Nobody really knows, but it probably can probably be rooted in Pre-Islamic middle east. Women in that society were considerably stronger, emotionally and mentally than other women of that time. (Do you think there would be female business women like Khadija now??… I dont think so). It has been postulated before that women would often initiate sex with their husbands and would have very satisfying sex lives, but this increase power in the bedroom could perhaps lead to increased power in society. Now this is merely my own speculation (but how it happened isnt really that important because its undeniable that women were more powerful sexually and mentally in pre-islamic middle east) but i think that in an attempt to lower women’s status in society and make them weak and subservient, the big players during Islam’s early days created rules, some of them added to the Quran perhaps and others said by scholars that became part of regular life for women and men….and thus we are now in the 21 century.

This has huge implications for Arabs and people in the middle east as it always has. This sex phobia has created a society of super horny 17 and 18 year olds that jump at the intital chance to get married to anybody just because they are dying to have sex. I have a female cousin (she hasnt told me that sex was the reason but its pretty obvious) who got married at 18 and then divorced a year later because she said the guy was an asshole. There are other women (and men) who went through the same thing. They hold of sex their whole life, dying to have physical contact of any kind with the opposite sex, they marry, have sex, and within 2 years they are divorced because they actually had the ability to think now that they werent superhorny anymore. Sexphobia also leads to an immense obession with sex. Yes..OBSESSION. These people are so sex deprived that they are looking for any excuse to talk about sex, usually ways to make it less noticable and more haram, but nonetheless, they are looking for any excuse to talk about sex. This is not the way to raise a healthy society, and it does not “honour” women, it degrades them by covering them up and making them afraid of men, it destroys their intellect since they are not taught to be independent at all and it leads to generations of 21 year olds who are already divorced and living in their parents’ flat.

Thank you, God

Just approximately a year and a half ago, there were soft, vital and green fingers, were doing their best for 6 months to build the foundations of a successful marriage
… When one of the demonic rodent was looking for a mushy basis to necrosis it
by her teeth, in revenge of failure in her marital life and the destruction of
her family under psychological illnesses.  To escape responsibility of her failure ,
there were no choice but  looking for a soft basis  in the websites  to  destroy it ,motivated by  her wicked character, enrich it    by the malice  and devil she  experienced   through her whole life, her exceeded fifty  years of evil.
In Bayram –   al-Adha feast, which could mean nothing to some people, on the other hand, for others it could be the end of worship season and pilgrimage. It could be the end of circling around the temple of God to get rid of the  sins committed against God-laws and human  values, (as if God –his majesty -in their blind eyes -is a factory director ,who waits  for his employees to  turn coat and bow under his feet  to grant  them his forgiveness and blesses )

Moreover, for others it  could  mean the scapegoat ,the sheep they sacrifice,and ask  God to accept ,thinking foolishly that this will complete their rituals ( Oh my lord  accept    this
scapegoat and  grant  us your satisfaction in return)…. so, what is the difference between that rodent which worships the Satan of her desires and thank him for his gifts to re snoop, wreak and destroy others’ efforts, and those who worship the god who may erase their crimes,  then commit more and more sins ,  to  go round the temple of God  again and again, on a HoPe of (erasing) their SiNs.

In this feast, the soft fingers which  were  attacked harshly  by the demonic rodent … have to  think deeply of  the difference between the Eucharist which is  presented to release and clear the guilt , and the Sacrifice!!,  These tender fingers have to check if people around deserve sacrifice,other wise, they themselves will be the scapegoat of others’ sin.

Some people may know the story of sacrifice’s ritual as a sheep which God replaced and relieve d the child ‘Ismail’, who was going to be slaughtered by his father ‘Prophet Ibrahim” as Eucharist for God, according to a vision in his dream…Thus, people went on this habit ever since till now, they   sacrifice the sheep seeking God‘s forgiveness,
but no one ever asks himself   was that sheep Eucharist a substitute to any sin???  Was “Prophet “Ibrahem” guilty to sacrifice his son against his sins?

Thank you God

For your   successive messages you are sending to the people to let them understand that the human civilization is based on the morals and values that do not permit the instruction of the foundation … And to let them realize that freedom does not mean having sex like animals, and intellectual liberty does not mean displacement and loss of our own identity.

Thank you God for that when you stop sending alerts to human beings means that they are under the rubble of their trash … and means that they will test your punishment for ignoring your messages and misunderstanding and the crimes against others.

Thank you for sending us rodents TO DESTROY the fragile foundations to replace it with
a solid one.

Thank you for showing us the evil souls of the demonic rodent, with their ugly faces
and sharp canines.

Thank you for the divine lights you lighten our minds about what should sacrifice and how
the Honor of sacrificing would be.

((Blindness is in the hearts and minds; it’s not in the eye’s sight))

Thank you for all of your gifts to humanity.

Yes, this is me and I HAVEN’T STARTED yet

Often i read in CNN, BBC or Reuters that Libyans are divided and the country could very possibly decent into another civil war between competing tribes or Islamists v. Secularists. Personally, I do not know the extent of tribalism or sectarianism in Libya as I have never been there. **If you are from Libya, please comment below and tell me** As we have all too often seen in the Arab World, tribalism and social divides can lead to violence and civil war. The foundation of democracy is respect for the rule of law and the respect for the constitution as the supreme law of the land. This is why the writers of the Constitution of Libya and other revolutionized Arab states have a huge task in front of them.

They must draft a constitution within the next 10 months that codifies and manifests the visions that they have for their nation and their people. Most nations that draft constitutions start from scratch, barely benefiting from other constitutions. However a constitution is like a software program and any programmer will tell you that there is no need to make a new version of a program from scratch. They learn from other programs and in some cases even use those programs and change them to suit their specific needs. There is no shame in asking from help to draft a constitution, and the judges and lawyers drafting these ones need to closely study the constitutions of the U.S, Canada and France. These constitutions all guarantee the fundamental rights of freedom, liberty and the means to be happy. I think Arabs countries should go the route that Canada has gone down and adopt “fundamental freedoms” that are guaranteed by the constitution. These should include the right to freedom of thought, of assembly, speech and the press.

The constitution will be the most fundamental part of forming new democratic societies and I think this should be done before a leader is elected. For the constitution to feel like it is absolute and concrete, it must exist before the first president/prime minister is elected. A respect for a constitution and a sense that it is more than just a piece of paper but instead the general will of the entire population has to exist if the rights we all dream of are to be realized.

Iran aside, all Middle Eastern countries might freely choose Islamic states. The choice is due to an identity pride in their people’s collective conscience. It is formed by emotion, tradition and history, not rationality. Rationality is a new paradigm shift in the Islamic world now initiated by Iranians.

Islam to Arab Middle East is melt with their history, a history of Caliphate and a period of “Golden Ages” of Islam, what led to military Muslim conquerors in long wars of “Jihad”, holly wars, against the “non-Muslim” world. The history of Arab and Sunnite Muslims has been proudly associated with this “Golden Ages” of Islam.

Reinforced by accumulated defeats during the Crusades and finally collapse of  the “Golden Ages”, the Arab / Sunnite Muslims have the impression of being looked down by “non Muslims”, especially during the period of British / French colonisation — a second Crusade of non-Muslims! The broken pride of Muslims is followed by the inception of a Jewish sate in 1948 in the “holy lands” of Muslims.

This Islamic identity which has been so mechanically imposed or patched up with the Arab / Sunnite world plays after all an identity formation for them and once being violated by “non-Muslims”, the reaction reaches nationalism coloured by a pan-Islamism. The reactions like Taliban’s anti-American, Hamas and Hezbollah anti-Semite character formations and are the recent examples of the pan-Islamic transformation.

Islamism in the ME is highlighted by the “non Muslim” invasion of the “holy” territories of “Muslim” Palestine — a “third Crusade” of western arrogance by propping Israel potential up to occupy “Muslim” territories. The 2003 invasion of Iraq by Bush administration radicalised the ends. Under such circumstances, Islam has created an emotion of self-identity-defence which is expressed through an Islamic front of unity with its jihadist impetus endorsed by all its traditional and historical mentioned factors–such a right-wing and Islamic front has nothing to share with the leftist anti-imperialism.

However, in Iran we have the opposite factors, factors not in the favour of an Islamic identity, but even a disgrace to such an identity pride. The reasons are many, among which: We have the plague of the 33-year anti-Iranian Islamic regime, considered by most Iranians as a force of occupier. It is  a reminder of the 7th. invasion of Muslim Jihadists who ravaged, killed, enslaved, destroyed and humiliated Iranians during two centuries of their occupation. Then we had the 16-17th century Safavid Dynasty that brutally imposed the Shiite sect on Iran by shedding blood of hundreds of thousands of Iranians. Then we had the dark period of Ghajar Dynasty in 18-19th century by Shiitising Iran with all hysterical mourning rituals of Shiite Islam.

So, with all these negative and sorrowful experiences of Islam in Iran, Iranians are not proud of Islam, thanks to the Mullahs’ regime are now getting awareness to how Islam damaged and is damaging their country. This is the reason Iranians would never freely choose an Islamic state if there were such a choice. In this perspective, the Islamic regime in Iran seems to be the last bastion of leftovers of the Islamic invasion of Muslims in the 7th. Century and once collapsed will never be reset.

Iranians are the first nation in the Middle East who reached to this revolutionary awareness that Islamic values within an Islamic state do not lead to any future for freedom, independence and democracy because it categorically denies all of them. An Islamic state does not solve the future problems in our today’s world at all, but will rather be used as populist trampoline for the corrupt, reactionary bunch of Mullahs or Islamists to create governments even with the help of “non Muslim” West, as it is the case of Wahhabites, Pakestani Islamist Generals, the US-backed Shiite government in Iraq, Hamed Karzai in Afghanistan, and maybe a faction of the Islamic regime called “Green Movement” as a government alternative to Hardliners in Tehran.

Nevertheless, Iran aside, thanks to imperialistic policy of the West and Zionistic territorial ambitions, accompanied with lack of democracy and high education, Islamisation of the region is occurring at a faster speed than its “democratisation”. The average peoples in the ME are more gravitating towards Mullah’s regime while Iranians rebut them. For them, the brutal Mullahs and clown Ahmadinejad are celebrated as the “anti-Western” heroes who stand up to Western injustice!

I do not believe such a western-phobia helps us to push back imperialistic interests of the West. Such a baseless phobia is orchestrated by radical Muslims and their orthodox leftist chorister and does not lead to independence, democracy, welfare, and progress of people, but rather is an ideological tool of extremists to cook up extremist regimes like Mullahs’ regime in the region. Such extremist states sooner or later will be economically new dependent client states to the one or another foreign key power.

A sane state is a servant of its people, a friend of humanity, and is based on the universally recognised values of democracy. Only such a sate can be independent because it is a free and conscious choice of its people and less likely would bargain over the national interests with the key powers. Such a regime will be a part of the international community with no ideological love or pathological hate towards any country.

Iranian people today distance themselves from such an ideological sate, namely from anti-western phobia by the fact that they share many traits of western values in their life, values which are banned by the Islamic regime. Iranians look for western values of secularism and democracy despite of having 1400 years of despotic Islam behind them.

The trend of such a westernisation is not solely due to a spontaneous or conscious reaction to the disliked Mullahs’ regime, but long time before the inception of this regime, Iranian middle class has followed in majority a secular and western way of life. Sometimes confused between traditionalism and modernism or melt with a moderate Islam, Iranians have been more Iranians than Muslims and this is the core of discrepancy between the Islamic regime and an increasing majority of Iranians. This is a characteristic of Iranians who differentiate them from Arab /Sunnite Muslims and it is due to the fact that Islam, contrary to most Arabs / Sunnite Muslims, has never been an identity pride for Iranians. In the depth of collective consciousness of Iranians Muslims or non-Muslims alike, Islam is regarded as an imposed doctrine of non-Iranians.

(A picture of the “sign of peace”)

Over 6 decades, Egyptians tried many strategies for opposition, starting from opposition from within the ruling party (and it’s the weakest strategy), to the militant opposition (and it’s the most violent strategy) – all these attempts failed. Till Egyptians discovered a new strategy, “the peacefulness” and the Egyptian revolution came out chanting “peaceful… peaceful”, and the peacefulness succeeded in achieving what the Kalashnikov couldn’t.
6 weeks as well is approximately the period of the Arab-Israeli conflict… For 64 years, Arabs tried many strategies dealing with Israel (starting from being agents to terrorism), and also all the attempts failed… So, why don’t we start adopting a peaceful strategy dealing with the state of Israel to reach full rights to all the peoples of the region? That research paper is an attempt of me to explain how peaceful means can end that conflict completely, thus all the peoples of the region rest and their suffering ends.

However, dear reader I have to warn you, if what leads you to deal with that case is the motivation of revenge and the desire to get-rid of Jews then that research isn’t directed towards you, so don’t waste your time reading it. This research is directed toward who wish to end the conflict by fair way giving all parties their legitimate rights.

The first scene: Security Council decision – November 1947
The first scene which I’m going to concentrate on between numerous historical scenes I’m going to present. It’s the events which followed the decision of Security Council to divide Palestine in November 1947… What were the reactions on the decision? Were these reactions correct or wrong?
After 6 days of issuing Security Council decision, the Arab League met and took a decision to prevent Security Council decision by force (by weapons)… Arabs ignored the peaceful and the diplomatic ways, they didn’t resort to a dialog and didn’t discuss Security Council in its decision. All they did was each one of them went to bring his weapon and chant “death to Jews”.

At the time when Arabs were drunk with the fever of blood-shedding Jews, Israelis were making a world-wide diplomatic campaign to convince the whole world to support the born state of Israel. The United States of America felt that Security Council decision will ignite a war in the region, so it provided a recommendation that to Security Council demanding canceling the partition plan. As usual, Arabs were busy preparing violence, they didn’t care for that American step, and Israelis didn’t go back to their homeland until they convinced the Americans to take back their recommendation from Security Council.

Here, a question arises: What if Arabs thought about peaceful means, and traveled as well to to convince the Americans with their point of view, also the rest of Security Council members? What if America didn’t take back its recommendation about canceling the partition plan? Arabs could have canceled the Security Council decision, therefore obstructing the establishment of the state of Israel from the first place, but unfortunately they were busy with violence, weapons and the desire to kill, so they lost everything.

The second scene: declaring the state of Israel – 15 May 1948
Days passed after the decision of Security Council and it wasn’t canceled. Based on the decision, Israel declared its independence as soon as the British mandate for Palestine ended. So, why didn’t also the Palestinians declared their state at that time, backed by the legitimacy of Security Council decision, and it’s the decision in which Israel adheres to strongly because it’s the decision which gave it legitimate existence? The answer simply is that Palestinians and Arabs were busy with war and blood, and they weren’t interested in peaceful ways, of the type of holding a parliament and heading to the United Nations to declare a Palestinian state.
Once more, Palestinians wasted a golden chance because of being busy with violence.

The third scene: Moshe Sharet initiative – 1953
After declaring independence, David Ben-Gurion headed the Israeli government, who was a Zionist leader adopting radical stances firm against Israel. The chance for achieving peace at his era was very weak. In the year 1953 the Israeli Knesset had its second Prime Minister for Israel who was Moshe Sharet, who was contrary to Ben-Gurion, believing in peace and giving Arabs their rights. Moshe Sharet demanded from the Israeli Knesset to delegate him in making peace talks with Arabs. The Knesset agreed to delegate Moshe Sharet in negotiating on anything and everything (including the right of Palestinian refugees to return inside the Israeli lands).
Moshe Sharet went to all Arab leaders asking for dialog, all of them refused and insisted to settle the conflict by war and violence. Gamal Abdel Nasser agreed on the dialog on the condition of secrecy, because Gamal Abdel Nasser didn’t have the courage to face his people that he was making peaceful negotiations with Israel.
Thus, Moshe Sharet fell in 1954 because of Moshe Sharet failure to convince Arabs of peaceful mechanisms to settle the conflict. David Ben-Gurion became once again to be Prime Minister closing many doors for a peaceful solution to the conflict.

Why Arabs don’t ask themselves: What if they accepted Moshe Sharet initiative? What if these negotiations succeeded and the Palestinian state was established at then, and the refugees came back home? Once again, Arabs lose because of their adherence to violent mechanisms and their objection to peaceful mechanisms.

The fourth scene: the assassination of king Abdallah – 1951
After the Arab defeat in in 1948 war and the truce agreement with Israel in Rhodes – February 1949, and because of not declaring a Palestinian state, Gaza became under the Egyptian administration while the West Bank under the Jordanian administration.

King Abdallah Ben Al-Sharif Hussein, king of Jordan, realized the importance of reaching a peaceful solution to the conflict after the failure of the military attempt. He went to visit Jerusalem along with his peaceful efforts, but the Palestinian terror was waiting for him. He was assassinated inside Aqsa mosque, so that the first peaceful Arab effort be assassinated towards Israel.

After 60 years of assassinating king Abdallah, we ask ourselves: did Abdallah’s benefited Palestinians? Of course not, because Jordan was dragged to a conflict with Israel which didn’t end except after the agreement of Wadi Arabah in 1994, while the West Bank was subject to Israeli occupation and still to that day suffering of a spread of the Israeli army and Israeli settlements in. If king Abdallah hadn’t been assassinated, the West Bank would have now been without settlements and Jordan wouldn’t have lost in its economy and its youth in a conflict for 40 years with Israel. Once again, Arabs lose because of their inclination toward violence and their objection to the peaceful means.

The fifth scene: the Egyptian peace treaty – 1979
In the year 1977, Sadat realized the importance of what king Abdallah was doing in the year 1951, so he decided to start an Arab peace initiative. He visited Jerusalem in November, 1977 and afterward, immediately the Egyptian-Israeli peace talks started. All the Arab parties in the conflict were invited to to join the peace talk, but the Arabs found it hard to make a peaceful work. They launched the “The Three No’s of Khartoum”, objecting any peaceful solution to the conflict, adhering to militarist settlement.

Today, after 32 years of signing the Egyptian-Israeli peace treaty, we ask ourselves: what if Arabs accepted the peaceful negotiations in Sadat era? What would the Arabs have lost if they negotiated at that time without a result? Was what Jordan take in 1994 more than what it would have taken if it joined Sadad initiative in 1979? Was what the Palestinians take in Oslo, 1993, more than what would they have taken in 1979?
Once again, Arabs waste the chance because of their adherence to the armed solutions not the peaceful solutions.

The sixth scene: Camp David 2 – year 2000
In the year 2000, many positive circumstances gathered. President Bill Clinton was at the end of his presidency and wanted to end the conflict in the Middle East before he leaves office. At the same timing, Israel was lead Ehud Barak of the Labor Party of Israel – Labor Party is a leftist political party known by its support to peace process. Israel was on the eve of parliamentary elections, so Barak needed a success facilitating obtaining many seats in the next Knesset.
The talks had actually started at Camp David, Yasser Arafat, Ehud Barak, Bill Clinton, and who views what Israel offered at that time, would realize that Israel offered an offer in which Palestinians won’t obtain a similar offer forever. A state on the borders of 1967, Eastern Jerusalem the capital city, dismantling of settlements and the return of a percentage of refugees. Palestinians will go after two month from now (in September 2011) to the United Nations too declare a Palestinian state and they know well that they won’t obtain what Israel offered them in Camp David 2.

Yasser Arafat signature was only required and the United States guaranteed the agreement, in other words America would compel Israel to implement. However, Mubarak was annoyed of his absense in the talks, so as, he realized that it is of his interest that the conflict continues, so the relationship between Yasser Arafat and the Egyptian Intelligence was exploited, and he was pressured into objecting to sign the treaty. Emotionally provoking vocal phrases were raised, of the type: resistance, occupation, martyrs, uprising, treason, agents, Zionists. Arafat apologized and didn’t sign the treaty saying to Bill Clinton, “if I signed the treaty, you’ll walk in my funeral soon”.

What happened later on? George Bush, the son, came to White House, he wasn’t a man of peace of any kind. In the Israeli elections, Israelis felt that what Labor Party says is useless with Arabs, so Labor Party together with Meretz lost most of their seat and the Israeli right rose to authority, represented by Likud of the militarist background, allying itself with religious political parties of type of “Shas” and “The Jewish Home”. It objected to Camp David 2 and almost destroyed Labor Party, to the extent it’s now a very weak political party in Israel which isn’t influential in political life. Ehud Barak who used to be a hero of peace, didn’t forget at all the Arabs destroyed his strength and transformed him from a strong leader to a chief of a weak political party, so, Barak became an impeder to peace more than a supporter to it.

So, what do Arabs benefit of objecting Camp David 2? Did the Palestinian uprisings give the Palestinians 1% of what would have Camp David 2 give them? What would Arabs do now after the partners of peace in Israel have been destroyed and the governance there was took-over by fanatics and religiously-biased? Do Arabs imagine that they would get more than what was offered to them? What would happen now to any peace agreement after half of what Israel offered in 2000 became unacceptable and not possible to be offered in 2011? What did the Palestinians benefit of being the “sons of stones”? Wouldn’t be better for them to be the “sons of peace”?

Seventh scene: Arab Spring – 2011
When the Tunisian revolution started in December 2010, everyone looked at it as an exceptional case specific to Tunisia, and everyone dealt with the approach of “Egypt isn’t Tunisia” and “Libya isn’t Tunisia”. But, when the revolution succeeded in Egypt in overthrowing Mubarak and when the revolutions in Libya, Yemen, Syria and Bahrain erupted, everyone realized that the Arabic-speaking peoples knew the strength of the peaceful revolutions.

The Israeli right stood confused in front of a fateful question: “what if the Palestinians started a peaceful revolution”? Israel was accustomed to that the Palestinian resistance is militant, because using violence against Israel allows it to use its army in the framework of self-defense and no one would blame Israel when it chases child-kidnappers or killers of civilians. But, if the Palestinians started a peaceful revolution, Israel won’t be able to use its army, so what would it do? No one in Israel (and specifically the Israeli right) found an answer on that question, and the fear remained to them of a Tunisian revolution.
But, as one of Israel leaders said that “Israel’s success doesn’t depend on its smartness, but on the stupidity of its enemies”. The Palestinians wasted the chance in the second uprising in 15 May 2011, contrary to the rest of the Arab peoples, the Palestinians didn’t look for a Palestinian Tahrir square to protest in peacefully. Palestinians didn’t realize that the peacefulness has no relation with penetrating the borders, infringement on the territorial waters of Israel and chanting racist words. A peaceful sit-in disseminating racist ideas is exactly as the sit-in of Mostafa Mahmoud square, where peaceful protestors chanting shit thought, and of course that won’t lead to a result. The chance is still available for Palestinians to adopt the peaceful method of Tahrir before it’s too late.

(A picture of the biggest demonstrations in the history of Israel, Tel Aviv, 6 August 2011)

Peaceful Strategies toward Israel
- Why won’t we start trying peaceful strategies with Israelis and see if it would succeed as the peaceful Egyptian revolution succeeded? We tried violence for 6 centuries, so why don’t we try the peacefulness for 6 months?

- Before the eruption of the Egyptian revolution, the Egyptian demonstrators were at the beginning of their demonstration giving flowers to police officers and tell them “we’re not demonstrating against you,but against the regime”… So, why don’t we send flowers to Israelis and tell them “we are not antagonize you as individuals, but we are against your policies toward us and Palestine”?

- Also, before the Egyptian revolution, one of the opposition groups published on the internet a list with telephone numbers of Egyptian police officers and we started a campaign of calling those officers, trying to convince them to stop assaulting demonstrators… That campaign succeeded in attracting numerous police and army officers and ex-officers and their families, and they participated in our revolution.

So, why don’t we start in the same thing with Israelis? Why don’t we start communicating with ordinary Israeli individuals and tell them that the Mossad and the Israel Defense Forces actions are unacceptable, inhumane and obstruct peace in the region? Why don’t we convince try to them with the justice of our cause, if we really believe-in its just.

What if we each Egyptian person started adding two Israelis on his friends list on Facebook? If there were million Egyptians, each one of them can only affect two Israeli citizens, that means that we are affecting 2 million Israeli citizens (or a quarter of Israel census)… So, what if we put in consideration that Egypt has approximately 10 million Facebook users, and that each on of them has the ability to add 5000 friends to his friends list. The soft force is much stronger than any other violence you imagine.

It’s of my interest, of your the interest and the whole world’s interest that the conflict ends in Middle Easy, therefor I wish that we start a true beginning in Arab peaceful attempts for the sake of putting an end to the conflict and blood-shedding, and to establish a fair warm peace built on coexistence between the peoples of the region.

Maikel Nabil Sanad
El-Marg general prison
2 ع [‘ayn]
2011/7/29

Afghanistan

The subjugation of women in Afghanistan today cannot be attributed solely to the Taliban’s rule—rather, its roots were planted long before and continue to exist today. Even before the fundamentalist group took control, its past as a patriarchal agrarian society created a legacy of distinct gender roles and “…tribal traditions where men exercise unmitigated power over women,” (Ahmed-Ghosh 1). The structure of Afghan societies—especially in rural areas—is based around strong tribal and ethnic divisions with honor systems playing a major role in the various groups’ customs and their attitudes towards women. These honor codes center primarily around the preservation of their purity and morality. Women are used as pawns that help create and seal alliances between tribes through marriages, which are usually planned without the consent of the brides. In these unions, “…total obedience to the husband and his family is expected, and women are prevented from getting any education,” (Ahmed-Ghosh 2).

The Pashtuns, the largest ethnic group in Afghanistan, have a complex honor-based society that exemplifies the way tribal traditions have continued to define women’s roles today. Pashtunwali, translated literally as “the way of the Pashtuns” is the foundation of this people’s identity. Violation of any of the various stipulations prescribed by the code places the defier at risk of being shunned by his or her tribe, making adherence the obvious choice. The izzat, or honor of the Pashtun individual, is crucial to their membership in the group—without it, “…he or she is no longer considered a Pashtun, and is not given the rights, protection, and support of the Pashtun community” (Kakar 3). Members of self-sustaining agrarian communities are interdependent, eliminating exile as an option for survival.

The most important pillar of this extensive system is the purdah, often referred to as the symbolic veil separating the men’s sphere from the women’s sphere—a segregation necessary to uphold honor. In agrarian societies of Afghanistan, this is often practiced through the division of labor based on gender. Women are “…left to care for the household while the men are out shepherding the flocks for days and weeks” (Kakar 5). They are expected to remain within their respective sphere and it is common knowledge that consequences arise when these boundaries are crossed. For women, these consequences include getting, “…beaten, accused of dishonor, and even perhaps expelled from the community” (Kakar 5). The purdah and izzat are crucial to the survival of the Afghan system of patriarchy because the honor of the male head of a family is directly dependent on his wife’s virtue. In fact, “it is often said that Pashtun men customarily see women as comprising the essence of the family. If a woman earns a bad reputation, her whole family, which includes the men, is sullied” (Kakar 8). Places where mixing of unmarried or unrelated members of the opposite sex is prevalent are regarded as areas where moral defilement is likely to occur—unfortunately these places often include schools and even hospitals. This explains why such drastic measures are often taken to separate the women of Afghanistan from anything that may bring shame to their families—even if it comes at the expense of their basic human rights.

Though many may confuse the tribal traditions practiced in Islamic countries with the religion of Islam, it is important to note that, “…though the Pashtuns were Sunni Muslims of the Hanafi school of law, it was their Pashtun tribal code, Pashtunwali, which governed them before all else,” (Kakar 2). Afghan society is structured around tribal divisions and although its people are practicing Muslims, the religion is ordained through tribal leaders who rarely recognize the line that lies between cultural customs and Islamic laws. They conveniently fail to enforce parts of the religion that could potentially obstruct the continuity of their patriarchal system, and the steps they take to preserve their ways are often in clear violation of not only Islam, but also the universal standards of human rights.

The fact that the first word of the Quran revealed was iqra, which translates to the command, “read” or “learn” in Arabic, is proof enough of the impact that Islam places on the education of its followers. However, there are numerous other places within the scripture and also in the hadiths (words or deeds of the Prophet, peace be upon him) in which the education of both males and females is emphasized. The Prophet (pbuh) used to say, for example, that, “education is obligatory on both Muslim men and women, even if they have to go to China to seek it” (Bhutto). The reiteration of the importance of learning in Islam is in clear opposition to the current practices of the Taliban in Afghanistan today—a group still deeply entrenched in ancient tribal practices. As of 2009, more than 630 schools have been shut down by the Taliban because they have been deemed “un-Islamic” (IRIN). Ironically, it is the closing down of these educational institutions that are against the tenets of Islam and in comparison, the tribal traditions they have carried throughout the years that condone such actions.

With respect to the forced marriages and subservience to men that is expected of women in Afghan tribes, these actions are also condemned in Islam where, “no one – not even her father can force her to marry against her expressed consent. And a woman does not cease to be an individual after marriage” (Bhutto). A woman’s humanity and singularity is acknowledged in Islam and she is not regarded as property to be beaten and abused as is the case in patriarchal Afghan societies. Tribal leaders abuse their absolute power and, by labeling cultural traditions as religious, they manage to maintain their sexist system of hierarchy.

According to the UN Universal Standards of Human Rights, the institutionalized patriarchies of Afghan societies violate several articles, including the document’s core premise that “…the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people.” Women in Afghanistan live in the constant fear that they will bring shame upon their families. They live their lives in fear that they will be punished for simply desiring access to an education or healthcare in a public place alongside their fellow human beings. Afghanistan’s tribal rituals, as demonstrated by the Pashtunwali, are also in clear violation of Article 16 of the Universal Standards, which declares that only marriage between two consenting spouses is humanely permissible. In addition to its transgression of many other standards, the Afghan tradition of segregation—often depriving women of an education altogether—breaches Article 26, which ultimately acknowledges that all human beings have the right to an education.

Iran

Similar to the tribal system in Afghanistan, Iran’s history of patriarchies is framed within a monarchical patrilineal heritage. Males were placed on a much higher scale than women were during Iran’s dynastic era, which contributes to the subordinate place in society that women fill today. As was done in the tribal societies of Afghanistan, where marriage unions were created to facilitate alliances between groups, marriages in Iran were carried out more as eternal business deals than meaningful relationships. According to Sedghi, this system:

…ensured patriarchal domination…and permanent marriage analogous to a commercial transaction, in which the woman, the object of the contractual transaction, is exchanged for the mehr (brideprice). The brideprice specifies saman-e boz or the price for a woman’s sexual organ. The marriage contract approximates a commercial contract in Islamic Law, where saman (price) is exchanged for the mabi (object for sale). Marriage is thus a contract for the legalization of sexual intercourse, not for love… (28)

These transactions were arranged and conducted by the bride’s father and groom without ever receiving her consent. In fact, many of the marriages that took place in Iran involved young nine or ten-year-old girls. Essentially the unions symbolized a transfer of the female’s sexuality to the possession of her new husband—her role was to serve as a sex object and reproductive machine.

From their childhoods and onward, women were taught to be ashamed of their gender. During the late 18th to early 20th centuries, under the rule of the Qajar Dynasty, it was considered a social disgrace to give birth to girls. The consequences of a female birth, “…usually meant disappointment to the father and fear in the mother, who might face abandonment or punishment by her husband or his close relatives or her own father,” (Sedghi 27). During this period of time, it was common for members of the royal family or wealthy landlords to take on as many as 300 wives at a time—some legitimate and some servants that were taken on as concubines. Having many wives maximized the husband’s chances for having male children to carry on his name—this was important for members of royalty especially because of the legacy of their dynasties. This number of spouses, though disproportionate to that found in Iran today, further entrenched a patriarchal system that doted on males and subordinated females to the role of domestic baby-making machines.

Contrary to popular belief, polygamy is not encouraged in Islam and is only allowed under certain conditions:

And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. (Qur’an 4:3)

During the time of the Prophet (pbuh), it was appropriate to take on more than one wife (but only a maximum of four were permitted) because the wartime conditions during this period left many women widowed and even more orphaned—marriage was seen as an act of charity that helped save and support these women. 300 wives would not be permitted as there would be no feasible way in which the husband can provide equal time and care to each of them—another stipulation to this “luxury” of polygamy. This is another example of the misrepresentation and exploitation of Islam through cultural practices.

Even the way women were forced to dress during the Qajar Dynasty was an indication of their lower status in society simply because of what the various articles of clothing were widely known to symbolize. Women wore a “…three-piece dress consisting of…very loose trousers…that signified their separate world; it assured them space and identity as…the weak and status as…those obedient to men’s will,” (Sedghi 26). This dark, uniform clothing represented their isolation from the world of men and the clearly distinct sphere they were made to live in as part of the male-dominated world that ruled them.

The patriarchal dynasty of Iran during the Qajar and Pahlavi monarchical rule came to a halt with the 1979 Revolution. The series of protests and demonstrations against the rule of the kings united most of Iran’s citizens against the patriarchal structure that had so staunchly defined Iranian families. Women were strongly represented among the protesters and they, “…themselves began recognizing their strength in numbers. An egalitarian spirit prevailed in the streets during this period of the Revolution,” (Fathi 132). This inkling of hope for women remained just that, however, because the traditional Iranian family structure that was entrenched under Iran’s dynastic rule was too engrained in the culture to be overcome by a renewal of ideas—no matter how radical.

Rule under then Ayatollah Ruhollah Khomeini and now Khamenei’s theocracy was similar to the monarchs before them, but now hidden under the pretext of Islamic rule. Soon after coming into power, Khomeini enforced the hijab head covering for all women venturing out into public, and reaffirmed their domestic roles in the household and away from the public sphere by denying them access to political power. He also went so far as to have women arrested who violated certain dress codes. Both Khomeini and Khamenei are known to carry out inegalitarian punishment for things such as adultery, giving women the short end of the stick (Sedghi 202). The theocratic leaders’ rule served the same purpose as that of the monarchs—keep women subservient to men. The former leaders under the umbrella of the Islamic Republic of Iran, simply added a religious spin to their actions and, “in an attempt to ‘Islamicize’ women’s position, they resorted to coercion, passed inegalitarian laws, and mobilized female morality squads or…the gender police, to enforce its codes of propriety” (Sedghi 202).

An oft-publicized and debated subject about Islam is the issue of women’s dress and covering. While it was imposed upon women in Iran, the Quran mentions it as advice directed towards women and not towards men or anyone else to mandate:
“Say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty…” (Al-Mu’minun 24:30-31).

Ultimately, it is a Muslim woman’s choice to practice modesty how she sees fit and this decision does not religiously fall within any Ayatollah’s jurisdiction. This freedom is also in accordance with the UN Universal Standards of Human Rights which recognize every individual’s, “…right to freedom of opinion and expression; this right includes freedom to hold opinions without interference.” Under the scriptures and the human rights document, no entity should have the power to tell any individual how to express themselves—whether it be through imposing the donning of the veil or not.

Saudi Arabia

In Saudi Arabia, the extended family is a crucial part of the country’s society. The way various roles within these families were organized, especially, led up to the norms we see today. Even before Islam arrived in Saudi Arabia in the 7th century, division of labor was divided by gender. Similar to Afghanistan and Iran, “the primary male roles were as providers and protectors of the family, working outside the home. The primary female roles were as nurturers and managers within the home, in which all women in the family tended to band together to influence family decisions,” (Long 36). These various positions in society that the two genders held and traditions of secluding the women away from the public lives of men were entrenched in Arabian society even before its origination of Islam. Included in these customs was the issue of female modesty—this was a common theme prevalent in many civilizations at this time. The, “…virtue of female modesty, including its assocation with women’s apparel in public, is expressed in Genesis 24—65: ‘And Rebekah lifted up her eyes and when she saw Isaac, she asked the servant, ‘Who is that man walking through the fields to meet us?’ And the servant replied, ‘That is my master;’ then she took her veil and covered herself” (Long 36).

This atmosphere that placed such a large emphasis on women’s modesty (similar to the honor codes of Afghanistan and the dress of women in traditional Iranian families) set up the backdrop for future violations against women’s rights in Saudi Arabia.

In a society trying desperately to hold on to its beliefs and traditions amidst the oncoming waves of development and progression of women in the public sphere, Islam remains a static, sentimental piece of the world they firmly hold on to. The modest woman as depicted in the Quran symbolizes the antithesis to the Western woman, according to Saudis—the latter is one they do not want existing within their patriarchies. As a result of their attempts to prevent “Western thoughts” from permeating their close-knit, delineated gender roles, they have implemented many laws including mandatory head to toe covering, lax punishments for perpetrators of domestic violence and the banning women from driving. As mentioned before in the examinations of the previous countries, covering is up to the woman and not something that should be mandated by a state or other unaffected individual. Domestic violence, as in other Abrahamic religions, is not condoned and the woman has a right to divorce with her husband providing for her: “[65:7] The rich husband shall provide support in accordance with his means, and the poor shall provide according to the means that GOD bestowed upon him. GOD does not impose on any soul more than He has given it. GOD will provide ease after difficulty.” As for driving, according to the Hadiths, Aisha, the Prophet’s wife (pbuh) rode her own camel while fighting in battles as did his prior wife, Khadijah. Once again, the religion of Islam has been used in a Middle Eastern country as a scapegoat in order to preserve the patriarchal status quo.

Conclusion

It can be simple to blur the line between culture and religion when referring to the Middle East and its various countries’ violations of women’s rights as accorded to them naturally and specified in the UN Universal Standards of Human Rights. However, when one looks at first the examples of Afghanistan, then Iran and Saudi Arabia, it becomes clear that the patriarchal cultures in each of these societies developed from tribalism, patrilineal dynasties, and roles in extended families, outlasted and often outshined the Islamic religion that was practiced in their midst. The bonds of culture and traditions are too strong to take the backseat to religion and are often spread and implemented under its pretext—especially by the dominant male ruling group to justify their patriarchal societies. When one looks at the actual teachings of the Islamic religion, however, it becomes clear how they have been used in these countries to propel their ruling, male-dominated class’s agendas forward and how in reality, they mirror the universal standards of human rights.

Works Cited

“The Universal Declaration of Human Rights.” Welcome to the United Nations: It’s Your World. Web. 11 Mar. 2010. .
“Human Rights Concerns.” Amnesty International USA – Protect Human Rights. Web. 11 Mar. 2010.

Executing dissents has never been a solution to any on-going problems a nation may have; though it has been one of the oldest method of silencing the dissents. Iran’s governmental system is supposed to be based on Sharia, sets of Islamic Laws based on Quran and Hadith; thus Iran, after the toppling of Shah in 1979, adopted the name Islamic Republic, of Iran, by popular referendum. However, Iran only nominally follows Sharia and many of its principles and laws are never followed.

There have been, during early Islam, many people who criticized Islam and the Islamic government they lived in, never were they harassed or executed. For example, Muhammad al Warraq was a 9th century scholar skeptical and critic of Islam and Ibn al-Rawandi initially a Muslim became a “freethinker” who repudiated Islam. During Islamic medieval world, there were many who openly criticized Islam and wrote about it: a Persian physician Muhammad ibn Zakariya al Razi who in his many treatises criticized Islam, yet still remained a celebrated physician across the Islamic world (1); a Jewish philosopher Ibn Kammuna criticized Islam in his book “Examination of the Three Faith” and went as far as attacking Prophet Muhammad’s character (2); and many other people whom were allowed to criticize as much as they wanted as it was under the Islamic Law of the Islamic Caliphate to freely express their views about Islam and religious authorities without any fear of persecution (3).

Countless of examples of freedom of speech and ideas are present during the Golden Age of Islam that had people of different faith occupying high governmental positions in the Islamic kingdoms, such as Hasday ben Shiprut and Ibn Nagrela of Granada. This letter by Al-Hasyimi, cousin of Caliph Al-Ma’mun, says much about how non-Muslims or those whose views and ideas were different then the status quo of the Islamic kingdom, in which Al-Hasyimi is attempting to covert a religious opponent:

“Therefore bring forward all the arguments you wish and say whatever you please and speak your mind freely. Now that you are safe and free to say whatever you please, appoint some arbitrator who will impartially judge between us and lean only towards the truth and be free from the empery of passion: and that arbitrator shall be Reason, whereby God makes us responsible for our own rewards and punishments. Herein I have dealt justly with you and have given you full security and am ready to accept whatever decision Reason may give for me or against me. For “there is no compulsion in religion” (ii. 257) and I have only invited you to accept our faith willingly and of your own record and have pointed out the hideousness of your present belief. Peace be with you and the mercy and blessings of God“!

The reasons that during those Islamic times people of all walk could freely speak their mind was not because the rulers were of good character and humane, albeit it was true for most of them, the source however for the freedom of speech comes from Quran that the rulers implemented in their governmental laws. Quranic verses like 9:71, 9:67, 22:41 all gives the individual the right to freely speak their mind, as long as they are not defaming and are not libel, and of course, lies and deception. Including the chapter 109:

“Say: O ye that reject Faith! (Islam) I worship not that which ye worship nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship nor will ye worship that which I worship. To you be your Way, and to me mine. Unto you your religion, and unto me my religion. you shall have your religion and I shall have my religion.”

And chapter 11:28:

“He said: “O my people! See ye if (it be that) I have a Clear Sign from my Lord, and that He hath sent Mercy unto me from His own presence, but that the Mercy hath been obscured from your sight? shall we compel you to accept it when ye are averse to it?”

So it is very clear from these verses and examples from the Islamic kingdoms that Islam protects each individual from having different mind, opinion, and faith.

Thus Sherko Moarafi’s arrest and scheduled execution is against the very system Iran is thought to be adopted and following; because not only does Moarafi have a different idea, an idea of supporting equal opportunities of education for all peoples of Iran, which Islam accepts, he also have not committed any violence and used any offensive or abusive words. There is no evidence that Moarafi is a member of any political group, or even non-political group, and this also is another violation of Islam and Sharia that that there cannot be anyone persecuted without any clear evidence.

The Kurds of Iran, who makes up 12 to 15 percent of the population, have been facing all kinds of oppression and inequality. Their Kurdish language is not allowed to be taught in any educational institution; their language cannot be used in any public and governmental institution; and the Kurdish populated areas remain to be the most underdeveloped part of Iran as well as having great problems from housing by forced eviction and to the destruction of Kurdish villages during the Iran-Iraq war that the government have long neglected.

Reports after reports from Amnesty International and Human Rights Watch have been produced pointing out the government’s repressive policies and actions towards the Kurds. In a 2008 report, Amnesty International said that the Kurds have been a particular target of the government and the Kurds’ “social, political and cultural rights have been repressed, as have their economic aspirations“. In a more recent report, the United Nations Commissioner for Human Rights, Navi Pillay, said: “what is alarming in this spree of executions is that the execution of Kurdish activists, without fair trials and following torture, increasingly appears as a systematic, politically motivated process“.

Iran is not only breaking the international law of human rights, and not only carrying out inhumane policies, it is also breaking its own Sharia law that it has adopted. Iran must become tolerant to views different than theirs and respect human rights and beings. Sherko Moarafi is an activist that has voiced out for the rights of underdeveloped and repressed people. His arrest is an illegal act and his execution is an act of inhumanity that will only limit the human freedom of rights not only in Iran, but universally. The international community must strongly urge Iran to drop its discriminatory policies and push Iran to halt these ruthless executions. The General-Secretary of United Nation Ben Ki-moon must speak about this issue and bring into the attention of Iranian officials that they are watching and monitoring such activities in Iran.

Meanwhile, you and I can right now do our part in trying to save an innocent life by:

-Signing petition: http://www.gopetition.com/petition/32085.html

-Send emails to demand the immediate and unconditional release of Sherko and all political prisoners in Iran. A sample letter appears here: http://missionfreeiran.org/2011/03/30/shirko-action/ – and – http://deathpenaltynews.blogspot.com/2011/03/urgent-appeal-for-sherko-moarefi-due-to.html

(1) Jennifer Michael Hecht, “Doubt: A History: The Great Doubters and Their Legacy of Innovation from Socrates and Jesus to Thomas Jefferson and Emily Dickinson”, pg. 227-230

(2) Norman A. Stillman. The Jews of Arab Lands: A History and Source Book p. 261. Jewish Publication Society, 1979

(3) Boisard, Marcel A. (July 1980). “On the Probable Influence of Islam on Western Public and International Law”. International Journal of Middle East Studies

Note that although truisms in science change with time and man’s knowledge almost all modern astrophysicists say that this universe has originated as one entity from a single source, with the most modern ones being “string” and the condensed elements of a “Black Hole” that exploded. Scientists show that all things that are manifested in the physical earth are basically made up of the same elements and have similar proportions of water to the rest of their mass. Protoplasm which is the foundation of every living cell and represents the only form of matter in which life is manifested, consists mostly of water and is, thus, utterly dependent upon it. Keeping in mind the statement that the physical universe has one source, the emergence of life from within an equally unitary element points to the existence of a unitary plan underlying all creation, and hence, to the existence and oneness of the Creator. Paraphrasing Muhammad Asad
Al-’Araf 7:54
إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ “Certainly your Lord is Allah, Who created the heavens and the earth in six yaum (days or periods of time), and then He Istawa (rose above) the Throne. He brings the night as a cover over the day rapidly, and the sun, the moon, the stars subject to His Command. Surely, His is the Creation and the Commandment. Blessed be Allah, the Lord of the universe!” Dr. Muhsin
“Verily your Lord is Allah who created the heavens and the earth in six days, then established Himself on the Throne, making the night cover the day, seeking it swiftly, and created the sun and the moon and the stars subjected to service by His command. Lo! His is the creation and the command. Blessed is Allah, the Lord of the worlds.” Abdul Daryabadi
“Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds!” M. Pickthal
“Your Guardian-Lord is Allah, Who created the heavens and the earth in six Days, then He established Himself on the Throne (of authority): He draweth the night as a veil O’er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the cherisher and sustainer of the Worlds!” Yusuf Ali
“VERILY, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. He covers the day with the night in swift pursuit, with the sun and the moon and the stars subservient to His command: oh, verily, His is all creation and all command. Hallowed is God, the Sustainer of all the worlds!” Muhammad Asad
Note that for the phrase meaning more or less that Allah اسْتَوَى “Istawa” (rose above, established on, etc.) His throne “all Muslim commentators, classical and modern, are unanimously of the opinion that its metaphorical use in the Qur’an is meant to express God’s absolute sway over all His creation.” In every verse where it is stated that Allah is established on His throne the statement is connected to a declaration of His having created the universe. Quoting and paraphrasing Muhammad Asad
Isaiah 44:6-8
6 هَكَذَا يَقُولُ الرَّبُّ مَلِكُ إِسْرَائِيلَ وَفَادِيهِ رَبُّ الْجُنُودِ: «أَنَا الأَوَّلُ وَأَنَا الآخِرُ وَلاَ إِلَهَ غَيْرِي. 7 وَمَنْ مِثْلِي يُنَادِي فَلْيُخْبِرْ بِهِ وَيَعْرِضْهُ لِي مُنْذُ وَضَعْتُ الشَّعْبَ الْقَدِيمَ. وَالْمُسْتَقْبَلاَتُ وَمَا سَيَأْتِي لِيُخْبِرُوهُمْ بِهَا. 8 لاَ تَرْتَعِبُوا وَلاَ تَرْتَاعُوا. أَمَا أَعْلَمْتُكَ مُنْذُ الْقَدِيمِ وَأَخْبَرْتُكَ؟ فَأَنْتُمْ شُهُودِي. هَلْ يُوجَدُ إِلَهٌ غَيْرِي؟ وَلاَ صَخْرَةَ لاَ أَعْلَمُ بِهَا. 6 Thus saith the LORD the King of Israel, and his Redeemer the LORD of hosts; I am the first, and I am the last; and besides me there is no God. 7 And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. 8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God besides me? yea, there is no God; I know not any.
Isaiah 44:24-25
24 هَكَذَا يَقُولُ الرَّبُّ فَادِيكَ وَجَابِلُكَ مِنَ الْبَطْنِ: «أَنَا الرَّبُّ صَانِعٌ كُلَّ شَيْءٍ نَاشِرٌ السَّمَاوَاتِ وَحْدِي. بَاسِطٌ الأَرْضَ. مَنْ مَعِي؟ 25 مُبَطِّلٌ آيَاتِ الْمُخَادِعِينَ وَمُحَمِّقٌ الْعَرَّافِينَ. مُرَجِّعٌ الْحُكَمَاءَ إِلَى الْوَرَاءِ وَمُجَهِّلٌ مَعْرِفَتَهُمْ. 24 Thus saith the LORD, thy Redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; 25 that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;
Isaiah 45:5/6-7
5 أَنَا الرَّبُّ وَلَيْسَ آخَرُ. لاَ إِلَهَ سِوَايَ. نَطَّقْتُكَ وَأَنْتَ لَمْ تَعْرِفْنِي. 6 لِيَعْلَمُوا مِنْ مَشْرِقِ الشَّمْسِ وَمِنْ مَغْرِبِهَا أَنْ لَيْسَ غَيْرِي. أَنَا الرَّبُّ وَلَيْسَ آخَرُ. 7 مُصَوِّرُ النُّورِ وَخَالِقُ الظُّلْمَةِ صَانِعُ السَّلاَمِ وَخَالِقُ الشَّرِّ. أَنَا الرَّبُّ صَانِعُ كُلِّ هَذِهِ. 5 I am the LORD, and there is none else, there is no God besides me: I girded thee, though thou hast not known me; 6 that they may know from the rising of the sun, and from the west, that there is none besides me. I am the LORD, and there is none else. 7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.
Isaiah 45:11/12
11 هَكَذَا يَقُولُ الرَّبُّ قُدُّوسُ إِسْرَائِيلَ وَجَابِلُهُ: «اسْأَلُونِي عَنِ الآتِيَاتِ. مِنْ جِهَةِ بَنِيَّ وَمِنْ جِهَةِ عَمَلِ يَدِي أَوْصُونِي. 12 أَنَا صَنَعْتُ الأَرْضَ وَخَلَقْتُ الإِنْسَانَ عَلَيْهَا. يَدَايَ أَنَا نَشَرَتَا السَّمَاوَاتِ وَكُلَّ جُنْدِهَا أَنَا أَمَرْتُ. 11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. 12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens and all their host have I commanded.
Isaiah 45:14/15
14 هَكَذَا قَالَ الرَّبُّ: «تَعَبُ مِصْرَ وَتِجَارَةُ كُوشٍ وَالسَّبَئِيُّونَ ذَوُو الْقَامَةِ إِلَيْكِ يَعْبُرُونَ وَلَكِ يَكُونُونَ. خَلْفَكِ يَمْشُونَ. بِالْقُيُودِ يَمُرُّونَ وَلَكِ يَسْجُدُونَ. إِلَيْكِ يَتَضَرَّعُونَ قَائِلِينَ: فِيكِ وَحْدَكِ اللَّهُ وَلَيْسَ آخَرُ. لَيْسَ إِلَهٌ». 15 حَقّاً أَنْتَ إِلَهٌ مُحْتَجِبٌ يَا إِلَهَ إِسْرَائِيلَ الْمُخَلِّصَ. 14 Thus saith the LORD, The labor of Egypt, and merchandise of Ethiopia and of the Sabe’ans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God. 15 Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
Note the underlined Arabic word that is translated as “God” in verse 15 above is اللَّهُ, Allah.
Isaiah 45:21-23
21 أَخْبِرُوا. قَدِّمُوا. وَلْيَتَشَاوَرُوا مَعاً. مَنْ أَعْلَمَ بِهَذِهِ مُنْذُ الْقَدِيمِ أَخْبَرَ بِهَا مُنْذُ زَمَانٍ؟ أَلَيْسَ أَنَا الرَّبُّ وَلاَ إِلَهَ آخَرَ غَيْرِي؟ إِلَهٌ بَارٌّ وَمُخَلِّصٌ. لَيْسَ سِوَايَ. 22 اِلْتَفِتُوا إِلَيَّ وَاخْلُصُوا يَا جَمِيعَ أَقَاصِي الأَرْضِ لأَنِّي أَنَا اللَّهُ وَلَيْسَ آخَرَ. 23 بِذَاتِي أَقْسَمْتُ. خَرَجَ مِنْ فَمِي الصِّدْقُ كَلِمَةٌ لاَ تَرْجِعُ: إِنَّهُ لِي تَجْثُو كُلُّ رُكْبَةٍ. يَحْلِفُ كُلُّ لِسَانٍ. 21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. 23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Note that the Arabic words أَنَا اللَّهُ, underlined in verse 22 above translated “I am God” is I am Allah.
Isaiah 46:5
بِمَنْ تُشَبِّهُونَنِي وَتُسَوُّونَنِي وَتُمَثِّلُونَنِي لِنَتَشَابَهَ؟. To whom will ye liken me, and make me equal, and compare me, that we may be like?
Isaiah 46:9/10
9 اُذْكُرُوا الأَوَّلِيَّاتِ مُنْذُ الْقَدِيمِ لأَنِّي أَنَا اللَّهُ وَلَيْسَ آخَرُ. الإِلَهُ وَلَيْسَ مِثْلِي. 10 مُخْبِرٌ مُنْذُ الْبَدْءِ بِالأَخِيرِ وَمُنْذُ الْقَدِيمِ بِمَا لَمْ يُفْعَلْ قَائِلاً: رَأْيِي يَقُومُ وَأَفْعَلُ كُلَّ مَسَرَّتِي. 9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
Note that the stated Arabic words أَنَا اللَّهُ “Anaa Allahu” underlined in verse 9 above translated “I am God” is I am Allah.
Mark 13:14-19-23
14 فَمَتَى نَظَرْتُمْ «رِجْسَةَ الْخَرَابِ» الَّتِي قَالَ عَنْهَا دَانِيآلُ النَّبِيُّ قَائِمَةً حَيْثُ لاَ يَنْبَغِي – لِيَفْهَمِ الْقَارِئُ – فَحِينَئِذٍ لِيَهْرُبِ الَّذِينَ فِي الْيَهُودِيَّةِ إِلَى الْجِبَالِ 15 وَالَّذِي عَلَى السَّطْحِ فَلاَ يَنْزِلْ إِلَى الْبَيْتِ وَلاَ يَدْخُلْ لِيَأْخُذَ مِنْ بَيْتِهِ شَيْئاً 16 وَالَّذِي فِي الْحَقْلِ فَلاَ يَرْجِعْ إِلَى الْوَرَاءِ لِيَأْخُذَ ثَوْبَهُ. 17 وَوَيْلٌ لِلْحَبَالَى وَالْمُرْضِعَاتِ فِي تِلْكَ الأَيَّامِ. 18 وَصَلُّوا لِكَيْ لاَ يَكُونَ هَرَبُكُمْ فِي شِتَاءٍ. 19 لأَنَّهُ يَكُونُ فِي تِلْكَ الأَيَّامِ ضِيقٌ لَمْ يَكُنْ مِثْلُهُ مُنْذُ ابْتِدَاءِ الْخَلِيقَةِ الَّتِي خَلَقَهَا اللَّهُ إِلَى الآنَ وَلَنْ يَكُونَ. 20 وَلَوْ لَمْ يُقَصِّرِ الرَّبُّ تِلْكَ الأَيَّامَ لَمْ يَخْلُصْ جَسَدٌ. وَلَكِنْ لأَجْلِ الْمُخْتَارِينَ الَّذِينَ اخْتَارَهُمْ قَصَّرَ الأَيَّامَ. 21 حِينَئِذٍ إِنْ قَالَ لَكُمْ أَحَدٌ: هُوَذَا الْمَسِيحُ هُنَا أَوْ هُوَذَا هُنَاكَ فَلاَ تُصَدِّقُوا. 22 لأَنَّهُ سَيَقُومُ مُسَحَاءُ كَذَبَةٌ وَأَنْبِيَاءُ كَذَبَةٌ وَيُعْطُونَ آيَاتٍ وَعَجَائِبَ لِكَيْ يُضِلُّوا – لَوْ أَمْكَنَ – الْمُخْتَارِينَ أَيْضاً. 23 فَانْظُرُوا أَنْتُمْ. هَا أَنَا قَدْ سَبَقْتُ وَأَخْبَرْتُكُمْ بِكُلِّ شَيْءٍ. 14 “But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. 21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. 23 But take ye heed: behold, I have foretold you all things.” Note that in the underlined Arabic phrase above… خَلَقَهَا اللَّهُ “Khalaqahaa Allah” …Allah created is translated as “God created”.
Yunus 10:3
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الاٌّمْرَ مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ ذلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ
“Indeed, your Lord is Allah, Who created the heavens and the earth in six yaum (days or periods of time), and then He Istawa (rose above), the Throne, disposing the affair of everything. No intercessor (can plead with Him) except by His Permission. This is Allah, your Lord, so worship Him. Won’t you then remember?” Dr. Muhsin
“Verily your Lord is Allah who hath created the heavens and the earth in six days, then established Himself on the Throne disposing the affair; no intercessor is there, except after His leave. That is Allah, your Lord; so worship Him. Would ye then not be admonished!” Abdul Daryabadi
“Lo! your Lord is Allah Who created the heavens and the earth in six Days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind?” M. Pickthal
“Verily your Lord is Allah, Who created the heavens and the earth in six Days, then He established Himself on the Throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?” Yusuf Ali
“VERILY, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness, governing all that exists. There is none that could intercede with Him unless He grants leave therefor. Thus is God, your Sustainer: worship, therefore, Him [alone]: will you not, then, keep this in mind?” Muhammad Asad
Ar-Ra’d 13:2
اللَّهُ الَّذِى رَفَعَ السَّمَـوَتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى لأَجَلٍ مُّسَمًّـى يُدَبَّرُ الاٌّمْرَ يُفَصِّلُ الآيَـتِ لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ “It is Allah who erected the heavens without pillars that you [can] see; then He Istawa (rose above) the Throne and made subject the sun and the moon, each running [its course] for a specified term. He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain.” Dr. Muhsin
“Allah it is who hath raised the heavens without pillars that ye can see, then He established Himself on the throne, and subjected the sun and the moon, each running unto a period determined. He disposeth the affair, and detaileth the signs, that haply of the meeting with your Lord ye may be convinced.” Abdul Daryabadi
“Allah it is Who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.” M. Pickthal
“Allah is He Who raised the heavens without any pillars that ye can see; then He established Himself on the Throne (of authority); He has subjected the sun and the moon (to His law)! Each one runs (its course) for a term appointed. He doth regulate all affairs explaining the Signs in detail, that ye may believe with certainty in the meeting with your Lord.” Yusuf Ali
“It is God who has raised the heavens without any supports that you could see, and is established on the throne of His almightiness; and He [it is who] has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]. He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer [on Judgment Day].” Muhammad Asad
Al-Furqan 25:59
الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَـنُ فَاسْأَلْ بِهِ خَبِيرا “Who created the heavens and the earth in six yaum (days or periods of time), and then He Istawa (rose above) the Throne. The Most Beneficent! Ask Him, as He is Al-Khabir (The All-Knower of everything).” Dr. Muhsin
“Who created the heavens and the earth and whatsoever is in-between them in six days, then He established Himself on the Throne -the Compassionate! so, concerning Him, ask any one informed.” Abdul Daryabadi
“Who created the heavens and the earth and all that is between them in six Days, then He mounted the Throne. The Beneficent! Ask anyone informed concerning Him!” M. Pickthal
“He Who created the heavens and the earth and all that is between in six days, and is firmly established on the Throne (of authority): Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things).” Yusuf Ali
“He who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness: the Most Gracious! Ask, then, about Him, [the] One who is [truly] aware.” Muhammad Asad
As-Sajdah 32:4
اللَّهُ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ مَا لَكُمْ مِّن دُونِهِ مِن وَلِيٍّ وَلاَ شَفِيعٍ أَفَلاَ تَتَذَكَّرُونَ “Who created the heavens and the earth in six yaum (days or periods of time), and then He Istawa (rose above) the Throne. You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Won’t you then remember (accepting admonishment)?” Dr. Muhsin
“Allah it is Who created the heavens and the earth and whatsoever is betwixt the twain in six days, and then He established Himself on the throne. No patron have ye nor an intercessor, besides Him. Will ye not then be admonished?” Abdul Daryabadi
“Allah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He mounted the Throne. Ye have not, beside Him, a protecting friend or mediator. Will ye not then remember?” M. Pickthal
“It is Allah Who has created the heavens and the earth, and all between them, in six Days, and then He established Himself on the Throne (of authority): ye have none besides Him, to protect or intercede (for you): will ye not then receive admonition?” Yusuf Ali
“IT IS GOD who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness. You have none to protect you from God, and none to intercede for you [on Judgment Day]: will you not, then, bethink yourselves?” Muhammad Asad
John 17:3
وَهَذِهِ هِيَ الْحَيَاةُ الأَبَدِيَّةُ: أَنْ يَعْرِفُوكَ أَنْتَ الإِلَهَ الْحَقِيقِيَّ وَحْدَكَ وَيَسُوعَ الْمَسِيحَ الَّذِي أَرْسَلْتَهُ. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
Psalms 121:1-8
1 أَرْفَعُ عَيْنَيَّ إِلَى الْجِبَالِ مِنْ حَيْثُ يَأْتِي عَوْنِي. 2 مَعُونَتِي مِنْ عِنْدِ الرَّبِّ صَانِعِ السَّمَاوَاتِ وَالأَرْضِ. 3 لاَ يَدَعُ رِجْلَكَ تَزِلُّ. لاَ يَنْعَسُ حَافِظُكَ. 4 إِنَّهُ لاَ يَنْعَسُ وَلاَ يَنَامُ حَافِظُ إِسْرَائِيلَ. 5 الرَّبُّ حَافِظُكَ. الرَّبُّ ظِلٌّ لَكَ عَنْ يَدِكَ الْيُمْنَى. 6 لاَ تَضْرِبُكَ الشَّمْسُ فِي النَّهَارِ وَلاَ الْقَمَرُ فِي اللَّيْلِ. 7 الرَّبُّ يَحْفَظُكَ مِنْ كُلِّ شَرٍّ. يَحْفَظُ نَفْسَكَ. 8 الرَّبُّ يَحْفَظُ خُرُوجَكَ وَدُخُولَكَ مِنَ الآنَ وَإِلَى الدَّهْرِ.
1 I will lift up mine eyes unto the hills, from whence cometh my help. 2 My help cometh from the LORD, which made heaven and earth. 3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4 Behold, he that keepeth Israel shall neither slumber nor sleep. 5 The LORD is thy keeper: the LORD is thy shade upon thy right hand. 6 The sun shall not smite thee by day, nor the moon by night. 7 The LORD shall preserve thee from all evil: he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore. King James Version (Authorized)
Al-Baqarah 2:255

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِۦ‌ۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ۚ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ
“Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursî[] extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursî.]” Dr. Muhsin

“Allah! There is no God but he, the Living, the Sustainer, Slumber taketh hold of Him not, nor sleep. His is whatsoever is in the heavens and whatsoever is on the earth. Who is he that shall intercede With Him except with His leave! He knoweth that which was before them and that which shall he after them, and they encompass not aught of His knowledge save that which He willeth. His throne comprehendeth the heavens and the earth, and the guarding of the twain wearieth Him not. And He is the High, the Supreme.” Abdul Daryabadi

“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.” M. Pickthal

“Allah! there is no Allah but He―the living, the Self-subsisting, Eternal. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them. For He is the Most High, the Supreme (in glory).” Yusuf Ali

“GOD – there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous.” Muhammad Asad

Allah tells us that He is closer to us than our jugular vein. Allah is “with us” when we are in sincere worship to Him and in times of need. This is done without compromising His existence outside of His creation by utilizing an aspect of His Spirit رُوحُ اللهِ “ Ruuhu Allahi,” that He breathes into us for our life and daily guidance. As a Guide some call It the conscience, others the first mind, others the G-d within, etc. It is right 100% of the time in what it tells us to not: say, do, or whatever, and in telling us what to: say, do, or whatever. It’s that voice within that we say “something told me”.
Qaf 50:15-16-20
أَفَعَيِينَا بِٱلۡخَلۡقِ ٱلۡأَوَّلِ‌ۚ بَلۡ هُمۡ فِى لَبۡسٍ۬ مِّنۡ خَلۡقٍ۬ جَدِيدٍ۬ (١٥) وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ (١٦) إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬ (١٧) مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬ (١٨) وَجَآءَتۡ سَكۡرَةُ ٱلۡمَوۡتِ بِٱلۡحَقِّ‌ۖ ذَٲلِكَ مَا كُنتَ مِنۡهُ تَحِيدُ (١٩) وَنُفِخَ فِى ٱلصُّورِ‌ۚ ذَٲلِكَ يَوۡمُ ٱلۡوَعِيدِ (٢٠) “Were We then tired with the first creation? Nay, they are in confused doubt about a new creation (i.e. Resurrection)? (15) And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (16) (Remember!) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions)[] (17) Not a word does he (or she) utter, but there is a watcher by him ready (to record it).[] (18) And the stupor of death will come in truth: “This is what you have been avoiding!” (19) And the Trumpet will be blown — that will be the Day whereof warning (had been given) (i.e. the Day of Resurrection).” (20) Dr. Muhsin
“Are We then wearied with the first creation? Aye! they are in dubiety regarding a new creation. (15) And assuredly We have created man and We know whatsoever his soul whispereth Unto him, and We are nigher Unto him than his jugular vein. (16) Behold! when the two receivers receive-one on the right hand and one on the left a sitter. (17) Not a word he uttereth but there is with him a watcher ready. (18) And the stupor of death will come in truth: this is that which thou hast been shunning. (19) And the trumpet will be blown: this is the Day of the Threatening.” (20) Abdul Daryabadi
“Were We then worn out by the first creation? Yet they are in doubt about a new creation. (15) We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein. (16) When the two Receivers receive (him), seated on the right hand and on the left, (17) He uttereth no word but there is with him an observer ready. (18) And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun. (19) And the trumpet is blown. This is the threatened Day.” (20) M. Pickthal
“Were We then weary with the first Creation, that they should be in confused doubt about a new Creation? (15) It was We who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (16) Behold two (guardian angels) appointed to learn (his doings) learn (and note them), one sitting on the right and one on the left. (17) Not a word does he utter but there is a sentinel by him, ready (to note it). (18) And the stupor of death will bring truth (before his eyes): “This was the thing which thou wast trying to escape!” (19) And the Trumpet shall be blown: that will be the Day whereof warning (had been given).” (20) Yusuf Ali
15 “Could We, then, be [thought of as being] worn out by the first creation? Nay – but some people are [still] lost in doubt about [the possibility of] a new creation!
16 NOW, VERILY, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein. 17 [And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left, 18 not even a word can he utter but there is a watcher with him, ever-present.
19 And [then,] the twilight of death brings with it the [full] truth – that [very thing, O man,] from which thou wouldst always look away! – 20 and [in the end] the trumpet [of resurrection] will be blown: that will be the Day of a warning fulfilled. “ Muhammad Asad
Matthew 24:35-36-39
35 اَلسَّمَاءُ وَالأَرْضُ تَزُولاَنِ وَلَكِنَّ كَلاَمِي لاَ يَزُولُ. 36 وَأَمَّا ذَلِكَ الْيَوْمُ وَتِلْكَ السَّاعَةُ فَلاَ يَعْلَمُ بِهِمَا أَحَدٌ وَلاَ مَلاَئِكَةُ السَّمَاوَاتِ إِلاَّ أَبِي وَحْدَهُ. 37 وَكَمَا كَانَتْ أَيَّامُ نُوحٍ كَذَلِكَ يَكُونُ أَيْضاً مَجِيءُ ابْنِ الإِنْسَانِ. 38 لأَنَّهُ كَمَا كَانُوا فِي الأَيَّامِ الَّتِي قَبْلَ الطُّوفَانِ يَأْكُلُونَ وَيَشْرَبُونَ وَيَتَزَوَّجُونَ وَيُزَوِّجُونَ إِلَى الْيَوْمِ الَّذِي دَخَلَ فِيهِ نُوحٌ الْفُلْكَ 39 وَلَمْ يَعْلَمُوا حَتَّى جَاءَ الطُّوفَانُ وَأَخَذَ الْجَمِيعَ كَذَلِكَ يَكُونُ أَيْضاً مَجِيءُ ابْنِ الإِنْسَانِ. 35 …Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
Qaf 50:38
وَلَقَدْ خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ
“And indeed We (Allah uses the word “We” in the royal sense like the king who says, “We decree the following…”, this is not in the plural) created the heavens and the earth and everything in between in six days and fatigue never touched Us (again, this is the royal “Us” not plural).” Dr. Muhsin
“And assuredly We created the heavens and the earth and whatsoever is in between the twain in six days, and there touched Us naught of weariness.” Abdul Daryabadi
“And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.” M. Pickthal
“We created the heavens and the earth and all between them in Six Days nor did any sense of weariness touch Us.” Yusuf Ali
“and [who knows that] We have indeed created the heavens and the earth and all that is between them in six aeons, and [that] no weariness could ever touch Us.” Muhammad Asad
Al-Hadid 57:3/4
هُوَ ٱلۡأَوَّلُ وَٱلۡأَخِرُ وَٱلظَّـٰهِرُ وَٱلۡبَاطِنُ‌ۖ وَهُوَ بِكُلِّ شَىۡءٍ عَلِيمٌ (٣) هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ‌ۚ يَعۡلَمُ مَا يَلِجُ فِى ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡہَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيہَا‌ۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ (٤) “He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing. (3) He it is Who created the heavens and the earth in six Days and then rose over (Istawâ) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer of what you do.” (4) Dr. Muhsin
“He is the First and the Last, and the OutWard and the inward, and He is of everything the Knower. (3) He it is Who created the heavens and the earth in six days; then He established Himself on the Throne. He knoweth whatsoever plungeth into the earth and whatsoever cometh forth therefrom, and whatsoever descendeth from the heaven and whatsoever ascendeth thereto; and He is with you wheresoever ye be. And Allah is of whatsoever ye work a Beholder.” (4) Abdul Daryabadi
“He is the First and the Last, and the Outward and the Inward; and He is Knower of all things. (3) He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do.” (4) M. Pickthal
“He is the First and the Last, the Evident and the Hidden and He has full knowledge of all things. (3) He it is Who created the heavens and the earth in six Days, and is moreover firmly established on the Throne (of authority), He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” (4) Yusuf Ali
3 “He is the First and the Last, and the Outward as well as the Inward: and He has full knowledge of everything. 4 He it is Who created the heavens and the earth in six Days, and is moreover firmly established on the Throne (of authority), He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” Muhammad Asad
Matthew 6:25-33
25 لِذَلِكَ أَقُولُ لَكُمْ: لاَ تَهْتَمُّوا لِحَيَاتِكُمْ بِمَا تَأْكُلُونَ وَبِمَا تَشْرَبُونَ وَلاَ لأَجْسَادِكُمْ بِمَا تَلْبَسُونَ. أَلَيْسَتِ الْحَيَاةُ أَفْضَلَ مِنَ الطَّعَامِ وَالْجَسَدُ أَفْضَلَ مِنَ اللِّبَاسِ؟ 26 اُنْظُرُوا إِلَى طُيُورِ السَّمَاءِ: إِنَّهَا لاَ تَزْرَعُ وَلاَ تَحْصُدُ وَلاَ تَجْمَعُ إِلَى مَخَازِنَ وَأَبُوكُمُ السَّمَاوِيُّ يَقُوتُهَا. أَلَسْتُمْ أَنْتُمْ بِالْحَرِيِّ أَفْضَلَ مِنْهَا؟ 27 وَمَنْ مِنْكُمْ إِذَا اهْتَمَّ يَقْدِرُ أَنْ يَزِيدَ عَلَى قَامَتِهِ ذِرَاعاً وَاحِدَةً؟ 28 وَلِمَاذَا تَهْتَمُّونَ بِاللِّبَاسِ؟ تَأَمَّلُوا زَنَابِقَ الْحَقْلِ كَيْفَ تَنْمُو! لاَ تَتْعَبُ وَلاَ تَغْزِلُ. 29 وَلَكِنْ أَقُولُ لَكُمْ إِنَّهُ وَلاَ سُلَيْمَانُ فِي كُلِّ مَجْدِهِ كَانَ يَلْبَسُ كَوَاحِدَةٍ مِنْهَا. 30 فَإِنْ كَانَ عُشْبُ الْحَقْلِ الَّذِي يُوجَدُ الْيَوْمَ وَيُطْرَحُ غَداً فِي التَّنُّورِ يُلْبِسُهُ اللَّهُ هَكَذَا أَفَلَيْسَ بِالْحَرِيِّ جِدّاً يُلْبِسُكُمْ أَنْتُمْ يَا قَلِيلِي الإِيمَانِ؟ 31 فَلاَ تَهْتَمُّوا قَائِلِينَ: مَاذَا نَأْكُلُ أَوْ مَاذَا نَشْرَبُ أَوْ مَاذَا نَلْبَسُ؟ 32 فَإِنَّ هَذِهِ كُلَّهَا تَطْلُبُهَا الأُمَمُ. لأَنَّ أَبَاكُمُ السَّمَاوِيَّ يَعْلَمُ أَنَّكُمْ تَحْتَاجُونَ إِلَى هَذِهِ كُلِّهَا. 33 لَكِنِ اطْلُبُوا أَوَّلاً مَلَكُوتَ اللَّهِ وَبِرَّهُ وَهَذِهِ كُلُّهَا تُزَادُ لَكُمْ. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. King James Version (Authorized)
Note that مَلَكُوتَ اللَّهِ “Malakuuta Allahi” Kingdom of Allah/Allah’s Kingdom underlined in the Arabic verse 33 above is translated as “kingdom of God.”
Al-Ihklas 112:1-4
قُلۡ هُوَ ٱللَّهُ أَحَدٌ (١) ٱللَّهُ ٱلصَّمَدُ (٢) لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ (٣) وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدٌ (٤) With Allah’s name, The Merciful Benefactor, The Merciful Redeemer: “Say (O Muhammad (SAW)): “He is Allâh, (the) One.[] (1) “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. (2) “He begets not, nor was He begotten;[] (3) “And there is none co-equal or comparable unto Him.” (4) Dr. Muhsin
With Allah’s name, The Merciful Benefactor, The Merciful Redeemer: “Say thou: He is Allah the One. (1) Allah, the Independent. (2) He begets not, nor was He begotten. (3) And never there has been anyone co-equal with him.” (4) Abdul Daryabadi
With Allah’s name, The Merciful Benefactor, The Merciful Redeemer: “Say: He is Allah, the One! (1) Allah, the eternally Besought of all! (2) He begetteth not nor was begotten. (3) And there is none comparable unto Him.” (4) M. Pickthal
With Allah’s name, The Merciful Benefactor, The Merciful Redeemer: “Say: He is Allah the One and Only; (1) Allah, the Eternal, Absolute; (2) He begetteth not, nor is He begotten; (3) And there is none like unto Him.” (4) Yusuf Ali
With Allah’s name, The Merciful Benefactor, The Merciful Redeemer: 1 “SAY: He is the One God: 2 ‘God the Eternal, the Uncaused Cause of All That Exists.’ 3 ‘He begets not, and neither is He begotten:’ 4 ‘and there is nothing that could be compared with Him.’” Muhammad Asad
Notes: The Arabic term ٱلصَّمَد (as-Samad) applies only to Allah, and its only in The Qur’an here. It includes the concepts of Primary Cause and eternal, independent Being. This combines with the idea that everything existing or conceivable goes back to Him as it’s source and is, therefore, dependent on Him for its beginning as well as for its continued existence. Paraphrasing Muhammad Asad
And the fact that Allah is unique in every respect, without beginning and without end, and no need at any time for earthly sustenance, makes it impossible for anyone to describe or define Him. The quality of His Being is beyond the range of human comprehension or imagination: which also explains why any attempt at “depicting” Allah by means of figurative representations or even abstract symbols must be qualified as a blasphemous denial of the truth. Paraphrasing Muhammad Asad
There is nothing that is or no one who is like Allah in any respect in either the real or metaphorical sense. He has no defects, Allah is totally complete in all of the various aspects of His Being, so He has no need for any form of “organic” progeny to inherit Him. The idea of defect(s) in Him, in any form, negates the very concept of Deity (G-d). Even the idea of “sonship” being used to express no more than one of the different “aspects” of the Only True Deity, is described in the Qur’an as blasphemous inasmuch as it amounts to an attempt at “defining” Him who is “sublimely exalted above anything that “man” may devise by way of definition.” Paraphrasing Muhammad Asad
We are here just for a trial to see how well we will respond to the call and guidance of our sole Creator, to Whom obedience is due. He will hold us accountable for our commissions, of wrongs and sins, and our omissions, of doing wrong and sinning, by not doing or saying what we know to be right at the right time.
Deuteronomy 30:19
أُشْهِدُ عَليْكُمُ اليَوْمَ السَّمَاءَ وَالأَرْضَ. قَدْ جَعَلتُ قُدَّامَكَ الحَيَاةَ وَالمَوْتَ. البَرَكَةَ وَاللعْنَةَ. فَاخْتَرِ الحَيَاةَ لِتَحْيَا أَنْتَ وَنَسْلُكَ “…I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:”
Allah more or less tells us, in both the Bible (Isaiah 48/49; Jeremiah 1; and Luke 1/2) and The Qur’an (Al A’raf 7:172-174), that He knew us before He sent us into His creation. And He says in The Qur’an that He questioned us so that we would have no excuse for not being able to recognize the right way from the wrong way. He makes it easy for us to follow whichever path(s) we voluntarily choose. And He always cautions us, either from that aspect of His Spirit (رُوحُ اللهِ) “Ruuhu Allahi” that He breathes into us that is closer to us than our jugular vein, or its through revealed scripture, or the working of His laws of nature in creation, to choose life the type that will benefit you in both this worlds’ life and the next life.
Al A’raf 7:172-174
وَإِذۡ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمۡ ذُرِّيَّتَہُمۡ وَأَشۡہَدَهُمۡ عَلَىٰٓ أَنفُسِہِمۡ أَلَسۡتُ بِرَبِّكُمۡ‌ۖ قَالُواْ بَلَىٰ‌ۛ شَهِدۡنَآ‌ۛ أَن تَقُولُواْ يَوۡمَ ٱلۡقِيَـٰمَةِ إِنَّا ڪُنَّا عَنۡ هَـٰذَا غَـٰفِلِينَ (١٧٢) 172 “And, O Prophet, remind the people of the time, when your Lord brought forth from the loins of the Children of Adam, their descendants and made them bear witness about themselves. He asked then, ‘Am I not your Lord?’ They replied, ‘Most certainly, Thou alone art our Lord; we bear witness to this.’” S. Abul A’la Maududi
Read in the name of your LORD who created man from a leech-like clinging clot of blood: Al Kahf 18:45-46-49?
Al Kahf 18:45-46-49
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬ (٤٦) Substance and sons are the adornment of the life of the World, and the righteous works that last are excellent with thy Lord in respect of reward, and excellent in respect of hope. (46) Abdul Daryabadi Copyright © Tadar Jihad Wazir 2011

Take Egypt, for example. For thirty years its citizens have been suffering under the iron fist of Hosni Mubarak who declared a state of emergency after the assassination of Anwar Sadat and stepped up from his position as Vice President to President. Since then, a series of ridiculously pathetic attempts at economic reform have done little to help a country where a significant number of citizens with graduate degrees and are unable to find jobs. But this isn’t a new phenomenon per say, as the young man who set himself ablaze in Tunisia also had a college degree and was reduced to selling fruits and vegetables in the street to make a living. On January 3^rd, 2011, his cart was seized by police because he supposedly didn’t have a permit for his cart, and the flames that would eventually take his life seemingly embodied the decades of bottled up anger and desperation that has characterized so many citizens across the Middle East. Barely two weeks later, an Egyptian man set himself on fire in Alexandria and died from his injuries, while another two men in Cairo attempted to do the same, out of desperation for the dire circumstances that so many in that region of the world find themselves in.

Like the assassination of Arch Duke Ferdinand which is often pointed to as the spark that ignited WWI, will this too be the spark that brings about the radical wave of reform across a Middle East that has seen dictatorial regimes assume power in any and every country since the fall of the Ottoman Empire? Dr. Mandaville, one of the professors I had the pleasure of taking a class with during my graduate years, once compared the stigmatization of the Middle East to the way the West would address the Soviet Union during the Cold War—as a united, monolithic and bad entity that threatened US hegemony, stability and security. He called it, the “Sovietization” of the Middle East. Is this then to be the “Post-Sovietization” of the Middle East—an era where we shall witness the fall of dictatorial regimes, long funded by democratic governments in the name of regional stability? Has the “domino effect” in favor of democratization begun to take hold or will this become a mirror image of so many protests that have taken place in the mid-east but have ultimately been brutally put down? While protests of this caliber have rarely taken place without some changes within the regime, it seems as though in the case of Egypt, a complete change by effectively severing the head is a more likely scenario, as was the case in Tunisia. Once security forces have turned against the regime, or refuse to enforce their will, the days of the regime are numbered. I truly would be surprised if Mubarak remained in power for another two weeks.

So what does this say about the role of the people in bringing about that change? Perhaps the often cited verse of the Quran is best used here when it states that “Truly God does not change the condition of a people until they change what is within themselves.” (Quran 13:11) I can’t help but look at the Middle East now and wonder if the tide has finally turned against every last oppressive dictator. I never thought I’d see an end to Saddam or his bloody regime, but he is now gone and Kurdistan looks so incredibly different than it did twenty years ago. True, the same cannot be said for the rest of Iraq, and true the Kurds of Kurdistan must too hold themselves and their leaders accountable—but it is certainly no Syria or Egypt in terms of oppressiveness. With protests ongoing in Egypt, Yemen and Jordon the question that is seemingly on everyone’s mind right now is, “Who next? Will they succeed? And what will this mean?” The answer lies in the passion of the people and what happens when the smoke clears. Sure, El-Baradei could very well become the next president of Egypt and the Muslim Brotherhood could finally be recognized as a legitimate political party that could exist as an entity rather than an independent political body. But with Egypt being the second largest receiver of foreign aid after Israel, one would hope that that aid money is used to create jobs and reduce unemployment rates, pass a series of economic reforms that begin benefitting the people, and turn cities like Cairo into the jewel it once was rather than the run down disappointing tourist attraction it is today. The same goes for other areas of the Middle East.

For all of the flack people give the US for its supposed double standard when it comes to implementing its foreign policy, Middle Eastern countries certainly do have a lot to learn with regards to its domestic policy. Perhaps nowhere else in the world can two candidates come so close to victory with a 49/51 split at times, and still have a peaceful and easy transition of power time and time again. There are supposed “presidents”, perhaps better deemed “presidential monarchs” in the Middle East who win by “90%” of the vote sometimes (because winning by more than that would seem unrealistic, right?) and mass riots and protests break out in the streets. Why? Because there is no faith in a free, fair, transparent and democratic system of governance. Until that faith is truly restored, riots like these are bound to break out time and time again, and unless the leaders themselves are truly committed to a better future for their countrymen rather than their pocketbooks, the Middle East may simply be seen as a region torn apart by revolutions, protests, instability, and unrest—never having the ability to reach the political, educational, social and economic might that made it the envy of the world all those centuries ago.