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Al-Quran, Surah Al-Israa' (017), Ayat 44:
"The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!" - English
"Langit yang tujuh dan bumi serta sekalian makhluk yang ada padanya, sentiasa mengucap tasbih bagi Allah; dan tiada sesuatu pun melainkan bertasbih dengan memujiNya; akan tetapi kamu tidak faham akan tasbih mereka. Sesungguhnya ia adalah Maha Penyabar, lagi Maha Pengampun." - Malay
"Lartmadhëri të merituar i shprehin Atij shtatë qiejt e toka dhe çka ka në to, e nuk ka asnjë send që nuk e madhëron (nuk i bën tesbihë), duke i shprehur falënderim Atij, por ju nuk e kuptoni atë madhërim të tyre (pse nuk është në gjuhën tuaj). Ai është i butë dhe fal shumë." - Albania
"Die sieben Himmel und die Erde und alle darin lobpreisen Ihn; und es gibt nichts, was seine Herrlichkeit nicht preist; ihr aber versteht deren Lobpreisung nicht. Wahrlich, er ist nachsichtig, Allverzeihend." - Germany
"Его славят семь небес, земля и те, кто на них. Нет ничего, что не прославляло бы Его хвалой, но вы не понимаете их славословия. Воистину, Он ȁ Выдержанный, Прощающий." - Russian
"Di: "Si hubiera dioses además de Él, como dicen, buscarían un camino que les condujera hasta el Señor del Trono." - Spanish
"Njega velicaju sedmera nebesa, i Zemlja, i oni na njima; i ne postoji ništa što ga ne velica, hvaleci ga; ali vi ne razumijete velicanje njihovo. – On je doista blag i mnogo prašta." - Bosnia
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Al-Isra
İsra Suresi
سورة الإسراء
(( وقل ربي ادخلني مدخل صدق واخرجني مخرج صدق واجعل لى من لدنك سلطانا نصيراً ))
Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
((واجعل لى لسان صدق في الآخرين ))
((وبشر الذين آمنوا ان لهم قدم صدق عند ربهم ))
((إن المتقين في جنات ونهر في مقعد صدق عند مليك مقتدر ))
تمر بنا من تفكر بها وسعى الى تحقيقها
قال الإمام ابن القيم (رحمه الله) فهذه خمسة أشياء: مُدخل الصدق، و مخرج الصدق، و لسان الصدق، و قدم الصدق، و مقعد الصدق، و حقيقة الصدق في هذه الاشياء هو الحق الثابت المتصل بالله الموصل إلى الله و هو ما كان به وله من الأقوال و الأعمال و جزاء ذلك في الدنيا و الآخرة فـ( مدخل الصدق، ومخرج الصدق) أن يكون دخوله وخروجه حقاً ثابتاً بالله وفي مرضاته بالظفر بالبغية وحصول المطلوب ضد مخرج الكذب ومدخله الذي لا غاية له يوصل إليها، ولا له ساق ثابتة يقوم عليها كمخرج أعدائه يوم بدر ومخرج الصدق كمخرجه هو وأصحابه في تلك الغزوة، وكذلك مدخله المدينة كان مدخل صدق بالله، ولله وابتغاء مرضاة الله فاتصل به التأييد والظفر والنصر وإدراك ما طلبه في الدنيا والآخرة بخلاف مدخل الكذب الذي رام أعداؤه أن يدخلوا به المدينة يوم الأحزاب فإنه لم يكن بالله، ولا لله بل كان محادة لله ورسوله؛ فلم يتصل به إلاّ الخذلان والبوار، وكذلك مدخل من دخل من اليهود المحاربين لرسول الله صلى الله عليه وسلم حصن بني قريظة فإنه لما كان مدخل كذب أصابه معهم ما أصابهم فكل مدخل معهم، ومخرج كان بالله ولله وصاحبه ضامن على الله فهو مدخل صدق ومخرج صدق، وكان بعض السلف إذا خرج من داره رفع رأسه إلى السماء وقال: اللهم إني أعوذ بك أن أخرج مخرجاً لا أكون فيه ضامناً عليك يريد أن لا يكون المخرج مخرج صدق، ولذلك فسر مدخل الصدق ومخرجه بخروجه من مكة ودخوله المدينة، ولا ريب أن هذا على سبيل التمثيل فإن هذا المدخل والمخرج من أجل مداخله ومخارجه وإلاّ فمداخله كلها مداخل صدق ومخارجه مخارج صدق إذ هي لله وبالله وبأمره ولابتغاء مرضاته وما خرج أحد من بيته ودخل سوقه أو مدخلاً آخر إلا بصدق أو بكذب فمخرج كل واحد ومدخله لا يعدو الصدق والكذب .
مدارج السالكين لابن القيم
2-270
[ ص: 111 ] ( وقل رب أدخلني مدخل صدق وأخرجني مخرج صدق واجعل لي من لدنك سلطانا نصيرا ( 80 ) وقل جاء الحق وزهق الباطل الباطل كان زهوقا إن ( 81 ) ) .
قال الإمام أحمد : حدثنا جرير ، عن قابوس بن أبي ظبيان ، عن أبيه ، عن ابن عباس قال : كان النبي صلى الله عليه وسلم بمكة ثم أمر بالهجرة ، فأنزل الله : ( وقل رب أدخلني مدخل صدق وأخرجني مخرج صدق واجعل لي من لدنك سلطانا نصيرا ) .
وقال الحسن البصري في تفسير هذه الآية : إن كفار أهل مكة لما ائتمروا برسول الله صلى الله عليه وسلم ليقتلوه أو يطردوه أو يوثقوه ، وأراد الله قتال أهل مكة ، فأمره أن يخرج إلى المدينة ، فهو الذي قال الله عز وجل : : ( وقل رب أدخلني مدخل صدق وأخرجني مخرج صدق )
وقال قتادة : ( وقل رب أدخلني مدخل صدق ) يعني المدينة ( وأخرجني مخرج صدق ) يعني مكة .
وكذا قال عبد الرحمن بن زيد بن أسلم . وهذا القول هو أشهر الأقوال .
وقال : العوفي عن ابن عباس : ( أدخلني مدخل صدق ) يعني الموت ( وأخرجني مخرج صدق ) يعني الحياة بعد الموت . وقيل غير ذلك من الأقوال . والأول أصح ، وهو اختيار ابن جرير .
وقوله : ( واجعل لي من لدنك سلطانا نصيرا ) قال الحسن البصري في تفسيرها : وعده ربه لينزعن ملك فارس ، وعز فارس ، وليجعلنه له ، وملك الروم ، وعز الروم ، وليجعلنه له .
وقال قتادة فيها إن نبي الله صلى الله عليه وسلم ، علم ألا طاقة له بهذا الأمر إلا بسلطان ، فسأل سلطانا نصيرا لكتاب الله ، ولحدود الله ، ولفرائض الله ، ولإقامة دين الله ؛ فإن السلطان رحمة من الله جعله بين أظهر عباده ، ولولا ذلك لأغار بعضهم على بعض ، فأكل شديدهم ضعيفهم .
قال مجاهد : ( سلطانا نصيرا ) حجة بينة .
واختار ابن جرير قول الحسن وقتادة ، وهو الأرجح ؛ لأنه لا بد مع الحق من قهر لمن عاداه وناوأه ؛ ولهذا قال [ سبحانه ] وتعالى : ( لقد أرسلنا رسلنا بالبينات وأنزلنا معهم الكتاب والميزان ليقوم الناس بالقسط وأنزلنا الحديد فيه بأس شديد ومنافع للناس وليعلم الله من ينصره ورسله بالغيب ) [ الحديد : 25 ] وفي الحديث : " إن الله ليزع بالسلطان ما لا يزع بالقرآن " أي : ليمنع بالسلطان عن ارتكاب الفواحش والآثام ، ما لا يمتنع كثير من الناس بالقرآن ، وما فيه من الوعيد الأكيد ، والتهديد الشديد ، وهذا هو الواقع .
وقوله : ( وقل جاء الحق وزهق الباطل إن الباطل كان زهوقا ) تهديد ووعيد لكفار قريش ؛ فإنه قد [ ص: 112 ] جاءهم من الله الحق الذي لا مرية فيه ولا قبل لهم به ، وهو ما بعثه الله به من القرآن والإيمان والعلم النافع . وزهق باطلهم ، أي اضمحل وهلك ، فإن الباطل لا ثبات له مع الحق ولا بقاء ( بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ) [ الأنبياء : 18 ] .
وقال البخاري : حدثنا الحميدي ، حدثنا سفيان ، عن ابن أبي نجيح ، عن مجاهد ، عن أبي معمر ، عن عبد الله بن مسعود قال : دخل النبي صلى الله عليه وسلم مكة وحول البيت ستون وثلاثمائة نصب ، فجعل يطعنها بعود في يده ، ويقول : ( جاء الحق وزهق الباطل إن الباطل كان زهوقا ) ، جاء الحق وما يبدئ الباطل وما يعيد " .
وكذا رواه البخاري أيضا في غير هذا الموضع ، ومسلم ، والترمذي ، والنسائي ، كلهم من طرق عن سفيان بن عيينة به . [ وكذا رواه عبد الرزاق عن الثوري عن ابن أبي نجيح ] .
وكذا رواه الحافظ أبو يعلى : حدثنا زهير ، حدثنا شبابة ، حدثنا المغيرة ، حدثنا أبو الزبير ، عن جابر رضي الله عنه ، قال : دخلنا مع رسول الله صلى الله عليه وسلم مكة ، وحول البيت ثلاثمائة وستون صنما يعبدون من دون الله . فأمر بها رسول الله صلى الله عليه وسلم فأكبت لوجهها ، وقال : " جاء الحق وزهق الباطل ، إن الباطل كان زهوقا " .
{ 78-81 } { أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا * وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا * وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا * وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا }
يأمر تعالى نبيه محمدًا صلى الله عليه وسلم بإقامة الصلاة تامة، ظاهرًا وباطنًا، في أوقاتها. { لِدُلُوكِ الشَّمْسِ } أي: ميلانها إلى الأفق الغربي بعد الزوال، فيدخل في ذلك صلاة الظهر وصلاة العصر.
{ إِلَى غَسَقِ اللَّيْلِ } أي: ظلمته، فدخل في ذلك صلاة المغرب وصلاة العشاء. { وَقُرْآنَ الْفَجْرِ } أي: صلاة الفجر، وسميت قرآنا، لمشروعية إطالة القرآن فيها أطول من غيرها، ولفضل القراءة فيها حيث شهدها الله، وملائكة الليل وملائكة والنهار.
ففي هذه الآية، ذكر الأوقات الخمسة، للصلوات المكتوبات، وأن الصلوات الموقعة فيه فرائض لتخصيصها بالأمر.
وفيها: أن الوقت شرط لصحة الصلاة، وأنه سبب لوجوبها، لأن الله أمر بإقامتها لهذه الأوقات.
وأن الظهر والعصر يجمعان، والمغرب والعشاء كذلك، للعذر، لأن الله جمع وقتهما جميعًا.
وفيه: فضيلة صلاة الفجر، وفضيلة إطالة القراءة فيها، وأن القراءة فيها، ركن لأن العبادة إذا سميت ببعض أجزائها، دل على فرضية ذلك.
وقوله: { وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ } أي: صل به في سائر أوقاته. { نَافِلَةً لَكَ } أي: لتكون صلاة الليل زيادة لك في علو القدر، ورفع الدرجات، بخلاف غيرك، فإنها تكون كفارة لسيئاته.
ويحتمل أن يكون المعنى: أن الصلوات الخمس فرض عليك وعلى المؤمنين، بخلاف صلاة الليل، فإنها فرض عليك بالخصوص، ولكرامتك على الله، أن جعل وظيفتك أكثر من غيرك، وليكثر ثوابك، وتنال بذلك المقام المحمود، وهو المقام الذي يحمده فيه الأولون والآخرون، مقام الشفاعة العظمى، حين يتشفع الخلائق بآدم، ثم بنوح، ثم إبراهيم، ثم موسى، ثم عيسى، وكلهم يعتذر ويتأخر عنها، حتى يستشفعوا بسيد ولد آدم، ليرحمهم الله من هول الموقف وكربه، فيشفع عند ربه فيشفعه، ويقيمه مقامًا يغبطه به الأولون والآخرون، وتكون له المنة على جميع الخلق.
وقوله: { وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ } أي: اجعل مداخلي ومخارجي كلها في طاعتك وعلى مرضاتك، وذلك لتضمنها الإخلاص وموافقتها الأمر.
{ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا } أي: حجة ظاهرة، وبرهانًا قاطعًا على جميع ما آتيه وما أذره.
وهذا أعلى حالة ينزلها الله العبد، أن تكون أحواله كلها خيرًا ومقربة له إلى ربه، وأن يكون له -على كل حالة من أحواله- دليلاً ظاهرًا، وذلك متضمن للعلم النافع، والعمل الصالح، للعلم بالمسائل والدلائل.
وقوله: { وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ } والحق هو ما أوحاه الله إلى رسوله محمد صلى الله عليه وسلم، فأمره الله أن يقول ويعلن، قد جاء الحق الذي لا يقوم له شيء، وزهق الباطل أي: اضمحل وتلاشى.
{ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا } أي: هذا وصف الباطل، ولكنه قد يكون له صولة وروجان إذا لم يقابله الحق فعند مجيء الحق يضمحل الباطل، فلا يبقى له حراك.
ولهذا لا يروج الباطل إلا في الأزمان والأمكنه الخالية من العلم بآيات الله وبيناته.
THE HOLY QUR'AAN
17. Al.Israa سورة الإسراء
No of verses: 111 Revealed in Makkah
NAME:
This Surah takes its name (Bani Isra'il) from v. 4. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title. It does not mean that "Bani Isra'il" is the theme of this Surah.
PERIOD OF REVELATION:
The very first verse indicates that this Surah was revealed on the occasion of Mi'raj (Ascension). According to the Traditions and books on the life of the Holy Pro-phet, this event happened one year before Hijrah. Thus, this Surah is one of those which were revealed in the last stage of Prophethood at Makkah.
BACKGROUND:
The Holy Prophet had been propagating Tauhid for the previous twelve years and his opponents had been doing all they could to make his Mission a failure. In spite of all their opposition, Islam had spread to every corner of Arabia and there was hardly any clan which had not been influenced by his invitation. In Makkah itself the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them, a very large number of the people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted Islam. Thus the time had come for the Holy Prophet to emigrate from Makkah to Al-Madinah and there gather together the scattered Muslims and establish a state based on the principles of Islam.
These were the conditions when Mi'raj took place and on his return the Holy Prophet brought down the Message contained in this Surah.
THEME AND TOPICS:
This Surah is a wonderful combination of warning,. admonition and instruction, which have been blended together in a balanced proportion.
The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities - and to mend their ways within the period of respite given by Allah, which was about to expire. They should, therefore, accept the invitation that was being extended by Muhammad (Allah's peace be upon him) and the Qur'an; otherwise they shall be annihilated and replaced by other people. Incidentally, the Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah have also been warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned, "Take advantage of the Prophethood of Muhammad (Allah's peace be upon him) because that is the last opportunity which is being given to you. If even now you behave as you have been behaving, you shall meet with a painful torment."
As regards the education of mankind, it has been impressed that human success or failure, gain or loss, depends upon the right understanding of Tauhid, life-after-death and Prophethood. Accordingly, convincing argu-ments have been put forward to prove that the Qur'an is the Book of Allah and its teachings are true and genuine; the doubts of the disbelievers about these basic realities have been removed and on suitable occasions they have been admonished and rebuked in regard to their ways of ignorance.
In this connection, those fundamental principles of morality and civilisation on which the Islamic System of life is meant to be established have been put forward. Thus this was a sort of the Manifesto of the intended Islamic State which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Muhammad (Allah's peace be upon him) intended to build human life first in his own country and then in the outside world.
Besides these, the Holy Prophet has been instructed to stick firmly to his stand without minding the opposition and difficulties which he was encountering. He should never think of making a compromise with unbelief. The Muslims who sometimes showed signs of impatience, when they met with persecution, calumny, and crooked argu-ments, have also been instructed to face adverse circumstances with patience and fortitude and keep full control over their feelings and passions. Moreover, Salaat was prescribed in order to reform and purify their souls, as if to say, "This is the thing which will produce in you those high qualities of character which are essential for everyone who intends to struggle in the righteous way". Incidentally, we learn from Traditions that Mi'raj was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times.
Al-Isra
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Al-Isra
الإسراء Classification Makkan
Meaning of the name The Night Journey
Other names Bani Israel (Children of Israel)
Statistics
Sura number 17 106
Number of verses 111
Juz' number 15
Hizb number 29 to 30
Number of Sajdahs 1 (verse 109)
Previous Sura An-Nahl
Next Sura Al-Kahf
Listen to Surah Al - Israa
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Sura Al-Isra (Arabic: سورة الإسراء, Sūratu al-Isrā, "The Night Journey"), also called Sura Bani Isra'il (ie Children of Israel), is the 17th chapter of the Qur'an, with 111 verses.
Contents
1 Content
1.1 [Qur'an 17:26]
2 See also
3 External links
Content
This Surah takes its name from the first verse, which tells the story of the Isra and Mi'raj, the transportation of Muhammad during the night to what is referred to as "the farthest Mosque". The exact location is not specified, although in Islamic Hadith this is commonly taken to be the Noble Sanctuary (Temple Mount) in Jerusalem. Some scholars disagree about this (see Isra and Mi'raj). While the city of Jerusalem (or al Quds) is not mentioned by name anywhere in the Qur'an, it is identified in various Hadith.
This Meccan surah was revealed in the last year before the Hijra. Like all the Meccan surah it stresses the oneness of Allah, the authority of the prophets. However, the primary theme of the Surah is salah (daily prayers), whose number is said to have been fixed at five during the Miraj which it alludes to. In addition, the Surah forbids adultery, calls for respect for father and mother, and calls for patience and control in the face of the persecutions the Muslim community was facing at the time.
Ayat 71 contains a reference to the Qiyamah, the Day of Judgement.
İsra Suresi
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İsra Suresi
سورة الإسراء [[Resim:|175px|]]
Sınıfı : Mekki
İsmin Anlamı geceleyin yürütmek
Başka isimleri Beni İsrail Suresi
Sure numarası 17
Geliş Zamanı
İstatistikleri
Ayet Sayısı 111
Kelime Sayısı 1559
Harf Sayısı 6480
Konuya göre
ayet dağılımı
İsra Suresi, Kur'an'da bir sure.
111 ayetten oluşan sure ismini konu aldığı isra olayından almaktadır. 26, 32, 33 ve 57. ayetler ile 73-80. ayetler Medine döneminde, diğerleri Mekke döneminde inmiştir. Surenin diğer bir adı da "Beni İsrail Suresi"dir.
I took the info from wikipedia
I ask everyone to respect this page.
I do not want this to be used for a struggle of good against evil.
A fight Isreal-Iran or Israel-Palestine.
Á proper channels for this.
This page is ara to reveal a bit of Israel.
Thank you all for understanding
Is a country in Western Asia located on the eastern shore of the Mediterranean Sea. It borders Lebanon in the north, Syria in the northeast, Jordan in the east, and Egypt on the southwest, and contains geographically diverse features within its relatively small area.[6] Also adjacent are the West Bank to the east and Gaza Strip to the southwest. Israel is the world's only predominantly Jewish state with a population of about 7.5 million people, of whom approximately 5.7 million are Jewish. The largest ethnic minority group is the segment denominated as Arab citizens of Israel, while minority religious groups include Muslims, Christians, Druze, Samaritans, most of whom are found within the Arab segment.
The modern state of Israel has its historical and religious roots in the Biblical Land of Israel (Eretz Yisrael), also known as Zion, a concept central to Judaism since ancient times, and the heartland of the ancient kingdoms of Israel and Judah. Following the birth of political Zionism in 1897 and the Balfour Declaration, the League of Nations granted Great Britain the Mandate for Palestine after World War I, with responsibility for establishing "...such political, administrative and economic conditions as will secure the establishment of the Jewish national home, as laid down in the preamble, and the development of self-governing institutions, and also for safeguarding the civil and religious rights of all the inhabitants of Palestine, irrespective of race and religion..."
In November 1947, the United Nations voted in favor of the partition of Palestine, proposing the creation of a Jewish state, an Arab state and a UN-administered Jerusalem. Partition was accepted by Zionist leaders but rejected by Arab leaders leading to the 1947–1948 Civil War in Mandatory Palestine. Israel declared independence on 14 May 1948 and neighboring Arab states attacked the next day. Since then, Israel has fought a series of wars with neighboring Arab states, and in consequence occupies territories beyond those delineated in the 1949 Armistice Agreements. Some international borders remain in dispute. Israel has signed peace treaties with Egypt and Jordan, though efforts to resolve conflict with the Palestinians have so far only met with limited success.
Israel is a developed country and a representative democracy with a parliamentary system and universal suffrage. The Prime Minister serves as head of government and the Knesset serves as Israel's legislative body. The economy, based on the nominal gross domestic product, was the 41st-largest in the world in 2008. Israel ranks highest among Middle Eastern countries on the UN Human Development Index, and has one of the highest life expectancies in the world. Jerusalem is the country's capital, although it is not recognized internationally as such,[a] while Israel's main financial center is Tel Aviv.
Etymology
Over the past three thousand years, the name "Israel" has meant in common and religious usage both the Land of Israel and the entire Jewish nation. According to the Bible, Jacob is renamed Israel after successfully wrestling with an angel of God.
The earliest archaeological artifact to mention "Israel" (other than as a personal name) is the Merneptah Stele of ancient Egypt (dated the late 13th century BCE), which refers to a people of that name. The modern country was named Medinat Yisrael, or the State of Israel, after other proposed names, including Eretz Israel ("the Land of Israel"), Zion, and Judea, were rejected. In the early weeks of independence, the government chose the term "Israeli" to denote a citizen of Israel, with the formal announcement made by Minister of Foreign Affairs Moshe Sharett.
History
Please go to
en.wikipedia.org/wiki/History_of_Israel
Geography
Please go to
en.wikipedia.org/wiki/Geography_of_Israel
Other Info
Oficial Name:
מדינת ישראל
(Medīnat Yisra'el)
دولة إسرائيل
(Dawlat Isrā'īl)
Independence:
Declaration 14 May 1948 (05 Iyar 5708)
Area:
20.425km2
Inhabitants:
7.910.000
Languages:
Adyghe [ady] 3,000 in Israel (1987). Kafr Kama and Rehaniya, small border villages. Alternate names: West Circassian, Adygey. Classification: North Caucasian, West Caucasian, Circassian
More information.
Amharic [amh] 40,000 in Israel (1994 H. Mutzafi). Classification: Afro-Asiatic, Semitic, South, Ethiopian, South, Transversal, Amharic-Argobba
More information.
Arabic, Judeo-Iraqi [yhd] 100,000 in Israel (1994). Population total all countries: 100,100. Originally from Iraq. Also spoken in India, Iraq, United Kingdom. Alternate names: Iraqi Judeo-Arabic, Jewish Iraqi-Baghdadi Arabic, Arabi, Yahudic. Dialects: Not intelligible with Judeo-Tripolitanian Arabic, Judeo-Tunisian Arabic, or Judeo-Moroccan Arabic. Close to Baghdadi Arabic and North Mesopotamian Arabic. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
More information.
Arabic, Judeo-Moroccan [aju] 250,000 in Israel (1992 H. Mutzafi). Population total all countries: 258,925. Also spoken in Canada, France, Morocco. Dialects: Many dialects. Much intelligibility with Tunisian Judeo-Arabic, some with Judeo-Tripolitanian Arabic, but none with Judeo-Iraqi Arabic. May be inherently intelligible with Moroccan Arabic. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
More information.
Arabic, Judeo-Tripolitanian [yud] 30,000 in Israel (1994 H. Mutzafi). Population total all countries: 35,000. Originally from Tripolitania, Libya. None left in Libya. Also spoken in Italy. Alternate names: Tripolitanian Judeo-Arabic, Jewish Tripolitanian-Libyan Arabic, Tripolita'it, Yudi. Dialects: Not intelligible with Judeo-Iraqi Arabic. Medium intelligibility with Judeo-Tunisian Arabic and Judeo-Morocco Arabic. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
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Arabic, Judeo-Tunisian [ajt] 45,000 in Israel (1995 H. Mutzafi). Population total all countries: 45,500. Also spoken in France, Italy, Spain, Tunisia, USA. Dialects: Medium intelligibility with Judeo-Moroccan Arabic and Judeo-Tripolitanian Arabic, but none with Judeo-Iraqi Arabic. A lexicon of 5,000 words in 1950 had 79% words of Arabic origin, 15% Romance loanwords, 4.4% Hebrew loanwords, 1.6% others (D. Cohen 1985:254). Classification: Afro-Asiatic, Semitic, Central, South, Arabic
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Arabic, Judeo-Yemeni [jye] 50,000 in Israel (1995 Y. Kara). Population total all countries: 51,000. Also spoken in Yemen. Alternate names: Judeo-Yemeni, Yemenite Judeo-Arabic. Dialects: San`a, `Aden, Be:da, Habban. Language varieties are all markedly different from their coterritorial Muslim ones. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
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Arabic, South Levantine Spoken [ajp] 910,000 in Israel. Alternate names: Levantine, Palestanian-Jordanian Arabic. Dialects: Madani, Fellahi. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
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Arabic, Standard [arb] Middle East, North Africa. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
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Armenian [hye] 3,000 in Israel (1971 The Armenian Review). Jerusalem. Alternate names: Haieren, Somkhuri, Ermenice, Armjanski. Dialects: Western Armenian. Classification: Indo-European, Armenian
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Barzani Jewish Neo-Aramaic [bjf] 20 (2004 Mutzafi). In Israel since 1951. Alternate names: Lishan Didan, Lishan Dideni, Bijil Neo-Aramaic. Dialects: Barzan, Shahe, Bijil. Sandu is a Jewish Neo-Aramaic dialect closely related to Barzani, but evinces several isoglosses binding it with Lishana Deni. Classification: Afro-Asiatic, Semitic, Central, Aramaic, Eastern, Central, Northeastern Nearly extinct.
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Bukharic [bhh] 50,000 in Israel (1995 H. Mutzafi). Population total all countries: 110,000. Also spoken in USA, Uzbekistan. Alternate names: Bokharic, Bukharian, Bokharan, Bukharan, Judeo-Tajik. Dialects: Related to Tajiki Persian. May be easily intelligible with Tajiki or Farsi. Also close to Judeo-Persian. Classification: Indo-European, Indo-Iranian, Iranian, Western, Southwestern, Persian
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Domari [rmt] 2,000 in Israel (1997 Yaron Matras). Population includes Palestinian West Bank and Gaza. Mainly Jerusalem (Old City), Bir Zeit near Ramallah, and Gaza. Alternate names: Nawari, Dom, Near-Eastern Gypsy. Dialects: Nawari. Classification: Indo-European, Indo-Iranian, Indo-Aryan, Central zone, Dom
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Dzhidi [jpr] 60,000 in Israel (1995). Also spoken in Iran. Alternate names: Judeo-Persian. Dialects: Close to Bukharic, Western Farsi. Classification: Indo-European, Indo-Iranian, Iranian, Western, Southwestern, Persian
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English [eng] 100,000 in Israel (1993). Alternate names: Anglit. Classification: Indo-European, Germanic, West, English
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Hebrew [heb] 4,847,000 in Israel (1998). Population total all countries: 5,055,000. Also spoken in Australia, Canada, Germany, Palestinian West Bank and Gaza, Panama, United Kingdom, USA. Alternate names: Ivrit. Dialects: Standard Hebrew (General Israeli, Europeanized Hebrew), Oriental Hebrew (Arabized Hebrew, Yemenite Hebrew). Not a direct offspring from Biblical or other varieties of Ancient Hebrew, but an amalgamation of different Hebrew strata plus intrinsic evolution within the living speech. Classification: Afro-Asiatic, Semitic, Central, South, Canaanite
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Hulaulá [huy] 10,000 in Israel (1999 H. Mutzafi). Population total all countries: 10,300. Also spoken in Iran, USA. Alternate names: Judeo-Aramaic, Lishana Noshan, Lishana Axni, Jabali, Kurdit, Galiglu, 'Aramit, Hula Hula. Dialects: Saqiz, Kerend, Sanandaj, Suleimaniya. Very different and not intelligible with the Christian Aramaic languages or Lishana Deni. 60% to 70% intelligibility of Lishanan and Lishanid Noshan. Classification: Afro-Asiatic, Semitic, Central, Aramaic, Eastern, Central, Northeastern
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Hungarian [hun] 70,000 in Israel (1998 H. Mutzafi). Classification: Uralic, Finno-Ugric, Ugric, Hungarian
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Israeli Sign Language [isr] 5,000 users including some hearing persons (1986 Gallaudet Univ.). Alternate names: ISL. Dialects: Not derived from and relatively little influence from other sign languages. No special signs have been introduced from outside by educators. Minor dialect variation. Classification: Deaf sign language
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Judeo-Berber [jbe] 2,000 (1992 Podolsky). Formerly High Atlas range, Tifnut, and other communities. Speakers went to Israel from 1950 to 1960. Classification: Afro-Asiatic, Berber, Northern, Atlas
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Judeo-Georgian [jge] 59,800 in Israel (2000 WCD). Population total all countries: 79,800. Some have gone elsewhere in the former USSR and to other countries. Also spoken in Georgia. Dialects: Oriental and Ashkenazic Jews in Georgia live separately. Judeo-Georgian speakers live separately from non-Jewish Georgian speakers. May not be a separate language from Georgian, but a dialect using various Hebrew loanwords. Classification: Kartvelian, Georgian
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Judeo-Tat [jdt] 70,000 in Israel (1998). Population total all countries: 101,000. Sderot, Haderah, and Or Akiva, Israel. None in Iran. They are emigrating from the Caucasus Mountains to Israel at the rate of 2,000 a year. Also spoken in Azerbaijan, Russia (Europe). Alternate names: Judeo-Tatic, Jewish Tat, Bik, Dzhuhuric, Juwri, Juhuri. Dialects: Derbend. Several dialects. Difficult intelligibility of Mussulman Tat. There may also be a Christian dialect. Classification: Indo-European, Indo-Iranian, Iranian, Western, Southwestern, Tat
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Ladino [lad] 100,000 in Israel (1985). Population total all countries: 110,000. Ethnic group members also in Salonica, Greece; Sofia, Bulgaria. Formerly also in Morocco. Also spoken in Greece, Puerto Rico, Turkey (Europe), USA. Alternate names: Judeo Spanish, Sefardi, Dzhudezmo, Judezmo, Spanyol, Haquetiya. Dialects: Judezmo (Judyo, Jidyo), Ladino, Haquetiya (Haketia, Haketiya, Hakitia). The Balkan dialect is more influenced by Turkish and Greek. The North African dialect is more influenced by Arabic and French. Classification: Indo-European, Italic, Romance, Italo-Western, Western, Gallo-Iberian, Ibero-Romance, West Iberian, Castilian
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Lishán Didán [trg] 4,228 in Israel (2001 WCD). Population total all countries: 4,378. Jerusalem and Tel-Aviv area mainly. Originally Iranian Azerbaijan and southeast Turkey. Also spoken in Azerbaijan, Georgia. Alternate names: Lishanán, Lishanid Nash Didán, Persian Azerbaijan Jewish Aramaic, Lakhlokhi, Galihalu. Dialects: Northern Cluster Lishán Didán, Southern Cluster Lishán Didán. 60% to 70% intelligibility of Hulaulá and Lishanid Noshan, but not of other Aramaic languages. Northern cluster subdialects are Urmi, Salmas, Anatolia; southern cluster dialects are Naghada, Ushno, Mahabad. The Urmi subdialect of Lishán Didán is different from the Urmi subdialect of Assyrian Neo-Aramaic. Classification: Afro-Asiatic, Semitic, Central, Aramaic, Eastern, Central, Northeastern
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Lishana Deni [lsd] 7,000 to 8,000 (1999 H. Mutzafi). Ethnic population: 9,061 (2000 WCD). Jerusalem and vicinity, including Maoz Tsiyon. Originally from northwest Iraqi Kurdistan. Alternate names: Judeo-Aramaic, Lishan Hudaye, Lishan Hozaye, Kurdit. Dialects: Zakho, Amadiya, Barashe, Shukho, Nerwa, Dohuk, Atrush, Bétanure. Resembles Chaldean Neo-Aramaic, but there are differences in morphology and other features. Inherent intelligibility is high between them. Low intelligibility of Ashirat dialects of Assyrian New-Aramaic; not intelligible with other Neo-Aramaic varieties. Classification: Afro-Asiatic, Semitic, Central, Aramaic, Eastern, Central, Northeastern
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Lishanid Noshan [aij] 2,000 to 2,500 (1994 H. Mutzafi). Originally eastern and southern Iraqi Kurdistan. Alternate names: Lishana Didán, Hulani, Kurdit, Galigalu, Jbeli, Hula'ula. Dialects: Arbel (Arbil), Dobe, Koy Sanjaq, Rwanduz, Rustaqa, Shaqlawa, Ranye, Qaladze. 60% to 70% inherent intelligibility of Lishanan and Hulaulá. Very different and not inherently intelligible with the Christian Aramaic languages and Lishana Deni. Western cluster subdialects are Arbil, Dobe. Eastern cluster subdialects are Southeastern varieties: Koy Sanjaq, Qaladze. Northeastern varieties: Rwanduz, Rustaqa. Classification: Afro-Asiatic, Semitic, Central, Aramaic, Eastern, Central, Northeastern
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Polish [pol] 100,000 in Israel (1992 H. Mutzafi). Alternate names: Polski. Classification: Indo-European, Slavic, West, Lechitic
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Romanian [ron] 250,000 in Israel (1993 Statistical Abstract of Israel). Classification: Indo-European, Italic, Romance, Eastern
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Russian [rus] 750,000 in Israel (1999 H. Mutzafi). Alternate names: Russit, Russki. Classification: Indo-European, Slavic, East
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Tigrigna [tir] 10,000 in Israel (1994 H. Mutzafi). Alternate names: Tigrinya. Classification: Afro-Asiatic, Semitic, South, Ethiopian, North
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Yevanic [yej] 35 in Israel. There were a few semispeakers left in 1987 and may be none now. Population total all countries: 50. There may be a handful of older adult speakers still in Turkey. Also spoken in USA. Alternate names: Judeo-Greek, Yevanitika. Classification: Indo-European, Greek, Attic Nearly extinct.
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Yiddish Sign Language [yds] Classification: Deaf sign language
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Yiddish, Eastern [ydd] 215,000 in Israel (1986). Population total all countries: 3,142,560. Southeastern dialect in Ukraine and Romania, Mideastern dialect in Poland and Hungary, Northeastern dialect in Lithuania and Belarus. Also spoken in Argentina, Australia, Belarus, Belgium, Canada, Costa Rica, Estonia, Hungary, Latvia, Lithuania, Moldova, Panama, Poland, Puerto Rico, Romania, Russia (Europe), South Africa, Ukraine, Uruguay, USA. Alternate names: Judeo-German, Yiddish. Dialects: Southeastern Yiddish, Mideastern Yiddish, Northeastern Yiddish. Has many loans from Hebrew and local languages where spoken. Eastern Yiddish originated east of the Oder River through Poland, extending into Belarus, Russia (to Smolensk), Lithuania, Latvia, Hungary, Rumania, Ukraine, and pre-state British-Mandate Palestine (Jerusalem and Safed). Western Yiddish originated in Germany, Holland, Switzerland, Alsace (France), Czechoslovakia, western Hungary, and is nearing extinction. It branched off medieval High German (mainly Rhenish dialects) and received Modern German influences during the 19th and early 20th centuries. Eastern and Western Yiddish have difficult inherent intelligibility because of differing histories and influences from other languages. There are some Western Yiddish speakers in Israel (M. Herzog 1977). Classification: Indo-European, Germanic, West, High German, Yiddish
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Extinct languages
Hebrew, Ancient [hbo] Extinct. Alternate names: Old Hebrew. Classification: Afro-Asiatic, Semitic, Central, South, Canaanite
Capital city:
Jerusalem
Meaning country name:
Israel takes its name from the biblical patriarch Jacob, later known as Israel, literally meaning "struggled with God/he struggles with God". According to the account in the Book of Genesis, Jacob wrestled with a stranger (in later tradition said to have been an angel) at a river ford and won through perseverance. God then changed his name to Israel signifying that he had deliberated with God and won as he had wrestled and won with men.
Description Flag:
The flag of Israel was adopted on October 28, 1948, five months after the country's establishment. It depicts a blue Star of David on a white background, between two horizontal blue stripes. The blue color is mandated only as "dark sky-blue", and varies from flag to flag, ranging from a hue of pure blue, sometimes shaded almost as dark as navy blue, to hues about 75% toward pure cyan and shades as light as very light blue. The flag was designed for the Zionist Movement in 1891. The basic design recalls the Tallit, the Jewish prayer shawl, which is white with blue stripes. The hexagram in the centre is the Magen David ("shield of David"). It became a Jewish symbol starting in late medieval Prague, and was adopted by the First Zionist Congress in 1897.
Coat of arms:
The coat of arms of Israel shows a menorah surrounded by an olive branch on each side, and the writing "ישראל" (Hebrew for Israel) below it. While the background of the emblem is always blue, the menorah and olive branches can be either white or golden. The white-on-blue version appears on the presidential standard, while the gold-on-blue version is the common one when showing the emblem independently.
The State of Israel adopted its coat of arms after a design competition held in 1948. The design is based on the winning entry submitted by Gabriel and Maxim Shamir's proposal, with elements taken from other submissions, such as Oteh Walisch and W. Struski's and Itamar David and Yerachmiel Schechter's entries.
The image seems as if borrowed from the Zachariah (chapter 4); "I looked and behold a golden menorah with a bowl upon the top of it and seven lamps to it…and there are two olive trees by it, one upon the right of the bowl the other upon the left." However it is unclear whether this resemblance is intended or merely coincidental. The Shamir brothers did not mention this passage from Zachariah as the source of their design, even though they gave detailed account on their work in an interview to Maariv (February 16, 1949).
The menorah has been a symbol of Judaism for almost 3000 years. It was used in the ancient Temple in Jerusalem. The olive branches symbolize peace.
National Anthem: הַתִּקְוָה (Hatkvah)
Hebrew
כל עוד בלבב פנימה
נפש יהודי הומי
ולפאתי מזרח קדימה,
עין לציון צופיה,
עוד לא אבדה תקוותנו,
התקווה בת שנות אלפים,
להיות עם חופשי בארצנו,
ארץ ציון וירושלים.
Translitaration
Kol od baleivav p'nimah
Nefesh y'hudi homiyah
Ulfa'atei mizrach kadimah
Ayin l'tziyon tzofiyah
Od lo avdah tikvateinu
Hatikvah bat sh'not alpayim
Lihyot am chofshi b'artzeinu
Eretz tziyon viyrushalayim
Arab
طالما في القلب تكمن،
نفس يهودية تتوق،
وللأمام نحو الشرق،
عين تنظر إلى صهيون.
أملنا لم يضع بعد،
أمل عمره ألفا سنة،
أن نكون أمّة حرّة في بلادنا،
بلاد صهيون وأورشليم القدس.
أملنا لم يضع بعد،
الأمل الأزلي
أن نعود إلى بلاد آبائنا،
إلى المدينة التي نزل عليها داود
English
As long as in the heart, within,
A Jewish soul is yearning,
And to the edges of the East, eastward,
An eye watches towards Zion,
As long as in the heart, within,
A Jewish soul is yearning,
And to the edges of the East, eastward,
An eye watches towards Zion,
Internet Page: www.gov.il
Israel in diferent languages
eng | afr | arg | ast | bre | cat | cym | dan | dsb | eus | fin | fry | glg | glv | hsb | ibo | ina | jav | lin | lld | nor | por | roh | ron | rup | sme | spa | swe | tgl | tpi: Israel
ces | csb | hrv | hun | mfe | pol | slk | slv | szl: Izrael
fra | jnf | lim | nld: Israël
cos | ita | srd: Israele
deu | ltz | nds: Israel / Israel
aze | crh: İsrail / Исраил
bos | slo: Izrael / Израел
est | vor: Iisrael
gag | kaa: İzrail / Израиль
ind | msa: Israel / ايسرائل
kin | run: Israyeli
tur | zza: İsrail
bam: Isirayɛli
cor: Ysrael
dje: Israyla
epo: Israelo
fao: Ísrael
fij: Isireli
frp: Israyèl
fur: Israêl
gla: Iosrael; Israel
gle: Iosrael / Iosrael
hat: Izrayèl
hau: Isra’ila; Yahudawa
haw: ʻIseraʻela
isl: Ísrael; Gyðingaland
kab: Israil / ⵉⵙⵔⴰⵉⵍ
kmr: Îsraîl / Исраил / ئیسرائیل; Îzraîl / Израил / ئیزرائیل
kur: Israyil / ئسرایل; Îsrayil / ئیسرایل; Îsraîl / ئیسرائیل
lat: Israel; Israhel
lav: Izraēla
lit: Izraelis
liv: Izraēl
lug: Buyudaya
mlg: Israely; Isiraely
mlt: Iżrael
mol: Israel / Исраел
mos: Israyɛl
mri: Īharaira
nrm: Israêl
oci: Israèl
que: Israyil
rmy: Israel / इस्राएल
sag: Isaraëli
scn: Israeli
smg: Ėzraelis
smo: Isaraelu
som: Israa’iil
sqi: Izraeli
swa: Israeli; Uyahudi
tet: Izraél
ton: ʻIsileli
tsn: Iseraele
tuk: Izrail / Израиль
uzb: Isroil / Исроил
vie: Do Thái; I-xra-en
vol: Yisraelän
wln: Israyel
wol: Israayil
xho: kwaSirayeli
zul: KwaIsrayeli
chu: Исраиль (Israilĭ); Издраиль (Izdrailĭ); Израиль (Izrailĭ)
alt | che | chm | chv | kbd | kir | kjh | kom | krc | kum | mon | oss | rus | tyv | udm: Израиль (Izrail')
bak | tat: Израиль / İzrail
bul | mkd: Израел (Izrael)
abq: Израиль (Izrail)
bel: Ізраіль / Izrail
kaz: Израиль / Ïzraïl / يزرايل
lbe: Израэл (Izraėl)
srp: Израел / Izrael
tab: Изряил (Izräil)
tgk: Исроил / اسرائیل / Isroil
ukr: Ізраїль (Izraïl')
ara: إسرائيل (Isrāʾīl)
ckb: ئیسرائیل / Îsraîl
fas: اسرائیل / Esrâil
prs: اسراییل (Esrāyīl)
pus: اسراييل (Isrāyīl); اسرائيل (Isrāʾīl)
snd: اسرائيل (Isrāʾīlu)
uig: ئىسرائىلىيە / Israiliye / Исраилийә
urd: اسرائیل (Isrāʾīl); ازرائیل (Izrāʾīl)
div: އިސްރާއީލް (Isrā'īl)
syr: ܐܝܣܪܐܝܠ (Īsraʾīl)
heb: ישראל (Yiśraʾel)
lad: ישראל / Yisrael
yid: ישׂראל (Yiśroel)
amh: እስራኤል (Əsra'el)
cop-boh: Ⲓⲥⲣⲁⲏⲗ (Israīl)
ell-dhi: Ισραήλ (Israī́l)
ell-kat: Ἰσραήλ (Israḗl)
hye: Իսրայել (Israyel); Իզրաել (Izrayel)
kat: ისრაელი (Israeli)
hin: इसराइल (Isrāil); इस्राइल (Isrāil); इज़राइल (Izrāil); ईसराइल (Īsrāil); इज़राईल (Izrāīl)
mar: इस्रायल (Isrāyal)
nep: इज्राइल (Idzrāil)
ben: ইসরাইল (Isrāil); ইজরায়েল (Ijrāyel); ইস্রায়েল (Isrāyel); ইসরায়েল (Isrāyel)
pan: ਇਜ਼ਰਾਈਲ (Izrāīl)
kan: ಇಸ್ರೇಲ್ (Isrēl)
mal: ഇസ്രയേല് (Israyēl); ഇസ്രായേല് (Isrāyēl)
tam: இஸ்ரேல் (Isrēl); இசுரேல் (Ičurēl)
tel: ఇస్రాయెల్ (Isrāyel)
zho: 以色列 (Yǐsèliè)
yue: 以色列 (Yíhsīkliht)
jpn: イスラエル (Isuraeru)
kor: 이스라엘 (Iseurael)
bod: ཨི་སི་ར་ཨེལ་ (I.si.ra.el.); དབྱི་སེ་ལེ་ (dByi.se.le.); ཡི་ཟི་རེ་ལ་ (Yi.zi.re.la.)
dzo: ཨིཛ་རཱེལ་ (Idz.rēl.)
mya: အစ္စရေး (Iʿsẏè)
tha: อิสราเอล (Itrā'ēn)
lao: ອິດສະລະແອນ (Itsala'ǣn)
khm: អ៊ីស្រាអែល (Īsrā'æl)
Dan apabila kamu terkena bahaya di laut, (pada saat itu) hilang lenyaplah (dari ingatan kamu) makhluk-makhluk yang kamu seru selain dari Allah; maka apabila Allah selamatkan kamu ke darat, kamu berpaling tadah (tidak mengingatiNya); dan memanglah manusia itu sentiasa kufur (akan nikmat-nikmat Allah).
(Al-Israa' 17:67)
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Copyright: Fared Shamsuddin
﴿سُبحانَ الَّذي أَسرى بِعَبدِهِ لَيلًا مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى الَّذي بارَكنا حَولَهُ لِنُرِيَهُ مِن آياتِنا إِنَّهُ هُوَ السَّميعُ البَصيرُ﴾ [الإسراء: ١]
(1) Exalted is He who took His Servant [i.e., Prophet Muḥammad (ﷺ)] by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
1. Gloire soit rendue à Celui Qui fit voyager Son serviteur de nuit, depuis la Mosquée Sacrée (Al Masjid Al-Harâm) à la Mosquée Éloignée (Al Masjid Al-Aqçâ), dont Nous avons béni les environs, pour lui montrer certains de Nos Signes. C’est Lui Qui Entend Tout et Voit parfaitement clair.
Al-Israa(The night journey) : verse 1
حَدَّثَنِي عَمْرٌو النَّاقِدُ، وَزُهَيْرُ بْنُ حَرْبٍ، جَمِيعًا عَنِ ابْنِ عُيَيْنَةَ، - قَالَ عَمْرٌو حَدَّثَنَا سُفْيَانُ، - عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، يَبْلُغُ بِهِ النَّبِيَّ صلى الله عليه وسلم " لاَ تُشَدُّ الرِّحَالُ إِلاَّ إِلَى ثَلاَثَةِ مَسَاجِدَ مَسْجِدِي هَذَا وَمَسْجِدِ الْحَرَامِ وَمَسْجِدِ الأَقْصَى " .
Abu Hurairah (Allah be pleased with him) reported it directly from Allah's Apostle (ﷺ) that he said:
Do not undertake a journey to visit any Mosque, but three: this Mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa (Bait al-Maqdis).
article courtesy
www.almuntazar.com/?section=Moharram&source=84
Hazrat Abbas (a.s.) and the Infallible Imams (a.s.)
There can be little debate that the catastrophe that engulfed the Islamic nation on the demise of the Holy Prophet (s.a.w.a.) was of a staggering magnitude. For the beloved progeny - Ahle Bait (a.s.) of the Holy Prophet (s.a.w.a.) the sorrow was two-fold. On one hand, they were permanently separated from the beloved Prophet (s.a.w.a.) and on the other hand, this proved to be the trigger for the deluge of tragedies and oppressions that befell them. Hazrat Ali's (a.s.) right to caliphate and successorship to the Holy Prophet (s.a.w.a.) was usurped in a most scheming manner. Few could have imagined that there would come a day when Ali (a.s.) - the victor of Khaiber and Khandaq would be dragged from his house for allegiance. Janabe Fatima Zahra (s.a.), the beloved daughter of the Holy Prophet (s.a.w.a.), had to appeal to the caliph of the nation, in the mosque of her own father, to demand her inheritance and financial dues. Her appeals fell on deaf ears and instead she was recompensed with oppression that first took the life of her unborn son and ultimately her own.
The demise of the Holy Prophet (s.a.w.a.) and his dearest daughter in a span of a few months left an indelible mark on Hazrat Ali's (a.s.) persona. His grief was uncontrollable and his sorrow was beyond description. Allah, the Almighty, alleviated his mourning and distress through a newborn son. This son had the desired effect on all the grieving members of Hazrat Ali's (a.s.) household. Imam Hasan (a.s.) rejoiced because his arms were strengthened through the infant. Imam Husain (a.s.) saw in him his most trusted aide and standard-bearer. Janabe Zainab (a.s.) got a younger brother who would protect her. Hazrat Ali (a.s.) held the newborn close to himself and saw in him the nobility of martyrdom and christened him - Abbas, which means a lion.
Hazrat Abbas' (a.s.) personality
Hazrat Abbas (a.s.) is one individual whose advent was awaited with great fervor and anticipation. The Holy Prophet (s.a.w.a.) prophesied his unparalleled bravery. Hazrat Ali (a.s.), a man of few wants and needs, nonetheless desired him. Janabe Zahra (s.a.) referred to him as her own son. Imam Hasan (a.s.) introduced him as his helper and supporter. Imam Husain (a.s.) proclaimed about him, 'may my life be sacrificed upon you'. And once Hazrat Abbas (a.s.) was born the Ahle Bait (a.s.) took great pride in him and his unique traits.
Apart from the five infallibles (a.s.) from the 'Incident of the Cloak', even the Imams (a.s.) spoke of Hazrat Abbas (a.s.) in a most venerating manner. Imam Zainul Abedeen (a.s.) gave testimony to his elevated status. Imam Jafar Sadiq (a.s.) acquainted him as ‘Abdus Saleh and one with vision and foresight and Imam Mahdi (a.t.f.s.) has sent his salutations upon him.
Hazrat Ali's (a.s.) desire
Hazrat Ali (a.s.) was well-aware that there would come a distressing time upon his younger son - Imam Husain (a.s.) when the trials and tribulations would engulf him and he would be all alone without a helper and supporter. What was particularly painful for Hazrat Ali (a.s.) was his own absence at that delicate moment in history when his son would need him the most. Hazrat Ali (a.s.) was seized with a desire to raise a son who would represent him at that moment of Imam Husain's (a.s.) anguish. It was with this objective that Hazrat Ali (a.s.) requested his brother - Aqeel:
'Search for a lady from the Arab tribes with a pedigree of brave warriors so that I may marry her. She will beget a brave son who will be a helper for my son - Husain in Karbala.'
(Tanqeehul Maqaal Chapter of Abbas pg. 28, Asraarush Shahaadat, pg 319, Umdatul Mataalib, pg. 352)
Janabe Aqeel's quest led him to the personality of Janabe Fatima Kelabiyya (r.a.) who Hazrat Ali (a.s.) finally married. This union resulted in the birth of Hazrat Abbas (a.s.), who gained the titled.
Ameerul Momineen (a.s.) was blessed with two sons who had no equal in the heavens and the earth. For him to desire another son like Hazrat Abbas (a.s.) tells us something about the latter's glorious personality. For not only was Hazrat Abbas (a.s.) just his son, but he was his emissary in the battle of Karbala, one of Islam's greatest struggle against falsehood and tyranny. Hazrat Abbas (a.s.) was to be the defendant of Imam Husain's (a.s.) right, which is why Hazrat Ali (a.s.) put everyone under the care of his eldest son and successor - Imam Hasan (a.s.); but when it came to Hazrat Abbas (a.s.) he directed him under the supervision of Imam Husain (a.s.).
Imam Husain (a.s.) and Hazrat Abbas (a.s.)
Imam Husain (a.s.) tended the gift of Hazrat Abbas (a.s.) entrusted to him by his father with great care. He always kept Hazrat Abbas (a.s.) with himself and did not like being separated from him. When on 9th Muharram 61 AH at Karbala, Umar-e-Saad's army ventured towards Imam Husain's (a.s.) tent, he requested Hazrat Abbas (a.s.):
'May my life be sacrificed for you, O my brother, go and ask them the purpose of their visit.'
(Tarikh-e-Tabari vol. 6, pg. 237)
Indeed, this statement highlights the affection that Imam (a.s.) had for Hazrat Abbas (a.s.). An Imam of the time uttering a statement of such gravity - 'may my life be sacrificed upon you' for someone highlights the latter's position and status. It is not merely one brother's sentiment for his sibling. In any case, the Imam does not make a proclamation out of mere sentiment; his love and hatred are purely for the sake of Allah, not for his own self. This statement underlines the importance of Hazrat Abbas (a.s.) in the eyes of Allah and Imam Husain (a.s.).
On the Day of Aashoora, Hazrat Abbas (a.s.) was given Imam's (a.s.) consent to fight the enemies after much deliberation. And when after some time, Imam (a.s.) heard Hazrat Abbas' (a.s.) plea for help, he clutched his back and cried - 'O my brother, with this (tragedy) my back is now broken.' It is for this reason we find Imam Husain (a.s.) calling out to Hazrat Abbas (a.s.) for help whenever his body was struck by the enemy.
(Maqtal-e-Abi Mikhnaf pg. 377)
Hazrat Abbas (a.s.) in Ziarat-e-Nahiyah
We find Imam Zamana (a.t.f.s.) reminiscing about Hazrat Abbas' (a.s.) indomitable bravery in Ziarat-e-Nahiyah,
'Peace be upon Abul Fazlil Abbas, the son of Ameerul Momineen (a.s.), who sacrificed his life for his brother. He protected him through his soul and in his struggle to fetch water, lost his arms. May Allah curse his killers - Yazid b. Riqaad Al-Haibi and Hakeem b. Tufail Al-Mataaiee.'
Imam Jafar al-Sadiq (a.s.) on his uncle Abbas (a.s.)
In Umdatul Mataalib, the great scholar - Abu Nasr Bukhaari records Imam Jafar Sadiq's (a.s.) narration:
'Our uncle Abbas Ibne Ameeril Momineen (a.s.) had sharp foresight and firm faith. He fought alongside Husain (a.s.) and gave ample evidence of his bravery and courage until he was martyred.'
(Umdatul Mataalib pg. 323, Maqatilut Taalibeen)
Allamah Kinturi writes that ‘Baseerat’ means in-depth understanding of and reflection on religious beliefs. ‘Na’fiz’ means to distinguish clearly between truth and falsehood. ‘Na’fizul Baseerat’ means Hazrat Abbas (a.s.) had amazing vision and foresight about religious beliefs and could clearly discern between truth and falsehood. He had scaled all the levels of faith and this is what Imam Sadiq (a.s.) is referring to in the above tradition.
(Miatain fi Maqtalil Husain, Pg. 444)
Then Allamah elaborates that Imam's (a.s.) at tribute ‘Na’fizul Baseerat’ underscores the reality that Hazrat Abbas (a.s.) was at an elevated stage of recognition and action.
(Miatain fi Maqtalil Husain, Pg. 463).
It was this recognition with which Hazrat Abbas (a.s.) was stationed at a lofty level of faith and certainty and achieved such proximity with Imam Husain (a.s.), so much so that ultimately he submitted his life in the obedience of his master culminating in his martyrdom.
The Virtuous (Al-Abd Al Saleh)
In the special Ziarat of Hazrat Abbas (a.s.) narrated on the authority of Abi Hamza-e-Somali from Imam Sadiq (a.s.), the latter declares,
'Salutations upon you O virtuous worshipper who was obedient to Allah, His Messenger, Ameerul Momineen, Hasan and Husain (peace be upon all of them)'
In Arabic literature, ‘Aabid’ means a worshipper or a sincere worshipper.
'The worshipper who has devoted his entire life for the service of his master and has never separated from him.'
(Al-Munjid, pg. 316)
Over here ‘Abd’ means Allah's worshipper. At one level we are all Allah's worshippers because Allah has created man to worship Him.
(Surah Zaariyaat: 56)
However, there are some worshippers who have excelled in worship so much so that Allah is proud of their worship and considers them as His worshippers. Allah has mentioned many Prophets by name in the Quran. However, not all of them are referred to as ‘Abd’. There are only a few Prophets referred to as ‘Abd’ in the Quran by Allah - Hazrat Nuh (a.s.) in Surah Israa: Verse: 3, Hazrat Dawood (a.s.) in Surah Swaad: Verse: 17, Hazrat Zakariyya (a.s.) in Surah Maryam: Verse: 2, Hazrat Isa (a.s.) in Surah Nisa: Verse: 20, Hazrat Ayyub (a.s.) in Surah Swaad: Verse: 41 and our beloved Prophet Muhammad (s.a.w.a.) in Surah Israa: Verse: 1 for whom in particular, this word has been used on more than one occasion.
The position of servitude (being a slave or worshipper of Allah) is a status that is much sought after and only a handful of Allah's most beloved creatures can attain it. One day Hazrat Jibraeel (a.s.) descended on the earth to convey the divine message to the Prophet, he informed, 'Allah has conveyed His greetings and salutations to you. He has given you a choice, either you can choose to be His slave or you can be the king of the world.' Expectedly the Holy Prophet (s.a.w.a.) selected the position of servitude and relinquished the right to rule over the world. That is why in every obligatory and recommended prayers, we first give testimony to the Prophet being Allah's slave and then testify to his prophethood.
On many an occasion Ameerul Momineen (a.s.) has expressed his satisfaction and pleasure at being Allah's slave.
Indeed Hazrat Ali (a.s.) was granted the good fortune of serving Allah and His Messenger (s.a.w.a.). According to Imam Sadiq's (a.s.) tradition Hazrat Abbas (a.s.) was granted the opportunity (taufeeq) of serving the five immaculate ones of 'The Cloak' in addition to serving Allah. This shows the status of Hazrat Abbas (a.s.) in the eyes of Allah, His Prophet (s.a.w.a.) and the infallibles (a.s.).
Salutations recited just before the conclusion of namaz is an important pillar of namaz. The worshipper recites three salutations at the end. Of these salutations, the second and the third are imperative and omitting either or both will make the prayers void.
In the first salutation we recite:
'Salutations upon us and Allah's virtuous slaves.'
Over here we recite ‘Allah’s virtuous slaves’ which is the plural of ‘Allah’s virtuous slave’. Now if we take the aforementioned words of the Ziarat and weigh it alongside the salutations in namaz, we can appreciate that Hazrat Abbas (a.s.) is among those included within the ambit of ‘Allah’s virtuous slave’ in prayers. If one does not recite this salutation and declines from paying tributes to the ‘Allah’s virtuous slave’, his prayers will not be worthy of acceptance in the divine court.
The Guardian of Islam
In the salutation for the entry in the shrine of Hazrat Abbas (a.s.), Imam Sadiq (a.s.) recites
'I bear witness and take Allah as a witness that you tread on the path of warriors of the Battle of Badr.'
As is well known, the Battle of Badr was the premier battle of Islam fought under the direct leadership of Holy Prophet (s.a.w.a.). Then, Islam was only finding its feet and was slowly coming into its own. A defeat at that stage with the martyrdom of the Holy Prophet (s.a.w.a.) would have obliterated Islam and the divine message along with it. Prophet Muhammad (s.a.w.a.) and Islam would have been nothing but obscure specks in the pages of history.
The Holy Prophet (s.a.w.a.) was not prepared for the battle. However, the infidels of Mecca had intensified their efforts against the Muslims and matters reached a head when battle was the only way out. Divine decree commanded as much and the Holy Prophet (s.a.w.a.) began mobilizing men and weapons for Islam's first battle. The infidels, numbering over a thousand, also prepared themselves for battle and came out armed with the best of weapons and mounts. They had all the means necessary for a resounding victory. The Muslim army on the other hand were puny in size - a little over 300, which was less than 1/3rd the size of the infidels. They had a mere two horses, one was with Murtadd Ibne Abi Murtadd and the other with Miqdad, and only seven camels. Despite their poor numbers and lack of resources, their enthusiasm and spirit of faith was at a high. They entered the battlefield with a clear objective to protect Islam with their lives. Quran says that on that day, Allah helped them with 3,000 angels.
A fierce battle waged between the unequal parties. The Muslims with their small numbers but fierce loyalty and strong faith overcame the more powerful infidels. Islam got a new lease of life and Muslims got strengthened with this victory.
The situation in 60 AH was similar to the pre-Badr days. In fact, if anything, it was even more dismal. Islamic laws were given mere lip service; they did not exist in the hearts of the Muslims. Slow by but steadily, the soul of Islam was being strangulated. The line between truth and falsehood had vanished and Muslims were no longer discerning between the two. Conditions conspired to propel the successor and grandson of the Holy Prophet (s.a.w.a.), to rise against the polytheistic and hypocritical forces of society. The groundwork for battle was laid down and both parties were prepared for it. Imam Husain (a.s.) arrived at Karbala with a small band of family members, companions and loyalists. The situation resembled closely that of Badr. On one side, there was a large army of rabid warriors armed to the teeth and on the other side, there was a small group of devout Muslims, interested only in protecting the grandson of the Holy Prophet (s.a.w.a.) and through it, Islam. Like Badr, this was a battle between the pure tree and the accursed tree. Like the Muslim army in Badr, Imam Husain's (a.s.) army was small in number, but there was no dearth of certainty and self-sacrifice to protect Islam. Only difference was unlike in Badr, Imam Husain's (a.s.) army did not accept the help of angels to fight the enemy. In Badr, the enemy was vanquished to save Islam; in Karbala, the Muslims offered their souls in a supreme sacrifice. This resulted in Islam getting lease of life till the Day of Judgment.
The credit of marshalling this small army to an unqualified, moral victory over the enemies goes to the standard bearer of the army. Maybe that is why Imam Sadiq (a.s.) reminisces about Hazrat Abbas' (a.s.) supreme sacrifice in his salutation at the threshold of his shrine at Karbala
‘Surely you walked on what the people of Badr walked’
Obedience of the Imam of the era
Imam Sadiq (a.s.) continues further in this Ziarat,
Then may Allah reward you with the most elect reward, the most numerous reward, the most abundant reward, the most faithful reward, that He has given to one who was loyal in his allegiance, responded to his call and obeyed the master of his affair.'
Undoubtedly, Hazrat Abbas (a.s.) till the end of his life served and submitted to the wishes of his Master - Sayyedush Shohada (a.s.). He endeavoured to fulfill the smallest desire of Imam Husain (a.s.) with all eagerness and promptness. For instance, one day in the mosque, Imam Husain (a.s.) expressed his desire for water. Hazrat Abbas (a.s.) rushed to get the water because he did not like his Master's wish to remain unfulfilled even for a moment. (Chehl Majlis pg. 282) Hazrat Abbas' (a.s.) promptness in fulfilling Imam's (a.s.) wish to the extent of a glass of water underlines that he did not like anyone to supersede him in answering to Imam's (a.s.) call. It is famous that Hazrat Abbas (a.s.) used to trace Imam's (a.s.) footsteps and apply the dust of his feet to his eyes as a measure of his love and submission to the Imam.
(Zikrul Abbas pg. 24).
This is the level of obedience, compliance and recognition that Hazrat Abbas (a.s.) had for Imam Husain (a.s.) and carried with him to Karbala. Over there he attended to Imam (a.s.) as a slave. And more importantly, experienced great satisfaction and pride in fulfilling his role as a slave and helper of Imam (a.s.). At a time in Karbala when his own children were grappling with intense thirst, hunger and searing heat, he submitted to the wishes of his master - Imam Husain (a.s.) without sparing a thought for his own condition and that of his family.
Normally, a brave man does not easily accept circumstances that are incompatible with his nature and mental makeup. But Hazrat Abbas (a.s.) reconciled himself to the difficulties of Karbala. Despite his courage and valor, to witness the painful and miserable condition of Imam Husain (a.s.) and his family, was in itself an achievement for him. Else in Hazrat Abbas' (a.s.) presence, it was not possible for anyone to get even a mile within Imam Husain (a.s.) and his family, let alone harass them and ultimately martyr Imam Husain (a.s.). For Hazrat Abbas (a.s.) to witness this as a mute spectator was in many ways more difficult than sacrificing both his arms and his life in the way of Islam. This was because he was capable of warding off the difficulties and tribulations from Imam Husain (a.s.) and his family, but circumstances compelled him to adopt a stance incompatible to his natural disposition.
In line with the divine command and the explicit instructions of his Master - Imam Husain (a.s.), Hazrat Abbas (a.s.) chose to embrace martyrdom rather than take the enemy to task in a fitting manner, which was what he wished to do. To act against his own temperament was the most striking trait of Hazrat Abbas' (a.s.) personality in Karbala and earned him the reputation of being the most fierce and self-sacrificing warrior in Karbala, reserving for himself a special niche among the companions of Imam Husain (a.s.). That is why Imam Zainul Abedeen (a.s.) informs,
'May Allah have mercy on my uncle - Abbas b. Ali (a.s.). He fought valiantly and ransomed himself upon his brother until both his arms were severed. Then Allah granted him wings in place of his arms due to his love for us (Ahle Bait). He now soars with his wings along with the angels in Paradise just like Jafar b. Abi Talib (his own uncle). Surely Abbas (a.s.) is placed at such an elevated rank and position in front of Allah, the Almighty, that all the martyrs shall envy him on the Day of Judgment.
(Khesaal, vol. 1, pg. 36)
Hazrat Abbas' (a.s.) sacrifice is an intercession for the nation
Aga Darbandi writes, 'When the Day of Judgement shall dawn, the people shall be gathered in a state of intense anxiety and apprehension. Under these circumstances, the Holy Prophet (s.a.w.a.) will request Hazrat Ali (a.s.) to ask Janabe Zahra (s.a.) what she had in store to rescue the nation from chastisement. Janabe Zahra (s.a.) will say,
'The severed hands of Abbas are sufficient for salvaging the nation.'
(Asraarush Shahadat pg. 325, Jawaherul Ayqaan pg. 194, Qamare Bani Hashim pg. 51)
In this brief statement Janabe Zahra highlights the eminent rank of Hazrat Abbas (a.s.) near Allah, which shall result in the intercession of the Islamic nation as a result of his supreme sacrifice, the proof of which are his severed hands.
Hazrat Abbas (a.s.) served the successor of the Holy Prophet (s.a.w.a.) till the last breath of his life under the most trying circumstances. Near his Lord he was a virtuous slave and near the Prophet (s.a.w.a.) he was a submissive and obedient Muslim. He submitted completely to the wishes of the Imam of his era and eventually sacrificed his life to safeguard the Imam and thus, earned the latter's satisfaction and approval. Therefore we find the infallibles (a.s.) speaking of Hazrat Abbas (a.s.) with such high regard and respect. As devotees of this personality and his ardent lovers, we must strive to emulate the actions of our Master - Hazrat Abbas (a.s.) by supporting the Imam of our era till the dying moments of our lives.
When they insult out Prophet(PBUH)...
(After remembering Allah and sending proper salutations to the messenger (sallAllaahu 'alayhi wa sallam), and after salam to the audience, he - Ustaad Nouman Ali Khan - started the lecture.)
Today I have mixed feelings. On the one hand I am really happy to be back at this community. I am really grateful for this opportunity to see the familiar faces again. And I pray that this visit of mine is acceptable to Allah azza wajal and brings good for myself and all of you. At the same time these are also times of great tribulation for Muslims. And every few weeks something happens that really darkens all of our hearts. And makes all of us upset. And this is one of those weeks.
If you are keeping up with the news, you know what I am talking about. You know about the protests that are happening all over in many parts of the Arab world, and probably in the Muslim world by extension in response to certain inflammatory production of very poor quality.
Even though that is my topic of khutba today from the Quran’s perspective, I want to start by saying that those videos or that video in particular had not even 30 hits before the Muslims started paying attention to. And so the fact that Islam took the attention that it has gotten, we have become the best advertising agency for that ridiculous stupid film. We’ve done that, nobody else. Nobody was paying attention to that.
Anyhow, I am dedicating today’s khutba To my angry young Muslim brother.
If you don’t already know, 62% of the Muslim ummah today, that is alive, is 30 or under the age of 30. The vast majority of this ummah is youth. And so I am dedicating this particular khutba in this time of anger and reaction to my young angry Muslim brother. And that young angry Muslim brother of mine who feel that when the prophet of Allah (sallAllaahu 'alayhi wa sallam) is insulted, then he is insulted, and he should do something about that, and his blood boils when the Messenger of Allah (sallAllaahu 'alayhi wa sallam) is spoken of in a way that did not deserve to be spoken of. Even the slightest insult to our Messenger (sallAllaahu 'alayhi wa sallam) is Enough to take all the happiness and joy out of your life and make you forget all of it, because our love for him is that intense.
People of other religion ask- why are you Muslim so crazy? When people make fun of Jesus on Fox TV even though they claim to love Jesus, and they also show ‘Family Guy’ on Jesus; when they make fun of Jesus on TV, Christians don’t go crazy! People make fun of Moses all the time, Jews don’t go crazy! People make fun of Hindus and that certainly does happen, Hindus don’t go crazy! What is with you Muslims, can’t say anything to you people. Don’t you understand the concept of freedom of speech? Why do you people go crazy?
And our usual response and you might think this was given being my response in this khutba is that- You don’t know what love is, you don’t know. You think you love Jesus, but we love Muhammad (sallAllaahu 'alayhi wa sallam) way way way more, and that’s why we go that crazy. But that is not my response today.
My first response when that question is asked to me is that- how come I don’t get angry when Isaa (Alaihi sallam) is made fun of? How come I don’t get angry when Musa (Alaihi sallam) made fun of?
Musa (Alaihi sallam) is The most mentioned messenger of Allah in The Quran. Muhammad is mentioned four times and Ahmad is mentioned once. That is the messenger of Allah (sallAllaahu 'alayhi wa sallam) mentioned by name in the Quran. Musa (Alaihissalam) is mentioned seventy plus times in the Quran.
When Musa Alaihissalam is poked fun at, and he is poked fun at a lot, A Lot. When Jesus is made fun of, he is made fun of a lot. Where is my anger? ‘Oh that’s your problem.’ It’s their problem, that’s not my problem. So first of all, there is something even problematic about the way we emotionally respond. The things that we find offensive, there is something already problematic. But you could say- no no no, but Allah gave a special honor to Muhammad Rasulullah (sallAllaahu 'alayhi wa sallam). I agree, yes, Allah did give the messenger (sallAllaahu 'alayhi wa sallam) a special honor. But it is the same Allah, who says-
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ۞
وَسَلَامٌ عَلَى الْمُرْسَلِينَ ۞
"Exalted is your Lord, the Lord of might, above what they describe. And peace upon All the messengers!" [surah as saffat : 180-181]
Allah is the one who said peace upon All of the Messengers.
The angry young Muslim brother of mine, I want to start this conversation with one thing.
The honor of our messenger (sallAllaahu 'alayhi wa sallam), the nobility, the respect, the love of our messenger, the status of our messenger (sallAllaahu 'alayhi wa sallam), is not something we give him; is not something that comes from human beings. It came from the sky. It came from Allah. Nobody on the earth can take it away. Because it comes from the sky.
The Quran has come from the sky. People can burn copies of it, people can make fun of it, people can make pieces of it; it will not insult the Quran; because the Quran is in Laohe Mahfudh. It can not be insulted. It is above these insults.
Our messenger’s honor is above them. When Allah azawajal in Suratul Israa has given our messenger ‘Makaamal Mahmooda’; Allah has given that to our messenger (sallAllaahu 'alayhi wa sallam). Not a human being.
And so this conversation first of all shouldn’t bother you. You shouldn’t be angry with the people who insulted Allah’s messenger. You should feel sorry for them. You should feel sorry how stupid, how sad they are. They cannot hurt Allah messenger (sallAllaahu 'alayhi wa sallam). They can’t even hurt our Deen. The only one they can hurt is themselves. That’s the only one they can hurt.
But I want to go further in this khutba. And I am angry today, I am really angry. But I am angry at my young Muslim brothers. I really am. You want to defend Allah’s Deen? You want to defend His messenger (sallAllaahu 'alayhi wa sallam)? Just learn a few thing about him first.
Who is going to insult the prophet of Allah, (sallAllaahu 'alayhi wa sallam) MORE then the people that were spitting at his face? Than the people that were cursing in front of him? Then the people who were calling him all kinds of names TO HIS FACE every single day. And who was listening to those insults? It’s not just the messenger of Allah, (sallAllaahu 'alayhi wa sallam). It’s every one of these companions who believes, is sitting next to the messenger, listening to the messenger being insulted. And what’s more, is that Allah mentally prepared you and me for something. That you should know that as much as we love, and honor and respect our messengers, get used to the fact that humanity can hate messengers. And that so much of humanity can insult messengers. And say hurtful, mean, vile, disgusting things about their messengers. And so much so, that we recite those insults with Tajweed in that Quran.
وَيَقُولُونَ إِنَّهُ لَمَجْنُون
and they say: "Surely he is mad!" [surah al Qalam: 51]
سَاحِرٌ كَذَّابٌ
a magician telling lies [surah ghafir (40): 24]
Those are insults against our messenger and other messengers (Alaihiwa sallaatu wassalam). But Allah recorded them in the Quran. We recite them with beautiful Tajweed. So we know this is not something new- ‘how dare they insult the prophet (sallAllaahu 'alayhi wa sallam)!’ what do you mean? That’s been happening since day one man! Where have you been? What Quran are you reading? And what was the reaction of those companions? How did they respond? I’ll remind you of a famous incident that’s got a couple of different narration.
The prophet (sallAllaahu 'alayhi wa sallam) is sitting next to Abu Bakar Siddique (radiallahu ta’ala ‘anhu). And some people come and they start insulting Abu Bakar. And one narration says they insulted him not once, they insulted him twice, three times. Third time Abu Bakr Siddique got up, he couldn’t take it anymore. Cause they insulted him, the family, the mother, the sister, the daughter. You know the filthy people, they don’t have any respect. So he got up.
Another narration said that he kept sitting. He didn’t get up. And he only got up when they said, this guy is not budging, this guy has got lot of patience. Maybe we should start insulting his prophet, that will get him. So they start cursing of the prophet (sallAllaahu 'alayhi wa sallam) in front of Aby Bakar Siddique.
You and I love the messenger of Allah (sallAllaahu 'alayhi wa sallam). But we are not going to compare it to the love that Abu Bakar Siddique had. We are not going to compare.
Abu Bakar Radiallahu ‘anhu will not take it. He got up. He got up and the prophet (sallAllaahu 'alayhi wa sallam) got up. The moment he got up, the prophet got up (sallAllaahu 'alayhi wa sallam) and walked the other way. And now Abu Bakar siddique is in a dilemma, that I go after these guys, these idiots, or should I go after my messenger (sallAllaahu 'alayhi wa sallam)? So he goes after the messenger (sallAllaahu 'alayhi wa sallam) of Allah. And said- did I said something wrong? Did I do anything wrong? And there are couple of versions of this. ‘So long you were sitting, there were angels surrounding us. And so long you got angry and got up, the angel left and Shayateen came. And I don’t sit where angels don’t sit.’
That’s what the prophet (sallAllaahu 'alayhi wa sallam) said. That is the prophet’s (sallAllaahu 'alayhi wa sallam) training to his companions. This is how you deal when I am insulted. Be patient. Be patient.
I am reminded of the incident of Tha’if. These people didn’t just hurt the prophet (sallAllaahu 'alayhi wa sallam) with the words. They almost killed him. They are stoning him; they are taking young hoodlums from the streets. And are having the prophet (sallAllaahu 'alayhi wa sallam) followed, pelting him as he goes. And the prophet (sallAllaahu 'alayhi wa sallam) bleeding as he is, takes his hand and grabs the blood before it hits the ground because he knows if it hits the ground, Allah’s anger will come. He didn’t want this earth to be a witness that they shed a messenger’s blood. The prophet (sallAllaahu 'alayhi wa sallam) is not worried about himself, he is worried about these people, he grabs the blood from falling on the ground. And finally when the offer is made, he says – ‘No, may be from their offspring and children somebody might say “Laa Ilaha illallah”.
And do you know the fact of it - after the passing of the prophet (sallAllaahu 'alayhi wa sallam), when the ummah was in turmoil, and there were some people supporting Islam, and some people were not supporting Islam; the two tribes that held on through everything, was Makkah, and Tha’if. The biggest support of holding Islam together at the time of Abu Bakar Siddique came from Tha’if. Which was a fundamentally crucial thing. From the people who almost killed the prophet (sallAllaahu 'alayhi wa sallam). Because the prophet (sallAllaahu 'alayhi wa sallam) said- no, I shouldn’t be angry at them, I just feel sorry for them. So he made dua for them. That’s my attitude towards them. This is the attitude of an ummah that has mercy. This is the attitude of the prophet (sallAllaahu 'alayhi wa sallam) when he got many insults from Abu Jahl. And he still made Dua. SubhanAllaah!
I want to share something else with you. While we are on this topic, the prophet (sallAllaahu 'alayhi wa sallam) was himself mentally prepared- you don’t get angry, ok? Allah tells him over and over again in the Quran- when they insult, you don’t get angry.
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ
‘Then if they deny you, [O Muhammad] - so were messengers denied before you’ [surah al- Imran: 184]
They lied against you, other messengers were lied against too; its ok, you are not the first one.
وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا
"And be patient over what they say and avoid them with gracious avoidance." [surah muzammil: 10]
It is very powerful Arabic statement ‘maa ya qulun’, ‘be patient over WHAT EVER they say’.
The linguists say ‘maa’ is more ambiguous word. If you say, ‘Alladhee’, it is more specific. So if the ayah was talking about one particular thing that the kuffar said, the ayat would have been ‘Wasbir ‘ala ALLADHEE ya qulun’. But it says, ‘wasbir ‘ala MAA yaqulun’- ‘What Ever they come up with’.
They are insulting you with something today, they will insult you with something else tomorrow; doesn’t matter, you just be patient. And this ayah has got the present and the future in it. So whatever they are saying today, and what ever they come up with in the future, don’t you worry about it. And these insult against the prophet (sallAllaahu 'alayhi wa sallam), are not just limited to him. We know that when the prophet (sallAllaahu 'alayhi wa sallam) moved to Madina, that his family is insulted, there is an acquisition made against ‘Aaisha Radiyallahu ta’ala anha.
The Quran is full of accounts of the prophet (sallAllaahu 'alayhi wa sallam) being attacked by non Muslims, and even by Munafikoon (hypocrites). It is not becoming of a prophet to be worldly, and to have greed, and to want more acquisition. Because the hypocrites said- he goes into battle because he wants more. Hypocrites were insulting the prophet (sallAllaahu 'alayhi wa sallam). The Kuffar (non believers) were insulting the prophet (sallAllaahu 'alayhi wa sallam). They were insulting the family of prophet (sallAllaahu 'alayhi wa sallam). What protests were then happening? The Sahaba in the Madina, the Muhajireen and the Ansar- don’t they love the prophet (sallAllaahu 'alayhi wa sallam)? Don’t they see the insults? What houses are they burning down? What cars are they footing over? They grab any non Muslim did they see in the street – I see a Jew. The Jews said insulting things, so lets kill him, I see a Jew over there.
What has become of us? What have we become? That’s what you call defending this Deen? I am not angry. If you really want to be angry, then you don’t know Quran. If you really want to be angry, then you don’t know this messenger (sallAllaahu 'alayhi wa sallam). You don’t know the Sahaba; you don’t know these people. What are you angry about? It’s shocking.
At the end, I really want to clear distinction for all of us about Anger itself. Because there are ayah in the Quran, wallahi when you read them, you’ll get ravage. You’ll just get ravage. And I want to share a perspective with you.
When Allah's messenger (sallAllaahu 'alayhi wa sallam) is insulted, Allah tells his messenger (sallAllaahu 'alayhi wa sallam) - that’s not an offence against you. They are not making fun of you. They are doing wrong, they are disbelieving in the ayah of Allah. What they make fun of you as a messenger (sallAllaahu 'alayhi wa sallam), you didn’t come up with the Quran, you shouldn’t be insulted, you didn’t become a messenger on your own decide one day that I am going to be a messenger; I made you a messenger, I gave you this Quran; I have the right to be angry, not you; This is insulting me ; Allah takes the anger himself. Anger is deserved by Allah.
But some of my young Muslim brother might think that if it makes Allah angry, it should make me angry too. If it makes Allah angry, then I have the right to be angry too. Let’s explore that a little bit. I’ll just give one small incident. We live in a country of United States, we are surrounded by Christian community. And then you meet the Quran, and there Allah says – “They say: "(Allah) Most Gracious has begotten a son!" Indeed ye have put forth a thing most monstrous! At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin, That they should invoke a son for (Allah) Most Gracious.” (Sura Maryam 88-91)
Now I want you to imagine, a church of Christian is outside of this building, right outside. And he says- God has a son. Could you hear that? NO. This voice cannot travel through the wall. Can it? NO.
Allah says, every time these words are uttered, the voice travels the entire skies and the earth. The entire universe hears this. And it is about to tear open. They can’t take it. It is almost destroying. That’s how offended the entire creation of Allah is when it is said that Allah has taken a son. We don’t hear it. But in the Ghayeb, entire skies are about to tear open. That’s how offensive Allah finds when somebody says that Allah has taken a son. That’s the anger of Allah.
And now keep the anger of Allah in mind. A group of Christians come to meet with our messenger (sallAllaahu 'alayhi wa sallam), they hear he is a messenger and he claims to be fulfilling the word of revelation that came before. So they come to meet with him. And these are people that worship Eisaa alaihiwa sallam at the point when these discussion are happening.
And you know what, back in the day they did not have the Holiday Inn, Hilton. Where this Christians going to stay? And these are Christian ministers, priests, these are representatives of their religion. These are ambassador of the Christian faith. Where are they going to stay? The prophet (sallAllaahu 'alayhi wa sallam) decides, they will stay in Al Masjid An Nabawi. Where are they going to pray? They are going to pray in Al Masjid An Nabawi, the prophet’s (sallAllaahu 'alayhi wa sallam) masjid. They are going to pray in the first university of Islam. The university, that teaches Islam. They are going to pray, to whom? Inside their teachings. The one place that now becomes the center of learning; at that point in Madina, for preaching Tawheed. A bunch of people are staying inside and they are calling on Jesus as lord.
That makes Allah happy or angry? Extremely angry. But who is supposed to be soft, lenient, courteous, understanding, and not be upset, and be generous? The prophet (sallAllaahu 'alayhi wa sallam). Allah has the right to be angry. You and I don’t. Allah is the master, he owns you and me. He has the right to be angry with his slave. Other human beings are not my slave. They are Allah’s slave. If anything I can be, is worried about them. Allah never said to the prophet (sallAllaahu 'alayhi wa sallam) - don’t be mad at them. Cause the messenger (sallAllaahu 'alayhi wa sallam) is never MAD at them, because he knows Islam’s place. Allah says don’t be SAD over them, don’t grieve over them, don’t worry about them so much. That’s what he tells his messenger (sallAllaahu 'alayhi wa sallam).
What has happened to our ummah? An ummah of reaction, after reaction, after reaction. And I argue with people say- why are Muslims so reactionary? Why do you people get so worked up? And people give different kinds of reasons. I started my khutba with that. We say we love our messenger (sallAllaahu 'alayhi wa sallam) so much, that’s what drives us so crazy. That’s why in Pakistan, in Libya, in Egypt- we are going to roll off, foot over the cars, burn one guy’s store - cause we love the messenger (sallAllaahu 'alayhi wa sallam). That’s your love for the messenger? That’s where you’ve come to? And there are people here who’ll also say- yeah, off course! You know there are so many other things are happening.
I know, there are other social, economic, political turmoil. These people aren’t just protesting because of one issue, there’s lot more depth to this problem. But when you and I, or any of the Muslim for that matter, starts saying that -‘this is part of Islam’, then this is something that should make us angry. Say that the Muslims are protesting, fine. Say that they have economic issue, social issue, political issue, social justice issue, fine! Don’t bring Islam into it then. My Deen is free of these. Don’t drag hatred to it. It doesn’t deserve this. It deserves to be honored for what it is.
In this final break, I want to share one thing, before I let you guys go. For my young Muslim brother, once again. Our job in this world today, is to be ambassadors of this Deen. Is to let people know what Islam is. Do your neighbors know what Islam is? No. There are people who live next door to the masjid for 20 years, and they don’t know what Islam is. “The Muslims come and park in our lawn, they go and pray and they leave. One thing we just know that they hate their neighbors and their neighbors hate them back”. That’s all they know about Islam. They don’t know anything about us.
And you know what’s even more sad? They are same youth that all over the world is watching this ridiculously stupid film, are the same youth that have never even read the entire Quran. They have never even read the book of Allah. You have time for those video and you don’t have time for Allah’s book? You don’t see there is the problem? The real issue isn’t that we love our messenger (sallAllaahu 'alayhi wa sallam) more. Real issue is we don’t have a fundamental education in our own Deen. That’s the real issue.
We don’t know that our Deen makes us civil, makes us decent, makes us patient, makes us not reactionary, it gives us control over our emotion, it doesn’t let us run by our emotions, it doesn’t turn us into these Lab Rats. Its not like- you know these people, they want to make money, that’s all of this to them. So they know, Make something offensive about Muslim; watch it – we are going to go big. Cos we know what the Muslims are going to do. They are like the bunch of Lab Rats; you can play with them. Just poke them a little bit and they go crazy. And we play right into it every time. And the only one that benefits from these, are the people who started the events that we get angry with.
And by the way, if there’s any thing that is harmed is the effort of Da’wah. Now if I talk to somebody about Islam, I can't talk to them about Allah, I can't talk to them about our messenger (sallAllaahu 'alayhi wa sallam), I can't talk to them about our Quran, I first have to talk about that all the Muslims are not that crazy.
‘I have seen on CNN what the Muslims do, they are doing fierce things with the cops, or something…’- the conversation is changed. I can’t talk about my Deen anymore, cause I have to talk about the stupidity of the Muslims. Of a young immature Muslim who’s easily manipulated. We are irresponsible to educate our youth and the youth across the Ummah. To hold their emotions back, to respond intellectually. To respond with thought.
Allah Azzawajal took the most insulting things that were said about prophet (sallAllaahu 'alayhi wa sallam) and gave the most intellectual responses in the Quran. This is our religion. Two thirds of the Quran is a conversation with the people who didn’t even believe in it. What was prophet (sallAllaahu 'alayhi wa sallam) doing? Reciting it to people who don’t even believe. And they were insulting it back, criticizing it back; and there was a discussion happening, without anybody trying to kill anybody else. And when they tried to kill Muslims, Muslims kept it cool. And actually Allah referred to that entire era, that decade of conversation between Muslims and Mushrikoon.
Refers to that decade back when the Muslims moved to Madina, and reminds the Muslims. Do you remember when the policy was ‘kuffu aidiyakum’ or “HOLD YOUR HANDS BACK” ? You remember those days, when your instruction were - DO Not to fight, just discuss? Remember that? We have to remind ourselves when Allah himself said so, Subhanawata’ala. We have to stop being so reactionary. We have to stop thinking one thing from the Quran, one thing from here, one thing from there. Look at the whole. Look at the entire picture that Allah has presented in this Book. I pray that Allah azwajal allow us, give the proper education in this book. These things will not go away; these reactions and these ignorance will not go away until we get a proper education in Allah’s book. That doesn’t just affect our minds, it gives peace to our hearts.
May Allah educate ourselves, our family, our entire Ummah, the way it suppose to be educated. May Allah lift the Ummah from the darkness that it suffers from. May Allah make us of those who can speak the word of truth courageously and be able to engage with each other in civil, respectful disagreement when the time comes. And may Allah make us of those who truly represent the beauty of this Deen to their neighbors and to the world around us. ~ Aameen!
---Lecture By Ustaad Nouman Ali Khan / Transcript by ILoveAllaah.com Team
A wonderful advice from Ustaad Nouman Ali Khan to the Muslim Youth about their Response to the people who insult Our Religion.
This transcription is specially provided for the reader of ILoveAllaah.com and QuranerAlo.com. Please note that there might be minor difference between the Lecture and the Transcript.
"To My Angry Young Muslim Brother !!!"-
New York Guard State Defense Force Service members, SSG Kris Bateman, (L) and SPC Israa Cahill (M) work alongside a New York Army National Guard soldier as DLAN Operators in the Joint Operations Center (JOC), at the Connecticut St. Armory, Buffalo NY on December 29th, 2022, as part of Joint Task Force 5 Operation December Winter Storm 2022. Eight New York Guard members are on state active duty, along with over six hundred Soldiers from the New York National Guard in the western New York area, who are assisting with rescue and recovery efforts following the historic snowstorm which hit the region over the Christmas weekend. (US Army National Guard photo by New York Guard Pfc Emily Kaffenberger)
جلالة الملك عبدالله الثاني يرعى الاحتفال الديني الذي تقيمه وزارة الأوقاف والشؤون والمقدسات الإسلامية بمناسبة ذكرى الإسراء والمعراج الشريفين
His Majesty King Abdullah II attends a celebration held by the Ministry of Awqaf and Islamic Affairs to mark Al Israa wal Miraj
New York Guard State Defense Force Service members, SGT Dan Friedman, SSG Kris Bateman, and SPC Israa Cahill work as DLAN Operators in the Joint Operations Center (JOC), at the Connecticut St. Armory, Buffalo NY on December 29th, 2022, as part of Joint Task Force 5 Operation December Winter Storm 2022. Eight New York Guard members are on state active duty, along with over six hundred Soldiers from the New York National Guard in the western New York area, who are assisting with rescue and recovery efforts following the historic snowstorm which hit the region over the Christmas weekend. (US Army National Guard photo by New York Guard Pfc Emily Kaffenberger)
Israel and Hamas complete 2nd day of swaps after tense delay, as Gaza cease-fire holds
BY JALAL BWAITEL, NAJIB JOBAIN, JOSEF FEDERMAN, SAMY MAGDY AND BASSEM MROUE ASSOCIATED PRESS - 11/25/23 10:24 PM ET
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A Red Cross vehicle carrying Israeli hostages drives by at the Gaza Strip crossing into Egypt in Rafah on Saturday, Nov. 25, 2023. (AP Photo/Fatima Shbair)
AL BIREH, West Bank (AP) — Hamas militants on Saturday released 17 hostages, including 13 Israelis, from captivity in the Gaza Strip, while Israel freed 39 Palestinian prisoners in the latest stage of a four-day cease-fire.
The late-night exchange was held up for several hours after Hamas accused Israel of violating the agreement. The delay underscored the fragility of the cease-fire, which has halted a war that has shocked and shaken Israel, caused widespread destruction across the Gaza Strip, and threatened to unleash wider fighting across the region.
The war erupted on Oct. 7, when Hamas militants in Gaza burst across the border into southern Israel, killing at least 1,200 people, mostly civilians, and abducting some 240 others, including, women, children and older people. Israel immediately declared war, carrying out weeks of airstrikes and a ground offensive that have left over 13,300 Palestinians dead, according to health authorities in the Hamas-controlled territory. Roughly two-thirds of those killed in Gaza have been women and minors.
The cease-fire, brokered by Qatar and the United States, is the first extended break in fighting since the war began. Overall, Hamas is to release at least 50 Israeli hostages, and Israel 150 Palestinian prisoners. All are women and minors.
Israel has said the truce can be extended by an extra day for every additional 10 hostages freed, but has vowed to quickly resume its offensive and complete its goals of returning all hostages and destroying Hamas’ military and governing capabilities.
The plight of the hostages has gripped the Israeli public’s attention. Thousands of people gathered in central Tel Aviv on Saturday in solidarity with the hostages and their families. Many accuse Prime Minister Benjamin Netanyahu of not doing enough to bring the hostages home. The releases have triggered mixed emotions: happiness, coupled with angst over the scores of hostages who remain in captivity.
The office of Israeli Prime Minister Benjamin Netanyahu announced early Sunday that it had received a new list of hostages slated to be released later in the day in the third of four scheduled swaps.
In the West Bank, hundreds of people burst into wild celebrations for a second night as a busload of Palestinian prisoners arrived early Sunday. Teenage boys released in the deal were carried on the shoulders of well-wishers in the main square of the town of Al Bireh. But the mood of celebration was dampened by scenes of destruction and suffering in Gaza.
The start of the pause brought quiet for 2.3 million Palestinians in Gaza, who are reeling from relentless Israeli bombardment that has killed thousands, driven three-quarters of the population from their homes and leveled residential areas. Rocket fire from Gaza militants into Israel also went silent.
War-weary Palestinians in northern Gaza, where the offensive has been focused, returned to the streets, crunching over rubble between shattered buildings and at times digging through it with bare hands.
At the Indonesian hospital in Jabaliya, besieged by the Israeli military earlier this month, bodies lay in the courtyard and outside the main gate.
For Emad Abu Hajer, a resident of the Jabaliya refugee camp in the Gaza City area, the pause meant he could again search through the remains of his home, which was flattened in an Israeli attack last week.
He found the bodies of a cousin and nephew, bringing the death toll in the attack to 19. His sister and two other relatives are still missing.
“We want to find them and bury them in dignity,” he said.
The United Nations said the pause enabled it to scale up the delivery of food, water, and medicine to the largest volume since the resumption of aid convoys on Oct. 21. It was also able to deliver 129,000 liters (about 35,000 gallons) of fuel — just over 10% of the daily pre-war volume — as well as cooking gas, a first since the war began.
In the southern city of Khan Younis, a long line of people with containers waited outside a filling station. Hossam Fayad lamented that the pause in fighting was only for four days.
“I wish it could be extended until people’s conditions improved,” he said.
For the first time in over a month, aid reached northern Gaza. The Palestinian Red Crescent said 61 trucks carrying food, water and medical supplies headed there on Saturday, the largest aid convoy to reach the area yet. The U.N. said it and the Palestinian Red Crescent were also able to evacuate 40 patients and family members from a hospital in Gaza City to a hospital in Khan Younis.JOY AND EXPECTATION
The last-minute delay created a tense standoff on the second day of what’s meant to be a four-day cease-fire. By nightfall, when hostages had been expected to emerge from Gaza, Hamas alleged that aid deliveries permitted by Israel fell short of what was promised and that not enough was reaching hard-hit northern Gaza. Hamas also said not enough longtime prisoners were freed in the first swap on Friday.
But Egypt, Qatar and Hamas itself later said the obstacles had been overcome.
Shortly before midnight, Hamas released the hostages — 13 Israelis and four Thais. The Israelis were turned over to Egypt and then transferred to Israel, where they were taken to hospitals to be reunited with their families.
Hamas released a video showing the hostages appearing shaken but mostly in good physical condition as masked militants led them to Red Cross vehicles headed out of Gaza. Some of the hostages waved goodbye to the militants. One girl was on crutches and wore a cast on her left foot as she was escorted away.
The Israeli hostages included seven children and six women, Netanyahu’s office announced. Most were from Kibbutz Be’eri, a community Hamas militants ravaged during their Oct. 7 cross-border attack. The children ranged in age from 3 to 16, and the women ranged from 18 to 67.
It was a bittersweet moment for the residents of Be’eri, who have been living in a Dead Sea hotel since their community was overrun. A kibbutz spokesperson said all the released hostages either had a family member killed in the Oct. 7 rampage or had left a loved one in captivity in Gaza.
The mother of one of the released hostages, 12-year-old Hila Rotem, remained in captivity, the spokesperson said. Another, Emily Hand, is a girl whose father believed her to be dead for weeks before finding out she was held as a hostage.
At their hotel, kibbutz residents gathered in a function room, cheering in excitement as they saw the first images of their loved ones being released on television.A HERO’S WELCOME
Some of the Palestinian prisoners were released in east Jerusalem, while the bulk returned home to a hero’s welcome in the occupied West Bank.
Among those released was Nurhan Awad, who was 17 in 2016 when she was sentenced to 13 1/2 years in jail for attempting to stab an Israeli soldier with a pair of scissors.
In Jerusalem, Israeli troops evicted journalists who gathered outside the home of Israa Jaabis, who had been imprisoned since 2015 after being convicted of carrying out a bombing attack that wounded an Israeli police officer, and left Jaabis with severe burns on her face and hands.
Jaabis later told reporters at her home that she is “ashamed to be happy at a time when Palestine is injured.”
In Al Bireh, the teenage boys were paraded through the main square where they waved Palestinian flags as well as green banners of Hamas and yellow banners of the Fatah party of President Mahmoud Abbas. “May God make them strong. May God be with the Qassam Brigades,” said one of the boys, referring to Hamas’ military wing.
According to the Palestinian Prisoners’ Club, an advocacy group, Israel is holding 7,200 Palestinians, including about 2,000 arrested since the start of the war.
The war in Gaza has been accompanied by a surge in violence in the Israeli-occupied West Bank. Late Saturday, Palestinian health authorities said four Palestinians were killed in an Israeli military raid in the northern West Bank city of Jenin, hours after another raid in the same area killed the local governor’s 25-year-old son.
A 16-year-old Palestinian boy was also killed by Israeli fire near the city of Ramallah. The Israeli army, which frequently conducts military raids aimed at local militant groups, did not immediately comment.
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Magdy reported from Cairo and Mroue from Beirut. Federman and Associated Press writers Isabel DeBre and Julia Frankel reported from Jerusalem.
TAGS BENJAMIN NETANYAHU HAMAS HOSTAGE ISRAEL ISRAEL-HAMAS
بسم الله الرحمن الرحيم
(( إن هذا القرآنَ يهدي للتي هي أقوَمُ ويبشرَ المؤمنين الذين يعملون الصالحات أن لهم أجراً كبيراً ))
سورة الإسراء - 9
21-year-old Israa works at a car parts factory in Jordan. She says that working has helped her gain skills in a profession, which is new to women her age. "I now know how many parts of a car are formed. I know the different stages of fixing a car radiator (...) people my age get their pocket money from their families, but I get my own salary.
Credit : Abdel Hameed Al Nasier/ILO
Date : 2020/02
Country : Jordan
21-year-old Israa works at a car parts factory in Jordan. She says that working has helped her gain skills in a profession, which is new to women her age. "I now know how many parts of a car are formed. I know the different stages of fixing a car radiator (...) people my age get their pocket money from their families, but I get my own salary.
Credit : Abdel Hameed Al Nasier/ILO
Date : 2020/02
Country : Jordan