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The Al-Hussain Mosque is a mosque built in 1154. The mosque is located in Cairo, Egypt, near the Khan El-Khalili bazaar. It is considered to be one of the holiest Islamic sites in Egypt.
The place is still so sacred that no Muslims can not enter it.
The mosque was built on the cemetery of the Fatimid caliphs, though this was not known until the site's archaeological excavation. It is named for Muhammad's grandson, Hussain ibn Ali. Shia Muslims believe that Husayn's head is buried on the grounds of the mosque. The complex includes a mausoleum, which dates back to the mosque's original construction in 1154.
The currently standing building was constructed in the 19th century, and was influenced by Gothic Revival architecture. Today, the mosque houses some items considered sacred by Muslims, such as the oldest complete manuscript of the Quran.
Hi Freidns thanks Alot for ur wishes
This is my Model and friend muhammad
i capture this shot in Avenues with his canon camera
and edit in my style !!!
Mosque of Muhammad Ali
The Great Mosque of Muhammad Ali Pasha or Alabaster Mosque is a mosque situated in the Citadel of Cairo in Egypt and commissioned by Muhammad Ali Pasha between 1824 and 1848.
Die Muhammad-Ali-Moschee, manchmal auch als Alabastermoschee bezeichnet, ist eine der großen Moscheen in Kairo. Sie wurde im Auftrag von Pascha Muhammad Ali in den Jahren 1824 bis 1884 im osmanischen Stil mit barocken Elementen erbaut.
Mosque of Muhammad Ali
The Great Mosque of Muhammad Ali Pasha or Alabaster Mosque is a mosque situated in the Citadel of Cairo in Egypt and commissioned by Muhammad Ali Pasha between 1824 and 1848.
Die Muhammad-Ali-Moschee, manchmal auch als Alabastermoschee bezeichnet, ist eine der großen Moscheen in Kairo. Sie wurde im Auftrag von Pascha Muhammad Ali in den Jahren 1824 bis 1884 im osmanischen Stil mit barocken Elementen erbaut.
"I hated every minute of training, but I said, ‘Don’t quit. Suffer now and live the rest of your life as a champion.'”
Muhammad/Ronnie is an artist and song writer from Calton in the east end of Glasgow.
Photographed in a doorway in Union Street near Central Station
Mosque of Muhammad Ali
The Great Mosque of Muhammad Ali Pasha or Alabaster Mosque is a mosque situated in the Citadel of Cairo in Egypt and commissioned by Muhammad Ali Pasha between 1824 and 1848.
Die Muhammad-Ali-Moschee, manchmal auch als Alabastermoschee bezeichnet, ist eine der großen Moscheen in Kairo. Sie wurde im Auftrag von Pascha Muhammad Ali in den Jahren 1824 bis 1884 im osmanischen Stil mit barocken Elementen erbaut.
This was shot in the dark (as can be seen) A tiny ray of light lit up the bird just enough for this shot to be possible. Different from other shot where I prefer a well lit bird with no hard shadows.
Tribute to the late boxing legend Muhammad Ali, this image was taken at the National Civil Rights Museum, Memphis Tennessee
Ali, the three-time world heavyweight champion and colourful civil rights activist whose fame transcended the world of sports and made him an iconic figure of the 20th century
The Mosque of Muhammad Ali Pasha or Alabaster Mosque (Arabic: مسجد محمد علي, Turkish: Mehmet Ali Paşa Camii) is a mosque situated in the Citadel of Cairo in Egypt and commissioned by Muhammad Ali Pasha between 1830 and 1848.
Situated on the summit of the citadel, this Ottoman mosque, the largest to be built in the first half of the 19th century, is, with its animated silhouette and twin minarets, the most visible mosque in Cairo. The mosque was built in memory of Tusun Pasha, Muhammad Ali's oldest son, who died in 1816.
This mosque, along with the citadel, is one of the landmarks and tourist attractions of Cairo and is one of the first features to be seen when approaching the city from no matter which side.
More Information from Wikipedia
Cairo, Egypt !
She’s still in the box but she appears curvy articulates.
I think it’s so cool to see Mattel’s diversity. I get happy when I see different AA tones and hair textures, so I can only imagine how a Muslim woman collector feels.
#sheismorethanherreligion
#sheismorethanherhijab
#youcanbeanything
——- Muhammad-Ali-Moschee مسجد محمد علي —— Die Muhammad-Ali-Moschee liegt inmitten der Zitadelle von Saladin, einer imposanten Festung. Sowohl von außen als auch im Inneren ist sie äußerst beeindruckend. Die unzähligen Lichter, die kunstvollen Bemalungen und die schönen Fenster schaffen eine einmalige Atmosphäre.
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In the Name of Allah
Messenger Elijah Muhammad, Faithful Warner to the Lost and Found Asiatic
Black Nation, Tribe of Shabazz who have been lost from their own in the wilderness-hells of North America among and strange people, in a strange land for some 448 years -- Who have now been FOUND and re to be once again restored to their own land and people as it is written in scripture as the return of the Lost Sheep, and the Prodigal Son.
Muhammad Ali (born Cassius Marcellus Clay) is an American professional boxer. Champion of the 17th Summer Olympic Games in 1960 in the light heavyweight category, the absolute world champion in heavy weight (1964-1966, 1974-1978).
Three weeks ago while at Costco I ran into this guy that was getting a copy made of his photo of Muhammad Ali as the Grand Marshal in the 1967 Watts Summer Festival and Parade. The photo was taken by my friend's 1st cousin, Howard Bingham. Mr. Bingham was Ali's photographer and close friend.
Explore: Highest position: 470 on Thursday, March 13, 2008
Assalamu Alikum, peace be upon you all..
The religion of Islam respects freedoms far more than any laws and other religions. Prophet Muhammad, peace be upon him (PBUH), has taught us respect of others' freedoms and rights, principles of sound negotiation, exchange of views, and using the right evidence and proof. Prophet Muhammad has taught us that our freedom of speech should not conflict with respecting all religions and prophets.
The art concerning Muhammad (Peace be upon him) is calligraphic in nature, that's according to the Islamic traditions and concepts. It hurts me to see such cartoons mocking my dear Prophet under the cover of "freedom of speech". Blocking ears and closing eyes to such claims and insult to the Prophet of Islam is the gravest aggression against human rights. Nothing further to be said..
P.S: This is something that I wanted to do long time ago since I was feeling an agony 'caused by the printing (and reprinting) of these drawings. The photo is displayed for photography criticism purposes. Any insulting comments to any prophet (Peace be upon them all), religion or belief will be deleted.
For non-Arabic readers, the photo captures a page of Qur'an, exactly states the following: "But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to Muhammad - for it is the Truth from their Lord,- He will remove from them their ills and improve their condition. "
The Rabbis taught: Four [Sages] entered the Pardes [literally "the orchard."]. Rashi explains that they ascended to heaven by utilizing the [Divine] Name [i.e., they achieved a spiritual elevation through intense meditation on G‑d's Name] (Tosafot, ad loc). They were Ben Azzai, Ben Zoma, Acher [Elisha ben Avuya, called Acher— the other one — because of what happened to him after he entered the Pardes] and Rabbi Akiva. Rabbi Akiva said to them [prior to their ascension]: "When you come to the place of pure marble stones, do not say, 'Water! Water!' for it is said, 'He who speaks untruths shall not stand before My eyes' (Psalms 101:7)." Ben Azzai gazed [at the Divine Presence - Rashi] and died. Regarding him the verse states, "Precious in the eyes of G‑d is the death of His pious ones" (Psalms 116:15). Ben Zoma gazed and was harmed [he lost his sanity — Rashi]. Regarding him the verse states, "Did you find honey? Eat only as much as you need, lest you be overfilled and vomit it up" (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace. Ramak now cites the Tikunei Zohar which adds some details not mentioned in the Talmud. The ancient Saba [an old man] stood up and said [to Rabbi Shimon bar Yochai], "Rabbi, Rabbi! What is the meaning of what Rabbi Akiva said to his students, "When you come to the place of pure marble stones, do not say, 'Water! Water!' lest you place yourselves in danger, for it is said, 'He who speaks untruths shall not stand before My eyes.' But it is written, "There shall be a firmament between the waters and it shall separate between water [above the firmament] and water [below the firmament]" (Genesis 1:6). Since the Torah describes the division of the waters in to upper and lower, why should it be problematic to mention this division? Furthermore, since there are [in fact] upper and lower waters, why did Rabbi Akiva warn them, "do not say, 'Water! Water!'"
The Holy Lamp [a title accorded to Rabbi Shimon bar Yochai] replied, "Saba, it is proper that you reveal this secret that the chevraya [Rabbi Shimon's circle of disciples] have not grasped clearly." The ancient Saba answered, "Rabbi, Rabbi, Holy Lamp. Surely the pure marble stones are the letter yud — one the upper yud of the letter aleph, and one the lower yud of the letter aleph [an aleph in script is formed by an upright yud at the top to the right, and an upside-down yud at the bottom to the left, joined by a vav, the diagonal line between them]. Here there is no spiritual impurity; only pure marble stones, and so there is no separation between one water and the other; they form a single unity from the aspect of the Tree of Life, which is the vav in the midst of the letter aleph. In this regard it states, "[lest he put forth his hand] and if he take of the Tree of Life [and eat and live forever]…(Gen. 3:22) Ramak now begins to analyze these passages. The meaning of Rabbi Akiva's exhortation is that the Sages should not declare that there are two types of water. Since there are not [two types of water] one would be causing a separation. This is the meaning of "do not say, 'water, water'" — do not say that there are two types of water, lest you endanger yourself because of the sin of separation. For this reason the old man asked two questions, both of which are real questions: "There shall be a firmament between the waters and it shall separate…" (Genesis 1:6). Thus there are two types of water and a separation between them. In this case, does it not appear to be permissible to refer to two types of water? Even more problematic is that the Torah itself states, "It shall separate between water and water" — the water above the firmament and the water below the firmament. This is a complete separation. The marble stones represent the letter yud. The old man asked a second question — the waters are in fact of two types: water of the firmament and water below the firmament [in rivers, lakes and seas]. Why then did Rabbi Akiva exhort them not to say "water, water, lest they endanger themselves?" On the contrary; it should be permitted to mention two types of water, for this is no worse than the language used by the Torah, and this is also the situation in fact! Now Rabbi Shimon did not wish to explain this matter himself; he wanted his disciples to hear it from the old man. The old man explained that each of the marble stones represents the letter yud. As we have explained elsewhere this means a yud at the beginning, and a yud at the end, according to the mystical explanation of "I am first and I am last" (Isaiah 44:6). The first yud represents chochma, and the second yud represents malchut, which is also chochma according to the mystical explanation of the light that returns from below to above (called or chozer). The upper yud is the yud of the Tetragrammaton (Yud-Hei-Vav-Hei) while the lower yud is the yud of the Name Alef-Dalet-Nun-Yud. The latter is the concept of "female waters" (Mayin Nukvin), and the former the concept of "male waters" (Mayin Dechurin). They are called "female waters" because they receive from below, from the performance of the commandments, and through them a person has the ability to affect the higher worlds so that the light will shine forth and become clothed in them, as in a palace. Thus the light that is elicited [by the performance of the commandments is like] a king in his palace. These are also the keys to the inner and outer aspects. The inner aspect is the light of the Tetragrammaton, which undoubtedly descends as or yashar from above to below. The outer aspect is that which returns according to the mystical explanation of or chozer. This is the meaning of the statement in regard to the sefirot "from below to above, and from above to below," as explained elsewhere. This is signified by the top and the bottom yuds of the aleph. This is also the secret of the intertwining (shiluv) of the two Names --Yud-Alef-Hei-Dalet-Vov-Nun-Hei-Yud — with the upper yud at the beginning and the lower yud at the end. These two yuds are referred to in the passage "pure marble stones." Each of the yuds is a stone because its shape is round like a stone. It is called "marble" because marble is generally white, which is indicative of the attribute of Mercy (in Hebrew rachamim). In this sense it is also similar to water [which represents kindness]. Now since these two yuds are the aspect of compassion, just like water, which is called "waters of kindness," they are therefore referred to as "marble," as we just explained. We can also explain this by way of [the science of] tzeiruf (letter combinations and permutations): The sefira of chochma is called yesh — "being" [since it is the first immanent sefira], spelled Yud-Shin in Hebrew. The lower chochma [i.e., malchut] is called shai [Shin-Yud — the identical letters, but in reverse order]. When both words are combined they form the word shayish — Shin-Yud-Shin ("marble"). The yud is chochma, the source, and the shin is the emanation of its branches [i.e., the branching out into sefirot according to the mystical explanation of or yashar]…Malchut is called shai according to the mystical explanation of the light that reverses (or chozer). When these two words, signifying these two types of light, are combined to form the word shayish (the two yuds combine into one). They are the letter yud...the upper and lower yuds of the aleph are joined by a diagonal vav
They are called "pure," for there are a number of different types of water [mentioned in the Torah]; one of these is mei nida — literally waters of impurity [because they are used to purify a person after he became contaminated by contact with the dead. Water from a living spring is mixed with the ashes of the red heifer and is then sprinkled upon the impure person]. Separation and division is mentioned in regard to this type of water, as will be explained. These waters [of the pure] marble stones are completely pure and pertain to Atzilut.
"They are the letter yud — one the upper yud of the letter aleph…" We already explained above that the Name Yud-Alef-Hei-Dalet-Vav-Nun-Hei-Yud has the upper and lower aspects of chochma [represented by the two yuds] and six letters in between, alluding to the letter vav [which has a numerical value of 6. Note that the upper and lower yuds of the aleph are joined by a diagonal vav. This is the way a scribe traditionally writes the letter א]. This symbolizes tiferet, which branches out into six extremities [tiferet is the central sefira of the six sefirot of Zeir Anpin]. The vav is situated between the yuds in order to join them. That is to say, through tiferet the daughter [malchut] is able to ascend "to her father's house as in her youth."
It is for this reason that Rabbi Akiva warned them not to say that those two marble stones were separated from one another, G‑d forbid, for this is not true. On the contrary, the firmament between them, which is tiferet, actually unites them and through it they are joined together. There is no separation other than in a place of spiritual impurity, as it is written, "to separate between the impure and the pure" (Leviticus 11:47). But in a place of purity — pure marble stones — "do not say, 'water, water." This is what the old man was explaining, "Here there is no spiritual impurity… they are from the aspect of the Tree of Life…" These waters are in Atzilut and therefore there is no separation between them… on the contrary, the firmament unites them….
The tree of life. It is arguably one of the most popular symbols in the Bible. It’s too bad that so many people read Genesis, discover the tree of life, and think it’s literal. To do so robs the mind of this ancient symbol’s true beauty and essence! Sometimes called the cosmic or world tree, the tree of life did not originate with the authors of Genesis. For thousands of years it has been used in sacred literature to describe man’s connection with the divine. Although different cultures have known this tree by different names, the essence of this tree’s significance is essentially the same; it represents both divine and natural man, the spiritual and natural world. And just as the tree of life symbolically spans all the worlds of existence, so does man. I know the above sounds super spiritual, so what does it really mean for all of us down here on earth? Simply put, the tree of life is about the evolution of subjective consciousness from the lower planes to the higher planes—the world of physical matter to the world of energetic spirit. And consciousness is the center of it all! Consider the Buddha. He was enlightened under the great Bodhi tree. Is it really just a coincidence that Odin gained supernatural abilities (enlightenment) under the branches of Yggdrasil, the mythological tree of the ancient Scandinavians? How about the fact that ancient Mayan kings, including Pakal Votan, were portrayed on stone monuments with the world tree emerging from their headdress (more enlightenment imagery)? I apologize in advance to the fundamentalist that believes the concept behind the tree of life is unique to Biblical literature, but I don’t think all this imagery is coincidental. In fact, we can easily connect enlightenment with the Biblical tree of life. Consider the scripture from Revelations: “…To him that overcometh [achieves enlightenment] will I give to eat of the tree of life, which is in the midst of the Paradise of God” (Rev. 2:7). The seven seals being opened throughout the course of the Book of Revelations corresponds to the opening of the seven chakras, the cause of enlightenment, and eating from the tree of life is symbolic of the fruit one gains after traversing the many planes of consciousness. They key to understanding the above statement must include a knowledge of both the tree of life and the tree of knowledge of good and evil. ,Let’s review the scripture from genesis that references both trees. Unveiling it will reveal some heavy esoteric knowledge . “And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil” (Genesis 2:9). Why do you think the Genesis author implies that both trees are in the midst of the garden? It is because together they represent different aspects of ONE tree! The world tree is comprised of both the tree of life and the tree of knowledge of good and evil. In the realm of duality you cannot have one tree without the other. The experience of man includes both trees, from limited individual consciousness to the liberation gained through cosmic consciousness. When consciousness (spirit) incarnated on the physical plane, man began living out his existence among hardship and pain. This is part of the growing process, and there is going to be some wounds to lick. But to he who overcomes by continuing to grow consciously will be given to eat of the tree of life.
The key is in the fruit! Within the experience of duality lies consciousness evolution and moving up the tree of life to partake of its fruit. Again, we can prove all this with scripture. Review Genesis 2:9 again. God said the trees in the garden were for food. This has nothing to do with physical food. It’s a about spiritual food. Let’s compare the fruit of each tree from Gaskell’s Dictionary of Scripture and myth. Fruit of the tree of life: “Symbolic of the higher emotions and faculties of the buddhic [Christ] nature laid up for the soul when perfected.” In Revelations Jesus states that the tree of life on either side of the river bears twelve fruits that provide healing. What causes us to express the higher emotions and mental faculties of the Christ? It is through the acquisition of wisdom, which brings healing. “She [wisdom] is a tree of life to them that lay hold upon her…” (Proverbs 3:18). How does anyone gain wisdom? It starts with obedience to God on the physical plane. It ends when one truly learns the lessons (on the soul level) that experience in duality provides. Now consider the other side of this coin: Fruit of the tree of knowledge of good and evil: “A symbol of the experience acquired through the activities of the lower nature and the development of the moral nature.” How does the Bible explain how man acquired experience and learned to develop the moral nature? By being kicked out of the garden (spiritual existence) to live life among “thorns” and “thistles” (duality). This is the fruit of the knowledge of the tree of good and evil! Sometimes the tree of life is inverted in Kabbalah. The inverted tree of life has its roots firmly established in heaven (spiritual planes) and the rest of the tree emanates into the physical world. Likewise, man originated in the Eden, a spiritual plane, and ended up in the physical world, earth. The inverted tree depicts this process. Now it is up to us to climb back up the spiritual worlds. I like to picture the inverted tree as the tree of life and the right-side up tree as the tree of knowledge of good and evil. It makes sense for me to picture the two in this way because remember that the true world tree contains both the tree of life and the tree of knowledge of good and evil. Picturing one tree as inverted and the other right-side up helps me to get a clear picture for the functions of both trees. Tree of LifeThe tree of life then is the ultimate motif of the evolution of consciousness. Its branches reach into heaven, the spiritual planes. The trunk resides on the material plane, and the roots grow into the earth, or underworld, which represents many subconscious aspects of our soul.
The consciousness of man then can be likened unto a tree itself. The ultimate goal is to become complete and whole, which is the true meaning of Biblical perfection. This is accomplished through following and understanding the deeper esoteric meanings of God’s commands.
“And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf [true ideals] shall not wither; and whatsoever he does shall prosper” (Psalm 1:3).
Returning to the tree of life is to gain enlightenment. It is guarded by Cherubim because we must go through the planes of existence and experience duality in order to raise consciousness before we can gain access. It’s that simple.
Every day that you wake up, consider it your day to experience something that brings you one step closer to again gaining access to the tree of life, or enlightenment! And it’s all Biblical! I especially want Christians who are questioning orthodox interpretation to know this, so I’ll say it again. It’s all Biblical! Don’t fret the fact that the Bible is truly a book with eastern concepts woven throughout. Doing so only limits the truths provided through this great book. It certainly isn’t of isolation.
Did the Tree of Life mentioned in the book of Genesis, have power to impart immortality to mortal man, as might be deduced from Genesis 3:22?’
The Tree of Life stood in the centre of the Garden of Eden which elsewhere is called ‘The Garden of the LORD’.1 It was a real tree, to be sure, but let me suggest that it was also symbolic of the fact that God was, and is, the source of eternal life and blessing. Adam and Eve were to have their life centred in Him, even as the Tree was in the centre of His Garden. Other parts of the Bible also mention The Tree of Life. In Ezekiel 47:12 (NASB) we read of trees whose ‘fruit will be for food and their leaves for healing’. This image is taken up also in Revelation 22:2. It is clear particularly in Proverbs where a number of things are referred to as ‘a tree of life’ (wisdom (3:15), the fruit of the righteous (11:30), desire fulfilled (13:12), and a soothing tongue (15:4)) that the Tree of Life in these references symbolises that which brings joy and healing to people. This, I suspect, was what the original, the real Tree of Life in the Garden of Eden symbolised. It was material, yet it stood for the blessing of eternal life which God would give to Adam and Eve, and their descendants, if they were to pass the test of obedience. They were permitted to eat of any tree in the Garden except the Tree of the Knowledge of Good and Evil on pain of death.2 Now, use a little lateral thinking. What else in the Bible is real and material, yet at the same time symbolises the life which is in Christ and points us repeatedly to Him? Something in which Christians share, and which reminds them that Jesus’ death brings us life? It is the sacrament of the Lord’s Supper.
IF ADAM PASSED THE TEST OF OBEDIENCE, IT WOULD BE THE MEANS OF GOD’S IMPARTING ETERNAL LIFE TO HIM. Now, let us return to the Garden of Eden. I want to suggest that the Tree of Life was there to perform such a sacramental function. If Adam passed the test of obedience, it would be the means of God’s imparting eternal life to him, not by magic, but by the working of his Spirit ‘by, with and under’ the fruit of the Tree. But Adam sinned. He failed the test and lost his right to eat from the Tree. As one commentator puts it, ‘that he might understand himself to be deprived of his former life, a solemn excommunication is added; not that the Lord would cut him off from all hope of salvation, but, by taking away what he had given, would cause man to seek new assistance elsewhere.’3 Just as Christians who profane the Lord’s Supper are subject to judgment, so Adam would have been further condemned if he had presumed to eat the fruit to which he was not now entitled. In doing so, he would have been trying to rob life from God, a grave blasphemy. The implication of Genesis 3:22 (NIV) ‘And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live for ever,”’ is that he, and us with him,4 would have been plunged into a condition of absolute lostness. He would have lived eternally cut off from God without hope of escape from the terrible consequences of sin. This would have been God’s just punishment for such a presumptuous sin, not merely a ‘magical’ effect of the Tree of Life. Mercifully, God did not permit this to happen.5 Adam was cast out of the Garden of Eden. No longer could he even contemplate eating from the Tree of Life. It was beyond his reach. Physical death now began to enter the human race. Adam began to die! The last Adam (Christ) later came to Earth to die so that through faith in Jesus, we may now inherit the eternal life Adam forfeited. Indeed, Jesus says to those who persevere in faith, ‘To him who overcomes, I will grant to eat of the Tree of Life which is in the Paradise of God.’6 The Genesis account of the Tree of Life reminds us there is only one way to attain to an eternal life of blessedness—the way God has appointed. That is through His Son, the Creator of heaven and Earth—the Lord Jesus Christ. It is He alone who can say, ‘I am the way, the truth and the life.’
The Muslim man explained that probably the most fundamental difference is that the Koran2 speaks of Jesus as a prophet—definitely not the Son of God. That evening, the Australian-born student told her father of the encounter, and asked, ‘Dad, I’ve been thinking … our bodies are unclean! Why would God, who is pure, sully himself by coming down to Earth in human form?’ After her father failed to give a reasoned answer, she turned her back on the church, converted to Islam and later married a Muslim.3. Such a question requires only a basic understanding of the Atonement to answer. Salvation required a sacrificial ‘last Adam’ (1 Cor. 15:45) to shed His blood in death, one who was a physical descendant of the first, yet sinless. This could be fulfilled only through God incarnate, Jesus Christ (Hebrews 9:12, 22). Notice, though, how all this is built upon the foundational Genesis truths of the first Adam bringing in sin and death, and the first shedding of blood as a covering for sin (Genesis 3:21). The increasing confusion caused in the church by long-age compromises (which, by putting suffering, death and bloodshed before Adam, undermine these truths) is a major reason why so many today cannot give reasoned answers to basic Gospel-related questions (contravening 1 Peter 3:15). This leaves young people in the church vulnerable to being tossed by winds of false doctrine (Ephesians 4:14).
Following September 11, 2001, the increased prominence of Islam in the media, and public declarations by government (and many church) leaders that Islam is a ‘great’ religion, will likely raise further questions in the minds of many young people in the churches. E.g. ‘Do Jews, Christians and Muslims worship the same God?’ and ‘What does the Koran say about the Bible?’ Many Christian commentators have sought to raise awareness of fundamental doctrinal differences between the Koran and the Bible (see below), but few people are aware of how the Muslim’s holy book starkly contradicts the Biblical account of our origins. Genesis provides a unified description of Creation; the Koran does not. Creation, The Fall, Flood and Babel . Genesis provides a unified description of Creation; the Koran does not. Instead, fragmented passages are scattered across many of its 114 chapters (‘Sura’). The tables (below) attempt to assimilate these fragments for a clearer picture of what the Koran says, compared to the Bible. The many contradictions highlighted in these tables surely demolish any claims that the ‘revelation’ given to Muhammad is not a corruption of, but reliably builds upon, Judeo-Christian history. Eve’s distorted view, obviously wrong, is portrayed as truth in the Koran. For instance, the Koranic account prohibits Adam from going anywhere near the Forbidden Tree, while Genesis says that God only commanded Adam not to eat its fruit (see Table 2). (Man had been placed in the garden to tend it (Genesis 2:15), which seems to require physical access to each tree for e.g. pruning.) Interestingly, the Bible relates that Eve, who was deceived (1 Timothy 2:14), had misconstrued God’s instruction to not eat of the fruit from the tree to instead also mean not to touch it (Genesis 3:3). Yet Eve’s distorted view, obviously wrong, is portrayed as truth in the Koran [update: see Did Eve lie before the Fall?—Ed.]. The Biblical account of origins also makes more sense of today’s world than does the Koran—e.g. the presence of sin, violence, death and the origin of languages (and concomitant minor ‘racial’ differences). The Bible explains why the whole creation is so obviously groaning, in bondage to decay (Romans 8:19–22). In contrast, the Koran makes God responsible for death and suffering (see Tables 1 and 2), in common with long-age and evolutionary Christian views, and Eastern religions.
The Koran and evolution
With the increased adoption of evolution-based curricula, some Muslim leaders and scholars began to recognize the threat to Islam from a rising tide of evolutionary thinking. Their response has been either to attack evolution, or, more commonly, to blend it with Islam.
New Scientist reported that Islamic creationist books cite and copy Christian creationists, but with Biblical references deleted.
1. The Islamic creationists
The creationist Muslims claim that ‘The theory [of evolution] and the holy Qur’an are in direct conflict with each other and no compatibility is possible anywhere.’4 New Scientist reported that Islamic creationist books cite and copy Christian creationists, but with Biblical references deleted.5
2. The Islamic evolutionists
Evolution-believing Muslims seem to be far more numerous, and vocal, than creationist Muslims.
They have a substantial strategic advantage precisely because the Koran is so vague, nebulous and seemingly open to various interpretations.6 They delight in pointing out that, in contrast, ‘There is absolutely no ambiguity whatsoever in the Biblical description of the Creation in six days followed by a day of rest, the sabbath, analogous with the days of the week.’7 These evolution-accommodating Muslims are adamant that the ‘days’ of Creation in the Koran ‘mean in reality “very long Periods, or Ages, or Aeons”?’.7 Muslim apologists gleefully point out that the Koran is compatible with evolution where the Bible is not. Muslim apologists gleefully point out that the Koran is compatible with evolution where the Bible is not, e.g.: ‘Neither here nor anywhere else in the Holy Qur-án is it affirmed that Adam was the first man, or that there was no creation by God before Adam, nor that Adam lived or man was created, or the earth made, only six thousand years ago.’8,9 Long-age Muslims exploit the Bible’s explicit detail of the Flood, too. They say that because the Bible clearly says there was a recent global Flood, while ‘science’ says there was not, the Bible is wrong and the Koran is thus confirmed to be right!10 Some of the Muslim literature even claims that the Koran shows that Allah revealed to Muhammad details about the ‘big bang’, ancient universe and evolution long before scientists began to ‘discover’ such ‘facts’.11
Christian awareness: In the same way that being aware of evolutionary challenges to our faith helps us to be ready with answers,12 so, too, we need to be aware of what religions, including Islam, actually say, in order to be better prepared to answer our children’s questions.13 When men teach things that are contrary to the Bible, we are commanded to actively oppose such ideas (2 Corinthians 10:5). Christians need to be ready to help guide young people through the kinds of ‘intellectual crisis of faith’ that many confront in their teenage years—whether because of exposure to evolutionary teaching, or to other religions.
Knowing that the Word of God accurately explains our world ahead of all opposing ideas not only strengthens our own faith, but gives us the confidence to reach out in love to challengers—including Muslims. In Koran 6:91, the Book given to Moses is described as ‘a light and guidance to man …’
Using Genesis to reach Muslims?
Just as the Apostle Paul used Athenian beliefs to draw his Greek listeners to the truth of the Gospel (Acts 17:22–23, 28), Christians could use a similar approach when talking with Muslims. One could start by reminding the Muslim that the Koran says that the Scriptures of Jews and Christians were given by God, e.g. Koran 2:87—‘We gave Moses the Book and followed him up with a succession of Apostles; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the Holy Spirit.’ Similarly, in Koran 6:91, the Book given to Moses is described as ‘a light and guidance to man …’ . So why so many irreconcilable differences between Genesis 1–11 and the Koran? A Muslim might say that today’s copies of the Bible have been corrupted. But the earliest Biblical manuscripts (e.g. in the British Museum14) date from before Muhammad, demonstrating the reliability of our current copies. The Bible explains that death, violence, pain and decay entered a once-perfect Creation as a result of Adam’s sin in the garden of Eden. A further challenge for the Muslim would concern the presence of death, suffering, grief, etc., in the world. Consider the following exchange between American TV host Larry King and Georgetown University’s Islamic professor of theology, Maysam Al-Faruqi:
KING: Maysam, if you believe in heaven and paradise, then dying is good?
AL-FARUQI: Absolutely. And dying is perfectly natural, it’s the end of things.
KING: Why do we treat it tragically? … …
AL-FARUQI: Well, there is the pain …15
So in this Muslim (also theistic evolutionary) view of death as ‘perfectly natural’, why grieve and wail at the death of a loved one? The Islamic professor’s answer, ‘Well, there is the pain …’ begs the question: ‘So pain and suffering are a “natural”? part of God’s good (Koran 32:7) creation, too?’ Clearly, Muslims have no satisfactory answer.But the Bible explains that death, violence, pain and decay entered a once-perfect Creation as a result of Adam’s sin in the garden of Eden (Genesis 2:17, 3:19; Romans 5:12–17; 8:19–22; 1 Corinthians 15:21–22). Thankfully, this situation is only temporary, as God gave his Son, Jesus Christ, the second Person of the Trinity, that those who believe in Him can look forward to the coming restoration, to a world with ‘no more death, mourning, crying or pain’, i.e. no more Genesis Curse (John 1:18, 3:16; Acts 3:21; Revelation 21:4, 22:3).
In Islam, Adam (Ādam; Arabic: آدم), whose role is being the father of humanity, is looked upon by Muslims with reverence. Eve (Ḥawwāʼ;Arabic: حواء ) is the “mother of humanity.” The creation of Adam and Eve is referred to in the Qurʼān, although different Qurʼanic interpreters give different views on the actual creation story (Qurʼan, Surat al-Nisaʼ, verse 1).
In al-Qummi’s tafsir on the Garden of Eden, such place was not entirely earthly. According to the Qurʼān, both Adam and Eve ate the forbidden fruit in a Heavenly Eden (See alsoJannah). As a result, they were both sent down to Earth as God’s representatives. Each person was sent to a mountain peak: Adam on al-Safa, and Eve on al-Marwah. In this Islamic tradition, Adam wept 40 days until he repented, after which God sent down the Black Stone, teaching him the Hajj. According to a prophetic hadith, Adam and Eve reunited in the plain of ʻArafat, near Mecca. They had two sons together, Qabil (Cain) and Habil (Abel). There is also a legend of a younger son, named Rocail, who created a palace and sepulcher containing autonomous statues that lived out the lives of men so realistically they were mistaken for having souls. The concept of original sin does not exist in Islam, because Adam and Eve were forgiven by God. When God orders the angels to bow to Adam, Iblis questioned, “Why should I bow to man? I am made of pure fire and he is made of soil.” The liberal movements within Islam have viewed God’s commanding the angels to bow before Adam as an exaltation of humanity, and as a means of supporting human rights; others view it as an act of showing Adam that the biggest enemy of humans on earth will be their ego. The Garden of Eden is spoken about prominently in the Quran and the tafsir (interpretation). This includes surat Sad, which features 21 verses on the subject, surat al-Baqarah, surat al-A’raf, and surat al-Hijr. The narrative mainly surrounds the expulsion of Iblis from the garden and his subsequent tempting of Adam and Eve. After Iblis refuses to follow God’s command to bow down to Adam for being his greatest creation, Allah transforms him into Satan as a punishment. Unlike the Biblical account, the Quran mentions only one tree in Eden, the tree of immortality, which Allah specifically forbade to Adam and Eve. Satan, disguised as a serpent, repeatedly told Adam to eat from the tree, and eventually both Adam and Eve did so, thus disobeying Allah.These stories are also featured in the Islamic hadith collections, including al- Tabari. The Tree of Immortality (Arabic: شجرة الخلود) is the tree of life motif as it appears in the Quran. It is also alluded to in hadiths and tafsir. Unlike the biblical account, the Quran mentions only one tree in Eden, also called the tree of immortality, which Allah specifically forbade to Adam and Eve. Satan, disguised as a serpent, repeatedly told Adam to eat from the tree, and eventually both Adam and Eve did so, thus disobeying Allah. The hadiths however speak about other trees in heaven.
Muhammad Sufyan, father of a child has been working as tailor for five years and earns livelihood by running a small shop where he tailors clothes of local people.
Photography by: Tanveer ul Qadri
Build within a span of two years (1723-24), Katra Masjid has five entrance. As an rare instance there are triple Mihrabs on the walls of the mosque facing each entrance. Miharb indicates a semicircular niche in the wall of a mosque. It indicates the direction of Kabba in Mecca. Muslims pray looking at this direction.
Above the central triple Mihrab, there is an inscription in Arabic which says “La-l-la-ha illallah… Muhammad ur-Rasool-Allah”. This means “There is no god except Allah and Muhammad is his prophet”.
For a detailed account of Katra Mosque and many such structures at Murshidabad read my blog :
amitabhagupta.wordpress.com/2015/03/11/history-revisited-...
(c)Amitabha Gupta
Unauthorized use or reproduction for any reason is prohibited. Please contact me personally for any use of this photograph
Sarnia Sertoma Clubs Annual Sportsman Dinner 1974 Guildwood Inn - Muhammad Ali doodle on tablecloth. Larry Csonka was scheduled but couldn't make it (too bad), but Ali stepped in last minute which was "the greatest"!
George Chavalo was also a speaker that night. Saw that Ali was doodling away, didn't know onto what, until after the dinner. Raced up to the table, saw the doodle, saw it was signed, dated and began removing dishes etc and rolled up the tablecloth.
It was a night to remember... #RIP #MuhammadAli #Ali
This spectacular monument was built by the famous Subehdar (Governor) of the Punjab (1041/1632), Hakim Aliuddin (sometimes also referred to as Ilmuddin) in 1634. Hailing from the Punjab town of Chiniot on the banks of the river Chenab, Aliuddin had been employed by shahzada (prince) Khurram (later Emperor Shah Jahan) as a hakim (physician). He rendered great service to the prince during the various campaigns, and became one of the most trusted aides of the emperor—it was Aliuddin, along with Prince Shah Shuja, who was entrusted with the task of bringing the body of the deceased queen Mumtaz Mahal from Burhanpur to Agra to be buried in the Taj Mahal. Granted the title of Wazir Khan in 1620, he was raised to the mansab (title) of 5000 foot and 3000 horse (panj-hazari) on Shah Jahan's accession to the Mughal throne (1037/1628). It is the same Wazir Khan, who was entrusted with the building of the Khwabgah and Hammam-e-Badshahi in Lahore Fort, just before Shah Jahan embarked on his journey to Kashmir in the summer of 1634 from Lahore—his first visit to the Punjab capital after ascending the throne.
The mosque is located about a furlong from the Delhi gate and off the Kashmiri bazaar. Traversing the bustling bazaar through a gateway, beyond which the towering minaret of Wazir Khan's mosque beckons you, you turn left into the chowk named after the builder of the mosque. The chowk outside the mosque probably once formed an important part of the plan of the old city of Lahore. The mosque was so located in the centre of the city that all the major routes and bazaars were linked with it at right angles.
The chowk or jilau khana is enclosed by other Mughal structures incorporating overlooking balconies. Although much dilapidated today, they were built by Wazir Khan and bequeathed to the mosque for its maintenance. In view of the lack of a jamia masjid in the fort during Shah Jahan's reign—Badshahi Masjid was built later—Wazir Khan's mosque served as imperial Jamia Masjid, utilized by the emperor and his grandees and large retinue to offer Friday prayers. Until the construction of Badshahi Mosque, surely, the emperor and his entire retinue, exiting from Akbari Gateway of the Fort, traversed the route via Masti Gate Bazaar, Chunna Mandi Chowk, Kotwali Walla Bazaar and Chowk Kotwali to arrive at the wonderfully decorated Wazir Khan Mosque.
The mosque is situated on a raised platform and is reached by a flight of steps to the east. The imposing east doorway—a lofty aiwan or Timurid peshtatq with its decorative muqarnas semi-domical roof, flanked by decorative oriel-like projecting balconies on the upper level—beckons you into its octagonal vestibule. The six steps in this wide passage lead to a platform under the front niche of this gate; another step leads to the centre of a covered octagonal court, the central domed position of this gate. This central roofed area is connected by steps on all four sides: one enters from the east and north through a stepped passage, and from this same centre, opposite the east entrance, one crosses several steps to the west to enter the courtyard of the mosque.
To the north and south of the great octagonal forecourt stretch out galleries with double rows of arcade chambers, each with a sixteen feet wide passage between. This part of the mosque, known as the forecourt, was a novel innovation in the evolution of the mosque plan. The central octagonal court also has double rooms in each of its four corners, probably reserved for the gatekeepers of the mosque. This arrangement is repeated on the upper story of this position. The northern and the southern sides of the main court of the mosque have eleven rooms each, of which those adjacent to the aiwan and minars are double, and probably were reserved for the library attached to the mosque, indicating that apart from serving as a place of worship, this mosque served as a college.
As you step into the enormous sunlit courtyard, 160' x 130', you could hardly have prepared yourself for the splendid piece of architecture that presents itself. This oasis of beauty, elegance and calm overpowers you as you stand in the mosque courtyard, framed by the praying chamber on the west, khanas or study cloisters for religious scholars on the north and south, and the deorhi with entrance cubicles on the east. The whole building presents a dazzling view of tile-mosaic and frescoes of extraordinary beauty, which could hardly have been imagined when you battled through the narrow winding streets filled with jostling crowds.
The arrangement of the 5-bay single aisle prayer chamber 130' long, framed by simple cusped arches carried on deep piers, is reminiscent of the Maryam Zamani (Begam Shahi) Mosque. The central dome, rising higher than others, accents the elegantly detailed mihrab, the ingenious construction of double domes carrying the voice of the imam to the extremity of the courtyard.
The arrangement of kalib kari, a tracery of pendentives, is used in large as well as intricate beehive patterns, giving a special flavour to the building. Its stately octagonal minarets rising to a height of over 100 feet and defining the four extremities of the courtyard, consist of several stages and are capped with a kiosk (chattri) configuration terminated with fluted cupolas, all profusely decorated with the best of Shahjahani tile mosaic. The work was supervised by leading Persian artists who had come to India on the orders of Shah Jahan. One of its most attractive features is the colorful floral and calligraphic designs in glazed tile mosaic work, said to be introduced from Thatta during the 16th century. It is in the decorated panels of this mosque that the cypress as a motif on enameled mosaic work appears for the first time. The improved octagonal minarets, among the earliest of this type in Mughal architecture, are another distinctive feature of the mosque.
The superb calligraphy by well known khattats (master calligraphers) in rendering verses from the Holy Quran and Persian poetry in elegant nastaliq, naskh and tughra forms is itself a treat. The extraordinary blend of calligraphy, geometrical forms and floral decoration along with large-scale scintillating kashi kari (tile mosaic), fresco painting, stone and chunam (plaster) decoration, with taza kari (brick outline fresco) lends the mosque a character entirely its own. Lockwood Kipling was not far wrong when he declared "This beautiful building is in itself a school of design."
In the basement of the courtyard of the mosque is situated the shrine of the saint Syed Muhammad Ishaq Gazruni, who died in the 14th century.