Opinion » Columnists

Message from Colonel Mu’ummar Qaddafi

13.04.2011

Gaddafi Unplugged and Uncensored

Translated by Professor Sam Hamod, Ph.D.

Recollections of My Life: Col. Mu'ummar Qaddafi, The Leader of the Revolution.

April 5, 2011.

　

In the name of Allah, the beneficent, the merciful...

For 40 years, or was it longer, I can't remember, I did all I could to give people houses, hospitals, schools, and when they were hungry, I gave them food. I even made Benghazi into farmland from the desert, I stood up to attacks from that cowboy Reagan, when he killed my adopted orphaned daughter, he was trying to kill me, instead he killed that poor innocent child. Then I helped my brothers and sisters from Africa with money for the African Union.

I did all I could to help people understand the concept of real democracy, where people's committees ran our country. But that was never enough, as some told me, even people who had 10 room homes, new suits and furniture, were never satisfied, as selfish as they were they wanted more. They told Americans and other visitors, that they needed "democracy" and "freedom" never realizing it was a cut throat system, where the biggest dog eats the rest, but they were enchanted with those words, never realizing that in America, there was no free medicine, no free hospitals, no free housing, no free education and no free food, except when people had to beg or go to long lines to get soup.

No, no matter what I did, it was never enough for some, but for others, they knew I was the son of Gamal Abdel Nasser, the only true Arab and Muslim leader we've had since Salah-al-Deen, when he claimed the Suez Canal for his people, as I claimed Libya, for my people, it was his footsteps I tried to follow, to keep my people free from colonial domination - from thieves who would steal from us.

Now, I am under attack by the biggest force in military history, my little African son, Obama wants to kill me, to take away the freedom of our country, to take away our free housing, our free medicine, our free education, our free food, and replace it with American style thievery, called "capitalism," but all of us in the Third World know what that means, it means corporations run the countries, run the world, and the people suffer. So, there is no alternative for me, I must make my stand, and if Allah wishes, I shall die by following His path, the path that has made our country rich with farmland, with food and health, and even allowed us to help our African and Arab brothers and sisters to work here with us, in the Libyan Jamahiriya.

I do not wish to die, but if it comes to that, to save this land, my people, all the thousands who are all my children, then so be it.

Let this testament be my voice to the world, that I stood up to crusader attacks of NATO, stood up to cruelty, stood up to betrayal, stood up to the West and its colonialist ambitions, and that I stood with my African brothers, my true Arab and Muslim brothers, as a beacon of light. When others were building castles, I lived in a modest house, and in a tent. I never forgot my youth in Sirte, I did not spend our national treasury foolishly, and like Salah-al-Deen, our great Muslim leader, who rescued Jerusalem for Islam, I took little for myself...

In the West, some have called me "mad", "crazy", but they know the truth yet continue to lie, they know that our land is independent and free, not in the colonial grip, that my vision, my path, is, and has been clear and for my people and that I will fight to my last breath to keep us free, may Allah almighty help us to remain faithful and free.

　

c: Col. Mu'ummar Qaddafi, 2011/05/04

Copyright Col. Mu'ummar Qaddafi, - Mathaba.Net

With permission to

Lisa Karpova

Pravda.Ru

Morons gather at White House to celebrate death of the man who did not plan 9/11 and who died a long time ago, anyway - David Icke Website

Morons gather at White House to celebrate death of the man who did not plan 9/11 and who died a long time ago, anyway - David Icke Website

Jinn

Ibn Abdul Barr said, "The jinn, according to the scholars of the language, are of different types:

1. If one is mentioning the jinn purely of themselves, the are called jinni.*
2. If one is mentioning the jinn that live among mankind, they are called aamar whose plural is amaar.
3. If one is mentioning the ones that antagonize the young, they are called arwaah.
4. If one is mentioning the evil ones that antagonize humans they are called shaitan for the singular [and shayateen for plural].
5. If they cause even more harm and become strong, they are called afreet."**

*Notice the similar sound between jinni and english's "genie". TV and other media have twisted the concept of jinn; however, it is interesting to note its origin is from Islam. "I Dream of Jeannie" is a TV show based around a Genie (jinni, plural of jinn).  In this show, Jeannie, the genie, frequently was given a request and the requestor never quite got what was requested as she was always creating unintentional mischief.  However we understand that the shaitan among the jinn antagonize humans, not that they are kind beings who accidentally mess up on occasion.  Those who seek aid (such as asking for favors or making request) from the jinni will find deception and a twisted type of aid that doesn't really meet the requestor's original request, but that satisfies the shaytaanic jinn's desire for evil.

**An Ifrît (strong) from the jinns said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work." [The Noble Qur'an 27:39]

Narration - Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214

Abu Tha’labah al-Khushani said: “The Messenger of Allaah said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey.” [Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad]

http://muttaqun.com/jinn.html

Metabolic Poisons:

What's Wrong with Partially Hydrogenated Oils?

Eric Armstrong

TreeLight.com/Health

Hydrogenation is the process of heating an oil and passing hydrogen bubbles through it. The fatty acids in the oil then acquire some of the hydrogen, which makes it more dense. If you fully hydrogenate, you create a solid (a fat) out of the oil. But if you stop part way, you a semi-solid partially hydrogenated oil that has a consistency like butter, only it's a lot cheaper.
Because of that consistency, and because it is cheap, it is a big favorite as a butter-substitute among "food" producers. It gives their products a richer flavor and texture, but doesn't cost near as much as it would to add butter.

In short, the essential fatty acids (contained mostly in polyunsaturated oils) are the most important nutrients there are -- more important than vitamins, minerals, or even proteins. Because, without them, there is no life. They are the substance and foundation of life energy.

http://www.treelight.com/health/nutrition/PartiallyHydrogenatedOils.html

Prayer - according to Maliki Law

http://www.lamppostproductions.com/wp-content/uploads/2011/02/prayermanual.pdf

Muslim Women Scholars

A Muslim scholar is rewriting history by revealing the extent of women’s influence on the formation of Sharia

 Muhammad Akram Nadwi is a scholar who is well-versed in the fields of hadith and fiqh. He began working on the biographies of Muslim women who are the narrators and memorizers of hadith a decade ago; he believed that this would be extensive enough to an entire volume. Up until now he has compiled 8,000 names; their biographies take up 40 volumes. Of course, it was going to be difficult to find a publisher for such a vast project and he has succeeded in only having the preface published in English. "Al-Muhaddithat: The Women Scholars in Islam" (1) is the preface of this grand project.

The sheer number of women in such a work, which does not highlight the women at the forefront of Islamic history, but only those who were important in hadith and fiqh, is an eye-opener. The surprise that many felt after reading the introductory section of the book has been expressed by readers in both the US and Turkey. (2) At the present time Muslim women are caught in a dilemma between modernity and Islam; however within Islam there exists a strong support system that will help them in modern world. This support system not only helps them to make a place for themselves in society, but also forms a basis when faced by secular, feminist and Orientalist accusations of an adverse relationship between Islam and women.

Mohammed Akram Nadwi is an unlikely champion for a Muslim gender-quake. Soft-spo-ken and shy, he is a graduate of madrassas in his native India, and an unabashed religious conservative. But the current work of this Oxford-based alim, or religious scholar, could shatter the stock notions of Muslim women’s roles, both in society and Islamic scholarship. Hunting through classical texts, Akram, 43, a researcher at the Oxford Centre for Islamic Studies, has uncovered a tradition of female Muslim scholars dating back to the 7th century.

Muslim women’s religious scholarship is seen as sort of a cottage industry: if women study, it is pretty much in the purdah of their own homes or in segregated rooms in mosques or madrassas. If they teach, they usually teach only women. But trawling through centuries of biographical dictionaries, madrassa chronicles, letters and travel books, Akram has found evidence of thousands of muhaddithat, or female experts in Hadith, the deeds and sayings of the Prophet Muhammad. He has found accounts of women teaching men and women in mosques and madrassas, touring Arabia and the Levant on lecture circuits, issuing fatwas, and making Islamic law.

Who knew that in the 15th century, Fatimayah al-Bataihiyyah taught Hadith in the Prophet’s mosque in Medina, and that the chief male scholars of the day, from as far afield as Fez, were her students? (Such was al-Bataihiyyah’s status that she taught at the grave of the Prophet, the mosque’s most prestigious spot.) Who knew that hundreds of girls in medieval Mauritania could recite al-Mudawwana, a key book of Islamic law, by heart? Or that Fatimah bint Muhammad bin Ahmad al-Samarqandi, a jurist in medieval Samarkand, used to issue fatwas and advised her far more famous husband on how to issue his?

Presumably not the Taleban, who banned women from education while in power, and even now threaten administrators at Afghan girls’ schools. Nor, one imagines, Saudi Arabia, which bans women from driving or travelling freely. A few Islamic historiographers have known about a few women Hadith experts. A century ago Ignaz Goldziher, the Hungarian orientalist, estimated that about 15 per cent of medieval Muslim scholars were women. And Muslims widely acknowledge there have long been learned women, starting with Aisha, the Prophet’s favourite wife.

It is less well-known that she narrated about a quarter of the laws forming the basis of Sharia, and was the preferred interpreter of Sharia by the founders of three of the four schools of Islamic law.

It is so long that his usual publishers, in Damascus and Beirut, have balked at the printing cost. (An Oxford publisher, Interface Publications, will publish the preface to the book in English this summer.) And he is convinced that the women he has found only hint at the true numbers of working women scholars. “If I can find 8,000 in the sources,” he notes, “it means that there were many, many more than that.”

Since Islamic knowledge is based on oral transmission through chains of scholars linking back to Muhammad, narrators’ reliability is crucial. Weighing Hadiths’ authenticity is itself a branch of Islamic science. Few muhaddithat have been accused of fabrication or inaccuracy, notes Akram.

As women didn’t work, they had no reason to invent or embellish prophetic traditions. “Hadith wasn’t a source of income for them, and they didn’t do it because they wanted to become famous,” he observes. Purdah kept their accounts pure.

After the 17th century, women’s scholarship dwindled. Colonial governments, favoring Western-style education, neglected the madrassa system, so custom flourished in lieu of solid Islamic scholarship. Weak leadership from the ulama, many of whom have busied themselves with politics rather than scholarship, has left Muslims ignorant of their own history. Akram believes that Islam’s current cultural insecurity has been bad for both Islamic learning and Muslim women: “Our traditions have grown weak, and when people are weak, they grow cautious. When they’re cautious, they don’t give their women freedoms.”

Akram’s discoveries are particularly powerful because they have been made by a working alim, not a Western academic or a self-styled Muslim reformer. Muslim feminists such as the Dutch reformer Ayaan Hirsi Ali may make headlines in the West, but they often lack credibility among ordinary Muslims. Akram’s approach is fundamentally conservative. Uncovering past muhaddithat could help to reform present-day Islamic culture. Many Muslims see historical precedent — particularly when it dates back to the golden age of Muhammad — as a road map for sound modern societies. “The way Muslim society is now isn’t the way it was in the time of the Prophet,” observes Akram. “Muhammad didn’t hide the accomplishments of his wives or daughters, which many Muslims still do today.”

This work of Nadwi’s has really paved the way for Muslim women to find their predecessors and this without constricting the issue into the subject of “the history of women.”

When Akram lectures at mosques and madrassas around Britain, his research has met with cautious interest. Women are far keener on his research than men, he wryly notes. His audience is a conservative crowd, wary of teachings that unpick social mores.
“People think my work will change the structure of society,” he says. Critics have accused him of championing free mixing between men and women. He is not, and believes that many segregations should be preserved. “I’m not issuing a fatwa that men and women need to study together,” he says. “But Muslim women scholars are part of our history. And by looking at that history, we can bring Muslim society closer to what it once was.”

Listen to Quran with Translation in your Own Language!

http://www.listen2quran.com/default.aspx