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Saturday, 7 September 2013

According to the Qur'an: Who will be rewarded by God and who will enter Heaven?

- Question: According to the Qur'an, who will be rewarded by God and who will enter Heaven?

- Answer (in 2 (Al Baqara) : verse 62B and sura 5 (Al Ma'ida) :verse 69): They are the righteouss among the believers in Prophet Muhammad, the Jews, the Christians, and the Sabeans, who believed in God and the Last day.

Answer in Qur'an sura 2 (Al Baqara) : verse 62
Eng: "Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve". (Qur'an 2:62)

Fr: "Certes, ceux qui ont cru, ceux qui se sont judaïsés, les Nazaréens, et les sabéens, quiconque d'entre eux a cru en Allah au Jour dernier et accompli de bonnes œuvres, sera récompensé par son Seigneur; il n'éprouvera aucune crainte et il ne sera jamais affligé". (Qur'an 2:62)

عربي: "إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ" (سورة البقرة (رقم 2) :62)
Eng: "Indeed, those who have believed [in Prophet Muhammad] and those [before Him] who were Jews or Sabeans or Christians - those [among them] who believed in Allah and the Last Day and did righteousness - no fear will there be concerning them, nor will they grieve.". (Qur'an 5:69)

Fr: "Certes, ceux qui ont cru, ceux qui se sont judaïsés, les Nazaréens, et les sabéens, quiconque d'entre eux a cru en Allah au Jour dernier et accompli de bonnes œuvres, sera récompensé par son Seigneur; il n'éprouvera aucune crainte et il ne sera jamais affligé".  (Qur'an 5:69)


عربي: "إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ" (سورة المائدة (رقم 5) :69)

Jabhat al-Nusra and Free Syrian Army: we want to free Maaloula from faithless christians!

Watch the video shot by Jabhat al-Nusra (linked to Al-Qaeda) militants as they attacked the town of Maaloula in Syria yesterday (Thursday 6th 2013):

-At 0:17, the guy says "bombing of Mar Sarkis Church, Allaho Akbar"
-At 1:36, the guy says: "targeting the Mar Takla monument".

This video another also shot by this by these militants as they entered the twon of Maaloula. They were shooting at houses and churches and at the mountains where the Safir Hotel, to which town residents fled, lies.

And this is a video a militant of Jabhat al-Nusra cutting a Syrian soldier open after killing him and eating his heart and internal organs as a sign of victory (contains graphic material).

Syrian Free Army (SFA) and Al-Qaeda linked Jabat al-Nusra, fighting under the umbrealla of Syrain rebels, are supported and funded by the all mighty US and the all blood-thirsty Bandar Bin Sultan's KSA. They say they want to free Maaloula from the "faithless" crusaders (i.e. Christians!!).

Notes:

1- Maaloula is a Christian town north of Damascus (population: 2000) whose residents are said to be the last speakers of Aramaic, the language of Jesus Christ.

2- John McCain wants us to think that these people, i.e. the FSA and jabahat Al-nusra are moderate muslims and their "Allaho Akbar" screams whenever they kill, shoot, or bomb, are similar to the "thanks God" Christian say when rejoying in any occasion!

Friday, 6 September 2013

The SABAN Center at BROOKINGS Plan For Regime In SYRIA Memo

The SABAN Center at BROOKINGS Plan For Regime In SYRIA Memo (March 2012) (By: Daniel Byman, Michael Doran, Kenneth Pollack, and Salman Shaikh) lays out six options for the United States to consider to achieve Asad’s overthrow, should it choose to do so. These are:

1. Removing the regime via diplomacy;

2. Coercing the regime via sanctions and diplomatic isolation;

3. Arming the Syrian opposition to overthrow the regime;

4. Engaging in a Libya-like air campaign to help an opposition army gain victory;

5. Invading Syria with U.S.-led forces and toppling the regime directly; and

6. Participating in a multilateral, NATO-led effort to oust Asad and rebuild Syria.

 The memo considers option 6 as the Goldilocks Solution

 Option Six: International Intervention: The Goldilocks Solution?

One variant on the invasion option that bears separate consideration because it could prove to be an attractive alternative is for NATO to invade Syria with Arab League diplomatic support and ideally some Arab military participation. UN authorization would be desirable, but given Russian opposition would probably not be forthcoming. Invading forces would depose the Asad regime, impose a ceasefire on the warring parties, and provide security for a long term, international effort to rebuild Syria. The closest model here would be the NATO intervention in Bosnia in 1995—although it would differ in at least one critical respect since there would be no Dayton Peace Accords to precede it.

 In a nutshell, NATO would have to agree to mount the invasion and then provide the military means to enforce the peace and protect a UN-led multilateral effort to rebuild the country. A key consideration would have to be that the UN would lead the kind of reconciliation talks between Sunni and Alawi in Syria that never occurred in Iraq. Likewise, NATO forces would have to remain for as long as necessary, even if in diminishing numbers, to ensure the Alawis and Syria’s other minorities that they would not be oppressed by the majority Sunni community (again, as NATO did in Bosnia, but the United States did not do for long enough in Iraq). In essence, NATO would depose the Alawis and other minorities and then work to protect them from a possibly vengeful majority.

 Four conditions would have to be met for this model to be workable:

 1. Turkey would have to be willing to provide the logistical base and much of the ground troops for the operation. Turkey is best placed of any country to intervene in Syria: it has a large, reasonably capable military; it has vital interests in Syria; and its interest is in seeing peace and democratic transition. However, this condition may pose difficulties because the Alawis do not trust the Sunni Turks, and Ankara might like to see a Muslim Brotherhood-led government take power in Syria. Turkey would also be reluctant to spearhead an invasion because it would not want to significantly change Syria’s Kurds’ status, fearing unrest in Turkey itself. Of equal or greater importance, the long-term occupation and reconstruction of Syria would likely be well beyond Turkish resources alone. Thus, while Turkey would need to be a key player—perhaps the key player, as Australia was in the similar intervention in East Timor—it cannot be the only player; it will need financial help and multilateral assistance and cover.

 2. The Europeans and the Gulf Arabs have to be willing to pick up much of the tab. As noted above, rebuilding Syria after the events of 2011 and an invasion and occupation will be a major undertaking. Even if the reconstruction of Syria benefits from all the lessons learned in Iraq and suffers from none of its mistakes, it will still be enormously costly and well beyond Turkey’s means. Consequently, even though Turkey would be needed to put up much of the raw military muscle, it would be a mistake to ask them to shoulder the costs of that burden.

 3. The United States will have to be willing to provide critical logistical, command and control, and some combat components. As always, there are certain things, particularly leadership, strategic direction, mobility assets, and certain precision strike capabilities that only the U.S. armed forces know how to provide and that if Washington is not willing to offer, the operation would likely falter. Along similar lines, if the United States does not furnish some ground forces, no one else will either, and American troops may be critical to reassure the Syrians that the Turks will not run amuck—something they will fear regardless of whether it is a reasonable concern. In addition, as noted, because of the United States’ experiences in Iraq and Afghanistan, there are a lot of Americans with useful skills who can contribute to pacification and reconstruction in Syria.

 4. The operation must be conducted under a multilateralif not international framework. NATO participation (as in Libya, Bosnia, and Kosovo) is essential because it creates the appropriate framework both for Turkish intervention and for Western assistance alongside Turkey. Arab League participation would be extremely helpful both as a source of additional (Arabic-speaking) ground troops and to legitimize the invasion in the eyes of both the Syrian people and the wider region. Ideally, the UN Security Council would authorize the mission, or at least provide a special representative of the secretary-general to internationalize the reconstruction effort, bringing in scores of other countries and non-governmental organizations that have resources and skills that will be sorely needed for that effort. If the United States is willing and able to secure these various conditions, the international intervention approach has numerous benefits.

Of greatest importance, it would cost the United States much, much less than mounting an invasion itself, but would have far, far greater certainty of achieving American goals than any of the other options. However, securing any of these four conditions could prove impossible. The Russians have shown every sign that they would fight tooth and nail to prevent any UN mandate for such an operation. It is also not clear that the Turks are ready to make so large a commitment (although the worse things get in Syria, the more likely they probably would be since their own list of options looks even less appealing than our own). Western Europe and the United States are mired in severe economic difficulties, and the only time that the Arab states were willing to pick up the tab for a major Western military operation in the Middle East was the 1991 Gulf War. Thus, as attractive as this option might be, it will ultimately prove very hard to implement.
 
The memo lays down the following conclusion

Conclusion
No option for U.S. policy for Syria is simple or costfree. All are flawed, some quite deeply. A number of the easiest options to implement, such as diplomacy and coercing regime change, also are the most likely to fail or succeed incompletely. Others, like having opposition forces act alone or with U.S. support, might put more pressure on Asad but are potentially costly and by no means guaranteed of success. For now, some options—particularly an American invasion—are not in the cards politically in the United States and are not being called for by Syrians, regardless of their (debatable) desirability. Recognizing a range of options is vital, however, because in practice many of the options slip easily into one another and, indeed, policymakers are likely to mix components of each. The diplomatic approach, for example, could bolster all of the other options: the United States will want to build coalitions, try to flip the Russians, and otherwise use its diplomatic power if is trying to coerce or use force to get Asad out. Similarly, all the military options would be enhanced if the United States also continued economic pressure on the Asad regime. Such mixes may mitigate some of the problems described with each option above, yet trying to mix and match aspects of different options will often bring on new sets of costs and disadvantages.

Some of the options can be considered steps on an escalation ladder—some should be tried because they are less costly than more aggressive measures, and others should be pursued because they will be a component of a broader effort.

Several steps are vital for almost any conceivable effort to oust Asad. The United States will want to build within the “Friends of Syria” a smaller contact group, regardless of which approach is taken. Indeed, should Asad not fall, this group would also be vital for containing the spillover from a Syrian civil war. In addition, the United States will want to expand ties to the Syrian opposition and try to push them to be more cohesive. A stronger opposition will not only bolster the policy options, it will be critical to the shared goal of all the options. It is the opposition that will play a greater role even if there is only limited regime change, and of course would be the government of Syria should Asad and his henchman fall completely. Finally, U.S. regional allies, particularly Turkey, are vital. They will play a major role in determining how tight sanctions are and the degree of isolation felt by the regime. Because of their proximity to Syria, they are also essential to various military options, even if they themselves do not take the lead.

 Policymakers should recognize, however, that diplomacy and coercion alone may not topple Asad. The options in this paper offer alternatives for escalation and, at the same time, reasons that escalation would be costly and risky. In the end, policymakers may decide that the price for removing Asad is too high and the consequences for Syria’s long-term stability too uncertain. If so, they must focus on the problem of a weakened but defiant Asad who is also more dependent on Iran. This would require thinking through how to structure sanctions on Syria and regional diplomacy to limit the humanitarian impact on the Syrian people while still maintaining pressure on the Syrian regime.

Whether Asad stays or falls, the civil war in Syria may spill over into neighboring states, which requires efforts to shore them up and try to reduce the scale and scope of the civil conflict. So even as the United States pursues regime change, it must also work to bolster neighboring states to care for refugees, prevent terrorism, and refrain from self-defeating interventions.

 As a final thought, it is always important to keep in mind that failing to act—even failing to decide—is an action and a decision. Not choosing to intervene is the same as choosing not to intervene, and it would be far better that whatever course the United States follows, that it be the product of a conscious decision so that we can pursue it properly, rather than the outcome of a paralyzing indecision that prevents Washington from doing anything to protect this country’s many interests affected by the bloodshed of Syria.
 
Read the full memo

PS: In 2002, the Brookings Institution founded the Saban Center for Middle East Policy, named after Haim Saban, an Israeli-American media proprietor, who donated $13 million toward its establishment. Saban has stated of himself, “I’m a one issue guy, and my issue is Israel”, and was described by the New York Times as a “tireless cheerleader for Israel.” The Centre is directed by AIPAC’s former deputy director of research, Martin Indyk.

What They Don't Tell You About Jihad in Islam

Quoting the Koran (Qur’an) without context.

Dr. Javeed Akhter, Executive Director, The International Strategy and Policy Institute

The evangelist, Franklin Graham and the conservative Christian commentator, Pat Robertson’s, assertions that Islam exhorts its followers to be violent against non-Muslims, are only two of the most prominent voices that are part of a rising cacophony of vicious criticism of the Koran. One can read and hear a whole range of negative opinions about this issue in the media. Few have taken an in-depth look at the issue. What does the Koran actually say about violence against non-Muslims? Does it say what Robertson and Graham claim it does? Does it say that it is the religious duty of Muslims to kill infidels? But first some basic principles about reading and understanding the Koran. After all, studying the Koran is not exactly like reading Harry Potter. Like any other scripture, there are rules that may be followed for a proper understanding of the text.

Muslim scholars suggest that those who read the Koran should keep at a minimum the following principles in mind:

FIRST, the reader should have an awareness of the inner coherence in the Koran. As the verses are connected to each other, the reader should study, at the least, the preceding and following verses for a sense of the immediate context.

ALSO, the reader should look at all of the verses that deal with the same subject in the book. These are frequently scattered all over the scripture. The indices provided in many of the exegeses of the Koran as well as the books of concordance allow the reader to get this information relatively easily. Often, there is information available about the occasion of revelation of a particular verse. This requires at least a cursory knowledge of Prophet Muhammad’s life. As Professor Fazlur Rahman of the University of Chicago would frequently point out, the Koran, in part at least, may be looked upon as a running commentary on the mission of Prophet Muhammad.

FINALLY, Koranic scholars advise us to analyze the way the Prophet implemented a particular directive in a verse of the Koran in his own life and ministry. For all Muslims, Prophet Muhammad was the ultimate exemplar of the Koran and its living embodiment.

Let us examine the verses in question with these exegetical principles in mind. One of the verses says:
“put down the polytheists wherever you find them, and capture them and beleaguer them and lie in wait for them at every ambush” (Koran 9:5).
The immediate context, as Muhammad Asad (The Message Of The Qur’an) points out, is that of a “war in progress” and not a general directive. It was an attempt to motivate Muslims in self-defense.

Muslims were given permission to defend themselves just before Prophet Muhammad’s migration from Makkah (where he grew up) to the city of Madinah, which occurred in the 13th year of his 23-year mission. The danger to Muslims in Makkah at this time was extreme and there was a real possibility of their total eradication. They were permitted to fight back in self-defense against those who violently oppressed them. “Permission is given (to fight) those who have taken up arms against you wrongfully. And, verily, God (Allah) is well able to give you succor. To those who have been driven forth from their homes for no reason than this that, say ‘Our Lord is God.”

The Koran goes on to add:

"To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid; (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs" (Al Hajj 22:39-41).

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ" (الحج 39-41) 
 
On another occasion the Koran says:

 " Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.” (al-Baqarah 2:190-194)

 "وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلاَ تَعْتَدُوا إِنَّ اللَّهَ لاَ يُحِبُّ الْمُعْتَدِينَ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنْ الْقَتْلِ وَلاَ تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاءُ الْكَافِرِينَ فَإِنْ انتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ فَإِنْ انتَهَوْا فَلاَ عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنْ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ" (البقرة 190-194)

Muslim scholars are of the opinion that war is permitted in self defense, when other nations have attacked an Islamic state, or if another state is oppressing a section of its own people. However, this is only a part of Jihad that Muslims are allowed to practice. A greater Jihad is struggle against one’s own inner self.

The word Jihad comes from the root letters JHD (جهد), which means to struggle or to strive. It is understood by piety minded Muslims as a positive, noble and laudatory term. That is how most apply it in their personal, social, political and military lives. The history of the Muslims rulers, on the other hand, gives us examples of those who attempted to sanctify their wars of personal aggrandizement as wars for a noble cause by applying the label Jihad to them. A few even named their war departments as the departments of Jihad. This kind of behavior may be likened to a politician’s attempt to wrap him in the flag. Such exploitation of the term should not be allowed to corrupt the original or the commonly understood meaning of the word, which is to strive for the highest possible goals, struggle against injustice and practice self denial and self control to achieve the moral purity to which all piety minded people aspire.

The “holy war” concept, for which many non-Muslims use the word Jihad, is foreign to Islam. Rather, it comes from a concept first used to justify the Crusades by the Christian Church during the middle Ages. The concept of “holy war” may even go back to the time when the emperor Constantine the Great allegedly saw the vision in the sky with the inscription on the cross, “in hoc signo vinces” (in this sign you will be the victor). The Arabic term, as has been pointed out by scholars, for “the holy war” would be al-harab al-muqaddas (الحرب المقدسة), which neither appears in the Koran or the sayings of the Prophet Muhammad (Hadith.) Muhammad’s wars were defensive wars against groups who sought to eradicate Islam and the Muslims.

It is interesting and useful for social scientists or philologists to study how the meaning and usage of words differ in different communities. Ironically, the word “crusade”, because of its association with the crusades in the middle ages, should have had a pejorative sense to it and yet the word has acquired an ennobled meaning in the West. This, in spite of the fact that the Church itself, along with most historians, acknowledge the injustice of the Crusades and the atrocities done in the name of faith. On the other hand, the word “Jihad"which means for Muslims, striving for the highest possible goal, has acquired the negative connotation of the holy war.

It is clear from even a cursory study of the Koran that Islam does not permit, condone or promote violence. Just the opposite, it abhors violence and allows it only in self-defense. A claim to the contrary is no more than bad fiction.

The critics of the Koran should remember that if the Bible were similarly quoted out of context it would appear to be an extra ordinarily violent scripture. I will leave Graham and Robertson to defend the violence in the Bible and the history of Christianity.