning of it is: "Peace be upon you."
Muslims try to establish peace on earth even through the friendly relation of greeting and meeting one another.
The other forms are: "Assalamu 'Alalikum Wa Rahmatullah," which means:"May the peace and the Mercy of Allah be upon you," and "Assalamu Alalikum Wa Rahmatullahi Wa Barakatuh," which means :"May the peace, the mercy, and the blessings of Allah be upon you."

Muhammad ar-Rasool-lal-lah

La ilaha illal-lah

fAzhan, How It Is Made

There are three ways to make the azhan:

-1- Make four takbir at the beginning and say the rest of the phrases twice, without any repetition, except for the last statement of la illaha illa-lah. So, the azhan would be made up of fifteen phrases, as in the preceding hadith of 'Abdullah.

-2- Make four takbir and then repeat ashhadu an la ilaha illal-lah, twice, and ashhadu anna Muhammad ar-Rasool-lal-lah twice, in a low voice, then repeat them again in a louder voice. Abu Mahzhura reported that the Prophet, upon whom be peace, taught him an azhan consisting of nineteen phrases. This hadith is related by "the five." At-Tirmizhi called it hassan sahih.

-3- Make two takbir and repeat the "statements of witness," making the number of phrases seventeen. Muslim records that Abu Mahzhurah related that the Prophet, upon whom be peace, taught him the following azhan: Allahu akbar, Allahu akbar. Ashhadu alla ilaha illal-lah, ashhadu alla ilaha illal-lah. Ashhadu anna Muhammad ar-Rasool-lal-lah, ashhadu anna Muhammad ar-Rasool-lal-lah. Then repeat ashhadu alla ilaha illal-lah (twice), ashhadu anna Muhammad ar-Rasool-lal-lah (twice), hayya 'alas-salah (twice), hayya 'alal-falah (twice). Allahu akbar, Allahu akbar. La ilaha illal-lah. "

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The discourse

The discourse has been concluded with the assertion that accountability shall certainly be held and it will be held on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand that which they are not understanding now in spite of instruction and admonition, but understanding then will be of no avail. The denier will regret and say, "Would that I had provided for this Day beforehand while I lived in the world." But his regrets will not save him from Allah's punishment. However, as for the people who would have accepted the Truth, which the heavenly books and the Prophets of God were presenting, with full satisfaction of the heart in the world, Allah will be pleased with them and they will be well pleased with the rewards bestowed by Allah. They will be called upon to join the righteous and enter Paradise.

لغة

النص الاصلى
عامة	موضوعات خاصة بفن المرسومات	Special topics of graphic arts
التعليم	مسابقة موضوعات الساحة	Table Topics Contest
التعليم	منسق موضوعات الساحة	Table Topics Master
التعليم	موضوعات الساحة	Table Topics
تقنية	الاستصلاح ، والري ، والموضوعات ذات الصلة	Reclamation , irrigation , relatedtopics
تقنية	موضوعات خاصة عن الـهندسة العــسكرية	Special topics of military engineering
سياسية	موضوعات جدول الاعمال	Agenda topics
سياسية	موضوعات مختلف فيها	Debatable topics
عسكرية	إدارة التموين والموضوعات ذات الصلة	Supply administration and relatedtopics
عسكرية	إدارة الممتلكات والموضوعات ذات الصلة	Property administration and related topics
عسكرية	التموين والإدارة المالية والموضوعات ذات الصلة	Supply and financial administration and related topics
عسكرية	الموضوعات العامة لسلاح الفرسان	General topics of horse cavalry
عسكرية	الموضوعات العامة للمشاة	General topics of infantry
عسكرية	موضوعات خاصة لسلاح الفرسان	Special topics of horse cavalry
قانونية	موضوعات خاصة عن ضريبة الدخل	Special topics of income tax
قانونية	موضوعات خاصة عن فلسفة ونظرية القانون	Special topics of philosophy and theory of law

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sometimes when i'm alone

en a battery and a woman?
A: A battery has a positive side
-----------------------------
40-i miss you so much
i can't leave you
i can't go anywhere without you
you are always with me
oh my shoes! i like you
-----------------------------
41-A friend saw me hungry, he gave me food

He saw me thirsty, he gave me pepsi

He saw me in dark, he gave me light

He saw me wizout problems, he gave me you..
-----------------------------

42- I am not sure what life could bring
I am not sure if dreams come true

I am not sure what love can do
but
I am very sure about one thing .............. I MISS U
-----------------------------
43-the piano say
do.................
re...............
me..........
u can forget ... do
i can forget ... re
but
u can't forget
meeeeeeeeeeeee !!!!!!!!!!!!!!
-----------------------------
44-TOZ


don't be angry
i will tell you what toz means:

t = take care of ur self
o = of course i love u
z = zero my life without u

so ... a big toz to you...
-----------------------------
45-when it rains
you don't see the sun
but it's there.
hope we can be like that
we don't see each other
but we'll always be
there for each other...
-----------------------------
46-look..
the moon looks like u !!!
see..
the stars are shining 4 u !!!
listen..
the birds are singing 4 u !!!
hear..
my heart says:
i miss u
---------------------------
47-( I MISS U )
more than my eyes could ever see..
more than my hand could ever touch ..
and more than my lips could ever say
( I MISS U )
-----------------------------
48-when aboy says
( I LOVE U )
this mean :
L = lesa badre 3ala elgwaz..
O = oh / i have no money
v = villa ! no way
e = enty 3abita to believe me !!!!!!!
-----------------------------
49-brain to think of you.
heart to trust in you.
eyes to look at you.
hands to touch you.
mouse to say i miss you.
and
foot to kick you if u don't miss me.
-----------------------------
50-if i had one single wish i'd to be ur tears to be born in ur eyes,live on your cheeks
and
die on your lips.but if u were my tears i'd never cry coz i fear of losing you.
-----------------------------
51-when u fell lonly ur life empty! the world is so dark no one beside u! i will be under ur window on white horse 
-----------------------------
40-i miss you so much
i can't leave you
i can't go anywhere without you
you are always with me
oh my shoes! i like you
-----------------------------
41-A friend saw me hungry, he gave me food

He saw me thirsty, he gave me pepsi

He saw me in dark, he gave me light

He saw me wizout problems, he gave me you..
-----------------------------

42- I am not sure what life could bring
I am not sure if dreams come true

I am not sure what love can do
but
I am very sure about one thing .............. I MISS U
-----------------------------
43-the piano say
do.................
re...............
me..........
u can forget ... do
i can forget ... re
but
u can't forget
meeeeeeeeeeeee !!!!!!!!!!!!!!
-----------------------------
44-TOZ


don't be angry
i will tell you what toz means:

t = take care of ur self
o = of course i love u
z = zero my life without u

so ... a big toz to you...
-----------------------------
45-when it rains
you don't see the sun
but it's there.
hope we can be like that
we don't see each other
but we'll always be
there for each other...
-----------------------------
46-look..
the moon looks like u !!!
see..
the stars are shining 4 u !!!
listen..
the birds are singing 4 u !!!
hear..
my heart says:
i miss u
---------------------------
47-( I MISS U )
more than my eyes could ever see..
more than my hand could ever touch ..
and more than my lips could ever say
( I MISS U )
-----------------------------
48-when aboy says
( I LOVE U )
this mean :
L = lesa badre 3ala elgwaz..
O = oh / i have no money
v = villa ! no way
e = enty 3abita to believe me !!!!!!!
-----------------------------
49-brain to think of you.
heart to trust in you.
eyes to look at you.
hands to touch you.
mouse to say i miss you.
and
foot to kick you if u don't miss me.
-----------------------------
50-if i had one single wish i'd to be ur tears to be born in ur eyes,live on your cheeks
and
die on your lips.but if u were my tears i'd never cry coz i fear of losing you.
-----------------------------
51-when u fell lonly ur life empty! the world is so dark no one beside u! i will be under ur window on white horse 

AT-TARIQ

The Surah taken its name from the word at-tariq in its first verse.

Period of Revelation

The style of its subject matter resembles that of the earliest Surahs revealed at Makkah, but this surah was sent down at a stage when the disbelievers of Makkah were employing all sorts of devices and plans to defeat and frustrate the message of the Qur'an and Muhammad (upon whom be Allah's peace and blessings).

Theme and Subject Matter

It discuses two themes: first that man has to appear before God after death; second, that the Qur'an is a decisive Word which no plan or device of the disbelievers can defeat or frustrate.

First of all, the stars of the heavens have been cited as an evidence that there is nothing in the universe which may continue to exist and survive without guardian over it. Then man has been asked to consider his own self as to how he has been brought into existence from a mere sperm drop and shaped into a living human being. Then it has been said that the God, Who has so brought him into existence, has certainly the power to create him once again, and this resurrection will be for the purpose to subject to scrutiny all the secrets of man which remained hidden in the world. At that time, man will neither be able to escape the consequences of his deeds by his own power, nor will anyone else come to his rescue.

In conclusion, it has been pointed out that just as the falling of rain from the sky and the sprouting of plants and crops from the earth is no child's play but a serious task, so also the truths expressed in the Qur'an are no jest but a firm and unchangeable reality. The disbelievers are involved in the misunderstanding that their plans and devices will defeat the invitation of the Qur'an, but they do not know that Allah too is devising a plan which will bring to naught all their scheming and planning. Than in one sentence the discourse has been summed up, with a word of consolation to the Holy Prophet (upon whom be peace) and a tacit warning to the disbelievers, saying: "Have patience for a while: let the disbelievers do their worst. Before long they will themselves realize whether they have been able to defeat the Qur'an by their scheming or the Qur'an has dominated them in the very place where they are exerting their utmost to defeat it."

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AL-A`LA

Period of Revelation

The subject matter shows that this too is one of the earliest Surahs to be revealed, and the words: "We shall enable you to recite, then you shall never forget" of verse 6 also indicate that it was sent down in the period when the Holy Messenger (upon whom he Allah's peace) was not yet fully accustomed to receive Revelation and at the time Revelation came down he feared lest he should forget its words. If this verse is read along with verse 114 of Surah Ta Ha and verses 16-19 of Al-Qiyamah and the three verses are also considered with regard to their styles and contexts, the sequence of events seems to be that first in this Surah the Holy Prophet (upon whom be peace) was reassured to the effect: "Do not at all worry: We shall enable you to recite this Word, then you shall not forget it." Then after a lapse of time, on another occasion, when the Surah Al-Qiyamah was being revealed, the Holy Prophet involuntarily began to rehearse the words of the Revelation. Thereupon it was said: "O Prophet do not move your tongue to remember this Revelation hastily. It is for Us to have it remembered and read. Therefore when We are reciting it, listen to its recital carefully. Again, it is for Us to explain its meaning."Last of all, on the occasion of the revelation of Surah Ta Ha, the Holy Prophet on account of human weakness, again became afraid lest his memory should fail to preserve some portion of the 113 verses which were continuously revealed at that time, and therefore, he began to memorize them. Thereupon, it was said: "And see that you do not hasten to recite the Quran before its revelation is completed to you."After this, it never so happened that he felt any such danger, for apart form these three places, there is no other place in the Quran where there might be a reference to this matter.

Theme and Subject Matter

This short surah contains three themes: Tauhid, instructions to the Holy Prophet (upon whom be peace) and the Hereafter.

In the first verse, the doctrine of Tauhid has been compressed into a single sentence, saying that Allah's name should be glorified and exalted, i. e. He should not be remembered by any name which mighty reflect a deficiency, fault, weakness, or an aspect of likeness, with created beings, for the root of all false creeds in the world are wrong concepts about Allah, which assumed the form of an erroneous name for His glorious and exalted Being. Therefore, for the correction of the creed, the primary thing is that Allah Almighty should be remembered only by the beautiful names which suit and befit Him.

In the next three verses, it has been said: "Your Lord, glorification of Whose name is being enjoined, is He Who created everything in the Universe, proportioned it, set it a destiny, taught it to perform the function for which it is created, and you witness this manifestation of His power day and night that He creates vegetation on the earth as well as reduces it to mere rubbish. No other being has the power to bring about spring nor the power to prevent autumn."

Then, in the following two verses, the Holy Prophet (upon whom be peace) his been consoled, as if to say: "Do not worry as to how you will remember word for word the Qur'an that is being revealed to you. It is for Us to preserve it in your memory, and its preservation is not in any way the result of any excellence in you but the result of Our bounty and favor, otherwise if We so will, We can cause you to forget it."

Then, the Holy Prophet (upon whom be peace) has been told: "You have not been made responsible to bring everyone on to the right path; your only duty is to convey the truth, and the simplest way of conveying the truth is that admonition be given to him who is inclined to listen to the admonition and accept it, and the one who is not inclined to it, should not be pursued. The one who fears the evil consequences of deviation and falsehood, will listen to the truth and accept it, and the wretched one who avoids listening to and accepting it, will himself see his evil end."'

The discourse has been summed up, saying: "Success is only for those who adopt purity of belief, morals and deed, and remember the name of their Lord and perform the Prayer. But, on the contrary, the people are wholly lost in seeking the ease, benefits and pleasures of the world, whereas they should actually endeavor for their well being in the Hereafter, for the world is transitory and the Hereafter everlasting and the blessings of the Hereafter are far better than the blessings of the world. This truth has not been expressed only in the Qur'an but in the books of the Prophets Abraham and Moses too, it had been brought to the notice of man

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AL-ANBIYAA

This Surah discusses the conflict between the Holy Prophet and the chiefs of Makkah, which was rampant at the time of its Revelation and answers those objections and doubts which were being put forward concerning his Prophethood and the Doctrines of Tauhid and the Hereafter. The chiefs of Makkah have also been rebuked for their machinations against the Holy Prophet and warned of the evil consequences of their wicked activities. They have been admonished to give up their indifference and heedlessness that they were showing about the Message. At the end of the Surah, they have been told that the person whom they considered to be a "distress and affliction" had in reality come to them as a blessing.n vv. 1-47, the following themes have been discussed in particular :

1. The objection of the disbelievers that a human being could not be a Messenger and therefore they could not accept Muhammad (peace be upon him) as a Prophet, has been refuted.
   
2. They have been taken to task for raising multifarious and contradictory objections against the Holy Prophet and the Qur'an.
   
3. Their wrong conception of life has been proved to be false because it was responsible for their indifferent and heedless attitude towards the Message of the Holy Prophet. They believed that life was merely a sport and pastime and had no purpose behind or before it and there was no accountability or reward or punishment.
   
4. The main cause of the conflict between the disbelievers and the Holy Prophet was their insistence on the doctrine of shirk and antagonism to the Doctrine of Tauhid. So the doctrine of skirk has been refuted and the Doctrine ofTauhid reinforced by weighty and impressive though brief arguments.
   
5. Arguments and admonitions have been used to remove another misunderstanding of theirs. They presumed that Muhammad (peace be upon him) was a false prophet and his warnings of a scourge from God were empty threats, just because no scourge was visiting them in spite of their persistent rejection of the Prophet.

In vv. 48-91, instances have been cited from the important events of the life stories of the Prophets to show that all the Prophets, who were sent by God, were human beings and had all the characteristics of a man except those which were exclusive to Prophethood. They had no share in Godhead and they had to implore Allah to fulfill each and every necessity of theirs.

Along with these two other things have also been mentioned:

1. All the Prophets had to pass through distress and affliction; their opponents did their worst to thwart their mission, but in spite of it they came out successful by the extraordinary succour from Allah.
   
2. All the Prophets had one and the same "way of life', the same as was being presented by Muhammad (Allah's peace be upon him), and that was the only Right Way of Life and all other ways invented and introduced by mischievous people were utterly wrong.

In vv. 92-106, it has been declared that only those who follow the Right Way, will come out successful in the final judgment of God and those who discard it shall meet with the worst consequences.

In vv. 107-112, the people have been told that it is a great favour of Allah that He has sent His Messenger to inform them beforehand of this Reality and that those, who consider his coming to be an affliction instead of a blessing, are foolish people.