CAIR’s Ahmed Rehab goes to Egypt to participate in protests

Is CAIR’s Rehab in Egypt merely to join the Muslim Brotherhood fomented protests or on a recruiting mission? His first visit was to a mosque known for its “activists” according to his own report. Connecting the dots – CAIR is directly linked to the Muslim Brotherhood’s military wing Hamas.  H/t @AntiCair who Tweets:

Ahmed Rehab called Wolrdview from Cairo. He’s the executive director of the Chicago chapter of the Council on American-Islamic Relations. He flew to Cairo to participate in the protests. He’s representing himself, not CAIR Chicago. Ahmed’s also been blogging about his experiences on the Huffington Post and his own blog, Mindful of Dreams.

via Chicagoan Ahmed Rehab participates in protests sweeping Egypt | WBEZ.

Robert Spencer has exposed Ahmed Rehab numerous times – learn more about the swashbuckling, coup-enabling Islamist here and here.

Those following the Egyptian situation may also find this interesting, Obama Administration Trained Activist in U.S. to Overthrow Mubarak Government.

21 thoughts on “CAIR’s Ahmed Rehab goes to Egypt to participate in protests

  1. Pingback: Tweets that mention CAIR’s Ahmed Rehab goes to Egypt to participate in protests « Creeping Sharia --

    • I’m with all of you. He’s almost camp! What a hypocrite! And as for all that dribble from up above. Take it somewhere else! ole’ mo and his sock puppet get no kudos from me! SICK is as SICK is!

  2. What a mess. Egypt doesn’t need any help from Islamists outside of Egypt. Especially not from an American one. WTF? I’m with Omega2.

  3. If it is permissible for muslims to have sex with girls as young as 5, I am certain there is a class of muslim heroes who are permitted to enjoy each others’ company. All in the name of mohammad’s god allah.

  4. Fruits of Belief The First Word In the name of God, the Compassionate, the Merciful. His aid alone do we seek.. Bismillah (in the name of God) is the beginning of all that is good. We too begin with it at the outset. Know, O soul, that in the same way that this blessed word is the emblem of Islam, so too it is the litany recited by all beings through their very mode of existence. If you wish to understand how inexhaustible a force, how endless a blessing Bismillah is, then heed the following parable. For one who wishes to travel in the Beduininfested deserts of Arabia, it is necessary to invoke the name of the shaykh of some tribe and claim his protection. Only then may he escape the attentions of bandits and obtain his requirements. Otherwise, travelling alone, confronted with numerous enemies and privations, he will perish. Now two men one set out on such a desert journey, one of them modest and humble, the other arrogant. The modest one invoked the name of a shaky, the arrogant one failed to do so. The former travelled everywhere in safety. Whenever he encountered a highway robber, he would say, “I am travelling in the name of such and such shaky,” and the bandit would move on without molesting him. He would be treated with respect in every tent he entered on account of that name. By contrast, the arrogant one suffered indescribable disasters throughout his journey. He trembled in constant fear and was obliged to beg for everything. He became vile and abject. O arrogant soul! You are that traveller, and this world is the desert. Your weakness and poverty know no bounds. The enemies and privations to which you are exposed are countless. This being the case, invoke the name of the Eternal Lord and the Everlasting Judge of the desert. Only thus will you be delivered from begging from every being, and trembling in fear of every vicissitude. The word Bismillah is so blessed a treasure that by binding you to the infinite power and mercy of the Omnipotent and Merciful One, it transforms your boundless weakness and poverty into the most heeded of intercessors at His Exalted Court. The one who acts uttering the word Bismillah is like one who enrolls in an army and then acts in the name of the state, fearing no one, doing all things in the name of the law and the state, and persisting against all odds. We said at the beginning that all beings recite Bismillah through their very mode of existence. How is this? Consider, for example, a man who, arriving alone, compels the entire population of a city to gather in a certain place and labor on retrain tasks. You may be certain that he is not acting on his account or with his own strength. Rather he is a soldier, acting in the name of the state, and relying on the strength of a king. So too all things are acting in the name of God Almighty. Seeds and grains, no bigger than atoms, bear huge trees on their heads, raise weights as heavy as mountains. Each tree says “Bismillah,” and filling its hands with fruits from the Treasure of Mercy, offers them to us on a tray. Each garden also says “`Bismillah. ” It is a cauldron from the kitchen of Divine power, in which are cooked countless different varieties of delicious food. All blessed animals sue as cows, camels, sheep and goats, also say “Bismillah. ” They are like a spring from which gushes forth the milk of the effusion of God’s mercy. They offer to us, in the name of God the Provider, the most delicate, pure and life-giving sustenance. Every plant and every grass with its roots and tendrils soft as silk also says “Bismillah. ” It penetrates and passes through hard stones and earth; saying “In the name of God, in the name of the Compassionate One,” it subjugates all things to itself. The spreading of a tree’s branches in the sky, the unhindered diffusion of its roots in the midst of the hard stones and earth, its spontaneous generation beneath the earth, its delicate green leaves remaining moist for months despite intense heat-all this is like a heavy blow struck against the materialist. It jabs a finger into his blinded eye and says: ‘That hardness and heat in whose power you place so much: trust is also obliged to act in accordance with Divine command; the silken tendrils of the plant, each like the Staff of Moses, upon whom be peace, obey the command of: And We said, ‘O Moses, strike the rock with your staff,” and cleave through the rock.” Its paper-thin, delicate leaves, each like one of the limbs of Abraham, upon whom be peace, recite the verse: O fire, be coolness and peace, in defiance of the flame-splitting heat. Since, then, all things are inwardly saying Bismillah, and delivering God’s bounties to us in God’s name, we too should say “Bismillah, ” and give and take all things in God’s name. We should accept nothing from those heedless men who do not give in God’s name. “We pay a certain price to men for what they bring us, even though they are only the traybearers. What price does Allah, the true owner of this property, demand?” That true Bestower of Bounty requires from us the following three things in payment for His precious bounties and goods: remembrance, thanks giving, and reflection. To say Bismillah at the beginning of all things is a form of remembrance, and to say, “Praise and thanks be to God” at their end is a form of thanksgiving. As for reflection, this is to perceive and think of the precious and ingenious bounties we receive, as miracles of the power of the One Eternally Besought and as gifts received from His mercy, at all times between the beginning and the end. If you were to kiss the foot of some wretch who brought you a precious gift from a king, without recognising the true sender on the gift, what stupidity it would bet To praise and love the apparent bestowers of bounty, while forgetting the True Bestower of Bounty is stupidity ten thousand times worse. Oh soul! If you wish to avoid such stupidity, give in the name of God, take in the name of God, begin in the name of God, and act in the name of God. That shall suffice you. * * * The Supplication of Yunus In the name of God, the Compassionate, the Merciful. THE SUPPLICATION of Hazrat Yunus ibn Matta -peace and blessings be upon our prophet and upon him- is a most glorious supplication, a most effective means for obtaining answer to prayer. The gist of the celebrated story of Hazrat Yunus, peace be upon him, is as follows. He was cast into the sea and swallowed by a large fish. The sea was stormy, the night turbulent and dark, and all hope exhausted. But it was in such a state that his supplication: There is no god other than Thee, glory be unto Thee! Verily I was among the wrongdoers, acted for him as a swift means of salvation. The mysterious property inherent in his supplication was this: In that state all causes were suspended, for Hazrat Yunus needed to save him one whose command should constrain the fish and the sea, the night and the sky. The night, the sea and the fish were united against him. Only one whose command might subdue all three of these could bring him forth on the strand of salvation. Even if the entirety of creation had become his servants and helpers, it would have been of no avail-secondary causes were of no effect. Since Hazrat Yunus saw with the eye of certainty that there was no refuge other than the Primary Cause, his supplication arising from the mystery of Unicity and within the light of Unity, was able suddenly to subdue the night, the sea and the fish. Through the light of Unity he was able to transform the belly of the fish into a submarine; and the surging sea that in its awesomeness resembled an erupting volcano, into a peaceable plain, a place of delight and enjoyment. Through that light, he was able too to sweep the sky s countenance clear of all cloud, and to set the moon over his head like a lantern. Creation that had been pressing and threatening him from all sides now showed him a friendly face from every direction. Thus he reached the shore of salvation. Beneath the gourd tree he witnessed the grace of his Lord. Now we are in a situation one hundred times more awesome than that in which Hazrat Yunus, upon whom be peace, first found himself. Our night is the future. When we look upon our future with the eye of neglect, it is a hundred times darker and more fearful than his night. Our sea is this spinning globe. Each wave of this sea bears on it thousands of corpses, and is thus a thousand times more frightening than his sea. Our fish is the caprice of our soul, which strives to shake and destroy the foundation of our eternal life. This fish is a thousand times more maleficent than his fish. For his fish can destroy a hundred-year lifespan, whereas ours seeks to destroy a life lasting hundreds of millions of years. This being our true state, we should in imitation of Hazrat Yunus-upon whom be peace-avert ourselves from all secondary causes and take refuge directly in the First Cause, that is, our Lord. We should say: There is no god other than Thee, glory be unto Thee! Verily I was among the wrongdoers, and understand with full certainty that it is only He who can repel from us the harm of the future, this world and the caprice of our souls, united against us because of our neglect and misguidance. For the future is subject to His orders, the world to His commands, and our soul to His determination. What cause is there other than the Creator of the heavens and earth who can know the most subtle and secret thoughts of our heart, who can lighten the future for us by establishing the hereafter, who can save us from the myriad overwhelming waves of the world No, outside that Possessor of Necessary Being, there is nothing that can in any way give aid and effect salvation except by His consent and command. This being the case, considering that as a result of his supplication the fish became for Hazrat Yunus a vehicle, or a submarine, and the sea, a peaceable plain; and the night became gently lit for him by the moon so, too, we should make the same supplication: There is no god other than Thee, glory be unto Thee! Verily I was among the wrongdoers. With the sentence “There is no god other than Thee,” we draw the gaze of Mercy upon our future; with the words “Glory be unto Thee,” we draw it upon our world; and with the phrase “Verily I was among the wrongdoers,” we draw it upon our soul. Thus our future is illumined with the light of faith and the moonlike luminosity of the Qur’an, and the awe and terror of the night are transformed into tranquillity and joy. Then too, embarking on the ship of the truth of Islam, fashioned in the dockyard of the Most Wise Qur’an, we may pass safely over the sea of this earthly abode, where corpses unnumbered are borne on the waves of years and centuries, of the ceaseless alternation of life and death, down to destruction. Once aboard that ship, we may reach the shore of salvation and fulfil our life’s duty. ‘the tempest and surging of the sea will appear as a series of pleasing images on a screen, and instead of inspiring terror and dread, will delight, caress and illumine the reflective and the meditative gaze. By virtue of the mystery of the Qur’an, and the effect of that book of Discernment, our soul will no longer ride us, but instead become our mount. As we ride it, it will be for us a powerful means for the attainment of life everlasting. To conclude: Man, in accordance with the comprehensive nature of his being, will suffer from the shaking and tremors of the earth, and the supreme convulsion of all beings on the day of resurrection, and begin himself to shake as if with malaria. As he fears the infinitesimal microbe, he will also fear the shooting star that appears among the heavenly bodies. As he loves his home, he will also love the wide world. As he loves his little garden, he will also love ardently infinite and eternal Paradise. The object of worship, the lord, refuge, saviour and goal of man must then of necessity be One in the palm of Whose power all beings lie, to Whose command atom and planet both will submit of necessity. Man should then constantly say, like Hazrat Yunus -upon whom be peace: There is no god other than Thee, glory be unto Thee! Verily I was among the wrongdoers. Glory be unto Thee! We have no knowledge save that which Thou hast taught us; verily Thou art All-Knowing, All-Wise. [Qur’an 2:32] * * * The Affliction of Ayyub When he called upon his Lord saying, “Verily harm has afflicted me, and Thou art the Most Merciful of the Merciful.” Qur’an 21:83 THIS SUPPLICATION of Hazrat Ayyub, upon whom be peace, the champion of patience, is both well- tested and effective. We should say in our supplication, drawing on the same verse: O Lord, verily harm has afflicted me, and Thou art the Most Merciful of the Merciful. The gist of the well-known story of Hazrat Ayyub, upon whom be peace, is as follows. While afflicted with numerous wounds and sores for a long time, he recalled the great recompense to be had for his sickness, and endured it with utmost patience. But later, when the worms generated by his wounds penetrated to his heart and his tongue which were the organs for the remembrance and knowledge of God, he feared that his duty of worship woulli suffer, and so he said in supplication not for the sake of his own comfort, but for the sake of his worship of God: “O Lordly Harm has afflicted me; my remembrance of thee with my tongue and my worship of Thee with my heart will suffer.” God Almighty then accepted this pure, sincere, disinterested and devout supplication in the most miraculous fashion. He granted to Hazrat Ayyub perfect good health and made manifest in him all kinds of compassion. This flash contains Five Points: FIRST POINT Corresponding to the outer wounds and sicknesses of Hazrat Ayyub, upon whom be peace, we have inner sicknesses of the spirit and heart. If our inner being is turned outward, and our outer being turned inward, we will appear more wounded and diseased than Hazrat Ayyub. For each sin that we commit and each doubt that enters our mind, inflicts wounds on our heart and our spirit. The wounds of Hazrat Ayyub, upon whom be peace, were of such a nature as to threaten his brief worldly life. But our inner wounds threaten our infinitely Long life everlasting. We need the supplication of Hazrat Ayyub a thousand times more than he did himself. Just as the worms that arose from his wounds penetrated to his heart and tongue, so too the wounds that sin inflicts upon us and the temptations and doubts that arise from those wounds will-may God protect us!-penetrate to our inner heart, the seat of faith, and thus negate faith. Penetrating too the spiritual joy of the tongue, the proclaimed of faith, they cause it to shun in revulsion the remembrance of God, and reduce it to silence. Sin, penetrating to the heart, will blacken and darken it until it extinguishes the light of faith. Within each sin is a path leading to unbelief. Unless that sin is swiftly obliterated by seeking God’s pardon, it will grow from a worm into a snake that gnaws on the heart. For example, a man who secretly commits a shameful sin will fear the disgrace that results if others become aware of it. Thus the existence of angels and spiritual beings will be hard for him to endure, and he will long to deny it, even on the strength of the slightest indication. Similarly, one who commits a major sin deserving of the torment of Hell, will desire the non-existence of Hell with all of his spirit whenever he hears the threat on hellfire, and he will dare to deny Hell on the strength of a slight indication and doubt, unless he takes up in protection the shield of repentance and seeking forgiveness. Similarly, one who does not perform the obligatory prayer and fulfil his duty of worship will be affected by distress, just as he would be in case of the neglect of a minor duty toward some petty ruler. His laziness in fulfilling his obligation, despite the repeated commands of the Sovereign of Pre-Eternity and Post-Eternity, will distress him greatly, and on account of that distress he will desire and say to himself, “Would that there were no such duty of worship!” In turn, there will arise from this desire a desire to deny God, and bear enmity toward Him. If some doubt concerning the Divine Being comes to his hear!, he will be inclined to embrace it like a conclusive proof. A wide gate to destruction will be opened in front of him. The wretch does not know that although he is delivered by denial from the slight trouble of the duty of worship, he has made himself, by that same denial, the target for millions of troubles that are far more awesome. Fleeing from the bite of the gnat, he welcomes the bite of the snake. There are many other examples, which may be understood with reference to these three, so that the sense of: Nay, but their hearts are stained will become apparent. SECOND POINT As was set forth concerning the meaning of destiny and fate in the Twenty-Sixth Word, men have no right to complain in the case of disaster and illness for the following three reasons. · The First Reason: God Most High has made the garment of the body in which man is clothed a manifestation of His art. He has made man to be the model on which He cuts, trims, alters and changes the garment on the body, thus displaying His Names in different ways. Just as the Name Healer makes it necessary that illness should exist, so too does the Name Provider require that hunger should exist. · The Second Reason: It is by means of disasters and sicknesses that life is refined, perfected, strengthened and advanced; that it yields results, attains perfection and fulfils its own purpose. Life led monotonously on the mattress of comfort resembles not so much the absolute good that is being, as the absolute evil that is nonbeing; it tends in fact in that direction. · The Third Reason: This worldly realm is a field of testing, an abode of service. It is not a place for pleasure, reward and requital. Considering, then, that it is an abode of service and a place of worship, sicknesses and misfortunes-as long as they do not affect faith and are patiently endured-conform fully to service and worship, and even strengthen it. Since they make each hour’s worship equivalent to that of a day, one should offer thanks instead of complaining. Worship consists in fact of two kinds, positive and negative. What is meant by the positive is obvious. As for negative worship, this is when one afflicted with misfortune or sickness perceives his own weakness and helplessness, and turning to his Compassionate Lord, seeks refuge in Him, meditates upon Him, petitions Him, and thus offers a pure form of worship that no hypocrisy can penetrate. If he endures patiently, thinks of the reward attendant of misfortune and offers thanks, then each hour that he passes will count as a whole day spent in worship. His brief life becomes very long. There are even cases where a single minute is counted as equal to a whole day’s worship. I once was extremely anxious because of an awesome illness that struck one of my brothers of the hereafter, Muhajir Hafiz Ahmad. But then a warning came to my heart, “Congratulate him! Each minute he spends is counted as a whole day’s worship.” He was in any event enduring his illness in patience and gratitude. THIRD POINT As we have pointed out in one or two of our Words, whenever one thinks of his past life, he will say in his heart or with his tongue either “Ah!” or “Oh!” That is, he will either experience regret, or say, “Thanks and praise be to God!” Regret is inspired by the pains arising from the cessation of former pleasures and separation from them. For the cessation of pleasure is a pain in itself. Sometimes a momentary pleasure will cause everlasting pain. To think upon it will be like lancing a wound, causing regret to gush forth. As for the lasting spiritual pleasure that comes from the cessation of momentary pains experienced in the past, it inspires man to say, ‘Thanks and praise be to God!” In addition to this innate tendency of man, if he thinks of the reward that results from misfortune and the requital that awaits him in the hereafter, if he realises that his brief life will count as a long life because of misfortune-then, instead of being merely patient, he should be thankful. He should say, “Praise be to God for every state other than unbelief and misguidance.” It is commonly said that misfortune is long-lasting. Indeed it is, but not because it is troublesome and distressing as people customarily imagine but rather because it yields vital results just like a long life. FOURTH POINT As was set forth in the First Station of the Twenty-First Word, the power of patient endurance given to man by God Most High is adequate to every misfortune, unless squandered on mere fancies. But through the predominance of fantasy, man’s neglect and his imagining this transient life to be eternal, he squanders his power of endurance on the past and the future. His endurance is not equal to the misfortunes of the present, and he begins to complain. It is as if-God forbid!-he were complaining of God Most High to men. In a, most unjustified and even lunatic fashion, he complains and demonstrates his lack of patience. If the day that is past held misfortune, the distress is now gone, and only tranquillity remains; the pain is gone and the pleasure in its cessation remains; the trouble is gone, and the reward remains. Hence one should not complain but give thanks for enjoyment. One should not resent misfortune, but love it. The transient life of the past comes to be counted as an eternal and blessed life because of misfortune. To think upon past pain with one’s fancy and then to waste part of one’s patience is lunacy. As far as days yet to come are concerned, since they have not yet come, to think now of the illness or misfortune to be borne during them and display impatience is also foolishness. To say to oneself, ‘Tomorrow or the day after I will be hungry and thirsty,” and constantly to drink water and eat bread today, is pure madness. Similarly, to think of misfortunes and sicknesses yet in the future but now non-existent, to suffer them already, to show impatience and to oppress oneself without any compulsion, is such stupidity that it no longer deserves pity and compassion. In short, just as gratitude increases Divine bounty, so too complaint increases misfortune and removes all occasion for compassion. During the first year of the First World War, a blessed person in Erzurum was afflicted with an awesome disease. I went to visit him, and he said to me, complaining bitterly: “I have not been able to place my head on the pillow and sleep for a hundred nights.” I was much grieved. Suddenly a thought came to me, and I said: “Brother, the hundred difficult days you have spent are now just like one hundred happy days. Do not think of them and complain; rather look at them and be grateful. As for future days, since they have not yet come, place your trust in your Compassionate and Merciful Lord. Do not weep before being beaten, do not be afraid of nothing, do not give nonbeing the colour of being. Think of the present hour; your power of patient endurance is enough for this hour. Do not act like the maddened commander who expects reinforcement on this right wing by an enemy force deserting to join him from his left, and then beings to disperse his forces in the center to the left and the right, before the enemy has joined him on the right. The enemy then destroys his center, left weak with a minimal force. Brother, do not be like him. Mobilize all your strength for this present hour, and think of Divine mercy, reward in the hereafter, and how your brief and transient life is being transformed into a long and eternal form. Instead of complaining bitterly, give joyful thanks.” Much relieved, he said, “Praise and thanks be to God, my disease is now a tenth of what it was before.” FIFTH POINT consisting of Three Matters. First Matter True and harmful misfortune is that which affects religion. One should at all times seek refuge in the Divine presence from misfortune in matters of religion and cry out for help. But misfortunes that do not affect religion are not at all misfortunes, when properly envisaged. Some of them are Divine warnings. If a shepherd throws a stone at his sheep when they trespass on another’s pasture, they understand that the stone is intended as a warning to save them from a perilous action; full of gratitude they turn back. so too there are many apparent misfortunes that are Divine warnings and admonishments, others that constitute the penance for sin, and others again that dissolve man’s state of neglect, remind him of his human helplessness and weakness, and thus inspire in him a form of tranquillity. As for the variety of misfortune that is illness, it is not at all a misfortune, as has already been said, but rather a favour from God and a means of purification. According to a certain tradition it is said that just as a tree drops its ripe fruit when shaken, so too do sins fall away through the shaking of fever. Hazrat Ayyub, upon him be peace, did not pray in his supplication for the comfort of his soul, but rather sought cure for the purpose of worship, when disease was preventing his remembrance of God with his tongue and his meditation upon God in his heart. We too should make our primary intent, when making that supplication, the healing of the inward and spiritual wounds that arise from sinning. As far as physical diseases are concerned, we may seek refuge from them when they hinder our worship. But we should seek refuge in a humble and supplicating fashion, not protestingly and plaintively. If we accept God as our lord, then we must accept too all that He gives us in His capacity of Lord. To sigh and complain in a manner implying objection to fate and destiny is a kind of criticism of fate, an accusation Levelled against God’s mercy. The one who criticises fate strikes his head against the anvil and breaks it. Whoever accuses God’s merry will inevitably be deprived of it. To use a broken hand to exact revenge will only cause further damage to the hand. So too a man who, afflicted with misfortune, responds to it with protesting complaint and anxiety, is only compounding his misfortune. Second Matter Physical misfortunes grow when they are seen to be large, and shrink when they are seen to be small. For example, a dream enters one’s vision at night. If one pays it attention, it swells up and grows; if one does not, it disappears. So too if one attempts to ward off an attacking swarm of bees, they will become more aggressive; whereas if one pays them no attention, they will disperse. Thus if one regards physical misfortunes as great and grants them importance, they will grow, and because of anxiety pass from the body and strike root in the heart. ‘The result will then be an inward affliction on which the outward misfortune fastens to perpetuate itself. But if the anxiety is removed by contentment with fate and reliance on God, the physical misfortune will gradually decrease, dry up and vanish, just like a tree whose roots have been severed. I once composed the following verses in description of this truth: Abandon, O wretch, thy lamentation; reliance on God shall be thy refuge! Lamenting is naugth but an increase of woe; woe itself, that is thy dirge! Find thy way to the author of woe; thy woe shall then be pleasing as the green verge! But if thou findest him not, then is the whole world one endless cruel image! Thou who dost suffer from a worldful of woe -why complain from pain? Make God thy refuge! Smile thus in the face of thy woe; woe itself then shall smile, and smiling, shrink and quite change! If in single-handed combat one smiles at an awesome enemy, his enmity will be changed to conciliatoriness; his hostility will become a mere joke, will shrink and disappear. If one confronts misfortune with reliance on God, the result will be similar. Third Matter Each age has its particular characteristic. In the age of neglect misfortune has changed its form. In certain ages and for certain persons, misfortune is not in reality misfortune, but rather a Divine favour. Since I consider those afflicted with illness in the present age to fortunate -on condition that their illness does not affect their religion- it does nor occur to me oppose illness and misfortune, nor to take pity on the afflicted. Whenever I encounter some afflicted youth, I find that he is more concerned with his religious duties and the hereafter than are his peers. From this I deduce that illness does not constitute a misfortune for such people, but rather a bounty from God. It is true that illness causes him distress in his brief, transient and worldly life, but it is beneficial for his eternal life. It is to be regarded as a kind of worship. If he were healthy, he would be unable to maintain the state he enjoyed while sick and would fall into dissipation, as a result of the impetuousness of youth and the dissipated nature of the age. Conclusion God Almighty, in order to display His infinite power and unlimited mercy, has made inherent in man infinite weakness and unlimited dependence. Further, in order to display the infinite variety of the impress of His Names, He has retard man like a machine receptive to pain and pleasure perceived from an infinite variety of directions. Within that human machine He has placed hundreds of instruments, and for each instrument He has appointed different pains and pleasures, duties and rewards. All of the Divine Names are equally manifest in the macroanthropos that is the world, and the microcosm that is man. Beneficial effects like good health, salubrity and pleasure are received by the human machine, causing it to emit thanks, and guiding it to the fulfilment of various functions. Thus man becomes like a factory producing gratitude. Similarly, by means of misfortune, illness and pain, and other motion-inducing contingencies, the other cogs of the human machine are set in motion and revolution. The metal of weakness, helplessness and poverty inherent in human nature is refined. Not the tongue alone, but each limb transformed into a tongue, beings to seek refuge and aid. Thus by means of those contingencies man becomes like a moving pen containing thousands of other pens within itself. He inscribes the fated course of his existence on the page of his life, or rather on the primordial tablet; puts forth a declaration of the Divine Names; and becomes himself an ode to the glory of God, thus fulfilling the purpose of his creation. * * * The Trust Given to Man Verily God has purchased from the believers their persons and their property that Paradise might be theirs. [Qur’an 9:111] If you wish to understand how profitable a trade it is, and how honourable a rank, to sell one’s person and property to God, to be His slave and His soldier, then listen to the following parable. Once a king entrusted each of two of his subjects with an estate, including all necessary workshops, machinery, horses, weapons and so forth. But since it was a tempestuous and war-ridden age, nothing enjoyed stability; it was destined either to disappear or to change. The king in his infinite mercy sent a most noble lieutenant to the two men and by means of a compassionate decree conveyed the following to them: “Sell me the property you now hold in trust, so that I may keep it for you. Let it not be destroyed for no purpose. After the wars are over, I will return it to you in a better condition than before. I will regard the trust as your property, and pay you a high price for it. As for the machinery and the tools in the workshop, they will be used in my name and at my workbench. But the price and the fee for their use shall be increased a thousandfold. You will receive all the profit that accrues. You are indigent and resourceless, and unable to provide the most on these great tasks. So let me assume the provision of all expenses and equipment, and give you all the income and the profit. You shall keep it until the time of demobilisation. So see the manifold ways in which you shall profit! Now in you do not sell me the property, you can see that no one is able to preserve what he possesses, and you too will lose what you now hold. It will go for nothing, and you will lose the high price I offer. The delicate and precious tools and scales, the precious metals waiting to be used, will also lose all value. You will have the trouble and concern of administering and preserving, but at the same time be punished for betraying your trust. So see the manifold ways in which you may lose! Moreover, if you sell the property to me, you become my soldier and act in my name. Instead of a common recruit or irregular, you will be the honored and free lieutenant of an exalted monarch.” After they had listened to this gracious decree, the more intelligent of the two men said: “By all means, I am proud and happy to sell. I offer thanks a thousandfold.” But the other was arrogant, selfish and dissipated; his soul had become as proud as the Pharaoh. As if he was to stay eternally on that estate, he ignored the earthquakes and tumults of this world. He said: “No! Who is the king? I won’t sell my property, nor spoil my enjoyment.” After a short time, the first man reached so high a rank that everyone envied his state. He received the favor of the king, and lived happily in the king’s own palace. The other by contrast fell into such a state that everyone pitied him, but also said he deserved it. For as a result of his error, his happiness and property departed, and he suffered punishment and torment. O soul full of caprices! Look at the face of truth through the telescope of this parable. As for the king, he is the Monarch of Pre- and Post-Eternity, your Lord and Creator. The estates, machinery, tools and scales are your possessions while in life’s fold; your body, spirit and heart within those possessions, and your outward and inward senses such as the eye and the tongue, intelligence and imagination. As for that most noble lieutenant, it is the Noble Messenger of God; and that most wise decree is the Wise Qur’an, which describes the trade we are discussing in this verse: Verily God has purchased from the believers their persons and property that Paradise might be theirs. The surging field of battle is the tempestuous surface of the world, which ceaselessly changes, dissolves and reforms and causes every man to think: “Since everything will leave our hands, will perish and be lost, is there no way in which we can transform it into something eternal and preserve it?” While engaged in these thoughts, he suddenly hears the heavenly voice of the Qur’an saying: “Indeed there is, a beautiful and easy way which contains five profits within itself.” What is that way? To sell the trust received back to its true owner. Such a sale yields profit fivefold. The First Profit: Transient property becomes everlasting. For this waning life, when given to the Eternal and Self-Subsistent Lord of Glory and spent for His sake, will be transmuted into eternity. It will yield eternal fruits. The moments of one’s life will apparently vanish and rot like kernels and seeds. But then the flowers of blessedness and auspiciousness will open and bloom in the realm of eternity, and each will also present a luminous and reassuring aspect in the intermediate realm. The Second Profit: The high price of Paradise is given in exchange. The Third Profit: The value of each limb and each sense is increased a thousandfold. The intelligence is, for example, like a tool. If you do not sell it to God Almighty, but rather employ it for the sake of the soul, it will become an ill-omened, noxious and debilitating tool that will burdens your weak person with all the sad sorrows of the past and the terrifying fears of the future; it will descend to the rank of an inauspicious and destructive tool. It is for this reason that a sinful man will frequently resort to drunkenness or frivolous pleasure in order to escape the vexations and injuries of his intelligence. But if you sell your intelligence to its True Owner and employ it on His behalf, then the intelligence will become like the key to a talisman, unlocking the infinite treasures of Compassion and the vaults full of wisdom that creation contains. To take another example, the eye is one of the senses, a window through which the spirit looks out on this world. If you do not sell it to God Almighty, but rather employ it on behalf of the soul, by gazing upon a handful of transient, impermanent beauties and scenes, it will sink to the level of being a pander to lust and the concupiscent soul. But if you sell the eye to your All-Seeing Maker, and employ it on His behalf and within limits traced out by Him, then your eye will rise to the rank of a reader of the Great Book of Being, a witness to the miracles of the Lord’s creation, a blessed bee sucking on the blossoms of Mercy in the garden of this globe. Yet another example is that of the tongue and the sense of taste. If you do not sell it to your Wise Creator, but employ it instead on behalf of the soul and for the sake of the stomach, it sinks and declines to the level of a gatekeeper at the stable of the stomach, a watchman at its factory. But if you sell it to the Noble Provider, then the sense of taste contained in the tongue will raise to the rank of a skilled overseer at the treasure of Divine compassion, a grateful inspector in the kitchens of God’s eternal power. So look well, O intelligence! See the difference between a tool of destruction and the key to all being! And look carefully, O eye! See the difference between an abominable pander and the learned overseer of the Divine Library! And taste well, O tongue! See the difference between a stable doorkeeper or a factory watchman and the trustee of the treasure of God’s mercy! Compare all other tools and limbs to these, and then you will understand that in truth the believer acquires a nature worthy of Paradise and the unbeliever a nature conforming to Hell. The reason for each of them attaining his respective value is that the believer, by virtue of his faith, uses the trust of his Creator on His behalf and within the limits traced out by Him, whereas the unbeliever betrays the trust and employs it for the sake of the concupiscent soul. The Fourth Profit: Man is helpless and exposed to numerous misfortunes. He is indigent, and his needs are numerous. He is weak, and the burden of life is most heavy. If he does not rely on the Omnipotent Lord of Glory, place his trust in Him and confidently submit to Him, his conscience will always be troubled. Fruitless torments, pains and regrets will suffocate him and intoxicate him, or turn him into a beast. The Fifth Profit: Those who have experienced sapiental knowledge and had unveiled to them the true nature of things, the elect who have witnessed the truth, are all agreed that the exalted reward for all the worship and glorification of God performed by your members and instruments will be given to you at the time of greatest need, in the form of the fruits of Paradise. If you spurn this trade with its fivefold profit in addition to being deprived of its profit, you will suffer fivefold loss. The First Loss: The property and offspring to which you are so attached, the soul and its caprice that you worship, the youth and life with which you are infatuated, all will vanish and be lost; your hands will be empty. But they will Leave behind them sin and pain, fastened on your neck like a yoke. The Second Loss: l you will suffer the penalty for betrayal of trust. For you will have wronged your own self by using the most precious tools on the most worthless objects. The Third Loss: By casting down all the precious faculties of man to a level much inferior to the animals, you will have insulted and transgressed against God’s wisdom. The Fourth Loss: In your weakness and poverty, you will have placed the heavy burden of life on your weak shoulders, and will constantly groan and lament beneath the blows of transience and separation. You will have clothed in an ugly form, fit to open the gates of Hell in front of you, the fair gifts of the Compassionate One such as the intelligence, the heart, the eye and the tongue, given to you to make preparation for the foundations of life everlasting and blessedness in the hereafter. Now is it so difficult to sell the trust? Is it so burdensome that many people shun the transaction? By no means! It is not in the least burdensome. For the limits of the permissible are broad, and are quite adequate for man’s desire; there is no need to trespass on the forbidden. The duties imposed by God are light and few in number. To be the slave and soldier of God is an indescribably pleasurable honor. One’s duty is simply to act and embark on all things in God’s name, like a soldier; to take and to give on God’s behalf; to move and be still in accordance with His permission and law. If one falls short, then one should seek His forgiveness, say: “O Lord! Forgive our faults, and accept us as Thy slaves; entrust us with Thy trust until the time of restitution arrives, amen!” and make petition unto Him. * * * Proofs of Resurrection · A chapter on God’s bestowal of life and death, and on the manifestation of the Names of Eternally Living and Self-Subsistent, and Giver of Life and Giver of Death. IS IT AT ALL POSSIBLE that the One Who gives life to this vast dead and dry earth; Who in so doing demonstrates His power by deploying more than three hundred thousand different forms of creation, each of them as remarkable as man; Who further demonstrates in this deployment His all-embracing knowledge by the infinite distinctions and differentiations He makes in the complex intermingling of all of those forms; Who directs the gaze of all His slaves to everlasting bliss by promising them resurrection in all of His heavenly decrees; Who demonstrates the splendor of His lordship by causing all parts of His creation to collaborate with one another, to revolve within the circle of His command and His will, to aid one another and be submitted to Him; Who shows the importance He has given to man by creating him as the most comprehensive, the most precious and delicate, the most valued and valuable fruit on the tree of creation by addressing him without intermediary and subjugating all things to him-is it at all possible that so compassionate and powerful a One, so wise and all-knowing a One, should not bring about resurrection; should not gather His creatures together or be unable to do so; should not restore man to life, or be unable to do so; should not be able to inaugurate His Supreme Court; should not be able to create Heaven and Hell? Nay, indeed, by no means is any of this possible. Indeed, the Almighty Disposer of this world’s affairs creates in every century, every year and every day, on the narrow and transient face of the globe, numerous signs, examples and indications of the Supreme Gathering and the Plain of Resurrection. Thus in the gathering that takes place every spring we see that in the course of five or six days more than three hundred thousand different kinds of animal and plant are first gathered together and then dispersed. The roots of all the trees and plants, as well as some animals, are revived and restored exactly as they were. The other animals are recreated in a form so similar as to be almost identical. The seeds which appear, in their outward form, to be so close to each other, nonetheless, in the course of six days or six weeks, become distinct and differentiated from each other, and then with extreme speed, ease and facility, are brought to life in the utmost order and equilibrium. is it at all possible that for the One Who does all of this anything should be difficult; that He should be unable to create the heavens and the earth in six days; that He should be unable to resurrect men with a single blast? No, by no means is it possible! Let us suppose there were to be some gifted writer who could write out in a single hour the confused and obliterated letters of three hundred thousand books on a single sheet without any error, omission or defect, complete and in the best form. If someone were then to say to you that that writer could write out again from memory in the course of a single minute a book written by him that had fallen into the water and become obliterated, would you then say than he is unable, and would you not believe in his ability? Or think of some talented king who, in order to demonstrate his power or for the sake of providing a warning example, removes whole mountains with a single command, turns his realm upside down, and transforms the sea into dry And. Then you see that a great rock rolls down into a valley, so that the path is blocked for guests travelling to attend the king s reception and they are unable to pass. If someone should say to you, “That exalted one will remove or dissolve the stone, however great it may be, with a single command; he will not leave his guests stranded,” would you then say that he will not remove the stone, or be unable to do so Or if someone one day should gather together a great army, and you are then informed that he will summon its battalions together with a blast of the trumpet after they had dispersed to rest, and the battalions will form up in disciplined shape, would you respond by saying, “I don’t believe it” Were you to say any of these things, your behavior would truly be madness. If you have understood these three parables, now look further and see how the Pre-eternal Designer turns over in front of our eyes the white page of winter and opens the green page of spring and summer. Then He inscribes on the page of the earth’s surface, the pen of Fate and Destiny in the most beautiful form, more than three hundred thousand species of creation. Not one encroaches upon another. He writes them all together, but none blocks the path of another. In their formation and shape, each is kept separate from the other, without any confusion. There is no error in writing. That Wise and Protecting One, Who puffiness’ and inserts the spirit of a great tree in the smallest seed, no bigger than a dot-is it permissible even to ask how He preserves the spirit of those who die That Powerful One Who causes the globe to revolve like a pebble in a sling-is it permissible even to ask how He will remove this globe from the path of His guests who are travelling to meet Him in the hereafter? Again, the One of Glorious Essence Who from nonbeing recruits anew and inscribes into His battalions, with the command of: “Be,” and behold, it is, and with utmost discipline, the troops of all living things, the very particles of all their bodies, and thus creates highly disciplined armies-is it permissible even to ask how He can make bodies submit to His discipline like a battalion, how He can gather together their mutually acquainted fundamental particles, their component members? You can, moreover, behold with your own eye the numerous designs made by God as signs, similes and indications of resurrection, designs placed by Him in every age and epoch of the world, in the alternation of day and night, even in the appearance and disappearance of clouds in the sky. If you imagine yourself to have been living a thousand years ago, and then compare with each other the two wings of time that are the past and the future, then you will behold similes of the gathering and indications of resurrection as numerous as the centuries and days. If, then, after witnessing so many similes and indications, you regard corporeal resurrection as improbable and rationally unacceptable, know your behavior to be pure lunacy. See what the Supreme Decree says concerning the truth we are discussing: Look upon the signs of God’s mercy, and see how He restores life to the earth after its death. Verily He it is Who shall bring to life the dead, and He is powerful over all things. In short, there is nothing that makes impossible the gathering of resurrection and much that necessitates it. The glorious and eternal Lordship, the almighty and all-embracing Sovereignty of the he Who gives life and death to this vast and wondrous earth as if it were a mere animal; Who has made of this earth a pleasing cradle, a fine ship, for man and the animals; Who has made of the sun a lamp furnishing light and heat to. the hostelry of the world; Who has made of the planets vehicles for the conveyance of His angels-the Lordship and Sovereignty of such a One cannot rest upon and be restricted to the transitory, impermanent, unstable, insignificant, changeable, unlasting, deficient and imperfect affairs of this world. In other words, He has another realm, one worthy of Him, permanent, stable, immutable and glorious. He has another kingdom, and it is for the sake a: this that He causes us the labor, and to this :hat He summons is. All those of illumined spirit who have penetrated from outer appearances to truth, and have been ennobled with proximity to the Divine Presence, all the spiritual poles endowed with luminous hearts, all the possessors of lucent intelligence, all bear witness that He will transfer us to that other kingdom. They inform us unanimously that He has prepared for us there reward and requital, and relate that He is repeatedly giving us firm promises and stern warnings. As for the breaking of a promise, it is baseness and utter humiliation. It cannot in any way be reconciled with the Glory of His Sanctity. Similarly, failure to fulfil a threat arises either from forgiveness or powerlessness. Now unbelief is extreme crime, and cannot be forgiven.* The Absolutely Omnipotent One is exempt from and exalted above all powerlessness. Those who bring us their testimony and report, despite all the differences in their methods, temperaments and paths, are totally unanimous and agreed on this basic matter. By their number, they have the authority of unanimity. By their quality, they have the authority of learned consensus. By their rank, each one is a guiding star of mankind, the cherished eye of a people, the object of a nation’s veneration. By their importance, each one is an expert and an authority in the matter. In any art or science, two experts are preferred to thousands of non-experts, and two positive affirmers are preferred to thousands of negators in the transmission of a report. For example, the testimony of two men affirming the sighting of the crescent moon at the beginning of Ramadan totally nullifies the negation of thousands of deniers. [* Unbelief denounces retain for alleged worthlessness and meaninglessness. lt is an insult to all of creation, a denial of the manifestation of the Divine Names in the mirror of bearings. It is disrespect to all the Divine Names, and rejection of the witness borne to the Divine Unity by al! beings. It is a denial of all of creation. It corrupts man’s potentialities in such a way that they are incapable of reform and unreceptive to good. Unbelief is also an act of utter injustice, a transgression against all of creation and the rights of God’s Names. The preservation of those rights, as well as the unredeemable nature of the unbeliever’s soul, make it necessary that unbelief should he unpardonable. The words, ‘To assign partners to God is verily a great transgression” (Qur’an 31:13) express this meaning.] In short, in the whole world there is no truer report, no firmer claim, no more apparent truth than this. The world is without doubt a field, and resurrection a threshing floor, a harvest. Paradise and Hell are each storehouses for the grain. * * * Manifestations of God’s Presence This consists of a brief indication of one of the thousands of general proofs of the pillar that is belief in God, a matter which has been explained with an infinite variety of evidence at many places in the Risale-i Nur. In Kastamonu, a group of high school students once came to visit me. ‘Teach us concerning our Creator,” they said. “Our teachers never mention God.” I replied: “Each of the sciences you study constantly makes mention of God and speaks to you of your Creator in accordance with the method of its own tongue. Do not listen to your teachers, listen to those sciences. “For example, a well-equipped pharmacy, with vital cures and potions stored in every jar and weighed out in wondrous and sensitive balances, demonstrates without doubt the existence of a highly skilled chemist, a most wise pharmacist. So too life-giving cures and potions stored in the jars of the four hundred thousand types of plant and animal in the pharmacy of the world-a pharmacy far better equipped and greater than the pharmacy in this town-also demonstrates and makes known to the blindest of eyes the Wise Possessor of Glory Who is the pharmacist in the supreme pharmacy of the world. This is in accordance with the science of medicine that you study. ‘To take another example, a wondrous factory that weaves thousands of different kinds of cloth from a single simple material proves without doubt the existence of a manufacturer and a skilled machine operator. So too this revolving machine of Divine construction called the earth, with its hundreds of thousands of workers, each employed in hundreds of thousands of factories, being infinitely greater and more perfect than any factory fashioned by man, proves and demonstrates the existence of the master craftsman and the possessor of this earth. This is in accordance with the science of engineering you study. “Or, to take yet another example, a depot, a storehouse or shop, in which a thousand and one different kinds of foodstuff have been brought together, and been stacked and laid out in orderly fashion, proves without doubt the existence of an owner of a11 this foodstuff, an official or overseer in charge of it. So too this storehouse of the Compassionate One, like a train that each year traces out a circle lasting twenty-four thousand years, conveys hundreds of thousands of different classes of being and the separate kinds of sustenance that each requires, and traverses the different seasons on its journey, spring being like a large wagon full of different kinds of food for those wretches whose sustenance is exhausted in the winter-this storehouse, then, this glorious vessel, this depot and Divine store that contains a thousand and one kinds of equipment and goods and canned foods, being infinitely greater and more complete than that other storehouse, establishes definitely the existence of the owner, the administrator, the manager of the depot that is this world, and makes him known and familiar. This is in accordance with the science of economics that you study or will study. “So too a gifted commander, whose army is recruited from four hundred thousand nations, each requiring different provisions to eat, different weapons to use, different garments to wear, different instructions to receive, different times for demobilization, will provide all the different foods, weapons, clothing and equipment that those different nations require, unaided and without forgetting or confusing anything. Then that wondrous army and its encampment will of a certainty demonstrate the genius and existence of that commander and inspire love for him. In the same way, the encampment that is- the earth every spring, with its new army of canticlers brought under arms and recruited from the four hundred thousand nations of fauna and flora, with each provided with its separate clothing, food and equipment, and each being recruited and discharged in a most perfect and regular fashion by a single generalissimo, without any omission or confusion this encampment, being infinitely greater and more complete than the human army and camp mentioned above, will make known to the reflective and intelligent the Governor, thc Lord, the Disposer and the Most Sacred Commander of the earth. It will make Him known by its wonders and its invocations of His sanctity, and make Him loved by its praise and glorification. This is in accordance with the military science that you will study. “So too the millions of electric lights that move through a great city illuminating it, and the power plant that supplies them inexhaustibly make known a miracle-working craftsman, an extraordinarily capable electrician, who with unhesitating genius manages the electricity, constructs the moving lamps, and establishes the power plant and supplies it with fuel. Making him known, they also evoke cries of admiration, affection and congratulation for him. In the same way, in the city that is this globe, there are stars fixed to the roof of the world’s palace, some of which, according to the science of cosmography, are a thousand times bigger than the earth and move seventy times faster than a cannonball. They never leave their appointed order, never collide, never are extinguished; their fuel is never exhausted. Again according to the science of cosmography that you study, liquid gas equal to the world’s oceans and heaps of wood as high as the world’s mountains would be needed every day for the sun to burn eternally and never be extinguished, that lamp and stove in the hospice of the Compassionate One a million times larger than the earth. Now the electric lamps and installations in the world’s palace, in the glorious city of being, keep the sun and the lofty stars that resemble it burning without gas, wood or coal, never permitting them to be extinguished; they keep them in swift rotation, never permitting them to collide; and thus, with their fingers of light, they indicate an infinite power and sovereignty. Hence they are far greater and more perfect than the lights of a manmade city, and make known the Monarch, the Illuminer, the Disposer and the Maker of the supernal gathering, calling the luminous stars to give witness. They arouse love for Him with invocations of His glory and sanctity, and inspire worship of Him. “Again, let us conceive of a book in each line of which a separate work is minutely inscribed and in each word of which a whole Qur’anic sura is traced out by a delicate pen; a compendium of profound truths each of which supports the other and demonstrates the skill and capacity of its scribe and its author. Such a book demonstrates and indicates, with utmost clarity, the existence of its scribe and its author, as well as their skills and accomplishments. It evokes sentiments of appreciation, and exclamations of “Mashallah, Barakallah.\'” So too it is with this great Book of Being. On the earth’s face, a single one of its pages, and in spring, a single one of its phrases, there arise three hundred thousand species of fauna and flora, like three hundred thousand separate books, all inscribed without any error or mistake, without confusion or mingling, perfectly and totally. We see a pen at work that writes an ode in the form of a tree, one word in the Book of Being, and draws up an index of the whole work in the form of a seed, one dot in that book. This compendium of being, this Supreme Cosmic Qur’an, each word of which contains infinite wisdom and truth, being greater, more perfect and truthful than the book mentioned above, demonstrates the existence of the Calligrapher and Scribe of this Book of Being, in all His boundless perfection. Proclaiming “Allahu akbar, ” it indicates His existence; proclaiming “SubhanAllah,” it defines Him in His exalted transcendence; and proclaiming “Alhamdulillah, ” it praises Him and evokes love for Him. This is in accordance with the natural sciences that you study, and the arts of reading and writing that you practice at school, with their encompassing scope and penetrating gaze. “Hundreds of other sciences, analogous to these, make known the Glorious Creator of being with all of His Names, proclaiming His attributes and perfections, by virtue of their encompassing scope, their ability to reflect like a mirror, their penetrating gaze and their meditative vision. “It is in order to teach this lesson, supplying a glorious and brilliant of the Divine Unity, that the Qur’an of miraculous exposition constantly repeats the verses: Lord of the heavens and the earth, and The created the heavens and the earth, thus making our Creator known to us.’ It was in this fashion that I spoke to those students. They accepted all that I said and testified to its truth, saying, “Thanks without limit be to our Lord that we have been given a lesson fully sacred and true. May God be pleased with you.” I then said: “Although man is like a living machine, reacting with pain to thousands of different kinds of pain, and with pleasure to thousands of different kinds of pleasure; although he is exposed to the hostility of countless enemies, seen and unseen, and poverty without limit; although he is a pitiful creature suffering from boundless needs, inward and outward, and enduring the knocks and blows of constant cessation and separation-despite all this, he may attach himself by belief and worship to a Glorious Monarch Who shall serve him as a support against all of his enemies and a provider against all of his needs. If man first attaches himself to so All-Powerful and Merciful a Monarch and enters through worship into his service, and then turns fate’s sentence of execution into a letter of discharge, imagine how contentedly, happily and gratefully will he take pride in his Lord in the manner of one who takes pride in the rank and nobility of his master!” I repeat to these unfortunate prisoners what I said to the schoolboys: ‘The one who knows and obeys Him is fortunate, even in prison; whereas the one who forgets Him is imprisoned and wretched, even in a palace. A wronged but fortunate man once said to his wretched oppressors just before his execution, ‘I am not being executed, rather I am being discharged to go to the abode of bliss. I am amply avenged on you by seeing you condemned to execution for all eternity.’ Saying ‘There is no god but God,’ he happily surrendered his spirit.” * * * Evidences of God’s Sovereignty God sets forth parables for men that haply they may remember. (Qur’an 14:25) Those are the parables We set for men that haply they may reflect. (Qur’an 59:21) ONCE two men were washing in a pool. Under the influence of a mysterious force, they lost consciousness, and when they opened their, eyes again, they saw that they had been transported to a strange world, â world that in its perfect ordering and arrangement resembled first a kingdom, then a city, then a palace. They gazed around in utter amazement. Looking in one direction, they beheld a vast world; looking in another direction, they saw a well-ordered kingdom; looking in yet another direction, they were met by a perfect city; and looking in still one more direction, they were confronted by a palace that contained within itself a splendid and flourishing realm. Traversing the realm, they examined it further, and saw it to be peopled by a species of creatures with their own mode of speech. They did not know their language, but were able to understand from their gestures that they were performing important tasks and fulfilling a valuable function. One of the two men said to his friend: “This remarkable world has without doubt its orderer; this well-ordered kingdom has its monarch; this perfect city has its master; this finely built palace has its designer. We should strive to make his acquaintance, for it seems that it is he who has brought us here. If we do not come to know him, who else will aid us? What can we expect from those powerless creatures of whose tongue we are ignorant and who pay us no heed? Then, too, the one who has made this vast realm in the form of a kingdom, in the shape of a city, in the mold of a palace, who has filled it from end to end with miraculous objects, decorated it with numerous adornments, and arrayed it with impressive wonders, no doubt desires something from us and from the others that come here. We should make his acquaintance and discover what he wishes of us.” The other man said: “I do not believe that a person exists such as you describe, administering this realm by himself.” To which the first replied: “If we do not come to know him and remain indifferent to him, it will benefit us nothing, and on the contrary cause us great harm. Whereas if we seek to know him, the effort involved will be slight, and the benefit very great. To remain indifferent toward him is therefore unwise.” That heedless man said: “I see my whole comfort and pleasure to lie in not thinking of him. I will not bother myself wi
  5. Pingback: Dive, Dive, Dive! 30 Jan 11 | adeliemanchot

  6. Ahmed does in Egypt the same what he does in the US: propaganda. Da’awa. He went there to tell naive, clueless western journos that its all about ‘freedom & democracy’, and that the Muslim Brotherhood is a cuddly charity organization. And they will lap it up, like the dogs they are…….

  7. Pingback: Ahmed sends his regards. From Cairo…. — Winds Of Jihad By SheikYerMami

  8. Pingback: Illinois: MECCA mosque approved « Creeping Sharia

  9. Pingback: 48th Annual Muslim Brotherhood-linked ISNA Convention, July 1-4 USA « Creeping Sharia

If sharia law continues spreading, you'll have less and less freedom of speech - so speak while you can!

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