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Soror (say:

Soror (say: "Laa-ilaaha-illallah")

بسم الله الرحمــن الرحيم

اللهم صل وسلم على سيدنا محمد و على آله

Laa-ilaaha-illallah : mean : "no one worthy of being worshiped but Allah"; "no god but Allah"

بسم الله الرحمــن الرحيم

وَٱعْتَصِمُواْ بِحَبْلِ ٱللَّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَٱذْكُرُواْ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَآءً... more »
  • Tangier, Morocco
  • member since January 2 2008

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Displaying 1-10 of 11 reviews
  • The Alchemy of Happiness
    • Rated 0 stars

    I'm reading this book but in Arabic, and by comparing the two I have found some chapters in the Arabic version which are not here and I have found some chapters in this one which are not in the Arabic version like "MUSIC AND DANCING AS AIDS TO THE RELIGIOUS LIFE" and marriage; so I'm trying to knew weather the translator brought them from some other books of alghazali or not, or weather they have been referred to in some lines or paragraphs in the original book and are not complete chapters I'm still looking,

    I also haven't read this poetic version by Jabez L. Van Cleef

    the English version I'm reading and comparing is not poetic and is by Claud Field and have found this editor's note about it:
    "The reader should note that "The Alchemy of Happiness" is a translation from the Kimiya'e Saadat which was written in Persian, by Al-Ghazzali himself. It was meant to serve as an abridged (condensed) version of his major masterpiece Ihya ulum-id-din (in Arabic). Now, Mr. Claud Field has (or claims to have) tried to further abridge and further condense Al-Ghazzali's own abridgment with his English translation called "The Alchemy of Happiness." By doing so, he has indiscreetly omitted a great deal of essential detail. He has done this in such a manner that the reader is left with the impression that this heavily biased and imbalanced account is the subject matter. The instances of such an imbalanced rendering into English are so glaring in parts of this English translation, and particularly on this subject (women's issues), that one is left with the impression that there could very well have been a deliberate attempt to paint Islamic teachings (relating to women's status, marital life, the treatment of the wife, etc.) in a very negative light. Unfortunately there are so many non-Muslim Orientalists who are known for their attempts to denigrate the portrayal of the beautifully balanced social system of Muslim life, particularly in relation to the female sex. For this reason we feel obliged to tell our readers: Caveat Emptor. For this reason also, we also suggest that our readers go to the more detailed Ihya ulum-id-din in order to get a more balanced and proper understanding of the subject. Readers will also be able to see for themselves just how distorted accounts can be that are given by these Orientalists. Please note that Al-Ghazzali does not denigrate women in any way, shape, or form in his other books, so that makes this translation by Claud Field highly suspect if not extremely unreliable. It is not Al-Ghazzali who is making the mistakes here, it is the translator who is surreptitiously doing this. On top of that Mr. Field has left a great deal out and by doing that he has mislead readers into a very biased (and incorrect) view of Islam

    and they also brought some examples


    there is some other translation by Hamza Yusuf I still haven't seen it but it must be different and may be better as he is Muslim

    Soror (say: "Laa-ilaaha-illallah") wrote this review Tuesday, March 3 2009. ( reply | permalink )
  • The Alchemy of Happiness: Sufi Handbook for Right Living in Modern English Verse
    • Rated 0 stars

    I'm reading this book but in Arabic, and by comparing the two I have found some chapters in the Arabic version which are not here and I have found some chapters in this one which are not in the Arabic version like "MUSIC AND DANCING AS AIDS TO THE RELIGIOUS LIFE" and marriage; so I'm trying to knew weather the translator brought them from some other books of alghazali or not, or weather they have been referred to in some lines or paragraphs in the original book and are not complete chapters I'm still looking,

    I also haven't read this poetic version by Jabez L. Van Cleef

    the English version I'm reading and comparing is not poetic and is by Claud Field and have found this editor's note about it:
    "The reader should note that "The Alchemy of Happiness" is a translation from the Kimiya'e Saadat which was written in Persian, by Al-Ghazzali himself. It was meant to serve as an abridged (condensed) version of his major masterpiece Ihya ulum-id-din (in Arabic). Now, Mr. Claud Field has (or claims to have) tried to further abridge and further condense Al-Ghazzali's own abridgment with his English translation called "The Alchemy of Happiness." By doing so, he has indiscreetly omitted a great deal of essential detail. He has done this in such a manner that the reader is left with the impression that this heavily biased and imbalanced account is the subject matter. The instances of such an imbalanced rendering into English are so glaring in parts of this English translation, and particularly on this subject (women's issues), that one is left with the impression that there could very well have been a deliberate attempt to paint Islamic teachings (relating to women's status, marital life, the treatment of the wife, etc.) in a very negative light. Unfortunately there are so many non-Muslim Orientalists who are known for their attempts to denigrate the portrayal of the beautifully balanced social system of Muslim life, particularly in relation to the female sex. For this reason we feel obliged to tell our readers: Caveat Emptor. For this reason also, we also suggest that our readers go to the more detailed Ihya ulum-id-din in order to get a more balanced and proper understanding of the subject. Readers will also be able to see for themselves just how distorted accounts can be that are given by these Orientalists. Please note that Al-Ghazzali does not denigrate women in any way, shape, or form in his other books, so that makes this translation by Claud Field highly suspect if not extremely unreliable. It is not Al-Ghazzali who is making the mistakes here, it is the translator who is surreptitiously doing this. On top of that Mr. Field has left a great deal out and by doing that he has mislead readers into a very biased (and incorrect) view of Islam

    and they also brought some examples

    Soror (say: "Laa-ilaaha-illallah") wrote this review Tuesday, March 3 2009. ( reply | permalink )
    • Rated 5 stars

    For people who are searching for the answers for man's presence in the universe and his role and goal in life may find this book extremely enlightening. A must-read.



    Introduction to "The Meaning of Man"

    By Shaykh Abd al-Qadir as-Sufi

    Until this edition only one copy of the book was in existence. For two hundred years the author's copy was kept at the place where he taught and during that time, regularly, every Thursday night, a small group of the intellectual elite of the city of Fez in Morocco would make their way down to the dyer's quarter to the small zawiyya of the great teacher, gather in a circle and read, examine and apply the method delineated in the hand-written manuscript before them. As of today, that circle still gathers. It is hoped that by publication of this extraordinary work, incomparable in its profundity and clarity, the circle of Fez scholars will be extended and that knowledge may be disseminated through it in this age of intellectual bankruptcy.

    It is regrettable that in the present climate of academic 'learning' if one released the text of this masterwork without comment it would simply disappear without a trace, partly because of the vast amount of published literature of utter worthlessness and we refer here to the works published within the academic nexus, not the mountain of popular opiate writings put out in the modern state and partly because that very system of 'learning' is in its structure and method geared to anaesthetise any incoming organism that might threaten its supremacy. All literature published today is obliged, whether the authors know it or not, to be absorbed into a total culture module whose tentacles stretch round the whole world. The Peking Academy, the Russian university system and the Western academic community basically share the same world-view and accept the same central thesis that exalts the continuing tyranny of speculation, (defined as a 'freedom') the myth of research, the cult of system, and the priesthood of the doctorate.

    Most important in our approach to this text is an understanding that access to its meanings and therefore its applications are impossible unless the reader is able to understand that he has to circumvent the quite imperialist block that stands in the way of approaching the book's subject matter. This may seem confusing until the reader considers that it is precisely the mystical claim of a methodology that proposes objectivity' as a basis of analysis that stands in the way of permitting this seminal text of a deep knowledge process to transform the reader. The author again and again in the book makes clear that the foundations of knowledge are only accessible to the one who is prepared to undergo a profound existential transformation. The idea of knowledge being an ideational process is not even considered. Men's words are not to be mistaken for men's deeds.

    In the present social stasis which precedes the imminent total collapse of modern culture what we have called the imperialist doctrines of scholastic method use quite crude techniques to prevent any breaking out of the so-called scientific ethos. If this book is categorised as religion it would automatically forego its chance to land on the desk of the man who is intellectually seeking to acquire knowledge within the present rigid system. Worse if it is labelled mysticism it would also come under automatic fire as being either irrelevant or decadent. This book is not a religious work, nor is it a mystical work, for the author's evaluation of these, and indeed, of this his own book makes it quite clear that the approach to knowledge involves an operational zone taking in the whole life-pattern of the student. The partitive and divisive thinking of the academics is geared to keep their own quite mystical search for the pure knowledge that they claim they will arrive at in the future as elusive as the moral and just society that they promise the helpless slaves of the industrial prison. Production is the god of these barbarians, and nowhere is it allowed to suggest that the chains of the worker are forged in the factory, that the chains of the society are the linked units of the production process, which the whole so called intellectual community labours to defend.

    Let us say it another way. If the creational and knowledge principle outlined so clearly and scientifically in this masterwork were applied it would overthrow the whole monstrous statist system of tyranny that modern man has encased himself in, for in it the freedoms he has been so cunningly taught to desire are chimeric and worthless. Real freedom, as a project, is politically forbidden.

    We are saying openly that these men of the Darqawi way of learning are men of freedom. They have mastered themselves, so everyone is free around them. The present society has leaders who are inwardly in chaos so everywhere around them is oppression. The great fear of modern society is not that of the police - it is merely an outward manifestation of the inner fear of the power group who lead society. The leaders of modern society are walking demonstrations of terror - their own fears, that so fix them in bodily and mental rigidity, crush the other, not only physically but in a restrictive mental atmosphere that has no outcome but violence and death.

    The dream-like, trance-like move towards complete stasis in this society, with its compulsive polarisations of desire for security and vulnerability to attack, both on the domestic and the military level, this sickness and its cure are clearly outlined in this book. The means to the dismantling of the suicide pact in which this age seems trapped can be found in these pages. Here is a method, the application of which brings liberation - not, as is clear from the book's central theme, an a-political freedom but a total transformative restoration of man as a human animal who is benign to his own inwardness and to the outwardness of his brothers. He is no danger to society and society cannot endanger him. It is significant that despite the persecution the men of knowledge have been submitted to, the teaching survives, and the teachers survive - they fight, they take to the mountains, they hide in the cities. This is not a poetic statement, it is a historical one.

    The author, the Master, Sidi 'Ali al-Jamal, who taught in his small centre in Fez, although he had many people studying under him, in the end passed on the whole of his teaching to only one man. That man was Moulay al-Arabi ad-Darqawi. From him were to come forty great teachers who spread across North Africa and penetrated as far as Malaysia and the islands off East Africa. Now the descendants of that knowledge lineage are to be found in England and America.

    The Darqawi men were slaughtered and tortured by the colonial french occupation forces under the fanatical catholic leadership of the governor of Morocco, General Leauty. When the French departed, the modernist and statist elite who took over in the name of national freedom continued the persecution.

    These men were a threat because you could not build a consumer-state if there existed men who pointed out that if you were a consumer you would only be consumed. You could not forge a modern production-religion if there were men roaming about free to tell people not only that the happy and just society would not be built after all the misery, murder, and destruction as promised, but in fact that the free society already did exist, had never not existed.

    The men of knowledge who have basically followed this way have been all but eliminated in the Communist world, both Russia and China, their works as well as their lives having been wiped out. On the Indian sub-continent these men are almost gone, thanks to the superbly sophisticated ruthlessness of the British and by their slaves, the 'modernists' who followed in their wake and now are the power elite in India and Pakistan. Persia went under at the same time that the Arab states were broken up, the Khalifate of Istanbul was smashed, and the squalid Western-authored rule of Ataturk saw these men hanged in every town and village across Turkey. North Africa and West Africa experienced the same brilliant strategy of military initiative backed by Jesuit research and business interest. In the end the whole Darqawi way and its equivalent lines of knowledge had been annihilated by assassination, denunciation, and a most far-reaching propaganda to devalue the practices and even the epistemology of the different lines of learning.

    The learning grid presented in this work seems very far from the violent and barbaric attack that the men of learning had to withstand. It is a cool and ravishingly beautiful method of understanding the self/universe and the therefore the Universal. It is a clear statement of how existence works. Nothing less and nothing more. Once the central grid has been understood, and once the learner has set himself the de-programming course without which none of the book's contents can make sense, then that grid can be applied to any science, for what is valid for the science of knowledge is therefore a paradigm for any knowledge system or science. It is applicable both to molecular biology and economic theory. Already from its nature it is clear that the gross and exclusive divisions of scientism are not possible in real knowledge. For example, it will emerge that there is no such thing as psychology-in-itself nor is there such a thing as astronomy-in-itself. If you wish to understand these areas you must set out the limits of a new science in a dual mirror-construct that is only possible to describe in the current manner of this society as psychology/astronomy. Only we would see and define no difference. The uses to which this METHOD'MANUAL may be put probably will not emerge for some time. It will first have to reach those intellects that have not been totally drugged by the ghastly superficialities that pass for learned dissertation in our society. There is intellectually nothing more depressing than to read or try to read the trivial texts of the linguistic science and the existentially barren texts of the social theorists.

    Ibn al-'Arabi has said that if you make a model of the universe you can only make a model of yourself. Though a social theory is veiled in complexity and priestly hermeneutics, yet it can never bring a new society, however alluring, if the theorist himself is a tyrant. I do not mean just a political tyrant, I mean a human tyrant.

    Let us try some clear statements arising out of this book. According to the present barbarian culture social reality begins with the group. The private project is denied any reality. If you have a private project, the highest project of course would be knowledge, then you are anti-social and anti-productive. Your quest does not serve the people (i.e. production). Therefore you are not 'the people.' In linguistic terms let us say it again. If the statement has meaning it will be because the sentence structure is meaningful and successfully delineates, by its verbal method and not just by its noun indicators, what is intended in practice. This meaning structure is primary and everything is secunded to it. So vital is the 'content' that the words are its slaves but more important the letters from which the words and the structures are built are considered devoid of meaning. The phonemes are meaningless but the sentence has meaning.

    Meaning only emerges with the complexity of the structure- but before the sentence is said does it not already have to be 'lined up' in consciousness? Let us look at it in the biological realm. The creature is simple in structure and capacities within a given environment - semiotically it is a term serving a movable function within a sentence-environment. If the sentence is complexified the term must change by the addition of a prefix or suffix, for example. But its meaning is dependent on that sentence arrangement. It will 'change' as the sentence changes. But the phoneme in this picture cannot understand the sentence - which has not yet been said - or indeed while it is being said. How then can the DNA molecules order a new printout and a new NRA response that will trigger a new protein arrangement? Obversely, the organism does not command the molecules nor the sentence line up the phonemes. If meaning is not already in the phoneme the sequence is incomprehensible. This is true of the sentence, the man, and the organism. It is meaning we are dealing with at every level. The meaning is prior to the phoneme, is in the phoneme, is in the process, is in the new sentence.

    We live in an age where the meaning of man itself is in danger, therefore man is in danger, therefore his environment, this Earth is in danger. We live in a society that is determined to destroy man and make him the servant of the lowest aspects of himself, instead of the master of the highest aspects of himself. In the recognition that this nadir point of human worth is taking us to the time when man will be restored in his splendour as a locus of knowledge we have published this magisterial work. Of its nature it cannot be studied in a university or classroom. It can only be applied in the circle of men who follow this method of the transformation of the self that is the ancient knowledge way that the anthropologists had been employed to cover over.

    In this time, if men want to know, they must set out in search of men who live to know, and who have freed themselves from the crushing a-culturisation process that makes the products of our universities such zombie-like historical products. Such men are not part of the problem nor are they part of the solution.

    For it is the current dialectic that is the tyranny of modern society. It is the method itself of this culture that is its madness. Here is another way, and in it man is not endangered - he is liberated and that means life for all those around him. Just as knowledge is not to be found in either social upheaval or in stasis, just as it is not to be found either in esotericism and experimental groups or in power structures, so the seeker must break out of his cultural mould and recognise that knowledge is the property of the poor. If poverty were eliminated, knowledge would be eliminated. It is the only clue we can leave in writing. The way of poverty is the way of knowledge. We write it on the cave wall. We write it on your heart.

    From the poor slave,

    the helpless, the needy,

    'Abd al-Qadir as-Sufi.

    Soror (say: "Laa-ilaaha-illallah") wrote this review Wednesday, March 4 2009. ( reply | permalink )
  • The Sun at Midnight: The Revealed Mysteries of the Ahlul Bayt Sufis
    • Rated 0 stars

    Believe but do not believe,

    Apart from his philosophy his work must be interesting, for studding the life of Ahlu albayt and their high position in Islam,
    Galian's ideas Seemed to be Confused to the extent not to knew the creature from the created, after he read the prophet, salla allaho alayhi wa sallam, said about his daughter Fatima, alayha ssalam "oum abiha" "mother of her father" and after he learned that the two names of Allah : Arrahman and Arraheem, which describing his attributes of mercy, and that the womb in Arabic language is "rrahim"; to say as a conclusion that the two names of God describing mercy in fact refer to the womb, to bring a new idea of a God the mother after he was in the past, in the western culture the God the father, And that Fatima was the one who gave born to Mohammad salla allaho alayhi wa sallam, on other life.

    Unwilling that the womb in Arabic was named rahim after God’s name of” rahma” mercy and not the contrast,
    It is God who derived the name “rahim” to the womb from his name “ rahman” because he wanted to show his mercy through the womb and not God who was named after the womb, but yet the “rahim” womb (or the mother)do not show but too few of the mercy of God.
    And lady Fatima aliha ssalam wasn’t called by her father the prophet, salla allaho alayhi wa sallam, as “oum abiha” only for here great love mercy and care for her father, that it was as a mother for him.

    To look to women as goddess, in fact do not gave them their true rights and considerations, because this lead many men to sheds on women their responsibilities
    Or to leave them alone facing the problems or to suppose from them to resolve all the problems alone and if they fail, then they turned to look to them as devils and to balm them for every thing and that way we return to the first point of this circle of women in history and “blame it to eve”,
    But looking to women as ordinary beings in spite of their limited means, they sacrifice every thing on them to provide mercy those are mothers really, and this what make them deserve mercy and love much than any others, this is why God gave them very high reward in the hereafter and made women like lady Fatima and others similar to her in her mercy as masters to believers on paradise,

    God is not a man not a woman, but because God is the most merciful he created women (mercy) to spread mercy on earth and because God is the most just he created men (anger or wrath) to make control on evil.

    But God wrote in his book before he create any thing, "My mercy takes precedence over my wrath"

    This is only symbolic how many men are also merciful and too much merciful than mothers, like the prophets but generally mothers are much merciful to their children than any man.

    One of the students read a tradition of the prophet, salla allaho alayhi wa sallam, that Charity quenched the wrath of God, he complained about this “hadith” and how could it happen because it mean human can have control in God and to quench his wrath, the scholar answered him, and who gave you money to make charity and who inspire you to make charity on that very necessary moment before his wrath came, and who able you to walk and protected you until you pay charity, so not to send his wrath on you if you committed before it some thing that deserve his wrath, then the student answered: it is God, so the scholar said it is God who quench his wrath if he wont not you.

    A person shouldn’t look to how women are or how men are and stop there, but should ask who make them so, and then the one make them so must be much merciful and greatest than all.

    I haven't read this book yet because I can’t find it yet, but I read Galian article about it and his introduction about women where I learned about his philosophy.

    Soror (say: "Laa-ilaaha-illallah") wrote this review Saturday, May 10 2008. ( reply | permalink )
  • Realm of the Saint: Power and Authority in Moroccan Sufism
    • Rated 0 stars

    This book proved to me a fact that have been proved to me at many chances, but I wasn’t quiet sure about it, which is that a person had only to dream and one day without being waiting for, he shall met his dream.

    One of my many thoughts or dreams that become true by others is that I have always believed that our true history is not that taught at school but that taught at home,

    And I have always believed that our true history, civilisation and victory was made by saints not by politics,

    But I was afraid that our true history might become just a myth or a fairy tall to the new generations if it is not studied with the academic known means,

    Fortunately this book study our true history from its original sources and proven with true and Notarized historical manuscripts.



    I’m still reading it and I don’t knew what would be my impression about it once I finish it, but sure it won’t mention all our history with all the details, but I wish it become a model to our researchers and scholars In the field of history to make reformations on it and to try to write a new true history deferent to that was written by the colonials

    Soror (say: "Laa-ilaaha-illallah") wrote this review Wednesday, March 12 2008. ( reply | permalink )
  • La mémoire d'un roi: Entretiens avec Eric Laurent
    • Rated 0 stars

    I’ve read this memory a long time ago and I’ve liked it
    What ever mistakes he made (we all make mistakes), King Hassan II was one of the few genius men on our history and the most important, he was a man of strong faith.
    I’ve liked too what he reported about when his plane was attacked on the sky when some of his militaries wanted to kill him, he was calm and he tried to calm those around him instead of them calming him, he told them don’t fear, nothing bad shall occur to us I’ve read a supplication this morning after prayer and it protect the one who supplicate to Allah (subhanah wa taala) with it all the day,
    He had trust on God, and he knew God will protect him, this is the importance to blive in God and his messenger, because if he don’t trust on the messenger of God he will say I don’t knew what if this supplication is not true or don’t help, but he was sure, this is faith, and he was and the staff with him protected, if he had some doubt they wouldn’t …
    me too I do this supplication when I remember, and I was doing it when I read that memory, and every Muslim knew it. It is from the daily supplications of our Prophet (salla alaho alayhi wa sallam) and a Muslim learn them early after learning how to pry.
    You say, me and the king are doing the same thing, this is the greatness of Islam that is an open religion to every body what ever he is regardless to his race his colour his sex his position on the community, we are all welcomed to be amongst the slaves of Allah,

    Who ever you are; you are always in need of God, and you will be on some moments when nothing can help you; nor your money; nor you bodyguards but Allah who can help you.

    Soror (say: "Laa-ilaaha-illallah") wrote this review Friday, March 7 2008. ( reply | permalink )
  • Prince among Slaves (Oxford Paperback Reference)
    • Rated 0 stars

    It is not only a remarkable story, but also the story of a remarkable man, who endured the humiliation of slavery without ever losing his dignity or his hope for freedom.

    Soror (say: "Laa-ilaaha-illallah") wrote this review Monday, February 25 2008. ( reply | permalink )
  • Asma'Ul-Husna: The 99 Beautiful Names of Allah
    • Rated 0 stars

    This book contains many mistakes in translation like for example the way the Arabic word “jawhar” was translated to treasures.

    Jawhar is equivalent to jewel and treasures is equivalent to “konouse”

    However when Islamic scholars use the word “jawhar” they don’t mean its common sense used in language the jewels as pearls and diamond ext…but they mean an other meaning of the word “jawhar” in Arabic which is the contrast of “al arad” : any think that occurs and can be changed , We can say that “al jawhar” and “al arad” mean to scholar muslim when used in this sense the two English words: Substance and presentation, I think this is the most near meaning if not exact 100%.

    And so and so… there are many, many, many other mistakes which change the meaning completely so he could arrives by the end to the conclusion of that “man is son of god” which it has never existed as a fact in Islam nor Sufism nor even the most Deviant Sufis way from Islam ( who believe on the unity of the existing not more) because after all Sufism is Islam and is not an other religion and it was in its origin the highest degree of Islam which is called “ al-ihsan”.
    I also have to add that the book had never referred to the Quranic verses from surat “al-ikhlas”: “Say: He is Allah, the One and Only; [2] Allah, the Eternal, Absolute; [3] He begetteth not, nor is He begotten; [4] And there is none like unto Him.
    Which no Muslim ignore it and which Sufis repeat on the “zikr” especially after reciting the 99 names of Allah because it is his “sifa” and especially Sufis unlike most of other muslims, said it is Allah’ s greatest name “ al-ism al a ‘adam” …and I am very surprised that nothing was mentioned about in the book especially if we knew that all the 99 names are brought from the Quran and not from any other source nor from “the hadit” there is no prophetic saying which mention them all the 99 names together but scholars brought them from the Quran and I don’t knew whether it is not mentioned in the origin book or it is the translation or the publisher mistake, to avoid opposing with the Christian idea of “ human son of God” especially that I’ve read in the editor’s note to the second edition this paragraph:» the transliteration of the ninety-nine names has been revised to conform with more commonly used standards. The glossary and written text, however, remains as originally published on the first edition” ?which pose many questions? To what extent they are ready to make other’s culture conform to the common used standards? is it to the extent of changing the meanings to the contrast?
    And what about the first edition how exact or not was it with the origin and how shall be the third edition?
    And was that the similar way others once deal with original books of Christianity that it has become completely deferent from its origin as a religion sent from god who have but one religion and he says always the same facts to all his prophets and slaves; he don’t say to this he had no son and to that he had a son!!!!
    God is one and is truthful as it was well explained in his 99 names

    Yet it contains on it’s the prove about the falseness of some paragraphs on it , it contains the evidence of god's oneness on it itself if you read it attentively especially concerning the 99 names and their explanations it is the most important part in all the book.

    Soror (say: "Laa-ilaaha-illallah") wrote this review Friday, March 7 2008. ( reply | permalink )
  • Jane Eyre
    • Rated 0 stars

    That was the first English novel I read at my life,
    I was still at school and I chose English as a second foreign language after French
    By the end of the third year, my father who was a teacher of English, brought the novel from his awn library and asked me to read it without using the dictionary, that was very difficult but after rereading it tree times it become easier .
    That was like magic.
    But I also liked the novel it has been a beautiful and interesting story , it raised many of my questions then as I had been a teenager without any experience who thought that love must always happens from the first glance and as it did not happened to me I had to white for it all my life. And I found my self asking for the first time can love came not from the first glance and also from some one who you don’t think to be very important at the first sight yet to love him madly to the extent of making too much sacrifices for him?
    I also asked was what happened normal because they lived together and was that what happens normally to any husband and wife after some years of marriage even if they have no relation before getting married and why it does not happen to all married couples.
    Or was it all but a novel???

    Soror (say: "Laa-ilaaha-illallah") wrote this review Thursday, January 3 2008. ( reply | permalink )
  • Muhammad Messenger of Allah: Ash-Shifa of Qadi 'Iyad
    2 of 2 members found this review helpful.
    • Rated 5 stars

    Kitab Ash-shifa bi ta'rif huquq al-Mustafa, (The healing (of the reader) by defining the rights of the chosen Prophet Praise and peace be upon him ) ASH-SHIFA, of Qadi 'Iyad (d. 544H / 1149CE) is perhaps the most frequently used and commented upon handbook in which the Prophet's life, his qualities and his miracles are described in every detail. Generally known by its short title, Ash-Shifa, this work was so highly admired throughout the Muslim world that it soon acquired a sanctity of its own for it is said: "If Ash-Shifa is found in a house, this house will not suffer any harm...when a sick person reads it or it is recited to him, Allah s.w.t., will restore his health."





    It is my favourite book
    although I have read it repeatedly cause it has always been present in our house, I used to read some parts of its while young and then as much matured I become I trays to read the missed parts, I had never felt bored. Sometimes when a long time had passed without reading it I missed it as if it was my best friend or a very close relative and I always return to it with a new spirit.
    It makes you aware of the importance and beauty of human been, which is clearly noticed on the qualities of beauty and perfection of Allah’s messenger, praise and pace be upon him, it also bring your attention to the great mercy and the great graciousness and the great generosity of our god Allah (subhanah wa taala) who adorned human been (prophet Muhammad pray and pace be upon him) with such noble qualities…

    Soror (say: "Laa-ilaaha-illallah") wrote this review Saturday, January 5 2008. ( reply | view 1 replies | permalink )
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