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IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL
THE KORAN EVERYMAN Everyman I will go with thee and be thy guide Translated from the Arabic by J. M. Rodwell Foreword and Introduction by Alan Jones The Oriental Institute, First published 1909 Foreword " The Koran, or, to give it its strict transliteration, the Qur'an, is the sacred book of Islam. For Muslims it is the word of God revealed in Arabic by the archangel Gabriel to the prophet Muhammad and thence to mankind. For them Muhammad is the last of the prophets and thus the Qur'an is the final expression of God's message to mankind.
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 278 ""According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
Page 278 "ONE-EYE, TWO-EYES, THREE-EYES" "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
THE HOLY BIBLE Scofield References Hosea Chapter 2 Page 922/923 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
EVERYMAN Everyman I will go with thee and be thy guide
THE KORAN SURA l I MECCA - 7 VERSES In the Name of God, the Compassionate, the Merciful 2 Praise be to God, Lord of the worlds! The compassionate, the merciful! King on the day of reckoning! Thee only do we worship, and to Thee do we cry for help. Guide Thou us on the straight path, The path of those to whom Thou hast been gracious; - with whom thou art not angry, and who go not astray.
NUMBER 9 The Search for the Sigma Code Cecil Balmond 1998 Page 214 NAMING THE 99 NAMES OF ALLAH
The Compassionate The Forgiving The Powerful The Merciful The Grateful The Domin~nt The King / Sovereign The High The Giver The Holy The Great The Retarder The Source of Peace The Preserver The First The Giver of Faith The Protector The Last The Overall Protector The Reckoner The Manifest The Strong The Sublime The Hidden The Almighty The Bountiful The Governor The Majestic The Watcher The High Exalted The Creator The Responsive The Righteous The Maker The Infinite The Relenting The Fashioner The Wise The Forgiver " The Great Forgiver The Loving The Avenger / Page 215 The Dominant The Glorious The Compassionate The Bestower The Resurrector The Ruler of the Kingdom The Provider The Witness The Lord of. Majesty and Bounty The Opener The True The Equitable The All-Knowing The Advocate The Gatherer The Restrainer The Most Strong The Self-Sufficient The Extender The Firm The Enricher The Humbler The Patron The Bestower The Exalter The Praiseworthy The Withholder The Empowerer The Numberer The Propitious The Humiliator The Commencer The Distresser The All-Hearing The Restorer The Light The All-Seeing The Giver of Life The Guide The Judge The One Who Gives Death The Eternal The Just The Living One The Everlasting The Kindly One The Self-Subsisting The Heir The Gracious The Perceiver The Guide to the Right Path The Clement The One The Patient
NUMBER 9 The Search for the Sigma Code Cecil Balmond 1998 Page 214 NAMING THE 99 NAMES OF ALLAH Allah The Mighty The Independent ALLAH THE MIGHTY THE INDEPENDENT The Compassionate The Forgiving The Powerful THE COMPASSIONATE THE FORGIVING THE POWERFUL The Merciful The Grateful The Dominant THE MERCIFUL THE GRATEFUL THE DOMINANT The King Sovereign The High The Giver THE KING SOVEREIGN THE HIGH THE GIVER The Holy The Great The Retarder THE HOLY THE GREAT THE RETARDER The Source of Peace The Preserver The First THE SOURCE OF PEACE THE PRESERVER THE FIRST The Giver of Faith The Protector The Last THE GIVER OF FAITH THE PROTECTOR THE LAST The Overall Protector The Reckoner The Manifest THE OVERALL PROTECTOR THE RECKONER THE MANIFEST The Strong The Sublime The Hidden THE STRONG THE SUBLIME THE HIDDEN The Almighty The Bountiful The Governor THE ALMIGHTY THE BOUNTIFUL THE GOVERNOR The Majestic The Watcher The High Exalted THE MAJESTIC THE WATCHER THE HIGH EXALTED The Creator The Responsive The Righteous THE CREATOR THE RESPONSIVE THE RIGHTEOUS The Maker The Infinite The Relenting THE MAKER THE INFINITE THE RELENTING The Fashioner The Wise The Forgiver THE FASHIONER THE WISE THE FORGIVER The Great Forgiver The Loving The Avenger / Page 215 THE GREAT FORGIVER THE LOVING THE AVENGER /Page 215 The Dominant The Glorious The Compassionate THE DOMINANT THE GLORIOUS THE COMPASSIONATE The Bestower The Resurrector The Ruler of the Kingdom THE BESTOWER THE RESURRECTOR THE RULER OF THE KINGDOM The Provider The Witness The Lord of, Majesty and Bounty THE PROVIDER THE WITNESS THE LORD OF MAJESTY AND BOUNTY The Opener The True The Equitable THE OPENER THE TRUE THE EQUITABLE The All-Knowing The Advocate The Gatherer THE ALL KNOWING THE ADVOCATE THE GATHERER The Restrainer The Most Strong The Self-Sufficient THE RESTRAINER THE MOST STRONG THE SELF SUFFICIENT The Extender The Firm The Enricher THE EXTENDER THE FIRM THE ENRICHER The Humbler The Patron The Bestower THE HUMBLER THE PATRON THE BESTOWER The Exalter The Praiseworthy The Withholder THE EXALTER THE PRAISWORTHY THE WITHHOLDER The Empowerer The Numberer The Propitious THE EMPOWERER THE NUMBERER THE PROPITIOUS The Humiliator The Commencer The Distresser THE HUMILIATOR THE COMMENCER THE DISTRESSER The All Hearing The Restorer The Light THE ALL HEARING THE RESTORER THE LIGHT The All Seeing The Giver of Life The Guide THE ALL SEEING THE GIVER OF LIFE THE GUIDE The Judge The One Who Gives Death The Eternal THE JUDGE THE ONE WHO GIVES DEATH THE ETERNAL The Just The Living One The Everlasting THE JUST THE LIVING ONE THE EVERLASTING The Kindly One The Self-Subsisting The Heir THE KINDLY ONE THE SELF SUBSISTING THE HEIR The Gracious The Perceiver The Guide to the Right Path THE GRACIOUS THE PERCEIVER THE GUIDE TO THE RIGHT PATH The Clement The One The Patient THE CLEMENT THE ONE THE PATIENT
NUMBER 9 The Search for the Sigma Code Cecil Balmond 1998 Page 214/Page 215 NAMING THE 99 NAMES OF ALLAH
ALLAH THE MIGHTY THE INDEPENDENT THE COMPASSIONATE THE FORGIVING THE POWERFUL THE MERCIFUL THE GRATEFUL THE DOMINANT THE KING SOVEREIGN THE HIGH THE GIVER THE HOLY THE GREAT THE RETARDER THE SOURCE OF PEACE THE PRESERVER THE FIRST THE GIVER OF FAITH THE PROTECTOR THE LAST THE OVERALL PROTECTOR THE RECKONER THE MANIFEST THE STRONG THE SUBLIME THE HIDDEN THE ALMIGHTY THE BOUNTIFUL THE GOVERNOR THE MAJESTIC THE WATCHER THE HIGH EXALTED THE CREATOR THE RESPONSIVE THE RIGHTEOUS THE MAKER THE INFINITE THE RELENTING THE FASHIONER THE WISE THE FORGIVER THE GREAT FORGIVER THE LOVING THE AVENGER THE DOMINANT THE GLORIOUS THE COMPASSIONATE THE BESTOWER THE RESURRECTOR THE RULER OF THE KINGDOM THE PROVIDER THE WITNESS THE LORD OF MAJESTY AND BOUNTY THE OPENER THE TRUE THE EQUITABLE THE ALL KNOWING THE ADVOCATE THE GATHERER THE RESTRAINER THE MOST STRONG THE SELF SUFFICIENT THE EXTENDER THE FIRM THE ENRICHER THE HUMBLER THE PATRON THE BESTOWER THE EXALTER THE PRAISWORTHY THE WITHHOLDER THE EMPOWERER THE NUMBERER THE PROPITIOUS THE HUMILIATOR THE COMMENCER THE DISTRESSER THE ALL HEARING THE RESTORER THE LIGHT THE ALL SEEING THE GIVER OF LIFE THE GUIDE THE JUDGE THE ONE WHO GIVES DEATH THE ETERNAL THE JUST THE LIVING ONE THE EVERLASTING THE KINDLY ONE THE SELF SUBSISTING THE HEIR THE GRACIOUS THE PERCEIVER THE GUIDE TO THE RIGHT PATH THE CLEMENT THE ONE THE PATIENT
THE MERCIFUL THE GRATEFUL THE DOMINANT THE SOURCE OF PEACE THE PRESERVER THE FIRST THE STRONG THE SUBLIME THE HIDDEN THE GREAT FORGIVER THE LOVING THE AVENGER THE DOMINANT THE GLORIOUS THE COMPASSIONATE THE HUMILIATOR THE COMMENCER THE DISTRESSER THE CLEMENT THE ONE THE PATIENT
GRATEFUL DOMINANT SOURCE PRESERVER FIRST SUBLIME AVENGER DOMINANT HUMILIATOR CLEMENT GRATEFUL DOMINANT SOURCE PRESERVER FIRST SUBLIME AVENGER DOMINANT HUMILIATOR CLEMENT
THE MERCIFUL THE GRATEFUL THE DOMINANT THE SOURCE OF PEACE THE PRESERVER THE FIRST THE STRONG THE SUBLIME THE HIDDEN THE GREAT FORGIVER THE LOVING THE AVENGER THE HUMILIATOR THE COMMENCER THE DISTRESSER THE CLEMENT THE ONE THE PATIENT
GRATEFUL DOMINANT SOURCE PRESERVER FIRST SUBLIME AVENGER HUMILIATOR CLEMENT GRATEFUL DOMINANT SOURCE PRESERVER FIRST SUBLIME AVENGER HUMILIATOR CLEMENT
IN THE NAME OF ALLAH THE MERCIFUL THE COMPASSIONATE
Page 226 Then the numbers slip out, first One and Eight, then Two and Seven, Three and Six, and finally Four and Five, in pairs, to take their place around the sigma circle. The farthest away are given the most movement, to cut and dance across the inner space of the circle, as we saw in the shape of multiplications. The other numbers have less movement as they come nearer to Nine: One and Eight just move around the circum- ference of the circle. And the ninth spot remains unmoving. In this secret world of arithmetic, nine controls the other numbers, releasing them into the world yet holding onto them tightly. And the sigma circle is its crucible into which all secret arithmetic flows, im-printed by a hidden code. The beauty of NINE is that it is the Alpha and the Omega of these fabrications, an organising power of vanishing and emergence. Page 227 Nine is the centre and binding rim of the prayer wheel of numbers. And the last movement of nine never seems to come, each revelation or discovery simply deepens the mystery. The fascination grows. Like a spiral the shape of nine continues to evade a simple end, winding itself further into enigma and exploration. Enjil said that the Mandala and his quest for nine was but a reflection on life: Who is the man or woman, he asked, who would not like to know the hidden path that holds on to all movement? Was he not right? In the labyrinth of appearances with all its shout-ing, twists and turns, most of us become lost and bewildered. To find our way we need a code. On the surfaces of bent experience the straightness of our logic is not enough - there are no clues to a deeper understanding, no whispers that we must hear to make our inner world hold strong and have meaning. At the heart of the story of Enjil and the Mandalas is the simple truth, that a secret in itself is beautiful and once that is known, then somehow the fact gains power and multiplies. The world that grows around it is never barren or wasted, for in every part we see the trace of the original idea. The many that is one has always been the greatest treasure to find. In the eternal abstraction of points, number 9, will always find connections. To those who know how to look, the insights will grow. There is no end, as long as there are the numbers.
EVERYMAN Everyman I will go with thee and be thy guide Translated from the Arabic by J. M. Rodwell The Oriental Institute, First published 1909 Page xix FORM In the standard form in which we have it today, the Qur'an is divided into 114 chapters of very unequal length, called suras. The suras are the working units of the revelation. They are largely composite. All but one (sura 9, which may well be unfinished) begin with the formula bi-smi llahi l-rahmani l-rahimi 'in the Name of God, the Merciful, the Compassionate'; and in 29 suras this formula is followed by a group of letters of the Arabic alphabet (e.g. alif, lam, mim, found at the beginning of suras 2, 3, 2.9,30,31 and 32), whose function is unknown but which seem to be of mystical import. "All but one (sura 9, which may well be unfinished) begin with the formula bi-smi llahi l-rahmani l-rahimi 'in the Name of God, the Merciful, the Compassionate'; and in 29 suras this formula is followed by a group of letters of the Arabic alphabet (e.g. alif, lam, mim, found at the beginning of suras 2, 3, 2.9,30,31 and 32), whose function is unknown but which seem to be of mystical import." "All but one (sura 9," (e.g. alif, lam, mim, found at the beginning of suras 2, 3, 2.9,30,31 and 32), whose function is unknown but which seem to be of mystical import." 2+ 3 + 2 + 9 + 30 + 31 + 32 = 109 Page xxiv "...However, by far the most interesting and instructive parallel is between Sura 12 and Genesis 37-47: the story of Joseph. The Quranic narrative, which includes details from the Midrash as well as Genesis, may at first seem rather sketchy, but in Arabic terms it is beautifully judged and effective. It is, incidentally, the only longish sura to be devoted to the telling of a single story." Page xxiii / "...In addition, Sura 18 includes two stories from the Christian periphery to the north of Arabia: the so-called legend of the Seven Sleepers and extracts from the Alexander romance."
Jihad: Concept, history and Contemporary Application eng.dar-alifta.org/foreign/ViewArticle.aspx?ID=78 In other words, the early Quranic chapters were focused on monotheism and the ... in which God the Almighty says “Say: He is God, the only One, God the Everlasting.. He did not beget and is not begotten and none is His equal” (112: 1-4).
www.islamreligion.com › ... › Current Issues › Sects Attributed to Islam As chapter 112 of the Quran makes clear: “He is God, the only One,. God the Everlasting. He did not beget and is not begotten, And none is His equal.” In Islam ...
The Miraculous Quran (All parts) - The Religion of Islam www.islamreligion.com/articles/528/viewall/miraculous-quran/
By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 12 Mar 2007 - Last modified on 29 Mar 2011 ...... He begets not, nor was He begotten; And there is none co-equal or comparable unto Him” (Quran 112:1-4). ... [4] In 2 Samuel, chapter 11, verses 1-17, the leader of the Jewish people David, whom the ... To be Muslim means to hold certain fundamental theological beliefs. The Muslim profession of faith is: “I bear witness that there is no god but God, and I bear witness that Mohammed is a prophet of God.” To elaborate on these statements, to be a Muslim means to believe that God is One, unique. He has no partners, no associates, no Son, nor did He ever become incarnate. As chapter 112 of the Quran makes clear: “He is God, the only One, God the Everlasting. He did not beget and is not begotten, And none is His equal.”
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From Wikipedia, the free encyclopedia Changes must be reviewed before being displayed on this page.show/hide details Today Thursday 25 June 2015 AD 4 Tir 8 Ramadan Islam "Allah" in Arabic calligraphy Beliefs[show] Academics · It is used to date events in many Muslim countries (concurrently with the Gregorian calendar), and used by Muslims everywhere to determine the proper days on which to observe the annual fasting, to attend Hajj, and to celebrate other Islamic holidays and festivals. The first year was the Islamic year beginning in AD 622 during which the emigration of Muhammad from Mecca to Medina, known as the Hijra, occurred. Each numbered year is designated either "H" for Hijra or "AH" for the Latin anno Hegirae ("in the year of the Hijra");[3] hence, Muslims typically call their calendar the Hijri calendar. The current Islamic year is 1436 AH. In the Gregorian calendar, 1436 AH runs from approximately 24 October 2014 (evening) to 13 October 2015 (evening).[4]
Contents [hide] 2 Days of the week 4 Year numbering 13 Uses 16 See also Months[edit] Four of the twelve Hijri months are considered sacred: Rajab (7), and the three consecutive months of Dhu al-Qa‘dah (11), Dhu al-Hijjah (12) and Muharram (1).[5] No. Name Arabic Meaning Note 1 Muḥarram مُحَرَّم forbidden So called because battle and all kind of fighting is forbidden (haram) during this month. Muharram includes the Day of Ashura. Length of months[edit] Each month of the Islamic calendar commences on the birth of the new lunar cycle. Traditionally this is based on actual witnessing of the crescent marking the end of the previous lunar cycle and hence the previous month thereby beginning the new month. Consequently each month can have 29 or 30 days depending on the visibility of the moon, astronomical positioning of the earth and weather conditions. However, certain sects and groups, most notably Dawoodi Bohra Muslims and Shia Ismaili Muslims use a tabular Islamic calendar (see section below) in which odd months have thirty days (and also the twelfth month in a leap year) and even months have 29. Days of the week[edit] In Arabic, the "first day" of the week corresponds with Sunday of the planetary week. The Islamic weekdays, like those in the Hebrew and Baha'i calendars, begin at sunset. The Christian liturgical day, kept in monasteries, begins with vespers (see vesper), which is evening, in line with the other Abrahamic traditions. Christian and planetary weekdays begin at the following midnight. Muslims gather for worship at a mosque at noon on "gathering day" (Yawm al-Jumu‘ah, yawm يوم meaning "day") which corresponds with Friday. Thus "gathering day" is often regarded as the weekly day of rest. This is frequently made official, with many Muslim countries adopting Friday and Saturday (e.g. Egypt, Saudi Arabia) or Thursday and Friday as official weekends, during which offices are closed; other countries (e.g. Iran) choose to make Friday alone a day of rest. A few others (e.g. Turkey, Pakistan) have adopted the Western Saturday-Sunday weekend while making Friday a working day with a long midday break to allow time off for worship. 1 2 3 4 5 6 7 8 9 Arabic English Albanian Bengali Bosnian Filipino Hausa Hebrew Hindi Indonesian Kannada Kashmiri Kurdish Malay Malayalam Maltese Pashto Persian Punjabi Pushto Sindhi Sindhi Somali Tamil Telugu Turkish Urdu Yorùbá Sinhala Dhivehi History[edit] Pre-Islamic calendar[edit] Inscriptions of the ancient South Arabian calendars reveal the use of a number of local calendars. At least some of these calendars followed the lunisolar system. For Central Arabia, especially Mecca, there is a lack of epigraphical evidence but details are found in the writings of Muslim authors of the Abbasid era. Both al-Biruni and al-Mas'udi suggest that the Ancient Arabs used the same month names as the Muslims, though they also record other month names used by the pre-Islamic Arabs.[6] It is well known that Hajj was originally an equinoctial festival[7] and research on the pre-Islamic calendar has been summarized in recent Islamic[8] and secular[9] scholarship which equates the pre-Islamic months from Muharram to Dhu al-Hijjah with the Hebrew religious months of Iyyar to Nisan respectively (Ramadan corresponding to the Fast of Adam in Tevet) rather than Nisan to Adar as might otherwise be presumed. In stark opposition to this opinion however, subsequent Christian[10] then Jewish[11] scholars have both tried to equate the pre-Islamic months from Muharram to Jumādā ath-Thāniya at least with the Hebrew months of Tishrei to Adar I respectively. Nevertheless, the Islamic position equating Nisan with Dhū al-Ḥijja has prevailed.[12] The Islamic tradition is unanimous in stating that Arabs of Tihamah, Hejaz, and Najd distinguished between two types of months, permitted (ḥalāl) and forbidden (ḥarām) months. The forbidden months were four months during which fighting is forbidden, listed as Rajab and the three months around the pilgrimage season, Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram. Information about the forbidden months is also found in the writings of Procopius, where he describes an armistice with the Eastern Arabs of the Lakhmid al-Mundhir which happened in the summer of 541 AD. However, Muslim historians do not link these months to a particular season. The Qur'an links the four forbidden months with Nasī’, a word that literally means "postponement".[6] According to Muslim tradition, the decision of postponement was administered by the tribe of Kinanah,[13] by a man known as the al-Qalammas of Kinanah and his descendants (pl. qalāmisa).[14] Different interpretations of the concept of Nasī’ have been proposed.[15] Some scholars, both Muslim[16][17] and Western,[6][13] maintain that the pre-Islamic calendar used in Central Arabia was a purely lunar calendar similar to the modern Islamic calendar. According to this view, Nasī’ is related to the pre-Islamic practices of the Meccan Arabs, where they would alter the distribution of the forbidden months within a given year without implying a calendar manipulation. This interpretation is supported by Arab historians and lexicographers, like Ibn Hisham, Ibn Manzur, and the corpus of Qur'anic exegesis.[18] It is also corroborated by an early Sabaic inscription, where a religious ritual was "postponed" (ns'ʾw) due to war. According to the context of this inscription, the verb ns'ʾ has nothing to do with intercalation, but only with moving religious events within the calendar itself. The similarity between the religious concept of this ancient inscription and the Qur'an suggests that non-calendaring postponement is also the Qur'anic meaning of Nasī’.[6] Thus the Encyclopaedia of Islam concludes that the "The Arabic system of [Nasī’] can only have been intended to move the Hajj and the fairs associated with it in the vicinity of Mecca to a suitable season of the year. It was not intended to establish a fixed calendar to be generally observed."[19] However, as mentioned above there is strong evidence that although originally a lunar calendar about 200 years before the Hijra it was remodelled on the Jewish lunisolar calendar containing an intercalary month added from time to time to keep the pilgrimage within the season of the year when merchandise was most abundant. This interpretation was first proposed by the medieval Muslim astrologer and astronomer Abu Ma'shar al-Balkhi, and later by al-Biruni,[14][20] al-Mas'udi, and some Western scholars.[21] This interpretation considers Nasī’ to be a synonym to the Arabic word for "intercalation" (kabīsa). The Jewish Nasi was the official who decided when to intercalate the Jewish calendar.[22] The Arabs, according to one explanation mentioned by Abu Ma'shar, learned of this type of intercalation from the Jews.[13][14][20] For a comparison between the Islamic and pre-Islamic calendars, see Islamic and Jahili months. Scholars have suggested that the Arabic system was to intercalate three months in eight years (nine in 24), seven in nineteen or eleven in thirty. All these values are in agreement with the cycle of the seasons which requires on average an addition of one month every 33 or 34 months. Some writers have suggested that the first intercalation doubled the first month Muharram, then on the next adjustment the second month Safar was doubled, continuing until the intercalation had passed through all twelve months of the year and returned to Muharram, when it was repeated. This is explained by one scholar as the writer simply explaining the intercalated calendar in terms of the fixed calendar, which his readers were familiar with. The Qu'ran makes it clear that in intercalary years the number of months was expanded from its usual twelve (see next section). It is affirmed that the divinely ordained number of the months is twelve. What dates we can fix confirm this picture. Traditionally Muhammad was born in the spring of the year of the elephant (AD 570) on Monday, 12 Rabi'I. This would equate to 2 June, making Muharram equal to Nisan. In the year of the Hejira (AD 622) Muhammad traditionally left Mecca on Sunday night, the start of 24 Safar. This equates to Sunday, 9 May and points to Muharram starting on 18 March, again equivalent to Nisan. He entered Medina traditionally on Monday, 8 Rabi'I (24 May). There he found the Jews observing an important holy day. From the reference to Moses and the Exodus [23] this holy day can be identified with the Feast of Weeks, which is observed on the sixth and seventh days of the third Jewish month. Muhammad's son Ibrahim was traditionally born in Dhu al - Hijjah, the twelfth month, which was the month of the pilgrimage, in AD 630. He is believed to have died in AD 632, possibly at the age of one year ten months and six days or one year ten months and eight days. The date of his death coincided with a solar eclipse. This fixes the date, 29 Shawwal AH 10, as 27 January. With no intercalation the following Muharram corresponds to Nisan, and also Muharram in the present calendar, that being the end of intercalation in the Islamic calendar. Prohibiting Nasī’[edit] Further information: Nasi' Muhammad prohibiting Nasī’. Found in an illustrated copy of Al-Bīrūnī's The Remaining Signs of Past Centuries (17th-century copy of an early 14th-century Ilkhanid manuscript).[24] The number of the months, with God, is twelve in the Book of God, the day that He created the heavens and the earth; four of them are sacred. That is the right religion. So wrong not each other during them. And fight the unbelievers totally even as they fight you totally and know that God is with the godfearing. Know that intercalation (nasi) is an addition to disbelief. Those who disbelieve are led to error thereby, making it lawful in one year and forbidden in another in order to adjust the number of (the months) made sacred by God and make the sacred ones permissible. The evil of their course appears pleasing to them. But God gives no guidance to those who disbelieve. —Sura 9 ("At-Tawba"), ayat 36–37[25] It is suggested that the prohibition of Nasi would have been announced when the intercalated month had returned to its position just before the month of Nasi' began. This is demonstrably false. It would only take 33 years for the month to rotate through the calendar, and the system was in use for 200 years. Either way, Western calendar dates commonly cited for key events in early Islam such as the Hijra, the Battle of Badr, the Battle of Uhud and the Battle of the Trench, should be viewed with caution since date calculators do not allow for intercalation. This prohibition was mentioned by Muhammad during the farewell sermon which was delivered on 9 Dhu al-Hijjah 10 AH (Julian date Friday 6 March, AD 632) on Mount Arafat during the farewell pilgrimage to Mecca. Certainly the Nasi’ is an impious addition, which has led the infidels into error. One year they authorise the Nasi’, another year they forbid it. They observe the divine precept with respect to the number of the sacred months, but in fact they profane that which God has declared to be inviolable, and sanctify that which God has declared to be profane. Assuredly time, in its revolution, has returned to such as it was at the creation of the heavens and the earth. In the eyes of God the number of the months is twelve. Among these twelve months four are sacred, namely, Rajab, which stands alone, and three others which are consecutive. —translated by Sherrard Beaumont Burnaby[26] The three successive forbidden months mentioned by Muhammad (months in which battles are forbidden) are Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram, months 11, 12, and 1. The single forbidden month is Rajab, month 7. Year numbering[edit] Main article: Hijri year In pre-Islamic Arabia, it was customary to identify a year after a major event which took place in it. Thus, according to Islamic tradition, Abraha, governor of Yemen, then a province of the Christian Kingdom of Aksum (Ethiopia), attempted to destroy the Kaaba with an army which included several elephants. The raid was unsuccessful, but that year became known as the Year of the Elephant, during which Muhammad was born (sura al-Fil). Most equate this to the year AD 570, but a minority use AD 571. The first ten years of the Hijra were not numbered, but were named after events in the life of Muhammad according to Abū Rayḥān al-Bīrūnī:[27] In AD 638 (17 AH), Abu Musa Ashaari, one of the officials of the Caliph Umar in Basrah, complained about the absence of any years on the correspondence he received from Umar, making it difficult for him to determine which instructions were most recent. This report convinced Umar of the need to introduce an era for Muslims. After debating the issue with his counsellors, he decided that the first year should include the date of Muhammad's arrival at Medina (known as Yathrib, before Muhammad's arrival). Uthman ibn Affan then suggested that the months begin with Muharram, in line with the established custom of the Arabs at that time.[28] The years of the Islamic calendar thus began with the month of Muharram in the year of Muhammad's arrival at the city of Medina, even though the actual emigration took place in Safar and Rabi' I.[3] Because of the Hijra, the calendar was named the Hijra calendar. The first day of the first month of the Islamic calendar (1 Muharram 1 AH) was set to the first new moon after the day the Prophet moved from Quba' to Medina (originally 26 Rabi' I on the pre-islamic calendar[29]) i.e. Friday, 19 July 622 in the Gregorian calendar or 16 July AD 622, the equivalent civil tabular date (same daylight period) in the Julian calendar.[30][31] The Islamic day began at the preceding sunset on the evening of 15 July. This Julian date (16 July) was determined by medieval Muslim astronomers by projecting back in time their own tabular Islamic calendar, which had alternating 30- and 29-day months in each lunar year plus eleven leap days every 30 years. For example, al-Biruni mentioned this Julian date in the year AD 1000.[32] Although not used by either medieval Muslim astronomers or modern scholars to determine the Islamic epoch, the thin crescent moon would have also first become visible (assuming clouds did not obscure it) shortly after the preceding sunset on the evening of 15 July, 1.5 days after the associated dark moon (astronomical new moon) on the morning of 14 July.[33] Though Cook and Crone in Hagarism: The Making of the Islamic World cite a coin from 17 AH, the first surviving attested use of a Hijri calendar date alongside a date in another calendar (Coptic) is on a papyrus from Egypt in 22 AH, PERF 558. Astronomical considerations[edit] The Islamic calendar is not to be confused with a lunar calendar that is based on astronomical calculations. The latter is based on a year of 12 months adding up to 354.37 days. Each lunar month begins at the time of the monthly "conjunction", when the Moon is located on a straight line between the Earth and the Sun. The month is defined as the average duration of a revolution of the Moon around the Earth (29.53 days). By convention, months of 30 days and 29 days succeed each other, adding up over two successive months to 59 full days. This leaves only a small monthly variation of 44 minutes to account for, which adds up to a total of 24 hours (i.e. the equivalent of one full day) in 2.73 years. To settle accounts, it is sufficient to add one day every three years to the lunar calendar, in the same way that one adds one day to the Gregorian calendar every four years.[34] The technical details of the adjustment are described in Tabular Islamic calendar. The Islamic calendar, however, is based on a different set of conventions.[35] Each month has either 29 or 30 days, but usually in no discernible order. Traditionally, the first day of each month is the day (beginning at sunset) of the first sighting of the hilal (crescent moon) shortly after sunset. If the hilal is not observed immediately after the 29th day of a month (either because clouds block its view or because the western sky is still too bright when the moon sets), then the day that begins at that sunset is the 30th. Such a sighting has to be made by one or more trustworthy men testifying before a committee of Muslim leaders. Determining the most likely day that the hilal could be observed was a motivation for Muslim interest in astronomy, which put Islam in the forefront of that science for many centuries. This traditional practice is still followed in the overwhelming majority of Muslim countries. Each Islamic state proceeds with its own monthly observation of the new moon (or, failing that, awaits the completion of 30 days) before declaring the beginning of a new month on its territory. But, the lunar crescent becomes visible only some 17 hours after the conjunction, and only subject to the existence of a number of favourable conditions relative to weather, time, geographic location, as well as various astronomical parameters.[36] Given the fact that the moon sets progressively later than the sun as one goes west, with a corresponding increase in its "age" since conjunction, Western Muslim countries may, under favorable conditions, observe the new moon one day earlier than eastern Muslim countries. Due to the interplay of all these factors, the beginning of each month differs from one Muslim country to another, during the 48 h period following the conjunction. The information provided by the calendar in any country does not extend beyond the current month. A number of Muslim countries try to overcome some of these difficulties by applying different astronomy-related rules to determine the beginning of months. Thus, Malaysia, Indonesia, and a few others begin each month at sunset on the first day that the moon sets after the sun (moonset after sunset). In Egypt, the month begins at sunset on the first day that the moon sets at least five minutes after the sun. A detailed analysis of the available data shows, however, that there are major discrepancies between what countries say they do on this subject, and what they actually do. In some instances, what a country says it does is impossible.[37][38] Theological considerations[edit] If the Islamic calendar were prepared using astronomical calculations, Muslims throughout the Muslim world could use it to meet all their needs, the way they use the Gregorian calendar today. But, there are divergent views on whether it is licit to do so.[39] A majority of theologians oppose the use of calculations (beyond the constraint that each month must be not less than 29 nor more than 30 days) on the grounds that the latter would not conform with Muhammad's recommendation to observe the new moon of Ramadan and Shawal in order to determine the beginning of these months.[40][41][42] However, some jurists see no contradiction between Muhammad's teachings and the use of calculations to determine the beginnings of lunar months.[43] They consider that Muhammad's recommendation was adapted to the culture of the times, and should not be confused with the acts of worship.[44][45][46] Thus the jurists Ahmad Muhammad Shakir and Yusuf al-Qaradawi both endorsed the use of calculations to determine the beginning of all months of the Islamic calendar, in 1939 and 2004 respectively.[47][48] So did the Fiqh Council of North America (FCNA) in 2006[49][50] and the European Council for Fatwa and Research (ECFR) in 2007.[51][52] The major Muslim associations of France also announced in 2012 that they would henceforth use a calendar based on astronomical calculations, taking into account the criteria of the possibility of crescent sighting in any place on Earth.[53] But, shortly after the official adoption of this rule by the French Council of the Muslim Faith (CFCM) in 2013, the new leadership of the association decided, on the eve of ramadan 2013, to follow the Saudi announcement rather than to apply the rule just adopted. This resulted in a division of the Muslim community of France in two camps, with some members following the new rule, and others following the Saudi announcement. Turkish Muslims also use an Islamic calendar which is calculated several years in advance (currently up to 1444 AH/2022 CE) by the Turkish Presidency of Religious Affairs (Diyanet İşleri Başkanlığı). From 1 Muharrem 1400 AH (21 November 1979) until 29 Zilhicce 1435 (24 October 2014) the computed Turkish lunar calendar was based on the following rule: “The lunar month is assumed to begin on the evening when, within some region of the terrestrial globe, the computed centre of the lunar crescent at local sunset is more than 5° above the local horizon and (geocentrically) more than 8° from the Sun.” In the current rule the (computed) lunar crescent has to be above the local horizon of Ankara at sunset.[54] Fatimid Dawoodi Bohra and Qutbi Bohra a sub sect of Dawoodi Bohra follow the tabular Islamic calendar (see section below) prepared on the basis of astronomical calculations from the days of Fatimid imams. Saudi Arabia's Umm al-Qura calendar[edit] Saudi Arabia uses the sighting method to determine the beginning of each month of the Hijri calendar. Since AH 1419 (1998/99) several official hilal sighting committees have been set up by the government to determine the first visual sighting of the lunar crescent at the beginning of each lunar month. Nevertheless, the religious authorities also allow the testimony of less experienced observers and thus often announce the sighting of the lunar crescent on a date when none of the official committees could see it. The country also uses the Umm al-Qura calendar, based on astronomical calculations, but this is restricted to administrative purposes. The parameters used in the establishment of this calendar underwent significant changes over the past decade.[55][56] Before AH 1420 (before 18 April 1999), if the moon's age at sunset in Riyadh was at least 12 hours, then the day ending at that sunset was the first day of the month. This often caused the Saudis to celebrate holy days one or even two days before other predominantly Muslim countries, including the dates for the Hajj, which can only be dated using Saudi dates because it is performed in Mecca. For AH 1420–22, if moonset occurred after sunset at Mecca, then the day beginning at that sunset was the first day of a Saudi month, essentially the same rule used by Malaysia, Indonesia, and others (except for the location from which the hilal was observed). Since the beginning of AH 1423 (16 March 2002), the rule has been clarified a little by requiring the geocentric conjunction of the sun and moon to occur before sunset, in addition to requiring moonset to occur after sunset at Mecca. This ensures that the moon has moved past the sun by sunset, even though the sky may still be too bright immediately before moonset to actually see the crescent. In 2007, the Islamic Society of North America, the Fiqh Council of North America and the European Council for Fatwa and Research announced that they will henceforth use a calendar based on calculations using the same parameters as the Umm al-Qura calendar to determine (well in advance) the beginning of all lunar months (and therefore the days associated with all religious observances). This was intended as a first step on the way to unify, at some future time, Muslims' calendars throughout the world.[57][58] Other calendars using the Islamic era[edit] The Solar Hejri is a solar calendar used in Iran and Afghanistan which counts its years from the Hijra or migration of Muhammad from Mecca to Medina in AD 622. Tabular Islamic calendar[edit] Main article: Tabular Islamic calendar The Tabular Islamic calendar is a rule-based variation of the Islamic calendar, in which months are worked out by arithmetic rules rather than by observation or astronomical calculation. It has a 30-year cycle with 11 leap years of 355 days and 19 years of 354 days. In the long term, it is accurate to one day in about 2,500 years. It also deviates up to about one or two days in the short term. Kuwaiti algorithm[edit] Main article: Kuwaiti algorithm Microsoft uses the "Kuwaiti algorithm", a variant of the tabular Islamic calendar,[59] to convert Gregorian dates to the Islamic ones. Microsoft claims that the variant is based on a statistical analysis of historical data from Kuwait. Notable dates[edit] Main article: Muslim holidays Important dates in the Islamic (Hijri) year are: Days considered important predominantly for Shia Muslims: Days considered important predominantly for Sunni Muslims (especially in India & parts of Asia): Converting Hijri to Gregorian date or vice versa[edit] Civil and Hijri establishment dates of a library in Old City, Jerusalem
Year AD Year AH Muslim 2011 1432 5 Year AD Year AH Muslim 2021 1442 8 This table may be extended since every nineteen years the Muslim month number increases by seven. When it goes above twelve, subtract twelve and add one to the year AH. From AD412 to AD632 inclusive the month number is 1 and the calculation gives the month correct to a month or so. AD622 corresponds to BH1 and AH1. For earlier years, year BH = (623 or 622) – year AD). An example calculation: What is the civil date and year AH of the first day of the first month in the year AD 20875? We first find the Muslim month number corresponding to the first month of the Jewish year which begins in AD20874. Dividing 20874 by 19 gives quotient 1098 and remainder 12. Dividing 2026 by 19 gives quotient 106 and remainder 12. The two years are therefore (1098–106)=992x19 years apart. The Muslim month number corresponding to the first Jewish month is therefore (992x7)=6944 higher than in 2026. To convert into years and months divide by twelve – 6944/12=578 years and 8 months. Adding, we get 1447y 10m + 20874y – 2026y + 578y 8m = 20874y 6m. Therefore, the first month of the Jewish year beginning in AD20874 corresponds to the sixth month of the Muslim year AH20874. The worked example in Conversion between Jewish and civil dates, shows that the civil date of the first day of this month (ignoring the displacements) is Friday, 14 June. The year AH20875 will therefore begin seven months later, on the first day of the eighth Jewish month, which the worked example shows to be 7 January, AD20875 (again ignoring the displacements). The date given by this method, being calculated, may differ by a day from the actual date, which is determined by observation. A reading of the section which follows will show that the year AH20875 is wholly contained within the year AD20875, also that in the Gregorian calendar this correspondence will occur one year earlier. The reason for the discrepancy is that the Gregorian year (like the Julian) is slightly too long, so the Gregorian date for a given AH date will be earlier and the Muslim calendar catches up sooner. Current correlations[edit] An Islamic year will be entirely within a Gregorian year of the same number in the year 20874, after which year the number of the Islamic year will always be greater than the number of the concurrent civil year. The Islamic calendar year of 1429 occurred entirely within the civil calendar year of 2008. Such years occur once every 33 or 34 Islamic years (32 or 33 civil years). More are listed here: Islamic year within civil year Islamic Civil Difference Because a hijri or Islamic lunar year is between 10 and 12 days shorter than a civil year, it begins 10–12 days earlier in the civil year following the civil year in which the previous hijri year began. Once every 33 or 34 hijri years, or once every 32 or 33 civil years, the beginning of a hijri year (1 Muharram) coincides with one of the first ten days of January. Subsequent hijri New Years move backward through the civil year back to the beginning of January again, passing through each civil month from December to January. Uses[edit] The Islamic calendar is now used primarily for religious purposes, and for official dating of public events and documents in Muslim countries.[60] Because of its nature as a purely lunar calendar, it cannot be used for agricultural purposes and historically Islamic communities have used other calendars for this purpose: the Egyptian calendar was formerly widespread in Islamic countries, and the Iranian calendar and the 1789 Ottoman calendar (a modified Julian calendar) were also used for agriculture in their countries. In the Levant and Iraq the Aramaic names of the Babylonian calendar are still used for all secular matters. In Morocco, the Berber calendar (another Julian calendar) is still used by farmers in the countryside. These local solar calendars have receded in importance with the near-universal adoption of the Gregorian calendar for civil purposes. As noted above, Saudi Arabia uses the Islamic calendar to date religious occasions such as Ramadan, Hajj, etc. and the Umm-al-Qura calendar, based on calculations, for administrative purposes and daily government business.[61] In Indonesia, the Javanese calendar, created by Sultan Agung in 1633, combines elements of the Islamic and pre-Islamic Saka calendars. British author Nicholas Hagger writes that after seizing control of Libya, Muammar Gaddafi "declared" on 1 December 1978 "that the Muslim calendar should start with the death of the prophet Mohammed in 632 rather than the hijra (Mohammed's 'emigration' from Mecca to Medina) in 622". This put the country ten solar years behind the standard Muslim calendar.[62] However, according to the 2006 Encyclopedia of the Developing World, "More confusing still is Qaddafi's unique Libyan calendar, which counts the years from the Prophet's birth, or sometimes from his death. The months July and August, named after Julius and Augustus Caesar, are now Nasser and Hannibal respectively."[63] Reflecting on a 2001 visit to the country, American reporter Neil MacFarquhar observed, "Life in Libya was so unpredictable that people weren't even sure what year it was. The year of my visit was officially 1369. But just two years earlier Libyans had been living through 1429. No one could quite name for me the day the count changed, especially since both remained in play. ... Event organizers threw up their hands and put the Western year in parentheses somewhere in their announcements."[64] References[edit] 1.Jump up ^ Arabic: التقويم الهجري at-taqwīm al-hijrī 2.Jump up ^ Hijra Calendar External links[edit] Calendar-date converters[edit] See also[edit] Months of the Islamic calendar (AH) Time measurement and standards Calendars Chronology Time in religion and mythology This page was last modified on 22 June 2015, at 15:22
"SHAHAR UL HARAM"
There are 4 Islamic months called "SHAHAR UL HARAM" www.gowister.com/islam-answer-6160.html There are 4 Islamic months called "SHAHAR UL HARAM" . Mu' meneen Brothers and Sisters,. As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's ... There are 4 Islamic months called "SHAHAR UL HARAM"" . Mu' meneen Brothers and Sisters, As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you) One of our brothers/sisters has asked this question: There are 4 Islamic months called ""SHAHAR UL HARAM"" . Your Question: There are 4 Islamic months called ""SHAHAR UL HARAM"" . What are the significance on these 4 months in Islamic hisotry. 36 The number of months in the sight of Allah is twelve (in a year) so ordained by Him the day He created the heavens and the earth; of them four are sacred; that is the straight usage.
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THE RECURRENT DREAM
THE ENLIGHTENMENT NATHAN THE WISE Gotthold Ephraim Lessing 1729-81 Page 24 " She has one dream - a fancy, if you like, Most dear to her. It's that her Templer No mortal man, no son of mortal man, But one of the angels, whom her young heart From childhood onwards loved to think of as Her own protector. Stepping from the cloud Which veiled him, hovering round her even in The fire, he suddenly appeared in Templar's Form - don't smile at her! - Who knows? or if You smile, let her at least emjoy a dream Where Christian, Jew and Muslim can unite As one - a dream that is so sweet!
NATHAN THE WISE Page 77 Scene 5 Saladin and Nathan SALADIN Come closer, Jew - closer - right up to me. Don't be afraid. NATHAN That's for your enemies! SALADIN You call yourself Nathan? NATHAN Yes. SALADIN The wise Nathan? NATHAN No. SALADIN You may not; but the people do. NATHAN The people! Possibly. SALADIN You surely don't Believe that I despise the people's voice? For some time now I've wished to meet the man Whom all the people call the Wise. NATHAN And if They call him that in mockery? If wise 78 Means to the people nothing more than shrewd, And shrewd just means aware of his own interest. SALADIN You mean his own true interest, I presume? NATHAN Then the most selfish man would be the shrewdest. Then shrewd and wise would be the same. SALADIN I hear You proving what you wish to contradict. Humanity's true interest, which the people Cannot understand, you understand. At least you've tried to understand it. You have reflected on it. That alone Makes a man wise. NATHAN But everybody thinks He's wise. SALADIN That's quite enough of modesty! To hear this all the time when what I seek For is sober reason fills me with disgust. (He gets up quickly) Now let's come straight to the point. But, first of all Be honest with me, Jew! Be honest! NATHAN Sultan You can rely on me. I'll serve you, and Prove worthy of your further patronage. SALADIN You'll serve me? How? NATHAN I promise you the best Of everything, and at the cheapest price. SALADIN What are you talking about? Surely not About your goods? My sister may well haggle With you sometime. (That's in case she's listening!) I have no business with you as a merchant. NATHAN In that case, I expect you want to know What news about the enemy I gathered On my travels. It is true the enemy Is active once again, and to be frank... SALADIN No, that was not my aim in meeting you. I know already everything I need To know of that. - In short - NATHAN Command me, Sultan. SALADIN I want your teaching on another subject. Something quite different. Since you are so wise, Tell me, what kind of faith, what kind of law Has seemed most plausible to you? 79 NATHAN Sultan I am a Jew. SALADIN And I a Muslim. And The Christian is between us. Of these three Religions only one can be the true one. A man like you does not remain, where chance Of birth has cast him: if he does, he stays From insight, reason, choice of what is best. So, share with me your insight. Let me hear The reasons which I haven't had the time To ponder for myself. Tell me the choice Determined by these reasons - in the strictest Confidence, you understand - so I Can make that choice my own. I see you hesitate. You look me up and down. It may well be That no Sultan has ever had this kind Of whim before. And yet it does not seem Unworthy of a Sultan. Do you think? - Speak! - or do you want a moment to Collect your thoughts? Very well, you may. (I'll go and see if Sittah's listening And hear if I've done it right.) Now think! Think quickly. And I'll soon be back. (He goes into the ante-room where Sittah went) Scene 6 Nathan (Nathan alone) NATHAN How strange! How do I stand? What does the Sultan want? I come expecting money. And he wants The truth. The truth! and wants it so - straight out. In cash, - as if it were a coin! If it Were ancient coinage, valued by its weight -- That might have passed. But such new kinds of coin Valued by their stamp, which you must count Out on a board, are not like truth at all. Can truth be counted out into our heads Like money in a sack? Now who's the Jew? - He or I? And yet I wonder. Is He truly searching for the truth at all? Should I suspect that he is only using Truth to trap me? That would be too petty. Too petty? Nothing is too petty for A great man. And, of course he rushed right in, 80 Like someone bursting through the door. But when You're visiting a friend, you knock and listen First. I must be on my guard. But how? I can't insist that I'm a Jew; but to Deny that I'm a Jew would be still worse. Then he could simply ask, "If not a Jew, Why not a Muslim?" That's it! That can save me! It's not just children who can be fobbed off With fairy tales. He's coming. Let him come! Scene 7 Saladin and Nathan SALADIN (And so the coast is clear) - I hope I've given You enough time for reflection. Have You finished ordering your thoughts? Speak! Not a soul can hear us. NATHAN I don't mind If the whole world were to hear us. SALADIN Nathan Is so certain of his case? That's what I call A wise man! One who never hides the truth. A man who, for its sake, will gamble everything His blood and land, life and limb. NATHAN Yes, if it's needed and of use. SALADIN I hope I may in future earn the right to bear One of my titles; "The Reformer of the World And of the Law." NATHAN A truly splendid title! But before I tell you all my thoughts, Sultan, would you allow me to relate A little tale? SALADIN Why not? I've always loved To listen to a story, if it is Well told. NATHAN I must confess I'm not the man To tell it very well. SALADIN A' Your pride and modesty Again! Go on, just tell the story, now. NATHAN Once long ago, a man lived in the East Who had a ring of priceless worth, a gift 81 From someone dear to him. The stone was opal, Shot through with a hundred lovely colours. The ring had secret power to gain favour In the sight of God and humankind For anyone who wore it and who trusted In its power. No wonder that the man Would never take it from his finger; and He made provision that the ring should stay Forever in his dynasty. And so He left it to the dearest of his sons, With firm instructions that he, in his turn, Should leave it to the son he loved the most. In this way, by the power of the ring, Without respect of birth, the dearest son Should always be the master of the house. You understand me, Sultan? SALADIN Yes, go on! NATHAN And so the ring passed down from son to son, Until it reached a father of three sons. All three alike were dutiful to him. And he was therefore bound to love all three Sons equally. And yet, from time to time, When each in turn was with him on his own, And did not have to share his overflowing heart With his two brothers, then the one who stood Before him seemed most worthy of the ring. And thus by loving weakness he was led To promise it to each of them in turn. So matters rested for a while, until The father's death drew near; and then the worthy Man was in a quandary. He could Not bear to hurt two of his sons, who'd trusted In his word. So what was he to do? He sent in secret for a craftsman who Was ordered to devise two further rings, Exactly on the pattern of his own, Whatever cost or effort was required, To make each ring precisely like the first. The craftsman did well. When he brought the rings 82 The father was unable to distinguish The original. With joyful heart He called his sons, but each one on his own. To each he gave his blessing and his ring. And then he died. - You hear me, Sultan? SALADIN (turns away disconcerted) Yes, I hear! - Just finish off your fairy tale. I hope you're near the end. NATHAN That is the end. It's obvious what follows. Scarcely had The father died, than each comes with his ring, And each one claims to be the master of The house. There are enquiries, arguments, Complaints. In vain. There was no way to prove Which ring was true. (After a pause in which he waits for the Sultan s answer) Almost as hard as now ! For us to prove the one true faith. 1 SALADIN Is this 1 To be the answer to my question? NATHAN I Apologize - I cannot trust myself To tell the difference between the rings, Because the father had them made precisely So that no one could distinguish them. SALADIN The rings! - Don't play with me! I should have thought That the religions which I named to you Were easy to distinguish. Even by Their clothing; even down to food and drink. NATHAN But not the grounds on which they rest. For are they not all based on history, Handed down or written? History We take on trust, on faith. Is that not true? In whose good faith can we most put our trust? Our people's, those whose blood we share, and who, From childhood on have proved their love for us, Who never have deceived us, save, perhaps, When it was good for us to be deceived? Can I believe less in my ancestors Than you believe in yours? Or vice versa, Can I demand of you that you accuse Your own forebear of lies, just so that I Don't contradict my own? - or vice versa. The same is true of Christians, isn't it? 83 SALADIN (Upon my lifel the man is right. I must be silent:) NATHAN Let us now come back To our three rings. I said before: the sons Accused each other, each swore to the judge He had received his ring directly from His father's hand - and it was true. - And he'd Been promised by his father long ago That one day he would have the privileges Of the ring - and that was also true. The father, each declared, could not have been So false to him; and rather than allow Suspicion of deceit to fall on his Beloved, father; he preferred to charge His brothers with deceit, although he would In general believe only the best Of them; and vowed that he would find a way To expose the traitors and to take revenge. SALADIN And what about the judge? I want to hear What you will make him say to this. Go on! NATHAN The judge pronounced: Unless you bring your father Here to me at once, I shall dismiss you From my court. Do you think that I am here For solving riddles? Or do you expect For the one true ring to speak up for itself? But wait! You tell me that the true ring has The magic power to make beloved; to Gain favour in the sight of God and humankind. That must decide it! For the false rings cannot Have this power. Which brother do two Of you love most? Come on, speak up! You're silent? Do the rings work only inwards and Not outwards? So that each one only loves Himself the best? All three of you are then Deceived deceivers; none of your Three rings is genuine. The one true ring Has probably been lost. To hide the loss, As substitute, your father had three rings Made to replace the one. SALADIN Splendid! Splendid! NATHAN And so the judge went on, if you do not Want my advice instead of judgement, go! But my advice is this: accept the case Precisely as it stands. As each of you 84 Received his own ring from his father's hand, Let each believe for certain that his ring Is the original. Perhaps the father Did not want to suffer any more The tyranny of one ring in his house. Certainly he loved all three of you, And loved you equally. He could not injure Two of you and favour only one. Well then! Let each one strive to emulate His love, unbiased and unprejudiced. Let each one of you vie with the other two To bring to light the power of the stone In his own ring. And may this power be helped By gentleness, sincere good nature, Charity and deepest of devotion to God. And when in time, the power of the stone Shall find expression in your children's children's Children, I invite you in a thousand, Thousand years to come again before This court. A wiser man than I will then Sit in this chair and speak. Now go! - so said The modest judge. SALADIN God! God! NATHAN Saladin, If you should feel yourself to be this promised, Wiser man ... SALADIN (who rushes to him and seizes his hand and does not let go again until the end) I who am no more than dust? Than nothing? God! NATHAN What is it Saladin? SALADIN Nathan, my dear Nathan! The thousand, Thousands years of your wise judge have not - Yet passed. His judgement seat is not the one On which I sit. Go! - Go! - But be my friend. NATHAN And is there nothing more that Saladin Would say to me? SALADIN Nothing. NATHAN Nothing? SALADIN Nothing
EGYPTIAN CHRONOLOGY THE MYTHIC DYNASTIES F. G. Fleay 1899 Page 97 "It is noticeable that the great gods (including HAR) are all of lower Egypt: PTAH of Memphis, RA of Heliopolis, ASAR, of many places but especially of Busiris; HAR his son, of Tanis and other towns;"
http://encyclopedia.thefreedictionary.com/Ha+(god) HA (MYTHOLOGY) "In Egyptian mythology, Ha was a god of the deserts to the west of Egypt. He was associated with theunderworld, Duat. As Lord of the Desert Ha fought off enemies from the west, probably referring to invading tribes from Libya. He was also thought be responsible for the creation of oases. Ha was pictured as a man, wearing the symbol for desert hills on his head. “Ha” found that since he was seen as a man who fought many enemies; he also realized that his faithful followers saw that he was full of saracasm . His ability to outcast the enemy with his fury, made his faithful feel secure in their survival."
SHAMANIC WISDOM IN THE PYRAMID TEXTS THE MYSTICAL TRADITION OF ANCIENT EGYPT Jeremy Naydler 2005 The Sarcophagus Chamber Texts Page 226 the reference to the god Ha as well as Osiris suggests that the source of the king's sustenance is in the spirit world. Ha is a god associated with the western necropolis, and like Osiris is a god of the dead. Page 226 (1) UTTERANCE 204: THE NOURISHMENT PROVIDED BY OSIRIS "The sequence of seven utterances begins at the south end of the sarcophagus chamber with two utterances unique to Unas's pyramid. These are utterances 204 and 205, which together assert that Unas is not hungry because his food is provided by Osiris (utt. 204) and by Ra (utt. 205). In utterance 204 the little finger of the king pulls out what is "in the navel of Osiris," a phrase that may refer to the function of Osiris as god of the fertile earth.103 Thus the hoers are said to rejoice, presumably because of the fruitfulness of the crop. But while this text may at first seem to be concerned with the provision of nourishment in this world, the reference to the god Ha as well as Osiris suggests that the source of the king's sustenance is in the spirit world. Ha is a god associated with the western necropolis, and like Osiris is a god of the dead.104 The text states that it is Ha who drives away Unas's hunger. The hunger and thirst of Unas should probably be understood as spiritual rather than physical hunger and thirst, for Unas is in the Otherworld.
HALLOWED BE THY NAME
ALL ABOUT GOD BIBLE CONCORDANCE http://www.allaboutgod.com/truth-topics/hadad.htm
SHAMANIC WISDOM IN THE PYRAMID TEXTS THE MYSTICAL TRADITION OF ANCIENT EGYPT Jeremy Naydler 2005 The Sarcophagus Chamber Texts Page 271 Anubis, has been described as "the Egyptian shamanic deity par excellence," for it is he who not
HOLY BIBLE Scfield Reference HOSEA Page 922 C2 V 16 AND IT SHALL BE AT THAT DAY SAITH THE LORD THAT THOU SHALL CALL ME ISHI AND SHALT CALL ME NO MORE BAALI
RISHI 9 9 IHSIR
EGYPTIAN CHRONOLOGY THE MYTHIC DYNASTIES F. G. Fleay 1899 Page 93 GODS MEMPHITE SCHEME "PTAH reigned for 9000 months"
THE PATH OF PTAH
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