The Lie of”The Grave torture and the bald serpent”( part three)

ط§ظ„ظپطµظ„ ط§ظ„ط«ط§ظ„ط«

ظٹط¨ط¯ط£ ط§ظ„ط¥ظ†ط³ط§ظ† ط·ظپظˆظ„طھظ‡ ط¨ط·ط±ط­ ط£ط¹ط¸ظ… ط§ظ„ط£ط³ط¦ظ„ط© ظˆط£ظ‡ظ…ظ‡ط§ ط¹ظ† ظ…ط§ظ‡ظٹط© ظˆط¬ظˆط¯ظ‡ ظˆط³ط¨ط¨ ظˆط¬ظˆط¯ ط§ظ„ط¹ط§ظ„ظ… ظˆط§ظ„ط­ظٹط§ط© ظˆط§ظ„ظ…ظˆطھ ظˆط؛ظٹط±ظ‡ط§ ظ…ظ† ط§ظ„ط£ط³ط¦ظ„ط© ط§ظ„طھظٹ ط§ط­طھط§ط± ظپظٹ ط¨ط­ط«ظ‡ط§ ط§ظ„ظپظ„ط§ط³ظپط© ظˆظ„ط§ ظٹط²ط§ظ„ظˆظ†.

ظˆط¨ظٹظ†ظ…ط§ ظٹط¸ظ„ ط§ظ„ظپظٹظ„ط³ظˆظپ ظٹط¬ط±ظٹ ط¨ط¹ظ‚ظ„ظ‡ ظ…ط­ط§ظˆظ„ط§ظ‹ ط§ظ„ط¥ط¬ط§ط¨ط© ط¹ظ„ظ‰ ط³ط¤ط§ظ„ "ظ„ظ…ط§ط°ط§" ظپط¥ظ† ط¨ط§ظ‚ظٹ ط§ظ„ط¨ط´ط± ط³ط±ط¹ط§ظ† ظ…ط§ ظٹظ†ط³ظˆظ† طھظ„ظƒ ط§ظ„ظ‚ط¶ط§ظٹط§ ط§ظ„ظ…ط¹ط¶ظ„ط© ط§ظ„طھظٹ ظƒط§ظ†طھ طھظ„ط­ظ‘ ط¹ظ„ظ‰ ظ†ظپظˆط³ظ‡ظ… ظˆظ‡ظٹ ظ„ط§ طھط²ط§ظ„ ط¹ظ„ظ‰ ظپط·ط±طھظ‡ط§ ظˆظ†ظ‚ط§ط¦ظ‡ط§طŒ ظˆط§ظ„ط³ط¨ط¨ ط£ظ† ط§ظ„ط¬ط³ط¯ ط´ط؛ظ„ظژ ط§ظ„ظ†ظپط³ ط¨ظپطھظˆطھظ‡ ظˆط؛ط±ط§ط¦ط²ظ‡ ظˆط¨ط¯ظ„ط§ظ‹ ظ…ظ† ط£ظ† طھط³طھظ…ط± ط§ظ„ظ†ظپط³ ظپظٹ ط§ظ„طھظپظƒظٹط± ظپظٹ ط§ظ„ظپظ„ط³ظپط© ط§ظ„ط¹ظ„ظٹط§ ظٹط£ط®ط°ظ‡ط§ ط§ظ„ط¬ط³ط¯ ط´ظٹط¦ط§ظ‹ ظپط´ظٹط¦ط§ظ‹ ط¥ظ„ظ‰ ط§ظ„ط¥ظ†ظƒظپط§ط، ط¹ظ„ظ‰ ط§ظ„ط¹ط§ظ„ظ… ط§ظ„ظ…ط§ط¯ظٹ ط¨ظ…ط§ ظٹط¹ظ†ظٹظ‡ ظ…ظ† ط´ظ‡ظˆط§طھ ظˆط·ظ…ظˆط­ط§طھ طھظ‡ط¯ظپ ظƒظ„ظ‡ط§ ط¥ظ„ظ‰ طھط­ظ‚ظٹظ‚ ط£ظƒط¨ط± ظ‚ط³ط· ظ…ظ† ط§ظ„ظ„ط°ط© ط§ظ„ظ…ط§ط¯ظٹط© ظˆط§ظ„ظ…طھط¹ط© ط§ظ„ط­ط³ظٹط©.. ط­طھظ‰ ط¥ط°ط§ ط¶ط¹ظپ ط§ظ„ط¬ط³ط¯ ظˆظˆظ‡ظ† ظ…ظ†ظ‡ ط§ظ„ط¹ط¸ظ… ظˆط§ط´طھط¹ظ„ ط§ظ„ط±ط£ط³ ط´ظٹط¨ط§ظ‹ ظƒط§ظ†طھ ط§ظ„ظ†ظپط³ ظ‚ط¯ طھظ… طھط³ظٹظٹط³ظ‡ط§ ط¨ط§ظ„ط·ظˆط§ظپ ط­ظˆظ„ ظ…طھط¹ ط§ظ„ط¯ظ†ظٹط§طŒ ظˆط¨ط¯ظ„ط§ظ‹ ظ…ظ† ط£ظ† طھط¹ظˆط¯ ط§ظ„ظ†ظپط³ ط¥ظ„ظ‰ ط¨ط±ط§ط،طھظ‡ط§ ط§ظ„ط£ظˆظ„ظ‰ ظˆظپط·ط±طھظ‡ط§ ط§ظ„ط³ط§ظ…ظٹط© ظپط¥ظ† ط¶ط¹ظپ ط§ظ„ط¬ط³ط¯ ظٹط¯ظپط¹ظ‡ط§ ظ„ظ„طھط¨ط§ظƒظٹ ط¹ظ„ظ‰ ط£ط·ظ„ط§ظ„ ط§ظ„ظ…ط§ط¶ظٹ ظˆط§ظ„ط´ط¨ط§ط¨ ط§ظ„ط°ظٹ ظˆظ„ظ‰ ظˆط§ظ„ط°ظٹ ظ„ظ† ظٹط¹ظˆط¯ ظˆط§ظ„طµط­ط© ط§ظ„طھظٹ ط§ط±طھط­ظ„طھ ط¥ظ„ظ‰ ط؛ظٹط± ط±ط¬ط¹ط©.. ط­طھظ‰ ط¥ط°ط§ ظ†ط§ظ… ط§ظ„ط¥ظ†ط³ط§ظ† ط¹ظ„ظ‰ ظپط±ط§ط´ ط§ظ„ظ…ظˆطھ طھط±ظƒط²طھ ط¹ظ„ظٹظ‡ ط§ظ„ط£ظ†ط¸ط§ط±طŒ ط£ظ‚طµط¯ طھط±ظƒط²طھ ط¹ظ„ظ‰ ط¬ط³ط¯ظ‡ ط¹ظ„ظ‰ ط£ظ†ظ‡ ظ‡ظˆ ظ†ظپط³ ط§ظ„ط´ط®طµطŒ ظˆظ‚ظ„ظ…ط§ ظٹطھط°ظƒط± ط£ط­ط¯ظ‡ظ… ط£ظ† ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ط§ظ„ظˆط§ظ‡ظ† ظ…ط¬ط±ط¯ ط«ظˆط¨ ط¥ظ†طھظ‡ظ‰ ط¹ظ…ط±ظ‡ ط§ظ„ط¥ظپطھط±ط§ط¶ظٹ ظˆظ‚ط¯ ط¢ظ† ظ„ظ„ظ†ظپط³ ط£ظ† طھط؛ط§ط¯ط±ظ‡ ظ„طھط¹ظˆط¯ ظ…ظ† ط­ظٹط« ط£طھطھ

Chapter Three

A human being starts his infancy by asking the greatest and most important questions, about the essence of existence, reasons behind and purpose of this universe, life and death, and other questions that baffled philosophers and they still do.

Whereas the philosopher remains steadfast in mental pursuit trying to find answers for that elusive question “why”, the rest of humanity rapidly forgets about those problematic enigmas which persisted when the soul was still young and pure. Reason for this forgetfulness is being the body preoccupied the soul with its youthfulness, its desires, its instincts, instead of tying this soul with issues of higher philosophy, the body gradually preoccupies it with material goals, of temptations and aspirations, to fulfill pleasurable and sensory delights. By the time the body is weakened, the bones become brittle, the hair turns gray, the soul by then, would have become acclimated with material pleasures, and instead of returning to its original pure state of natural disposition and innocence, its weak feeble body  prompts it to weep over wasted youth, stolen memories and deteriorating health never to return again. Until when man lies on his dying bed, with all eyes focused on him, I mean focused on his body, as if it is the same person, rarely remembering that the body is the outer garment for this soul and it is, its due time to part away from it, returning to where it came from.          

ظ‚ظ„ظ…ط§ ظٹظپظƒط± ط£ط­ط¯ظ‡ظ… ظپظٹ ط§ظ„ط´ط®طµ ط§ظ„ظ…ط­طھط¶ط± ط¨ظ…ط¹ط²ظ„ ط¹ظ† ط§ظ„ط¬ط³ط¯طŒ ط¨ظ„ ظٹط­ط³ط¨ظˆظ† ط§ظ„ط¬ط³ط¯ ط­طھظ‰ ظپظٹ ظˆظ‡ظ†ظ‡ ظˆط®ظپظˆطھ ط¨ط±ظٹظ‚ ط§ظ„ط­ظٹط§ط© ظپظٹظ‡ ظ‡ظˆ ظ†ظپط³ ط§ظ„ط°ط§طھ.. ط§ظ„ظ‚ط±ط¢ظ† ظٹط³ظ…ظ‰ ط§ظ„ط¬ط«ط© ظپظٹ ط­ط§ظ„ط© ط§ظ„ط­ظٹط§ط© ظˆط­ط§ظ„ط© ط§ظ„ظ…ظˆطھ "ط³ظˆط£ظ‡" ظˆظ†ط­ظ† ظ„ط§ ظ†ط±ظ‰ ظپظٹ ظ‡ط°ظ‡ "ط§ظ„ط³ظˆط£ظ‡" ط¥ظ„ط§ ط§ظ„ط¥ظ†ط³ط§ظ† ظ†ظپط³ظ‡ ظˆط§ظ„ظƒط§ط¦ظ† ط§ظ„ط¹ط§ظ‚ظ„ ط°ط§طھظ‡طŒ ظˆظ†ط­ظ† ظ†طھط®ظٹظ„ ط§ظ„ط¬ط³ط¯ ط§ظ„ظ…ط§ط¯ظٹ ظ‡ظˆ ط°ظ„ظƒ ط§ظ„ظƒط§ط¦ظ† ط§ظ„ط¹ط§ظ‚ظ„ ط§ظ„ط°ظٹ ظ…ط§طھ ظˆط§ظ†ط·ظپط£ ظ†ظˆط± ط§ظ„ط­ظٹط§ط© ظپظٹظ‡طŒ ظˆظ…ظ† ط·ظˆظ„ ظ…ط¹ط§ط´ط±طھظ†ط§ ظ„ظ‡ ظپظٹ ط§ظ„ط­ظٹط§ط© ط§ظ„ط¯ظ†ظٹط§ ظˆطھط¹ط§ظ…ظ„ظ†ط§ ظ…ط¹ظ‡ ط¹ظ„ظ‰ ط§ظ„ظ…ط³طھظˆظ‰ ط§ظ„ط¬ط³ط¯ظٹ ط§ظ„ظ…ط§ط¯ظٹ ظ„ط§ ظ†ط±ظ‰ ظ„ظ‡ ظ…ط§ظ‡ظٹط© ط£ط®ط±ظ‰ ط؛ظٹط± ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ط§ظ„ط°ظٹ ط¹ط§ظٹط´ظ†ط§ظ‡ ظˆظ„ط§ ظ†ط¹ط±ظپ ط؛ظٹط± ط°ظ„ظƒ ط§ظ„ظˆط¬ظ‡ ط§ظ„ظ…ط§ط¯ظٹ ط§ظ„ط°ظٹ ظƒظ†ط§ ظ†ظپط±ط­ ط¨ظ…ط±ط¢ظ‡ ط£ظˆ ظ†ظƒط±ظ‡ ط±ط¤ظٹطھظ‡.. ط£ظٹ ط£ظ† ظƒظ„ ط®ط¨ط±ط§طھظ†ط§ ظ…ط­طµظˆط±ط© ظپظٹ ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ظˆظ†ظ†ط³ظ‰ ط£ظ†ظ†ط§ ظپظٹ ط§ظ„ط­ظ‚ظٹظ‚ط© ظƒظ†ط§ ظ†طھط¹ط§ظ…ظ„ ظ…ط¹ "ظ†ظپط³" ظ‡ظٹ ط§ظ„طھظٹ ظƒط§ظ†طھ طھط³ظٹط·ط± ط¹ظ„ظ‰ ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ظˆطھظ‚ظˆط¯ظ‡طŒ ظˆط­ظٹظ† ظƒط§ظ†طھ طھط£ط®ط° ظ…ظ†ظ‡ ط¥ط¬ط§ط²ط© ظپظٹ ط§ظ„ظ„ظٹظ„ ظƒط§ظ† ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ظٹظ†ط§ظ… ظˆظ„ط§ ظٹطµط¨ط­ طµط§ظ„ط­ط§ظ‹ ظ„ظ„طھط¹ط§ظ…ظ„ ظ…ط¹ظ‡ ط¨ط§ظ„طھظپط§ظ‡ظ… ط£ظˆ ط¨ط§ظ„ظ†ظ‚ط§ط´.. ظ†ظ†ط³ظ‰ ط£ظ† ط§ظ„ظ†ظپط³ ط§ظ„طھظٹ طھظ†ط¸ط± ط¥ظ„ظٹظ†ط§ ظ…ظ† ط®ظ„ط§ظ„ ط§ظ„ط¹ظٹظ†ظٹظ† ظ‡ظٹ ط¨ظ…ط«ط§ط¨ط© ظ‚ط§ط¦ط¯ ط§ظ„ط³ظٹط§ط±ط©.. ظˆط§ظ„ط¬ط³ط¯ ظ‡ظˆ ط§ظ„ط³ظٹط§ط±ط© ط§ظ„طھظٹ طھظ‚ظˆط¯ظ‡ط§. طھط¸ظ„ ط§ظ„ط³ظٹط§ط±ط© ظˆط§ظ‚ظپط© ظ…ط¬ط±ط¯ ظ‡ظٹظƒظ„ ظ…ط§ط¯ظٹ ظ…ظٹطھ ظ„ط§ ظٹط­ط³ ظˆظ„ط§ ظٹطھط­ط±ظƒطŒ ظپط¥ط°ط§ ط¯ط®ظ„ ظپظٹظ‡ط§ ط§ظ„ط³ط§ط¦ظ‚ ط¯ط¨طھ ظپظٹظ‡ط§ ط§ظ„ط­ظٹط§ط©طŒ ظˆظ„ظ…ط¹طھ ط¹ظٹظ†ط§ظ‡ط§طŒ ط£ظٹ ظ…طµط§ط¨ظٹط­ظ‡ط§طŒ ط¹ظ„ط§ طµظˆطھظ‡ط§طŒ طھظ„ط§ط­ظ‚طھ ط£ظ†ظپط§ط³ظ‡ط§طŒ ط«ظ… ط³ط§ط±طھ ظپظٹ ط§ظ„ط·ط±ظٹظ‚ ظƒط£ظٹ ظƒط§ط¦ظ† ط¹ط§ظ‚ظ„ ظٹط³ط±ط¹ ظˆظٹط¨ط·ط¦ ظˆظٹط¹ظٹ ط§ظ„ط¥ط´ط§ط±ط§طھ ط§ظ„ط¶ظˆط¦ظٹط© ظˆط§ظ„طµظˆطھظٹط© ظˆظٹط¯ط§ظˆط± ظˆظٹظ†ط§ظˆط± ظˆظٹطھط­ط±ظƒ ظˆظٹطھظˆظ‚ظپ ظ„ظٹط­ظ…ظ„ ظ…ط­طھط§ط¬ط§ظ‹طŒ ط£ظˆ ظٹط¬ط±ظ‰ ظ„ظٹطµط¯ظ… ط¥ظ†ط³ط§ظ† ظˆظٹظ‚طھظ„ظ‡.. ظ‡ظ„ طھظپط¹ظ„ ط§ظ„ط³ظٹط§ط±ط© ظƒظ„ ط°ظ„ظƒ ط¨ط°ط§طھظ‡ط§طŒ ط£ظ… ط£ظ† ط§ظ„ط³ط§ط¦ظ‚ ظپظٹ ط¯ط§ط®ظ„ظ‡ط§ ظ‡ظˆ ط§ظ„ط°ظٹ ظٹط¬ط¹ظ„ظ‡ط§ طھط¹ط¨ط± ط¹ظ…ط§ ظٹط±ظٹط¯ظ‡ ظ‡ظˆطں

Rarely does the one think of a dying person apart from the body, rather they think of the body, even in its feeble and weak state, as the whole human being. The Quran calls the corpse, while alive or dead, ”private parts”. We see in this “private parts” nothing but this human being, the rational thinking being. We imagine the material body as the thinking being that died and his life has been extinguished out of him, and because of this lifelong interaction with him, at the material physical level, we never see in him except this fleshy, physical essence, substance, a view that might make us happy to see, or resent meeting him. All our experience with this being is restricted to the body. We forget that in reality, it is the soul that controlled and commandeered this body, and when it takes a break from this body, during sleep, the body becomes unsuitable to interact with it, the body is still there, but no interaction. We forget that the soul, which peers at us through the eyes, is more like the driver of a car, and the body is the car. The car stays stationary, immobilized, a mere metallic structure, dead, unresponsive…when the driver takes hold of it, it becomes alive, its eyes beaming, its sound roaring, its breathing (engine) revving, and then it starts moving around like any other thinking being capable of slowing down or hoing faster, pays attention to traffic lights and vocal instructions, turns left and right , maneuvers, stops to pick up  someone in need, or speeds up to collide with a pedestrian.  Does the car do all of the above on its own? Or is it the driver inside who directs and controls it?          

ظ‡ط°ط§ ظ‡ظˆ ط­ط§ظ„ ط§ظ„ظ†ظپط³ ط¨ط§ظ„ظ†ط³ط¨ط© ظ„ظ„ط¬ط³ط¯. ط§ظ„ط¬ط³ط¯ ظ‡ظˆ ط§ظ„ط³ظٹط§ط±ط© ظˆط§ظ„ظ†ظپط³ ظ‡ظٹ ط§ظ„ط³ط§ط¦ظ‚ ظˆط§ظ„ظ‚ط§ط¦ط¯

ظˆظ„ظƒظ†ظ†ط§ ظ†ظ†ط³ظ‰ ط§ظ„ظ‚ط§ط¦ط¯ ظˆظ†ط±ظƒط² ط¥ظ‡طھظ…ط§ظ…ظ†ط§ ط¹ظ„ظ‰ ظ‡ظٹظƒظ„ ط§ظ„ط³ظٹط§ط±ط©طŒ ط£ظ‚طµط¯ ظ†ظ†ط³ظ‰ ط§ظ„ظ†ظپط³ ظˆظ†ظ‡طھظ… ط¨ط§ظ„ط¬ط³ط¯ ظˆظ†ط±ط§ظ‡ ط¹ظٹظ† ط§ظ„ط°ط§طھ ظ„ظ„ط¥ظ†ط³ط§ظ† ظˆط¥ظ†ظ‡ ظ‡ظˆ ط§ظ„ظ…ط§ظ‡ظٹط©

ظˆظ‚ط¯ ظٹظ‚ظˆظ„ ظ‚ط§ط¦ظ„ ط£ظ† ط§ظ„ط¬ط³ط¯ ظ‡ظˆ ط§ظ„ط°ظٹ ظٹط­ط³ ظˆظ‡ظˆ ط§ظ„ط°ظٹ ظٹطھط¹ط°ط¨ ظˆظٹطھط£ظ„ظ… ظˆظٹطھظ„ط°ط°. ظˆط°ظ„ظƒ ط®ط·ط£.. ظپط§ظ„ط¬ط³ط¯ ظ‡ظˆ ط§ظ„ظˆط³ط· ط§ظ„ط°ظٹ طھط­ط³ ط¨ظ‡ ط§ظ„ظ†ظپط³ ط¨ط§ظ„ظ„ط°ط© ظˆط§ظ„ط£ظ„ظ… طŒ ط£ظˆ ظ‡ظˆ ط§ظ„ظˆط³ظٹط· ط§ظ„ط°ظٹ ظٹظ†ظ‚ظ„ ظ„ظ„ظ†ظپط³ ط§ظ„ط¥ط­ط³ط§ط³ ط¨ط§ظ„ظ„ط°ط© ظˆط§ظ„ط£ظ„ظ…. ط§ظ„ظ…ط® ظ‡ظˆ ط§ظ„ظ…ظ‚ط¹ط¯ ط§ظ„ظ…ط§ط¯ظٹ ظ„ظ„ظ†ظپط³ ظˆط¨ظ‡ طھط³ظٹط·ط± ط¹ظ„ظ‰ ط§ظ„ط¬ط³ط¯

ظپظپظٹ ط§ظ„ط¹ظ…ظ„ظٹط© ط§ظ„ط¬ط±ط§ط­ظٹط© ظ†ظ‚ظˆظ… ط¨ط§ظ„طھط£ط«ظٹط± ط¹ظ„ظ‰ ط§ظ„ظ…ط®. ط£ظˆ ط­ط¬ط±ط© ط§ظ„طھط­ظƒظ… ط§ظ„ظ…ط±ظƒط²ظٹ ط§ظ„طھظٹ ظٹطھط­ظƒظ… ظپظٹظ‡ط§ ط°ظ„ظƒ ط§ظ„ظƒط§ط¦ظ† ط§ظ„ظ…ط³ظ…ظ‰ ط¨ط§ظ„ظ†ظپط³ ظˆظٹط³ظٹط·ط± ط¨ظ‡ط§ ط¹ظ„ظ‰ ط§ظ„ط¬ط³ط¯طŒ ظˆط­ظٹظ†ط¦ط° ظٹظپظ‚ط¯ ط§ظ„ط¥ظ†ط³ط§ظ† ط§ظ„ط¥ط­ط³ط§ط³ ط§ظ„ظƒظ„ظٹ ط£ظˆ ط§ظ„ظ…ظˆط¶ظˆط¹ظٹ

This is the case of the soul, in regard to the physical body. The physical body is the car, and the soul is the driver and the leader.

 However, we forget about the driver, the leader, and we concentrate on the car’s chassis, I mean we forget about the soul and concern ourselves with the body, regarding it as the real essence of the human being.

One might say , but the body is the part that feels the pain, the torment, senses pleasure and delight…this is wrong, the physical body is the medium by which the soul feels pain and pleasure, or the medium that transfers to the soul the senses and feelings of pain or pleasure. The brain is the physical seat for the soul, which controls and dominates the physical body.

In a surgical operation, we exert influence on the brain, external influence like anesthesia, or the central control room, by which this creation called soul, dominates and controls the physical body, at that time, the human being loses its senses, wholly or topical. 

ظˆظ†ظپط³ ط§ظ„ط­ط§ظ„ط© ظپظ‰ ط§ظ„ظ„ط°ط©

ظپظٹ ط§ظ„ظ„ط°ط© ط§ظ„ط¬ظ†ط³ظٹط© ظ„ط§ط¨ط¯ ظ…ظ† طھظ‡ظٹط¦ط© ط§ظ„ظ†ظپط³ ظˆظ„ط§ط¨ط¯ ط£ظ† ظٹظƒظˆظ† ط§ظ„ط¯ط§ظپط¹ ظ†ط§ط¨ط¹ط§ظ‹ ظ…ظ†ظ‡ط§طŒ ظˆط­ظٹظ† ظٹظ†ظ‡ظ…ظƒ ط§ظ„ط¬ط³ط¯ ظپظٹ ط§ظ„ظ„ظ‚ط§ط، ط§ظ„ط¬ظ†ط³ظٹ ظپط§ظ„ط­ظ‚ظٹظ‚ط© ط£ظ†ظ‡ ظ„ظٹط³ ظ„ظ‚ط§ط،ط§ظ‹ ط¬ط³ط¯ظٹط§ظ‹طŒ ط¨ظ„ ظ‡ظˆ ظ„ظ‚ط§ط، ظ†ظپط³ظٹظ† ظ…ظ† ط®ظ„ط§ظ„ ط§ظ„ظ…ط¬ط§ظ„ ط§ظ„ط¬ط³ط¯ظٹ ظ„ظƒظ„ظٹظ‡ظ…ط§طŒ ظˆط§ظ„طھط±ظƒظٹط² ط¹ظ„ظ‰ ط°ظ„ظƒ ط§ظ„ط¬ط§ظ†ط¨ ط§ظ„ظ†ظپط³ظٹ ط§ظ„ط¹ط§ط·ظپظٹ ظ‡ظˆ ط§ظ„ط°ظٹ ظٹط¬ط¹ظ„ ط§ظ„ظ„ط°ط© ط§ظ„ط¬ظ†ط³ظٹط© طھطµظ„ ط¥ظ„ظ‰ ظ‚ظ…ط© ط§ظ„ط¥ط­ط³ط§ط³ ط¨ط§ظ„ظ„ط°ط©.. ط£ظ…ط§ ط¹ط¯ظ… ط§ظ„ط¥ظ‡طھظ…ط§ظ… ط§ظ„ظ†ظپط³ظٹ ظپظٹط¤ط¯ظٹ ط¯ط§ط¦ظ…ط§ظ‹ ط¥ظ„ظ‰ ط§ظ„ط¨ط±ظˆط¯ ظˆط§ظ„ظ†ظپظˆط±طŒ ظˆط§ظ„ظƒط±ط§ظ‡ظٹط© ظ…ظ† ط£ط­ط¯ ط§ظ„ط·ط±ظپظٹظ† ظ„ظ„ط¢ط®ط±

ط§ظ„ظ†ظپط³ ظ‡ظٹ ط§ظ„ط¹ط§ظ…ظ„ ط§ظ„ط£ظˆظ„ ظˆط§ظ„ط£ط®ظٹط± ظپظٹ ط§ظ„ظ„ط°ط© ظˆط§ظ„ط£ظ„ظ…طŒ ظˆط§ظ„ط¬ط³ط¯ ظ‡ظˆ ط§ظ„ظˆط³ظٹط· ط§ظ„ظ…ط§ط¯ظٹ ط§ظ„ط°ظٹ طھظ†ظپط¹ظ„ ط¨ظ‡ ط§ظ„ظ†ظپط³ ظپظٹ ط§ظ„ظ„ط°ط© ظˆط§ظ„ط£ظ„ظ…

ظˆظ„ظƒظ†ظ†ط§- ظƒط§ظ„ط¹ط§ط¯ط©- ظ†ظ†ط³ظ‰ ط§ظ„ظ†ظپط³ ظˆظ†ط±ظƒط² ط¹ظ„ظ‰ ط§ظ„ط¬ط³ط¯.

The same case with pleasure

During sexual ecstasy, it is imparative to prepare the soul, the psyche. The motive should be selfdriven by it. When the physical body is engaged in a sexual encounter, in reality it is not a physical encounter, rather a union of two souls through the physical medium of both.Paying attention to that psychological, emotional aspect is what generates and propels the sexual ecstasy to reach its zeineth. Ignoring this aspect causes frigidity, alienation, and disaffection from one partner towards the other.

The soul, the psyche, is the primary factor in sensing pain or pleasure, the physical body is the materialistic medium in which the soul interacts with, or rather experience pleasure and pain.

However, as usual, we forget about the soul, and concentrates on the body.    

ظˆظ„ظƒظ† ظ…ط§ طµظ„ط© ظ‡ط°ظ‡ ط§ظ„ظ…ظ‚ط¯ظ…ط© ط§ظ„ط·ظˆظٹظ„ط© ط¨ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±طں

ط¥ظ† طھط±ظƒظٹط² ط§ظ„ط¥ظ†طھط¨ط§ظ‡ ط¹ظ„ظ‰ ط§ظ„ط¬ط³ط¯ ظˆط¥ظ‡ظ…ط§ظ„ ط§ظ„ظ†ظپط³ ظٹط¬ط¹ظ„ظ†ط§ ظ†ط³ط¦ ظپظ‡ظ… ط§ظ„ظ…ظˆطھ ظˆظٹط¬ط¹ظ„ظ†ط§ ط¹ظ„ظ‰ ط¥ط³طھط¹ط¯ط§ط¯ ظ„طھطµط¯ظٹظ‚ ط§ظ„ط£ط³ط§ط·ظٹط± ط¹ظ† ط§ظ„ظ…ظˆطھ ظˆط¹ط°ط§ط¨ ظ…ط§ ظٹط¹ط±ظپ ط¨ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±

ط§ظ„ط°ظٹظ† طھطھط¹ظ„ظ‚ ط¹ظٹظˆظ†ظ‡ظ… ط¨ط§ظ„ظ…ط­طھط¶ط± ط¹ظ„ظ‰ ظپط±ط§ط´ ط§ظ„ظ…ظˆطھ ظˆظ„ط§ ظٹط±ظˆظ† ظپظٹظ‡ ط¥ظ„ط§ ظ…ط¬ط±ط¯ ط¬ط³ط¯ ظٹظ…ظˆطھ ظٹطھط¹ط§ط¸ظ… ظ„ط¯ظٹظ‡ظ… ط§ظ„ط¥ط­ط³ط§ط³ ط¨ظپط¸ط§ط¹ط© ط§ظ„ظ…ظˆطھ ظˆظ…ظ†ظ‡ط§ ظٹطھط±ط¬ظ…ظˆظ† ط­ط±ظƒط§طھ ط§ظ„ط°ظٹ ظٹط¬ظˆط¯ ط¨ط£ظ†ظپط§ط³ظ‡ ط§ظ„ط£ط®ظٹط±ط©طŒ ظˆظٹط­ط³ط¨ظˆظ† طھظ‚ظ„طµط§طھ ظˆط¬ظ‡ظ‡ ط¹ظ„ظ‰ ط£ظ†ظ‡ط§ ط£ظ„ظ… ط´ط¯ظٹط¯ ظˆظ…ط¹ط§ظ†ط§ط© ظ‡ط§ط¦ظ„ط©طŒ ظˆظƒظ„ظ‡ظ… ظٹط®ط´ظ‰ ط¹ظ„ظ‰ ظ†ظپط³ظ‡ طھظ„ظƒ ط§ظ„ظ„ط­ط¸ط©

After this prolonged introduction, what is the connection with the Grave torture or punishment?

Paying  too much attention to the physical body, and ignoring the soul or the psyche, tends to make us misunderstand  death, and sways us to believe in those myths about it and about the grave torture.

Those observing the one on his dying bed,who are more concerned with his physical body wasting away, their sense of death’s horrifying effect is magnified by watching the dying person twitching and facial contractions, enterpreting such physical transformations as sever pain and tremendous suffering, all fearing the same outcome for themselves. 

ظ‡ط°ط§ ظ…ط¹ ط£ظ† ط§ظ„ظ…ظˆطھ ظƒظ…ط§ ظٹظ‚ط±ط± ط§ظ„ظ‚ط±ط¢ظ† ظ‡ظˆ ظ†ظˆظ… ط£ظˆ ط³ظƒط±ط© ط£ظˆ ط¥ط؛ظ…ط§ط،ط©طŒ ظˆظپظٹ ظƒظ„ ط§ظ„ط£ط­ظˆط§ظ„ ظپظ„ط§ ظ…ط¬ط§ظ„ ظ„ظ„ط´ط¹ظˆط± ط¨ط§ظ„ط£ظ„ظ….. ظ…ط¹ ط°ظ„ظƒ ظپط§ظ„ط°ظ‰ طھط±ط³ط¨ ظپظٹ ظ…ط´ط§ط¹ط± ط§ظ„ظ†ط§ط³ ط¹ط¨ط± طھط±ط§ط«ظ‡ظ… ظˆطھط§ط±ظٹط®ظ‡ظ… ط£ظ† ط§ظ„ظ…ظˆطھ ظƒط±ظٹظ‡ ظˆظ‚ط§ط³ ط¨ط´ط¹ ظ…ط¤ظ„ظ… ط®طµظˆطµط§ظ‹ ظˆظ‡ظˆ طھط¬ط±ط¨ط© ط¬ط¯ظٹط¯ط© ظ„ظƒظ„ ط¥ظ†ط³ط§ظ†طŒ ط£ظ† طھط®ط±ط¬ ظ†ظپط³ظ‡ ظ†ظ‡ط§ط¦ظٹط§ظ‹ ظ…ظ† ط¬ط³ط¯ظ‡طŒ ظˆظ„ظ… ظٹط­ط¯ط« ط£ظ† ط¹ط§ط¯ ط¥ظ†ط³ط§ظ† ط¨ط¹ط¯ طھط¬ط±ط¨ط© ط§ظ„ظ…ظˆطھ ط§ظ„ط­ظ‚ظٹظ‚ظ‰ ظ„ظٹط­ظƒظٹ ظ„ظ„ط£ط­ظٹط§ط، ظ…ط´ط§ط¹ط±ظ‡ ط¨ط§ظ„ط¶ط¨ط· . ط¥ظ† ط§ظ„ط°ظٹ ظٹط­ط¯ط« ط£ظ† ط§ظ„ط°ظٹ ظٹظ…ظˆطھ ظ„ط§ ظٹط¹ظˆط¯ ظ„ظٹط®ط¨ط±ظ†ط§ ط¨ظ…ط´ط§ط¹ط±ظ‡طŒ ظ„ط°ظ„ظƒ ظٹط¸ظ„ ظƒظ„ ظ…ظ†ط§ ظٹظ†طھط¸ط± ط¯ظˆط±ظ‡ ط¨ظپط²ط¹ ظˆظٹطھط¹ط§ظ…ظ„ ظ…ط¹ ط§ظ„ظ…ظˆطھ ط§ظ„ط°ظٹ ظٹظ†طھط¸ط±ظ‡ ظ…ظ† ط®ظ„ط§ظ„ ط§ظ„ط£ط³ط§ط·ظٹط± ط§ظ„طھظٹ طھط­ظƒظٹ ط¹ظ† ط§ظ„ظ…ظˆطھطŒ ظˆظ„ظٹط³ ظ…ظ† ط®ظ„ط§ظ„ ط­ظ‚ط§ط¦ظ‚ ط§ظ„ظ‚ط±ط¢ظ† ط§ظ„ظƒط±ظٹظ… ط¹ظ† ط§ظ„ظ…ظˆطھطŒ ظˆط­طھظ‰ ط­ظ‚ط§ط¦ظ‚ ط§ظ„ط·ط¨ ط¹ظ† ط§ظ„ظ…ظˆطھ ظ„ط§ طھط®طھظ„ظپ ط¹ظ…ط§ ط£ط´ط§ط± ط¥ظ„ظٹظ‡ ط§ظ„ظ‚ط±ط¢ظ† ظ…ظ† ظ‚ط¨ظ„

Although death, as the Quran emphasizes, is like sleep, a stupor, a state of unconsciousness, and at any rate, no way for feeling pain; in spite of all that, what has precipitated in people’s minds, through their heritage and history ,is that death is unpleasant, abhorrent, harsh, ugly and painful, especially since it is a new experience for every one , to have his soul parts way  with his body,not to return to tell the still living about the true feeling of being dead. Due to this, every one of us fearfully waits for his turn, dealing with death from the viewpoint of myths and fables, and not through the truths oif the Quran, even the truths of medicine, do not differ from what the Quran had alluded to

ظˆظ„ظƒظ† ظٹط¸ظ„ ط§ظ„ظˆظ‡ظ… ط£ظˆظ‚ط¹ ظپظٹ ط§ظ„طھط£ط«ظٹط± ظ„ط£ظ†ظ‡ ط£ظƒط«ط± ط§ظ„طھطµط§ظ‚ط§ظ‹ ط¨ط§ظ„ظ…ط´ط§ط¹ط±.. ظ„ظˆ ط£ظ†ظ‡ظ… ط¹ط±ظپظˆط§ ط£ظ† ط§ظ„ظ†ظپط³ طھظپط§ط±ظ‚ ط¬ط³ط¯ظ‡ط§ ظˆطھطھط­ط±ط± ظ…ظ†ظ‡ ط¨ظ†ظپط³ ظ…ط§ طھط¹ظˆط¯طھ ظپظٹ ط§ظ„ظ†ظˆظ…طŒ ظˆظ„ظƒظ† ط§ظ„ظپط±ط§ظ‚ ظ‡ظ†ط§ ط£ط¨ط¯ظٹ- ظ„ظˆ ط¹ط±ظپظˆط§ ط°ظ„ظƒ ظ„ط§ط³طھط±ط§ط­ظˆط§ ظˆظ„طھط®ظپظپظˆط§ ظ…ظ† ظƒط«ظٹط± ظ…ظ† ط§ظ„ظƒظˆط§ط¨ظٹط³

ظˆظٹظ†ط·ط¨ظ‚ ظ†ظپط³ ط§ظ„ظˆط¶ط¹ ط¹ظ„ظ‰ ط£ط³ط§ط·ظٹط± ظˆظƒظˆط§ط¨ظٹط³ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±.. ظپط¨ط³ط¨ط¨ ط§ظ„طھط±ظƒظٹط² ط¹ظ„ظ‰ ط§ظ„ط¬ط³ط¯ ظˆط§ط¹طھط¨ط§ط±ظ‡ ظ‡ظˆ ط°ط§طھ ط§ظ„ط´ط®طµ طھطھظ‚ط§ظپط² ط£ظ…ط§ظ… ط¹ظ‚ظˆظ„ظ‡ظ… ط¹ظپط§ط±ظٹطھ ط§ظ„ظ„ظٹظ„طŒ ظپط°ظ„ظƒ ط§ظ„ط´ط®طµ- ط£ظٹ ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯- ط¯ط®ظ„ ط§ظ„ظ‚ط¨ط± ظˆظ‡ظˆ ط­ظپط±ط© ظپظٹ ط¨ط§ط·ظ† ط§ظ„ط£ط±ط¶ ظ…ط¸ظ„ظ…ط© ظƒط¦ظٹط¨ط©طŒ ظˆظٹظ†ط§ظ… ظپظٹظ‡ط§ ظˆط­ط¯ظ‡ ظ…ط­ط´ظˆط±ط§ظ‹ ظ…ط­ط§ط·ط§ظ‹ ط¨ط¹ط¸ط§ظ… ظˆط£ظ…ظˆط§طھطŒ ط­ظٹط« ظ„ط§ ط±ظپظٹظ‚ ظˆظ„ط§ طµط¯ظٹظ‚ ظˆظ„ط§ ط­ط¨ظٹط¨

Yet illusion, delusion and fanciful impressions, remain more effective, since it is more connected to feelings. In addition, if they only realize that the soul parts away with its body every time a person goes to sleep, and in this instance, meaning death it is eternal, if they only realize that, they would feel better and get rid of plenty of nightmares. The same applies to the tales and myths of grave torture, and because of the emphasis on the physical, considering it the person, the ghost of nights dance in their unconscious psyche. For that person was entombed, a hole in the ground, dark and gloomy, sleeps in it by himself, surrounded by bones and like-wise dead, with no friend, no companion and no loved one.  

ظˆط­ظٹظ† ظٹط¶ط¹ظˆظ† ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ظپظٹ طھظ„ظƒ ط§ظ„ط­ظپط±ط© ظ„ط§ ظٹط¹ظ„ظ…ظˆظ† ط£ظ†ظ‡ظ… ظٹط¶ط¹ظˆظ† ط«ظˆط¨ط§ظ‹ ط¨ط§ظ„ظٹط§ظ‹ ظƒط§ظ†طھ ظپظٹظ‡ ط§ظ„ظ†ظپط³ ظˆطھط±ظƒطھظ‡طŒ ظˆظ„ط§ ظٹط¹ظ„ظ…ظˆظ† ط£ظ† ط§ظ„ط´ط®طµ ط§ظ„ط­ظ‚ظٹظ‚ظٹ ط£ظˆ ط§ظ„ط°ط§طھ ط§ظ„ط­ظ‚ظٹظ‚ظٹط© ظ„ظ„ط¥ظ†ط³ط§ظ† ظ‚ط¯ ط؛ط§ط¯ط±طھ ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ط£ظˆ طھظ„ظƒ ط§ظ„ط³ظˆط£ط©طŒ ظˆط£ظ† ظ…طµظٹط± ط°ظ„ظƒ ط§ظ„ط¬ط³ط¯ ظ‡ظˆ ط§ظ„ط¹ظˆط¯ط© ظ„ظ„طھط±ط§ط¨طŒ ظˆط§ظ„طµظˆط±ط© ط§ظ„ظ…ط«ظ„ظ‰ ظ„ط¹ظˆط¯طھظ‡ ظ„ظ„طھط±ط§ط¨ ط£ظ† ظٹظƒظˆظ† ط¬ط²ط،ط§ظ‹ ظ…ظ† ط§ظ„طھط±ط§ط¨طŒ ط£ظٹ ط¯ظپظ†ظ‡ ظپظٹ ط§ظ„طھط±ط§ط¨طŒ ظ„ط§ ظٹط¹ظ„ظ…ظˆظ† ط°ظ„ظƒطŒ ظˆظٹط؛ظٹط¨ ط¹ظ†ظ‡ظ… ط°ظ„ظƒ

When they put the corpse in that hole, they do not realize that they are laying down a worn out garment, where the soul resided then departed. They do not realize that the true person, the genuine essence of that person has left that body or that “private part”, and its destination is returning to earth, and the perfect form to that return, is for it to become part of earth,by burying it…they do not know that, and the thought of that escapes them. 

ظˆظٹط±ظˆظ† ط§ظ„ط¬ط«ط© ط§ظ„ظ…ظٹطھط© ظ‡ظٹ ظ†ظپط³ ط§ظ„ط´ط®طµ ط¨ط£ط­ط§ط³ظٹط³ظ‡ ظˆظ…ط´ط§ط¹ط±ظ‡ ظˆط°ط§طھظٹطھظ‡ ظˆظٹطھطµظˆط±ظˆظ† ط§ظ„ط´ط®طµ ط§ظ„ط¹ط²ظٹط² ظ„ط¯ظٹظ‡ظ… ظˆظ‚ط¯ ط£طµط¨ط­ ط£ط³ظٹط± ط­ظپط±ط© ظپظٹ ط¨ط§ط·ظ† ط§ظ„ط£ط±ط¶ ظˆظٹطھط®ظٹظ„ظˆظ† ظ…ط§ ظٹط­ط¯ط« ظ„ظ‡ ظپظٹ ظ‡ط°ط§ ط§ظ„ط³ط¬ظ† ط§ظ„ط¶ظٹظ‚ ط§ظ„ط¥ظ†ظپط±ط§ط¯ظٹ ط§ظ„ط°ظٹ ظٹط®ظ†ظ‚ ط§ظ„ط£ظ†ظپط§ط³

They see the corpse as the same person, with its feelings, its sensations and its essence. They imagine what that dear person to them, imprisoned in that pit, might be going through inside that tight solitary confinement that suffocates breathing.    

ظˆظ…ظ† ظ‡ط°ط§ ط§ظ„طھط®ظٹظ„ طھظˆظ„ط¯طھ ط­ظƒط§ظٹط§طھ ظˆط£ط³ط§ط·ظٹط± ظˆط®ط±ط§ظپط§طھ.. ظˆظ„ط°ظ„ظƒ طھط­ظپظ„ ط£ط¯ط¨ظٹط§طھ ط§ظ„طھط±ط§ط« ط¨طµظˆط± ط£ط³ط·ظˆط±ظٹط© ظƒط«ظٹط±ط© ظ„ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظپط§ظ„ظƒط§ظپط± ظپظٹ ظ‚ط¨ط±ظ‡ ظٹطھط¹ط±ط¶ ظ„طھط³ط¹ط© ظˆطھط³ط¹ظٹظ† طھظ†ظٹظ†ط§ظ‹ ظˆظ„ظƒظ„ طھظ†ظٹظ† ط³ط¨ط¹ط© ط±ط¤ظˆط³ ظˆطھظ„ط¯ط؛ظ‡ ط­طھظ‰ طھظ‚ظˆظ… ط§ظ„ط³ط§ط¹ط©طŒ ظˆط§ظ„ظƒط§ظپط± ظٹط¶ط±ط¨ ط¨ظ…ط·ط§ط±ظ‚ ظ…ظ† ط­ط¯ظٹط¯ ظˆط¨ظ…ط±ط²ط¨ط© طھظƒظپظٹ ط§ظ„ط¶ط±ط¨ط© ظ…ظ†ظ‡ط§ ظ„ط¥ط­ط§ظ„ط© ط§ظ„ط¬ط¨ظ„ ط¥ظ„ظ‰ طھط±ط§ط¨طŒ ظˆط§ظ„ظ†ط³ط§ط، طھط¹ظ„ظ‚ظ† ظ…ظ† ط£ط«ط¯ط§ط¦ظ‡ظ†.. ظˆط§ظ„ط´ظپط§ظ‡ طھظ‚ط±ط¶ ط¨ظ…ظ‚ط§ط±ط¶ ظ…ظ† ط­ط¯ظٹط¯.. ط¥ظ„ط® ظ‡ط°ظ‡ ط§ظ„طµظˆط±ط© ط§ظ„ط¨ط´ط¹ط© ظ„ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±طŒ ظˆظ„ط£ظ†ظ‡ط§ ط­ظƒط§ظٹط§طھ ط¹ظ† ط§ظ„ظ…ط¬ظ‡ظˆظ„ ظپظ‚ط¯ طھظ„ظ‚ظپظ‡ط§ ط§ظ„ظ†ط§ط³ ط¨ط§ظ„ط´ط؛ظپ ظˆط§ظ„ظ‚ط¨ظˆظ„طŒ ظ„ط£ظ†ظ‡ط§ طھط´ط¨ط¹ ط±ط؛ط¨طھظ‡ظ… ط§ظ„ظپط¶ظˆظ„ظٹط© ظپظٹ ظ…ط¹ط±ظپط© ط°ظ„ظƒ ط§ظ„ظ…ط¬ظ‡ظˆظ„ ط§ظ„ط°ظٹ ظٹظ†طھط¸ط±ظ‡ظ….. ظˆظ„ط£ظ†ظ‡ ط£ظ…ط± ط؛ظٹط¨ظٹ ظˆظ…ظ†ط³ظˆط¨ ظ„ظ„ظ‡ طھط¹ط§ظ„ظ‰ ظˆط±ط³ظˆظ„ظ‡ – ط¨ط²ط¹ظ…ظ‡ظ… – ظپظ„ط§ ط¨ط¯ ط£ظ† ظٹطھظ„ظ‚ط§ظ‡ ط§ظ„ظ†ط§ط³ ط¨ط§ظ„ظ‚ط¨ظˆظ„ ظˆط§ظ„طھط³ظ„ظٹظ… ظˆظ„ط§ط¨ط¯ ط£ظ† ظٹطµط¨ط­ ط¯ظٹظ†ط§ظ‹..

Out of this imagination; stories, myths and fables originated. That is why you see books of tradition, rife with mythical fables about grave punishment, the disbeliever in his tomb meets up with 99 dragons, each one has seven heads, stinging and biting him until Judgment Day, the disbeliever gets beaten with iron gravels, with sledge hammers enough to render a mountain into dust, women hanging from their breasts, lips being nibbled at with iron tools..etc..etc..This is the horrible picture of the grave torture, and since it is stories about the unknown, people receive it with strong enthusiasm, curiosity and acceptance, because it satisfies those desires in knowing that mystery that awaits them, and since it is a matter of the Unseen attributed to Allah and His messenger, then it must be accepted with complete surrender, and it must become part of the faith itself.  

ظˆط·ط§ظ„ظ…ط§ ط£طµط¨ط­ ط¯ظٹظ†ط§ظ‹ ظپظ‚ط¯ طµط§ط± ظ„ظ‡ ط£ظˆظ„ظٹط§ط¤ظ‡ ظˆط£طµط­ط§ط¨ظ‡ ط§ظ„ط°ظٹظ† ظٹط£ط®ط°ظˆظ† ظ…ظ† ظ‡ط°ظ‡ ط§ظ„ط£ط³ط§ط·ظٹط± ظ…ط§ط¯ط© ط®طµط¨ط© ظ„ظ„طھط±ط؛ظٹط¨ ظˆط§ظ„طھط±ظ‡ظٹط¨طŒ ظپط§ظ„ظ‚ط¨ط± ظٹطھط­ظˆظ„ ط¥ظ„ظ‰ ط±ظˆط¶ط© ظ…ظ† ط±ظٹط§ط¶ ط§ظ„ط¬ظ†ط©طŒ ط£ظˆ ظٹطھط­ظˆظ„ ط¥ظ„ظ‰ ط­ظپط±ط© ظ…ظ† ط­ظپط± ط§ظ„ظ†ط§ط±طŒ ط«ظ… ظ„ط§ ظٹظ„ط¨ط« ط£ظ† ظٹطھط­ظˆظ„ ط°ظ„ظƒ ط§ظ„ط¯ظٹظ† ط§ظ„ط£ط±ط¶ظ‰ ط¥ظ„ظ‰ ظ…ط¬ط§ظ„ط§طھ ط§ظ„طھط¬ط§ط±ط© ظˆط§ظ„ط¥ط±طھط²ط§ظ‚ ظˆط§ظ„ط¥ط³طھط®ط¯ط§ظ… ط§ظ„ط³ظٹط§ط³ظٹ.

ظپط¥ط°ط§ ظƒظ†طھ طھط±ظٹط¯ ط£ظ† ظٹطھط­ظˆظ„ ظ‚ط¨ط±ظƒ ط¥ظ„ظ‰ ظپظ†ط¯ظ‚ ط®ظ…ط³ ظ†ط¬ظˆظ… ظپطھط¨ط±ط¹ ظٹط§ ط£ط®ظٹ ط¨ظƒط°ط§.. ظˆط¥ظ„ط§ ظپط¥ظ† ط§ظ„ط«ط¹ط¨ط§ظ† ط§ظ„ط£ظ‚ط±ط¹ ظپظٹ ط§ظ†طھط¸ط§ط±ظƒ

And as long as it became a religion, it requires its followers and its saints, who turn those myths and fables into a fertile material for inviting (to do good things), and for intimidating and frightening (to avoid doing bad things). The tomb transfers to become a garden in Paradise or a pit in Hellfire, and gradually that manufactured religion transforms into a form of trade, moneymaking venture and political exploitation.   

ظˆظ…ظ†ط° ط§ظ„ط¹طµط± ط§ظ„ط£ظ…ظˆظٹ ط¥ط³طھط­ط¯ط« ط¨ظ†ظˆ ط£ظ…ظٹط© ظˆط¸ظٹظپط© ط§ظ„ط±ط§ظˆظٹ ظپظٹ ط§ظ„ظ…ط³ط¬ط¯ ط£ظˆ ظ…ظ† ظƒط§ظ† ظٹط³ظ…ظ‰ ط¨ط§ظ„ظ‚طµظ‘ط§طµ ظ€ ط¨طھط´ط¯ظٹط¯ ط§ظ„طµط§ط¯ ظ€ طŒ ظˆظƒط§ظ† ظٹط¬ظ„ط³ ظپظٹ ط§ظ„ظ…ط³ط¬ط¯ ط¨ط¹ط¯ ط§ظ„طµظ„ط§ط© ظ„ظ„ط¯ظپط§ط¹ ط¹ظ† ط§ظ„ط³ظ„ط·ط© ط§ظ„ط£ظ…ظˆظٹط© ظˆطھط¨ط±ظٹط± ظپط¸ط§ط¦ط¹ظ‡ط§ظˆظ„ظƒظ† ط¨طµظˆط±ط© ط؛ظٹط± ظ…ط¨ط§ط´ط±ط© ظˆطھط­طھ ط³طھط§ط± ط§ظ„ظˆط¹ط¸ . ظ„ط°ط§ ظƒط§ظ† ظ…ظ†ظ‡ط¬ طµط§ط­ط¨ ط§ظ„ظ‚طµطµ ط£ظ† ظٹط¬ط°ط¨ ط¥ظ„ظٹظ‡ ط¹ظ‚ظˆظ„ ط§ظ„ط³ط§ظ…ط¹ظٹظ† ط¨ط§ظ„ط£ط³ط§ط·ظٹط± ظˆط§ظ„ط­ظƒط§ظٹط§طھ , ظˆظƒظ„ظ…ط§ طھظˆط؛ظ„ ظپظٹ ط§ظ„ظƒط°ط¨ ط¥ط²ط¯ط§ط¯طھ ط¬ظ…ط§ظ‡ظٹط±ظٹطھظ‡ ظˆط§ط²ط¯ط§ط¯ طھط£ط«ظٹط±ظ‡..ظˆظ„ظ‚ط¯ ظƒط§ظ† ط§ظ„ط¹طµط± ط§ظ„ط£ظ…ظˆظٹ ط¹طµط± ط§ظ„ط±ظˆط§ظٹط§طھ ط§ظ„ط´ظپظ‡ظٹط© ط§ظ„طھظٹ طھظ… طھط¯ظˆظٹظ†ظ‡ط§ ظپظٹظ…ط§ ط¨ط¹ط¯ ظپظٹ ط§ظ„ط¹طµط± ط§ظ„ط¹ط¨ط§ط³ظٹ ظ…ظ†ط³ظˆط¨ط© ظ„ظ„ظ†ط¨ظٹ ط¨ط¹ط¯ ط£ظ† ط¯ط®ظ„ ظپظٹظ‡ط§ ط§ظ„ظƒط«ظٹط± ظ…ظ† ط§ظ„طھط­ط±ظٹظپ ظˆط§ظ„طھط®ط±ظٹظپ . ط¯ظˆظ†ظ‡ط§

ظƒط«ظٹط±ظˆظ† ط£ط¨ط±ط²ظ‡ظ… "ط¥ط¨ظ† ط¨ط±ط²ظˆظٹظ‡ " طµط§ط­ط¨ ط§ظ„ط¥ظ†طھظ…ط§ط، ط§ظ„ظ…ط²ط¯ظƒظٹ ظˆط§ظ„ط£طµظ„ ط§ظ„ظ…ط¬ظˆط³ظٹطŒ ظˆظ‡ظˆ ط§ظ„ظ…ط´ظ‡ظˆط± ط¨ظٹظ†ظ†ط§ ط¨ظ„ظ‚ط¨ ط§ظ„ط¨ط®ط§ط±ظٹ ط§ظ„ظ…طھظˆظپظ‰ ط³ظ†ط© 256

Since the Umayyad era, they were the first to originate the position of “The Narrator” in mosques, or the storyteller, his job was to sit in the mosque after finishing each and every congregational prayer to defend the Umayyad rule and justify its atrocities, but indirectly and under the guise of admonition and sermonizing. That is why the storyteller style was to attract the audience’s minds through myths, fables, and extraordinary tales; the more he delves into those lies, the more his popularity and his influence, increases. The Umayyad era was the period of oral narratives, that were later on recorded during the Abbasid era, attributed falsely to the Prophet, with all sorts of distortion, perversion, corruption and falsification were attached to it, recorded by numerous collectors, most famous amongst them was Ibn Berzaweih, the Magi leaning, the Magian by origin, better know amongst us as Al-Bukhari who passed in the year 256 H.       

ظƒط§ظ†طھ ط®ط±ط§ظپط§طھ ط§ظ„طھط±ظ‡ظٹط¨ ظˆط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ط§ظ„ظ…ط§ط¯ط© ط§ظ„ظ…ظپط¶ظ„ط© ظ„ظ„ظ‚طµط§طµ ظپظٹ ط§ظ„ط¹طµط± ط§ظ„ط£ظ…ظˆظٹطŒ ط«ظ… ط¬ط§ط، ط§ظ„ظپظ‚ظٹظ‡ " ط§ظ„ط£ظˆط²ط§ط¹ظٹ " ط§ظ„ط°ظٹ ط¹ط§طµط± ط§ظ„ط®ظ„ط§ظپطھظٹظ† ط§ظ„ط£ظ…ظˆظٹط© ظˆط§ظ„ط¹ط¨ط§ط³ط¨ط© ظˆط®ط¯ظ…ظ‡ظ…ط§ ظ…ط¹ط§ظ‹ طŒ ظˆظƒط§ظ† ظ…ظ† ط£ط´ظ‡ط± ط§ظ„ظ‚طµط§طµ ظپظٹ ط§ظ„ط¯ظˆظ„طھظٹظ† طŒ ظˆظ‡ظˆ ط§ظ„ط°ظٹ ط¥ط®طھط±ط¹ ط­ط¯ ط§ظ„ط±ط¯ط© ظˆظ‡ظˆ ط£ظٹط¶ط§ظ‹ ط§ظ„ظ…طµط¯ط± ط§ظ„ط£ط³ط§ط³ظٹ ظ„ط®ط±ط§ظپط§طھ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± طŒ ظˆطھط­ظˆظ„طھ ظ…ط¹ط¸ظ… ط£ظ‚ط§طµظٹطµظ‡ ط¥ظ„ظ‰ ظ…ط±ظˆط§ظٹط§طھ ظˆط£ط­ط§ط¯ظٹط« ظٹط¹ط²ط²ظ‡ط§ ط¨ط£ظ† ظ„ظ‡ط§ ط¬ط°ظˆط±ط§ظ‹ ظپط±ط¹ظˆظ†ظٹط© ظپظٹ ط¹ظ‚ظˆظ„ ط§ظ„ظ†ط§ط³ ظ…ظ† ط¢ظ„ط§ظپ ط§ظ„ط³ظ†ظٹظ†.

The fables of (frightening) and grave torture were the preferred material for the narrators during the Umayyad era. Then the Jurist,” Al Awzaa’i” who was a contemporary of both, the Umayyad and the Abbasid Caliphates, and served both of them well, came on the scene , was one of the best narrators in both states, and was the one who invented the apostate Hadith, and was the primary source for the nonsense of the grave torture. Most of his tales  were converted to Ahadiths, having deep rooted  Pharaohic origins that stuck in the psyche of people since thousands year before. 

ط¥ظ† ط¨ط¹ط¶ ط£ظ†ظˆط§ط¹ ط§ظ„ظ…ط§ط¹ط² طھط¹طھظ‚ط¯ ط£ظ† ط§ظ„ط´ظٹط·ط§ظ† ظ‚ط¯ ظ‚ط¯ظ… ط¥ط³طھظ‚ط§ظ„طھظ‡ ط¨ط¹ط¯ ط¸ظ‡ظˆط± ط§ظ„ط¥ط³ظ„ط§ظ… ظˆط¨ط¹ط¯ ظ…ظˆطھ ط®ط§طھظ… ط§ظ„ط£ظ†ط¨ظٹط§ط، ظˆط£ظ† ط£ظ‡ظ„ ط§ظ„ط¨ظ„ط§ط¯ ط§ظ„ظ…ظپطھظˆط­ط© ظ‚ط¯ ط¯ط®ظ„ظˆط§ ظپظٹ ط§ظ„ط¥ط³ظ„ط§ظ… ط£ظپظˆط§ط¬ط§ ط¯ظپط¹ط© ظˆط§ط­ط¯ط© ظˆط¨ط¥ظٹظ…ط§ظ† ط¹ظ…ظٹظ‚ ظ„ط§ ظ…ط¬ط§ظ„ ظ„ظ„ط´ظƒ ظپظٹظ‡ طŒ ظˆط£ظ†ظ‡ ط­طھظ‰ ط§ظ„ط¢ظ† ظپط¥ظٹظ…ط§ظ† ط£ط­ظپط§ط¯ظ‡ظ… ط§ظ„ظ…ط³ظ„ظ…ظٹظ† ط§ظ„ظٹظˆظ… ظ‡ظˆط§ظ„طھط·ط¨ظٹظ‚ ط§ظ„ط­ط±ظپظٹ ط§ظ„ظ…ط®ظ„طµ ظ„ظ„ط¥ط³ظ„ط§ظ… ط§ظ„ط°ظٹ ظƒط§ظ† ط¹ظ„ظٹظ‡ ط®ط§طھظ… ط§ظ„ظ†ط¨ظٹظٹظ† ط¹ظ„ظٹظ‡ظ… ط¬ظ…ظٹط¹ط§ ط§ظ„ط³ظ„ط§ظ…. ظˆظ„ط°ظ„ظƒ طھط³طھظ‡ط¬ظ† طھظ„ظƒ ط§ظ„ظ…ط§ط¹ط² ط£ظٹ ط¯ط¹ظˆط© ظ„ط¥طµظ„ط§ط­ ط§ظ„ظ…ط³ظ„ظ…ظٹظ† ظˆطھظ‡ط§ط¬ظ… ظƒظ„ ظ…ظ† ط­ط§ظˆظ„ ط§ظ„ط¥طµظ„ط§ط­ ظ„ط£ظ† ط§ظ„ط°ظٹ ظٹط¬ط¨ ط¥طµظ„ط§ط­ظ‡ظ… ظˆط¯ط¹ظˆطھظ‡ظ… ظ„ظ„ظ‡ط¯ط§ظٹط© ظ‡ظ… ط§ظ„ط°ظٹظ† ظ„ظ… طھط¨ظ„ط؛ظ‡ظ… ط§ظ„ط¯ط¹ظˆط© ظپظٹ ظ…ط¬ط§ظ‡ظ„ ط¥ظپط±ظٹظ‚ظٹط§ ظˆط£ط­ط±ط§ط´ ط§ظ„ط؛ط§ط¨ط§طھ ط§ظ„ط¥ط³طھظˆط§ط¦ظٹط© ظˆط§ظ„طµط­ط§ط±ظٹ ط§ظ„ظ‚ط·ط¨ظٹط© . ظˆط£ظ†ظˆط§ط¹ ط£ط®ط±ظ‰ ظ…ظ† ط§ظ„ط°ط¦ط§ط¨ طھط±ظ‰ ط£ظ† ط§ظ„ظ‡ط¯ظپ ط§ظ„ط£ط³ظ…ظ‰ ظ‡ظˆ ط£ظ† ظٹط®ط¶ط¹ ط§ظ„ظ…ط³ظ„ظ…ظˆظ† ظ„ط­ظƒظ…ظ‡ظ… ط·ظˆط¹ط§ ط£ظˆ ظƒط±ظ‡ط§ ظ„ط¥ظ‚ط§ظ…ط© ط¯ظˆظ„ط© ط§ظ„ط®ظ„ط§ظپط© ط§ظ„طھظٹ طھط¹ظٹط¯ ظ…ط¬ط¯ ط§ظ„ط³ظ„ظپ ظˆطھظˆط§طµظ„ ط§ظ„ط¬ظ‡ط§ط¯ ط¶ط¯ ط¯ط§ط± ط§ظ„ط­ط±ط¨ ط§ظ„طµظ„ظٹط¨ظٹط© ط¥ظ„ظ‰ ظ‚ظٹط§ظ… ط§ظ„ط³ط§ط¹ط©

Some types of “goats” think that the Devil resigned his position after Islam was revealed, and after the Prophet has passed away. They also think that the conquered people embraced Islam in droves, all at ones, and all with profound deep unshakable faith, and that even now, the faith of their Muslim great grandchildren’s is the literal genuine sincere heartfelt application of Islam, the one the seal of prophets, may peace be upon them all has followed. For that reason, those goats disapprove of any attempt to reform Muslims, they attack any and all who attempts reform, because in their opinion, those who need reform and guidance, are the ones whom the message of Islam did not reach, somewhere in the jungles of Africa, in the prairies of tropical forests and polar deserts. Other types of wolves see that the highest goal is for Muslims to submit to their rule, voluntarily or involuntarily, to establish a Caliphate that restores the glory of the ancestors and continues Jihad against the abode of Crusades until Resurrection Day.      

ظ‡ط°ظ‡ ط§ظ„ظ…ط§ط¹ط² ظˆطھظ„ظƒ ط§ظ„ط°ط¦ط§ط¨ طھط­طھط§ط¬ ط¥ظ„ظ‰ طھط؛ظٹظٹط¨ ط¹ظ‚ظˆظ„ ط§ظ„ظ†ط§ط³ ظƒظٹ طھط³ط±ظ‚ ظ…ظ†ظ‡ظ… ط§ظ„ظˆط¹ظٹ ظˆط§ظ„ط¹ظ‚ظ„ طŒ ظˆط¨ط¹ط¯ظ‡ط§ ظٹطµط¨ط­ ط³ظ‡ظ„ط§ ط¥ظ…طھط·ط§ط، ط§ظ„ط¶ط­ط§ظٹط§ ظ€ ط£ظˆ ط§ظ„ظ…ط·ط§ظٹط§ ظ„ط§ ظپط§ط±ظ‚ ظ‡ظ†ط§ظ„ظƒ ظ€ . ظˆظ„ظƒظٹ طھط³ط±ظ‚ ظ…ظ†ظ‡ظ… ط§ظ„ظˆط¹ظٹ ظˆط§ظ„ط¹ظ‚ظ„ طھط±ظ‡ط¨ظ‡ظ… ط¨ط£ط­ط§ط¯ظٹط« ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆظٹظ†ط³ط¨ظˆظ† ظƒظ„ ط®ط±ط§ظپط§طھظ‡ ظ„ظ„ظ†ط¨ظٹ ط­طھظ‰ ظٹظ‚ط·ط¹ظˆط§ ط§ظ„ط·ط±ظٹظ‚ ظ…ظ‚ط¯ظ…ط§ ط¹ظ„ظ‰ ظƒظ„ ظ…ظ† ظٹظپظƒط± ظپظٹ ط§ظ„ظ†ظ‚ط§ط´ طŒ ط¥ط° ظٹظƒظˆظ† ط§ظ„طھط­ط°ظٹط± ط¬ط§ظ‡ط²ط§ ط£ظ†ظ‡" ظ„ط§ ط¥ط¬طھظ‡ط§ط¯ ظ…ط¹ ظˆط¬ظˆط¯ ط§ظ„ظ†طµ" ظپط¥ط°ط§ ط£طµط± ط¬ط§ط، ط§ظ„ط¥ط±ظ‡ط§ط¨ ط§ظ„ظپظƒط±ظٹ ظٹطھظ‡ظ… ط§ظ„ظ…ط³ظƒظٹظ† ط¨ط£ظ†ظ‡ ظٹظ†ظƒط± ط§ظ„ط³ظ†ط© . ط¨ط°ظ„ظƒ ط§ظ„ط¥ط±ظ‡ط§ط¨ ط§ظ„ظ…ط³ط¨ظ‚ طھط®ط¶ط¹ ط§ظ„ط¬ط¨ط§ظ‡ ظ„ط´ظٹظˆط® ط§ظ„ط«ط¹ط¨ط§ظ† ط§ظ„ط£ظ‚ط±ط¹ ظˆظ‡ظ… ظٹط±ظˆظ‘ط¹ظˆظ† ط§ظ„ظ†ط§ط³ ظˆظٹط±ظ‡ط¨ظˆظ†ظ‡ظ… ط¨طھظ„ظƒ ط§ظ„ط®ط±ط§ظپط§طھ ط§ظ„ظ…ظپط²ط¹ط©. ظˆط§ظ„ظ…ط­طµظ„ط© ط§ظ„ظ†ظ‡ط§ط¦ظٹط© ظ„طھظ„ظƒ ط§ظ„ط­ظ…ظ„ط§طھ ط§ظ„ط¥ط±ظ‡ط§ط¨ظٹط© ط§ظ„ظپظƒط±ظٹط© ط£ظ† ط§ظ„ط³ط§ظ…ط¹ظٹظ† ط§ظ„ط°ظٹظ† ط¥ط³طھظ…ط¹ظˆط§ ط¥ظ„ظٹظ‡ط§ ظˆط¢ظ…ظ†ظˆط§ ط¨ظ‡ط§ ظٹط´ط¹ط±ظˆظ† ط´ط¹ظˆط±ط§ ط®ط§طµط§ ظ†ط­ظˆ ط°ظ„ظƒ ط§ظ„ط°ظٹ ط£ط¯ط®ظ„ طھظ„ظƒ ط§ظ„ظ…ط¹طھظ‚ط¯ط§طھ ظپظٹ ظ‚ظ„ظˆط¨ظ‡ظ…طŒ ظٹط´ط¹ط±ظˆظ† ظ†ط­ظˆظ‡ ط¨ط§ظ„ط±ظ‡ط¨ط© ظˆط§ظ„ط¥ط­طھط±ط§ظ… ط§ظ„ط²ط§ط¦ط¯ ظپط§ط°ط§ ط®ط§ط¶ ط¨ظ‡ظ… ظپظٹ ظ…ظˆط¶ظˆط¹ ط¯ظٹظ†ظٹ ط¢ط®ط± ظ€ ظ…ط«ظ„ طھط؛ظٹظٹط± ط§ظ„ظ…ظ†ظƒط± ط¨ط§ظ„ظ‚ظˆط© ظ€ ط£ط·ط§ط¹ظˆظ‡طŒ ط«ظ… ط¥ط°ط§ ط¥ظ†طھظ‚ظ„ ط¨ظ‡ظ… ط¨ط¹ط¯ظ‡ط§ ط¥ظ„ظ‰ ط£ظ† ط§ظ„ط¯ظˆظ„ط© ط§ظ„ظ‚ط§ط¦ظ…ط© ظ‡ظٹ ظ…ظ†ظƒط± ظٹط¬ط¨ ط¥ط²ط§ظ„طھظ‡ ظƒط§ظ† ط­طھظ…ط§ ط·ط§ط¹طھظ‡ ظˆ ط¥ظ„ط§ ظپط§ظ„ط«ط¹ط¨ط§ظ† ط§ظ„ط£ظ‚ط±ط¹ ظٹظ†طھط¸ط± ظپظٹ ط§ظ„ظ‚ط¨ط± ظپط§ط؛ط±ط§ ظپط§ظ‡

Those “goats” and those “wolves” require from people to conceal and cover their thinking caps, where it would be easier to rob and steal from them, afterwards, it would be easier to mount the victims, or the (mounted animals), no distinction. In order to steal their awareness, their consciousness, their reasoning faculties; they terrorize them with Ahadiths of the grave torture. They attribute those tales to the Prophet, thereby cutting off in advance, any possible hint at questioning or objecting, because the justification is already at hand, “there is no theological thinking in the presence of text”, if there was persistence, mental terrorism takes over, that the doubter rejects the Sunnah. With that predetermined terrorism, Foreheads will bow down to the sheikhs of the bald serpent, as they terrorize people with such fearful tales. The net results for such mental terroristic assault, is that the audience will hold those who indoctrinated them with such horrific tales, they will hold them in high esteem, since everything is traced  back to the Prophet, and if those sheikhs introduced another subject, like changing or altering what they think it to be abomination, objectionable, they would follow suit, moving from one serious goal to a more riskier objective, and if there was any wavering , the bald serpent is waiting in the grave with its mouth wide open. 

ظ…ظ† ظ‡ظ†ط§ ظ†ظپظ‡ظ… ظ„ظ…ط§ط°ط§ ط§ظ„طھط±ظƒظٹط² ظپظٹ ظƒطھط§ط¨ط§طھ ط§ظ„ط³ظ„ظپظٹظٹظ† ط¹ظ„ظ‰ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ط¯ظˆظ† ط§ظ„طھط±ظƒظٹط² ط¹ظ„ظ‰ ط§ظ„ظ†طµظپ ط§ظ„ط¢ط®ط± ظ…ظ† ط§ظ„ط£ظƒط°ظˆط¨ط© ظˆظ‡ظˆ " ظ†ط¹ظٹظ… ط§ظ„ظ‚ط¨ط±" ظ„ط£ظ† ط§ظ„ظ‡ط¯ظپ ظ‡ظˆ ط§ظ„ط£ط±ظ‡ط§ط¨ ط§ظ„ظپظƒط±ظٹ ط§ظ„ظ…ط¹ظ†ظˆظٹ ظˆط§ظ„ط°ظٹ ظٹطھظپظˆظ‚ ظپظٹ ط®ط·ظˆط±طھظ‡ ط¹ظ„ظ‰ ط§ظ„ط¥ط±ظ‡ط§ط¨ ط§ظ„ظ…ط§ط¯ظٹ ط§ظ„ط¯ظ…ظˆظٹ. ظپط§ظ„ظ…ط¹ظ†ظˆظٹ ظٹظ‚طھظ„ ط§ظ„ط¹ظ‚ظ„ ظˆط§ظ„ظƒط±ط§ظ…ط© ط§ظ„ط¥ظ†ط³ط§ظ†ظٹط© ظˆط§ط­طھط±ط§ظ… ط§ظ„ط¥ظ†ط³ط§ظ† ظ„ط°ط§طھظ‡ ظˆظ‡ظˆ ط§ظ„ط°ظٹ ط¬ط¹ظ„ظ‡ ط§ظ„ظ„ظ‡ طھط¹ط§ظ„ظ‰ ط®ظ„ظٹظپط© ظپظٹ ط§ظ„ط£ط±ط¶ ظˆط³ط®ط± ظ„ظ‡ ظ…ط§ ظپظٹ ط§ظ„ظƒظˆظ†. ظˆط¨ظ‡ط°ط§ ط§ظ„ط¥ط±ظ‡ط§ط¨ ط§ظ„ظپظƒط±ط¥ ط§ط؛طھط§ظ„ظˆط§ ط¬ظٹظ„ط§ ظ…ظ† ط§ظ„ظ…ط³ط§ظƒظٹظ† ط£ط¶ط§ط¹ظˆط§ ط¹ظ„ظٹظ‡ظ… ط§ظ„ط¯ظ†ظٹط§ ظˆط§ظ„ط¢ط®ط±ط© ظ…ط¹ط§. ظˆط³ط¹ط¯ ط¨ظ‡ظ… ط§ظ„ط´ظٹط·ط§ظ† ط§ظ„ط°ظٹ ط£ظˆظ‡ظ…ظ‡ظ… ط§ظ†ظ‡ ط¥ط³طھظ‚ط§ظ„ ظˆطھط±ظƒ ظ„ظ‡ظ… ط§ظ„ط¨ظ„ط§ط¯ ظˆط§ظ„ط¹ط¨ط§ط¯ ط¨ط§ط­ط«ط§ ط¹ظ† ط¹ظ‚ط¯ ط¹ظ…ظ„ ظ…ط¹ ط«ط¹ط¨ط§ظ† ط£ظ‚ط±ط¹ ط¢ط®ط± ظپظٹ ط§ظ„ظ…ط±ظٹط®

 From this point we understand why the Salafis stress in their writings on the grave punishment and never on the other half of the lie, the grave bliss, because the object is the mental and moral terrorism which exceeds in its effects, the bloody physical terrorism. Since the moral mental, kills the faculty of reasoning, human dignity and self-respect within the individual, whom God Almighty appointed as vicegerent on earth and subjugated everything in this universe at his disposal. With this mental terrorism, they assassinated a whole generation of simple minded and hearted people, causing them to waste this life and the hereafter. With that, Satan was happy to fool them into thinking that he tendered his resignation, left them the land and the creation, and went looking for another contract with another bald serpent on Mars.      

ط§ظ„ظپطµظ„ ط§ظ„ط±ط§ط¨ط¹

ط§ظ„ط­ط¶ط§ط±ط© ط§ظ„ظ…طµط±ظٹط© ط£ظ‚ط¯ظ… ط§ظ„ط­ط¶ط§ط±ط§طھ ظˆطھط£ط«ظٹط±ط§طھظ‡ط§ ط¹ظ„ظ‰ ط§ظ„ط´ط¹ظˆط¨ ط§ظ„ظ…ط¬ط§ظˆط±ط© ظ…ظ† ط§ظ„ط­ظ‚ط§ط¦ظ‚ ط§ظ„طھط§ط±ظٹط®ظٹط© ط§ظ„ظ…ط¹ط±ظˆظپط©.

ظˆط­ط³ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆظ†ط¹ظٹظ…ظ‡ ظˆط¹ط°ط§ط¨ظ‡ ظ…ظ† ط£ظ‡ظ… ظ…ظ‚ط±ط±ط§طھ ط§ظ„ط¹ظ‚ط§ط¦ط¯ ط§ظ„ط¯ظٹظ†ظٹط© ط§ظ„ظپط±ط¹ظˆظ†ظٹط©طŒ ظˆظٹط¤ظƒط¯ ط§ظ„ط£ط³طھط§ط° ط³ظ„ظٹظ… ط­ط³ظ† ظپظٹ ط¨ط­ط«ظ‡ ط¹ظ† ط§ظ„ط­ظٹط§ط© ط§ظ„ط¯ظٹظ†ظٹط© ط§ظ„ظ…طµط±ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ط£ظ† ظƒظ„ ط´ظٹظ‰ط، ظپظٹ ط§ظ„ط´ط¹ط§ط¦ط± ط§ظ„ط¯ظٹظ†ظٹط© ظƒط§ظ† ظٹط´ظٹط± ط¥ظ„ظ‰ ط§ظ„ط¥ظ‡طھظ…ط§ظ… ط¨ظ…طµظٹط± ط¬ط³ط¯ ط§ظ„ط¥ظ†ط³ط§ظ† ط¹ظ†ط¯ ط§ظ„ظ…ظˆطھ ط£ظƒط«ط± ظ…ظ† ظ†ظپط³ظ‡ ط£ظˆ ط±ظˆط­ظ‡طŒ ظˆط¥ظ† ط°ظ„ظƒ ط§ظ„ط¥ظ‡طھظ…ط§ظ… ط¨ظ…طµظٹط± ط¬ط³ط¯ ط§ظ„ظ…ظٹطھ ط¥ط²ط¯ط§ط¯ ط¨ط¹ط¯ ط·ط؛ظٹط§ظ† ط¹ظ‚ظٹط¯ط© ط¥ظٹط²ظٹط³ ظˆط£ظˆط²ظˆط±ظٹط³ ط­ظٹط« ظƒط§ظ† ط£ظ…ظ„ ط§ظ„ظ…ظٹطھ ط£ظ† ظٹط¹ظˆط¯ ط¬ط³ط¯ظ‡ ظ„ظ„ط­ظٹط§ط© ط§ظ„ط³ظˆظٹط© ظƒظ…ط§ ط­ط¯ط« ظپظٹ ط£ط³ط·ظˆط±ط© ط£ظˆط²ظˆط±ظٹط³ ط§ظ„ط°ظٹ ط¹ط§ط¯ ظ„ظ„ط­ظٹط§ط© ط¨ط¹ط¯ ط§ظ„ظ…ظˆطھ

Chapter Four

Egyptian civilization is one of the oldest, and its influence on the neighboring people is one of the known undeniable truths of history. The accountability of the grave, its torture and its bliss are all part of the Pharoahic religious creed . Mr. Saleem Hasan in his research about the old Egyptian religious life, indicated that, everything in the religious ritual pointed in the direction of interest and attention they accorded the physical body at time of death, more so than his spirit or soul, and that the indulgence or the passion of paying attention to the body intensified after the widespread acceptance of the creed of Ezis and Uzuris, where the dead ‘s hope was for his body to reclaim normal life as it happened with Uziris legend who retuned to life after death.  

ظˆظپظٹ ط§ظ„ط¹ظ‚ط§ط¦ط¯ ط§ظ„ط¬ظ†ط§ط¦ط²ظٹط© ظ„ظ…ط§ ط¨ط¹ط¯ ط§ظ„ظ…ظˆطھ ظ‡ظ†ط§ظƒ ط«ظ„ط§ط« ط±ظˆط§ظٹط§طھ ظ…ط®طھظ„ظپط© ط¹ظ† ظ…طµظٹط± ط§ظ„ظ…ظٹطھ ط¨ط¹ط¯ ط¯ظپظ†ظ‡ ظˆط­ط³ط§ط¨ظ‡ ط£ظ…ط§ظ… ط£ظˆط²ظˆط±ظٹط³ ط§ظ„ط°ظٹ ظƒط§ظ† ط¥ظ„ظ‡ ط§ظ„ظ…ظˆطھ ظˆط§ظ„ظ…ظˆطھظ‰ ظˆظƒط§ظ† ط§ظ„ط¥ظ„ظ‡ ط§ظ„ط¹ط¸ظٹظ… ظ„ط¹ط§ظ„ظ… ط§ظ„ظ…ظˆطھظ‰ ظˆط³ظٹط¯ ط§ظ„ظ‚ط¶ط§ط، ظ„ظ„ظ…ظˆطھظ‰ ظپظٹ ظ‚ط¨ظˆط±ظ‡ظ…. ظˆظٹظ‚ط±ط± (ط¥ط±ظ…ط§ظ†) ظپظٹ ظƒطھط§ط¨ظ‡ ط¯ظٹط§ظ†ط© ظ…طµط± ط§ظ„ظ‚ط¯ظٹظ…ط© ط£ظ† ط§ظ„ظ…ظٹطھ ظٹطµط­ظˆظپظٹ ط§ظ„ظ‚ط¨ط± ظ„ظٹط³ ط¹ظ„ظ‰ ط´ط¨ط­ ط®ظٹط§ظ„ظٹ ظˆط¥ظ†ظ…ط§ ظپظٹ ط¨ط¹ط« ظ…طھط¬ط³ط¯طŒ ط£ظٹ ظٹطµط­ظˆ ط¨ط¬ط³ط¯ظ‡ ظˆظ‡ظٹ ظ†ظپط³ ط§ظ„ظپظƒط±ط© ط§ظ„طھظٹ ظ„ط§ ظٹط²ط§ظ„ ظٹظƒط±ط±ظ‡ط§ ظپظ‚ظ‡ط§ط، ط§ظ„ط£ط±ظٹط§ظپ ط¹ظ†ط¯ ط¥ظ„ظ‚ط§ط، ط§ظ„ط®ط·ط¨ط© ط§ظ„طھظ‚ظ„ظٹط¯ظٹط© ط¹ظ†ط¯ ط§ظ„ط¯ظپظ†.. ظˆظ„ط§ ظٹط²ط§ظ„ ط§ظ„ظ…طµط±ظٹظˆظ† ظٹط¹طھظ‚ط¯ظˆظ†ظ‡ط§.. ظˆظ†ظ‚ط±ط£ ظپظٹ ط§ظ„ظپطµظ„ ط§ظ„ط®ط§ظ…ط³ ظˆط§ظ„ط¹ط´ط±ظٹظ† ط¨ط¹ط¯ ط§ظ„ظ…ط§ط¦ط© ظ…ظ† ظƒطھط§ط¨ ط§ظ„ظ…ظˆطھظ‰ ظ…ط´ظ‡ط¯ط§ظ‹ ظ„ظ…ط­ط§ظƒظ…ط© ط§ظ„ظ…ظٹطھ ظپظٹ ظ‚ط¨ط±ظ‡ ط­ظٹط« ظٹط¬ظ„ط³ ط£ظˆط²ظˆط±ظٹط³ ط¹ظ„ظ‰ ط¹ط±ط´ظ‡ ظˆط£ظ…ط§ظ…ظ‡ ط±ظ…ط² ط£ظ†ظˆط¨ظٹط³ ظˆط£ط¨ظ†ط§ط، ط­ظˆط±ط³ ظˆط¢ظƒظ„ ط§ظ„ظ…ظˆطھظ‰ ظˆظ‡ظˆ ط­ظٹظˆط§ظ† ظ…ط±ط¹ط¨ ظٹطھط´ظƒظ„ ظ…ظ† طھظ…ط³ط§ط­ ظˆط£ط³ط¯ ظˆظپط±ط³ ط§ظ„ظ†ظ‡ط±طŒ ظˆظٹط¬ظ„ط³ ظ‚ط¶ط§ط، ط£ظˆط²ظˆط±ظٹط³طŒ ظ‚ط¶ط§ط© ط§ظ„ظ…ط­ظƒظ…ط© ظˆظ‡ظ… ط¹ظ„ظ‰ ط£ط´ظƒط§ظ„ ظ…ط®ظٹظپط© ظˆظ„ظ‡ظ… ط£ظ„ظ‚ط§ط¨ ظ…ظپط²ط¹ط© ظˆط¹ط¯ط¯ظ‡ظ… ط¥ط«ظ†ط§ظ† ظˆط£ط±ط¨ط¹ظˆظ† ظ‚ط§ط¶ظٹط§ظ‹ ط¨ط¹ط¯ط¯ ظ…ظ‚ط§ط·ط¹ط§طھ ظ…طµط± ط§ظ„ظ‚ط¯ظٹظ…ط©طŒ ظˆظٹطھظ… ط­ط³ط§ط¨ ط§ظ„ظ…ظٹطھ ط¨ظˆط²ظ† ظ‚ظ„ط¨ظ‡ ظپظٹ ط§ظ„ظ…ظٹط²ط§ظ† ظˆظٹط³ط¬ظ„ (طھط­ظˆطھ) ظƒط§طھط¨ ط§ظ„ط¢ظ„ظ‡ط© ط§ظ„ظ†طھظٹط¬ط© ط¹ظ„ظ‰ ظ„ظˆط­ط© ط«ظ… ظٹط®ط¨ط± ط¨ظ‡ط§ ط£ظˆط²ظˆط±ظٹط³

Concerning the funeral processions beliefs, there are three different tales about the fate of the deceased after its burial and its accountability before Uzuris, who was the god of death and dead, and the great god for the world of dead and their ultimate judge in their graves.(Erman) claims in his book “Ancient Egypt’s Religion”, the dead wakes up in his grave not as an imaginary ghost like manner, but as a bodily physical fleshly resurrection, meaning he wakes up in his physical body, which is the same idea repeated by “rural scholars” upon sermonizing the dead, a concept the Egyptians still believe in. In the 125th chapter of (The Book of Dead”, we read a scene of judging the dead in his grave, where Uzuris sits on his throne, in front of him the symbol of Anubis, the children of Huris, and the dead Devourer, a ferocious horrifying animal consisting of a crocodile, a lion and a hippopotamus. In the court of Uzuris, sit the rest of the judges, with horrifying shapes and frightful titles, numbered 42 of them, the same as ancient Egyptian districts .The accountability starts by weighing the deceased’s heart, then Tuhut, the Scribe of the gods records it and tells Uzuris with the results.       

ظˆظٹطھظ‚ط¯ظ… ط§ظ„ظ…ظٹطھ ظ…ط®ط§ط·ط¨ط§ظ‹ ط£ظˆط²ظˆط±ظٹط³ ط¨ط§ظ„طھظ…ط¬ظٹط¯ ط«ظ… ظٹط¨ط¯ط£ ط¨ط§ظ„ط¯ظپط§ط¹ ط¹ظ† ظ†ظپط³ظ‡ ظˆظٹظ†ظپظٹ ظˆظ‚ظˆط¹ظ‡ ظپظٹ ط´ظ‰ط، ظ…ظ† ط§ظ„ظ…ط¹ط§طµظٹ

ظˆط§ظ„ظ†ط§ط¬ط­ظˆظ† ظپظٹ ط§ظ„ط¥ظ…طھط­ط§ظ† ظٹط¯ط®ظ„ظˆظ† ظ…ظ…ظ„ظƒط© ط£ظˆط²ظˆط±ظٹط³ ظˆط¬ظ†طھظ‡ ط£ظ…ط§ ط§ظ„ط±ط§ط³ط¨ظˆظ† ط§ظ„ط¹طµط§ط© ظپظٹط¸ظ„ظˆظ† ظپظٹ ظ…ظ‚ط§ط¨ط±ظ‡ظ… ط¬ظˆط¹ظ‰ ظˆط¹ط·ط´ظ‰ ط¨ظ„ ط£ظ† ط§ظ„ظ‚ط¶ط§ط© ظٹط­ظ…ظ„ظˆظ† ظ…ط¹ظ‡ظ… ط£ط¯ظˆط§طھ ظ„طھط¹ط°ظٹط¨ ط§ظ„ظ…ظˆطھظ‰ ط§ظ„ط¹طµط§ط©طŒ ظˆط§ظ„ط­ظٹظˆط§ظ† ط§ظ„ظ…ط®ظٹظپ ط§ظ„ظˆط§ظ‚ظپ ط£ظ…ط§ظ… ط£ظˆط²ظˆط±ظٹط³ ظٹظ„طھظ‡ظ… ط§ظ„ظ…ظٹطھ ظˆظٹظ…ط²ظ‚ ط£ط¹ط¶ط§ط،ظ‡طŒ ظˆط¥ط³ظ… ط°ظ„ظƒ ط§ظ„ط­ظٹظˆط§ظ† “ط¢ظƒظ„ ط§ظ„ظ…ظˆطھظ‰ "ط¨ط§ط¨ط§ظٹ

The deceased approaches Uziris with all sorts of glorifications and adorations, defending his self and denying all the misdeeds he committed. Those who pass the test, enter Uzuris’s Kingdom and his Garden, and as for those who failed the test, they remain in their graves hungry and thirsty, even the judges carry with them tools to torture the dead disobedient , and that horrifying animal standing next to Uzuris  named Babai, devouring the dead and consuming its organs.

ظˆظپظٹ ط±ظˆط§ظٹط© ط£ط®ط±ظ‰ ظٹظƒظˆظ† ط§ظ„ظ…ظٹطھ ظپظٹ ظ‚ط¨ط±ظ‡ ط¨ظٹظ† ط«ظ„ط§ط« ظپط¦ط§طھ.. ظپط¦ط© طھظپظˆظ‚ ط³ظٹط¦ط§طھظ‡ظ… ط­ط³ظ†ط§طھظ‡ظ…طŒ ظˆظ…طµظٹط±ظ‡ ط¥ظ„ظ‰ ط§ظ„ط­ظٹظˆط§ظ† ط§ظ„ظˆط­ط´ظٹ ط§ظ„ط°ظٹ ظٹط£ظƒظ„ظ‡طŒ ظˆظ‡ظ†ط§ ظٹط­ط¯ط« طھط­ظˆظٹط± طµظˆط±ط© ط°ظ„ظƒ ط§ظ„ط­ظٹظˆط§ظ†طŒ ط¥ط° ظٹظƒظˆظ† ظپظٹ طھظ„ظƒ ط§ظ„ط±ظˆط§ظٹط© ظƒظ„ط¨ط© ظ…طھظˆط­ط´ط© ظˆظ„ظٹط³ ط§ظ„ط­ظٹظˆط§ظ† ط§ظ„ط®ط±ط§ظپظٹ ط¨ط§ط¨ط§ظٹ.. ظˆظ‚ط¯ ظٹظƒظˆظ† ط§ظ„ظ…ظٹطھ ظ…ظ† ظپط¦ط© طھظپظˆظ‚ ظپط¶ط§ط¦ظ„ظ‡ ط±ط°ط§ط¦ظ„ظ‡طŒ ظˆط­ظٹظ†ط¦ط° ظٹظ†ط¶ظ… ط¥ظ„ظ‰ ط¬ظ†ط© ط§ظ„ط¢ظ„ظ‡ط©طŒ ظˆظ‚ط¯ طھطھط¹ط§ط¯ظ„ ط­ط³ظ†ط§طھظ‡ ظˆط³ظٹط¦ط§طھظ‡ ظˆط­ظٹظ†ط¦ط° طھظˆظƒظ„ ط¥ظ„ظٹظ‡ ظ…ظ‡ظ…ط© ط®ط¯ظ…ط© ط§ظ„ط¢ظ„ظ‡ط©

In another tale, the dead in his grave is one of 3 categories, one with their bad deeds outnumber their good deeds, his destiny is that veracious animal which devours him, here the scene is modified, where that mythical vicious animal is transferred into a wild savage brutal merciless bitch, and no more the Babai mentioned earlier…or his good deeds might surpass his bad deeds , in that case , he will will join the god’s paradise…and it the deeds were even, then he would be assigned to serve the gods.    

ظپظٹ ط±ظˆط§ظٹط© ط«ط§ظ„ط«ط© ظٹطھط­ظˆظ„ ط§ظ„ط­ظٹظˆط§ظ† ط§ظ„ط®ط±ط§ظپظٹ ط§ظ„ط°ظٹ ظٹط¹ط§ظ‚ط¨ ط§ظ„ظ…ظٹطھ ط§ظ„ط¹ط§طµظٹ ط¥ظ„ظ‰ ط«ط¹ط¨ط§ظ† ط£ظپط¹ظ‰ ط¶ط®ظ… ط±ظ‡ظٹط¨ ط§ظ„ظ…ظ†ط¸ط±طŒ ظˆط¥ط°ط§ ط£ظپظ„ط­ ط§ظ„ظ…ظٹطھ ظپظٹ ط­ط³ط§ط¨ظ‡ ط£ظ…ط§ظ… ط£ظˆط²ظˆط±ظٹط³ ظٹظ‚ط§ظ„ ظ„ط°ظ„ظƒ ط§ظ„ط«ط¹ط¨ط§ظ† ط§ظ„ظ‡ط§ط¦ظ„ ظٹط§ ط£ظپط¹ظˆظ† ظ„ط§ طھط£ظƒظ„ظ‡

ظˆط§ظ†طھظ‚ظ„طھ طھظ„ظƒ ط§ظ„ط£ط³ط·ظˆط±ط© ط§ظ„ط£ط®ظٹط±ط© ط¥ظ„ظٹظ†ط§ ظپظٹ ط´ظƒظ„ ط¬ط¯ظٹط¯ ط¨ط¹ط¯ ط¹ط¯ط© طھط­ظˆظٹط±ط§طھ.. ط£طµط¨ط­ ط£ظˆط²ظˆط±ظٹط³ ظپظٹظ‡ط§ ظٹطھط³ظ…ظ‰ ط¨ط¥ط³ظ… ط¹ط²ط±ط§ط¦ظٹظ„.. ظˆط£طµط¨ط­ ط£ظپط¹ظˆظ† ط§ظ„ط¶ط®ظ… ط«ط¹ط¨ط§ظ†ط§ظ‹ ط£ظ‚ط±ط¹طŒ ظˆط£طµط¨ط­ ط§ظ„ظ‚ط§ط¦ظ…ظˆظ† ط¹ظ„ظ‰ ظ…ط­ط§ط³ط¨ط© ط§ظ„ظ…ظٹطھ ظپظٹ ظ‚ط¨ط±ظ‡ ط¥ط«ظ†ظٹظ† ظپظ‚ط· ظ…ظ† ط§ظ„ظ…ظ„ط§ط¦ظƒط© ط£ط·ظ„ظ‚ ط¹ظ„ظٹظ‡ظ…ط§ ظ„ظ‚ط¨ ظ…ظ†ظƒط± ظˆظ†ظƒظٹط±.. ظ†ط¯ط®ظ„ ط¨ط°ظ„ظƒ ط¥ظ„ظ‰ ط§ظ„طھظپطµظٹظ„ط§طھ.. ظˆط¬ط°ظˆط±ظ‡ط§ ط§ظ„طھط§ط±ظٹط®ظٹط©

In a third tale, that mythical animal which punishes the disobedient dead, turns into a huge monstrous horrifying serpent, if the deceased passes his accountability with UZuris, that monstrous serpent is told: O( Af’oon), do not consume him. This last myth reached us in a different form, after a few alterations. Uzuris became (‘zraaeel) in folkloric tales, and (Af’oon)became that monstrous bald serpent, and those carrying out the accountability for Uzuris, were known as Naaker and Nakeer…with this we venture into historical details   

ط§ظ„ظ…ط¤ط«ط±ط§طھ ط§ظ„ظپط±ط¹ظˆظ†ظٹط© ظپظٹ ط§ظ„ط´ط§ظ… ظپظٹ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆظ†ط¹ظٹظ…ظ‡

ط£ط´ط§ط± ط£ط¯ظˆظ„ظپ ط¥ط±ظ…ط§ظ† ظپظٹ ظƒطھط§ط¨ظ‡ "ط¯ظٹط§ظ†ط© ظ…طµط± ط§ظ„ظ‚ط¯ظٹظ…ط©" ط¥ظ„ظ‰ ط¥ظ†طھظ‚ط§ظ„ ط¹ظ‚ظٹط¯ط© ط¥ظٹط²ظٹط³ ظˆط£ظˆط²ظˆط±ظٹط³ ط¥ظ„ظ‰ ط£ظˆط±ظˆط¨ط§ ظˆط§ط³طھظ…ط±ط§ط±ظ‡ط§ ط¥ظ„ظ‰ ط§ظ„ط¹طµظˆط± ط§ظ„ظˆط³ط·ظ‰طŒ ظˆظƒط§ظ† طھط£ط«ظٹط±ظ‡ط§ ط´ط¯ظٹط¯ط§ظ‹ ظپظٹ ط§ظ„ط´ط§ظ… ط®طµظˆطµط§ظ‹ ظپظٹ ط§ظ„ظٹظ‡ظˆط¯ظٹط© ظˆط§ظ„ظ†طµط±ط§ظ†ظٹط©.. ظˆط£ظƒط¯ ظ‡ط°ظ‡ ط§ظ„ظ…ظ‚ظˆظ„ط© ط¨ط§ط­ط«ظˆظ† ط£ظ…ط«ط§ظ„ "ظˆظٹظ„ط²" ظپظٹ ظƒطھط§ط¨ظ‡ "ظ…ظˆط¬ط² طھط§ط±ظٹط® ط§ظ„ط¹ط§ظ„ظ…" ظˆ"ط´ط§ط±ظ„ ط¬ظٹظ†ظٹظٹط±" ظپظٹ ظƒطھط§ط¨ظ‡ ط¹ظ† طھط§ط±ظٹط® ط§ظ„ظ…ط³ظٹط­ظٹط©

Pharaohic Influences in the Land of Shaam(Nowadays Syria, Jordan, Palestine and Lebanon) related to grave torture and its bliss.

Adolf Erman, in his book “Ancient Egypt’s Religion” pointed out to the transition of the creed of Izees and Uzuris to Europe and its continuation until the Middle Ages, with its influence being profound in the Shaam, especially in Judaism and Christianity, this idea was reiterated by other researchers like “Wills” in his book (Brief history of the world” and Charles Jeanier in his book about Christendom history.

ظˆظ‚ط¨ظ„ظ‡ظ… ط¬ظ…ظٹط¹ط§ظ‹ ط£ط´ط§ط± ط§ظ„ظ‚ط±ط¢ظ† ط¥ظ„ظ‰ طھط£ط«ط± ط¨ظ†ظٹ ط¥ط³ط±ط§ط¦ظٹظ„ ط¨ط§ظ„ط¹ط¨ط§ط¯ط© ط§ظ„ظپط±ط¹ظˆظ†ظٹط© ط¨ط±ط؛ظ… ظ…ط§ ط£ظ†ط¹ظ… ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ظ… ظ…ظ† ط¢ظٹط§طھطŒ ط­طھظ‰ ط£ظ†ظ‡ظ… ط¹ظ†ط¯ظ…ط§ ط¹ط¨ط±ظˆط§ ط§ظ„ط¨ط­ط± ظˆط±ط£ظˆط§ ظ…ط¹ط¨ط¯ط§ظ‹ ظپط±ط¹ظˆظ†ظٹط§ظ‹ ظپظٹ ط³ظٹظ†ط§ط، ط£ط±ط§ط¯ظˆط§ ظ…ظ† ظ…ظˆط³ظ‰ ط£ظ† ظٹط¬ط¹ظ„ ظ„ظ‡ظ… ط¥ظ„ظ‡ط§ظ‹ ﴿ظˆظژط¬ظژط§ظˆظژط²ظ’ظ†ظژط§ ط¨ظگط¨ظژظ†ظگظٹظژ ط¥ظگط³ظ’ط±ظژط¢ط¦ظگظٹظ„ظژ ط§ظ„ظ’ط¨ظژط­ظ’ط±ظژ ظپظژط£ظژطھظژظˆظ’ط§ظ’ ط¹ظژظ„ظژظ‰ظژ ظ‚ظژظˆظ’ظ…ظچ ظٹظژط¹ظ’ظƒظڈظپظڈظˆظ†ظژ ط¹ظژظ„ظژظ‰ظژ ط£ظژطµظ’ظ†ظژط§ظ…ظچ ظ„ظ‘ظ‡ظڈظ…ظ’ ظ‚ظژط§ظ„ظڈظˆط§ظ’ ظٹظژظ…ظڈظˆط³ظژظ‰ظژ ط§ط¬ظ’ط¹ظژظ„ظ’ ظ„ظ‘ظ†ظژط¢ ط¥ظگظ„ظژظ€ظژظ‡ط§ظ‹ ظƒظژظ…ظژط§ ظ„ظژظ‡ظڈظ…ظ’ ط¢ظ„ظگظ‡ظژط©ظŒ ظ‚ظژط§ظ„ظژ ط¥ظگظ†ظ‘ظƒظڈظ…ظ’ ظ‚ظژظˆظ’ظ…ظŒ طھظژط¬ظ’ظ‡ظژظ„ظڈظˆظ†ظژ﴾ (ط§ظ„ط£ط¹ط±ط§ظپ 138). ظˆط­ظٹظ† طھط±ظƒظ‡ظ… ظ…ظˆط³ظ‰ ط¹ط¨ط¯ظˆط§ ط§ظ„ط¹ط¬ظ„ ط§ظ„ط°ظ‡ط¨ظٹ ظٹط¶ط§ظ‡ظˆظ† ط¨ظ‡ ط¹ط¨ط§ط¯ط© ط¹ط¬ظ„ ط£ط¨ظٹط³ ط§ظ„ظپط±ط¹ظˆظ†ظٹ ﴿ظˆظژط§طھظ‘ط®ظژط°ظژ ظ‚ظژظˆظ’ظ…ظڈ ظ…ظڈظˆط³ظژظ‰ظژ ظ…ظگظ† ط¨ظژط¹ظ’ط¯ظگظ‡ظگ ظ…ظگظ†ظ’ ط­ظڈظ„ظگظٹظ‘ظ‡ظگظ…ظ’ ط¹ظگط¬ظ’ظ„ط§ظ‹ ط¬ظژط³ظژط¯ط§ظ‹ ظ„ظ‘ظ‡ظڈ ط®ظڈظˆظژط§ط±ظŒ ط£ظژظ„ظژظ…ظ’ ظٹظژط±ظژظˆظ’ط§ظ’ ط£ظژظ†ظ‘ظ‡ظڈ ظ„ط§ظژ ظٹظڈظƒظژظ„ظ‘ظ…ظڈظ‡ظڈظ…ظ’ ظˆظژظ„ط§ظژ ظٹظژظ‡ظ’ط¯ظگظٹظ‡ظگظ…ظ’ ط³ظژط¨ظگظٹظ„ط§ظ‹ ط§طھظ‘ط®ظژط°ظڈظˆظ‡ظڈ ظˆظژظƒظژط§ظ†ظڈظˆط§ظ’ ط¸ظژط§ظ„ظگظ…ظگظٹظ†ظژ﴾ (ط§ظ„ط£ط¹ط±ط§ظپ 148)طŒ ﴿ظپظژط±ظژط¬ظژط¹ظژ ظ…ظڈظˆط³ظژظ‰ظژ ط¥ظگظ„ظژظ‰ظژ ظ‚ظژظˆظ’ظ…ظگظ‡ظگ ط؛ظژط¶ظ’ط¨ظژط§ظ†ظژ ط£ظژط³ظگظپط§ظ‹ ظ‚ظژط§ظ„ظژ ظٹظژظ‚ظژظˆظ’ظ…ظگ ط£ظژظ„ظژظ…ظ’ ظٹظژط¹ظگط¯ظ’ظƒظڈظ…ظ’ ط±ظژط¨ظ‘ظƒظڈظ…ظ’ ظˆظژط¹ظ’ط¯ط§ظ‹ ط­ظژط³ظژظ†ط§ظ‹ ط£ظژظپظژط·ظژط§ظ„ظژ ط¹ظژظ„ظژظٹظ’ظƒظڈظ…ظڈ ط§ظ„ظ’ط¹ظژظ‡ظ’ط¯ظڈ ط£ظژظ…ظ’ ط£ظژط±ظژط¯طھظ‘ظ…ظ’ ط£ظژظ† ظٹظژط­ظگظ„ظ‘ ط¹ظژظ„ظژظٹظ’ظƒظڈظ…ظ’ ط؛ظژط¶ظژط¨ظŒ ظ…ظ‘ظ† ط±ظ‘ط¨ظ‘ظƒظڈظ…ظ’ ظپظژط£ظژط®ظ’ظ„ظژظپظ’طھظڈظ…ظ’ ظ…ظ‘ظˆظ’ط¹ظگط¯ظگظٹ. ظ‚ظژط§ظ„ظڈظˆط§ظ’ ظ…ظژط¢ ط£ظژط®ظ’ظ„ظژظپظ’ظ†ظژط§ ظ…ظژظˆظ’ط¹ظگط¯ظژظƒظژ ط¨ظگظ…ظژظ„ظ’ظƒظگظ†ظژط§ ظˆظژظ„ظژظ€ظژظƒظگظ†ظ‘ط§ ط­ظڈظ…ظ‘ظ„ظ’ظ†ظژط¢ ط£ظژظˆظ’ط²ظژط§ط±ط§ظ‹ ظ…ظ‘ظ† ط²ظگظٹظ†ظژط©ظگ ط§ظ„ظ’ظ‚ظژظˆظ’ظ…ظگ ظپظژظ‚ظژط°ظژظپظ’ظ†ظژط§ظ‡ظژط§ ظپظژظƒظژط°ظژظ„ظگظƒظژ ط£ظژظ„ظ’ظ‚ظژظ‰ ط§ظ„ط³ظ‘ط§ظ…ظگط±ظگظٹظ‘. ظپظژط£ظژط®ظ’ط±ظژط¬ظژ ظ„ظژظ‡ظڈظ…ظ’ ط¹ظگط¬ظ’ظ„ط§ظ‹ ط¬ظژط³ظژط¯ط§ظ‹ ظ„ظ‘ظ‡ظڈ ط®ظڈظˆظژط§ط±ظŒ ظپظژظ‚ظژط§ظ„ظڈظˆط§ظ’ ظ‡ظژظ€ظژط°ظژط¢ ط¥ظگظ„ظژظ€ظژظ‡ظڈظƒظڈظ…ظ’ ظˆظژط¥ظگظ„ظژظ€ظژظ‡ظڈ ظ…ظڈظˆط³ظژظ‰ظژ ظپظژظ†ظژط³ظگظٹظژ. ط£ظژظپظژظ„ط§ظژ ظٹظژط±ظژظˆظ’ظ†ظژ ط£ظژظ„ط§ظ‘ ظٹظژط±ظ’ط¬ظگط¹ظڈ ط¥ظگظ„ظژظٹظ’ظ‡ظگظ…ظ’ ظ‚ظژظˆظ’ظ„ط§ظ‹ ظˆظژظ„ط§ظژ ظٹظژظ…ظ’ظ„ظگظƒظڈ ظ„ظژظ‡ظڈظ…ظ’ ط¶ظژط±ظ‘ط§ظ‹ ظˆظژظ„ط§ظژ ظ†ظژظپظ’ط¹ط§ظ‹. ظˆظژظ„ظژظ‚ظژط¯ظ’ ظ‚ظژط§ظ„ظژ ظ„ظژظ‡ظڈظ…ظ’ ظ‡ظژط§ط±ظڈظˆظ†ظڈ ظ…ظگظ† ظ‚ظژط¨ظ’ظ„ظڈ ظٹظژظ‚ظژظˆظ’ظ…ظگ ط¥ظگظ†ظ‘ظ…ظژط§ ظپظڈطھظگظ†طھظڈظ…ظ’ ط¨ظگظ‡ظگ ظˆظژط¥ظگظ†ظ‘ ط±ظژط¨ظ‘ظƒظڈظ…ظڈ ط§ظ„ط±ظ‘ط­ظ’ظ…ظژظ€ظژظ†ظڈ ظپظژط§طھظ‘ط¨ظگط¹ظڈظˆظ†ظگظٹ ظˆظژط£ظژط·ظگظٹط¹ظڈظˆظژط§ظ’ ط£ظژظ…ظ’ط±ظگظٹ. ظ‚ظژط§ظ„ظڈظˆط§ظ’ ظ„ظژظ† ظ†ظ‘ط¨ظ’ط±ظژط­ظژ ط¹ظژظ„ظژظٹظ’ظ‡ظگ ط¹ظژط§ظƒظگظپظگظٹظ†ظژ ط­ظژطھظ‘ظ‰ظژ ظٹظژط±ظ’ط¬ظگط¹ظژ ط¥ظگظ„ظژظٹظ’ظ†ظژط§ ظ…ظڈظˆط³ظژظ‰ظژ. ظ‚ظژط§ظ„ظژ ظٹظژظ‡ظژط±ظڈظˆظ†ظڈ ظ…ظژط§ ظ…ظژظ†ظژط¹ظژظƒظژ ط¥ظگط°ظ’ ط±ظژط£ظژظٹظ’طھظژظ‡ظڈظ…ظ’ ط¶ظژظ„ظ‘ظˆظژط§ظ’. ط£ظژظ„ط§ظ‘ طھظژطھظ‘ط¨ظگط¹ظژظ†ظگ ط£ظژظپظژط¹ظژطµظژظٹظ’طھظژ ط£ظژظ…ظ’ط±ظگظٹ. ظ‚ظژط§ظ„ظژ ظٹظژط§ط¨ظ’ظ†ظژط£ظڈظ…ظ‘ ظ„ط§ظژ طھظژط£ظ’ط®ظڈط°ظ’ ط¨ظگظ„ظگط­ظ’ظٹظژطھظگظٹ ظˆظژظ„ط§ظژ ط¨ظگط±ظژط£ظ’ط³ظگظٹ ط¥ظگظ†ظ‘ظٹ ط®ظژط´ظگظٹطھظڈ ط£ظژظ† طھظژظ‚ظڈظˆظ„ظژ ظپظژط±ظ‘ظ‚ظ’طھظژ ط¨ظژظٹظ’ظ†ظژ ط¨ظژظ†ظگظٹظژ ط¥ظگط³ظ’ط±ظژط¢ط¦ظگظٹظ„ظژ ظˆظژظ„ظژظ…ظ’ طھظژط±ظ’ظ‚ظڈط¨ظ’ ظ‚ظژظˆظ’ظ„ظگظٹ. ظ‚ظژط§ظ„ظژ ظپظژظ…ظژط§ ط®ظژط·ظ’ط¨ظڈظƒظژ ظٹظژط³ظژط§ظ…ظگط±ظگظٹظ‘. ظ‚ظژط§ظ„ظژ ط¨ظژطµظڈط±ظ’طھظڈ ط¨ظگظ…ظژط§ ظ„ظژظ…ظ’ ظٹظژط¨ظ’طµظڈط±ظڈظˆط§ظ’ ط¨ظگظ‡ظگ ظپظژظ‚ظژط¨ظژط¶ظ’طھظڈ ظ‚ظژط¨ظ’ط¶ظژط©ظ‹ ظ…ظ‘ظ†ظ’ ط£ظژط«ظژط±ظگ ط§ظ„ط±ظ‘ط³ظڈظˆظ„ظگ ظپظژظ†ظژط¨ظژط°ظ’طھظڈظ‡ظژط§ ظˆظژظƒظژط°ظژظ„ظگظƒظژ ط³ظژظˆظ‘ظ„ظژطھظ’ ظ„ظگظٹ ظ†ظژظپظ’ط³ظگظٹ﴾ (ط·ظ‡ 86: 96)

Before all of them, the Quran hinted at the influence of Pharaohic rituals on Children of Israel, despite of what God Almighty had bestowed on them of miracles, when they crossed the Red Sea to the Sinai desert,  and saw a Pharoahic temple, the wanted Moses to assign them, make them an Idol :

7: 138  And We brought the Children of Israel across the sea, and they came unto a people who were given up to idols which they had. They said: O Moses! Make for us a god even as they have gods. He said: Lo! ye are a folk who know not.

When Moses left them, they worshipped the golden calf, competing with  Pharoahic( Abees) calf :

7: 148  And the folk of Moses, after (he left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers.

Then:

20: 86  Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?

20: 87  They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed.

20: 88  Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten.

20: 89  See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use?

20: 90  And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.

20: 91  They said: We shall by no means cease to be its votaries till Moses return unto us.

20: 92  He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray,

20: 93  That thou followedst me not? Hast thou then disobeyed my order

20: 94  He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word.

20: 95  (Moses) said: And what hast thou to say, O Samiri?

20: 96  He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.

ظˆظپظٹظ…ط§ ظٹط®طµ ظ…ظˆط¶ظˆط¹ظ†ط§ ط¹ظ† ط§ظ„ظ‚ط¨ط± ط­ط³ط§ط¨ظ‡ ظˆط¹ط°ط§ط¨ظ‡ ظپط¥ظ† ط§ظ„ظ‚ط±ط¢ظ† ظٹط´ظٹط± ط¥ظ„ظ‰ ط£ظ† ط§ظ„ظٹظ‡ظˆط¯ ط¹ط¨ط¯ظˆط§ (ط¹ط²ظٹط±) ط²ط§ط¹ظ…ظٹظ† ط£ظ†ظ‡ ط¥ط¨ظ† ط§ظ„ظ„ظ‡ ظˆط£ظ†ظ‡ظ… ط¨ط°ظ„ظƒ ظٹط³ظٹط±ظˆظ† ط¹ظ„ظ‰ ظ†ظ‡ط¬ ط§ظ„ظƒط§ظپط±ظٹظ† ط§ظ„ط³ط§ط¨ظ‚ظٹظ† ﴿ظˆظژظ‚ظژط§ظ„ظژطھظگ ط§ظ„ظ’ظٹظژظ‡ظڈظˆط¯ظڈ ط¹ظڈط²ظژظٹظ’ط±ظŒ ط§ط¨ظ’ظ†ظڈ ط§ظ„ظ„ظ‘ظ‡ظگ﴾ (ط§ظ„طھظˆط¨ط© 30). ظˆط§ظ„ظٹظ‡ظˆط¯ ظپظٹ ظ…طµط·ظ„ط­ ط§ظ„ظ‚ط±ط¢ظ† ط§ظ„ظƒط±ظٹظ… ظ„ظٹط³ظˆط§ ظƒظ„ ط§ظ„ط°ظٹظ† ظ‡ط§ط¯ظˆط§ ظˆظ„ظٹط³ظˆط§ ظƒظ„ ظ…ظ† ظٹطھظ…ط³ظƒ ط¨ط§ظ„طھظˆط±ط§ط© ط¨ظ„ ظپظ‚ط· ط§ظ„ط·ط§ط¦ظپط© ط§ظ„ظ…طھط·ط±ظپط© ظ…ظ† ظ‚ظˆظ… ظ…ظˆط³ظ‰ ظˆظ…ظ† ط³ط§ط± ط¹ظ„ظ‰ ظ†ظ‡ط¬ظ‡ظ…

As for our subject about the grave and its accountability and its punishment, the Quran mentions that the Jews worshipped (Ezra)claiming that he is the son of God, and by doing so, they are following the footsteps of earlier disbelievers:

9: 30  And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they!

The Jews in the Quranic terminology are not all those who believed in and followed Moses, and not all those who adhere to the Torah, but those extremists among Moses’ followers and who followed their example.  

ط£ظˆط²ظˆط±ظٹط³ ط¥ط³ظ…ظ‡ ط§ظ„ظ…طµط±ظٹ ظˆط¨ط§ظ„ظ„ط؛ط© ط§ظ„ظ…طµط±ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ط¹ط²ظٹط±.. ط­ط±ظپ ط§ظ„ط¹ظٹظ† ظٹظˆط¬ط¯ ظپظٹ ط§ظ„ظ„ط؛ط© ط§ظ„ظ…طµط±ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ظˆظ„ط§ ظٹظˆط¬ط¯ ظپظٹ ط§ظ„ظ„ط؛ط© ط§ظ„ظٹظˆظ†ط§ظ†ظٹط© ظˆظ„ط°ظ„ظƒ ظپط¥ظ† ط§ظ„ط£ظˆط±ظˆط¨ظٹظٹظ† ط­ظٹظ† ظ†ط·ظ‚ظˆط§ (ط¹ط²ظٹط±) ط¨ط§ظ„ظ„ط؛ط© ط§ظ„ظٹظˆظ†ط§ظ†ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ظ‚ط§ظ„ظˆط§ (ط£ظˆط²ظˆط±ظٹط³) ط£ظٹ (ط£ظˆط²ظٹط±) ظˆطھط¶ط§ظپ ط¥ظ„ظٹظ‡

 (S)

ظˆط£ط¶ط§ظپطھ ط§ظ„ظٹظ‡ظˆط¯ ط¥ظ„ظ‰ (ط¹ط²ظٹط±) طھط­ط±ظٹظپط§ظ‹ ط¢ط®ط± طھط­ظˆظ„ ط¨ظ‡ ظ…ظ† ط¥ظ„ظ‡ ط§ظ„ظ…ظˆطھظ‰ ط¹ظ†ط¯ ظ‚ط¯ظ…ط§ط، ط§ظ„ظ…طµط±ظٹظٹظ† ط¥ظ„ظ‰ ظ…ظ„ظƒ ط§ظ„ظ…ظˆطھطŒ ظˆط£طµط¨ط­ ط¥ط³ظ…ظ‡ (ط¹ط²ط±ط§ط¦ظٹظ„).. ظˆطھظˆط§ط±ط«ظ†ط§ ظ…ظ†ظ‡ظ… ط§ظ„ط¥ط¹طھظ‚ط§ط¯ ط¨ط£ظ† "ط¹ط²ط±ط§ط¦ظٹظ„" ظ‡ظˆ ظ…ظ„ظƒ ط§ظ„ظ…ظˆطھ ظˆظ„ظ‚ط¯ ط°ظƒط± ط§ظ„ظ‚ط±ط¢ظ† ط£ط³ظ…ط§ط، ط¨ط¹ط¶ ط§ظ„ظ…ظ„ط§ط¦ظƒط© ظ…ط«ظ„ ط¬ط¨ط±ظٹظ„ ظˆظ…ظٹظƒط§ظ„طŒ ظˆظ…ط§ظ„ظƒ ظˆطھط­ط¯ط« ط¹ظ† ط§ظ„ط±ظˆط­ ظˆظ…ظ„ظƒ ط§ظ„ظ…ظˆطھ ظˆظ„ظƒظ† ظ„ظ… ظٹط°ظƒط± ط¥ط³ظ…ط§ظ‹ ظ„ظ…ظ„ظƒ ط§ظ„ظ…ظˆطھ.. ظˆظ„ط£ظ† ط§ظ„ظ‚ط±ط¢ظ† ظ‡ظˆ ظˆط­ط¯ظ‡ ط§ظ„ظ…طµط¯ط± ط§ظ„ط°ظٹ ظ†ط³طھظ‚ظٹ ظ…ظ†ظ‡ ط§ظ„ط؛ظٹط¨ظٹط§طھ ظپط¥ظ† "ط¹ط²ط±ط§ط¦ظٹظ„" ط§ظ„ظ…ط´ط§ط± ط¥ظ„ظٹظ‡ ط¹ظ„ظ‰ ط£ظ†ظ‡ ظ…ظ„ظƒ ط§ظ„ظ…ظˆطھ ظ„ط§ ط£طµظ„ ظ„ظ‡ ظپظٹ ط§ظ„ط¥ط³ظ„ط§ظ…

Uzuris, his name in the ancient Egyptian language was Ezra…The letter (Ain-ط¹) exists in the ancient Egyptian language, but does not exist in the old Greek language, so when the Europeans pronounced (Ezra-Ezeir) using the old Greek, they said (Uzuris) which is (‘zir-‘zeir) with an (s) added to it.

The Jews added another aberration to (‘zeir) by which it was transformed from the god of the dead , in the ancient Egyptian culture, to the angel of death, and his name became (‘zraa’eel), and from them we inherited the belief that (’zraa’eel) is the angel of death. The Quran mentioned the names of few angels like Gabriel, Michael and Malek, the custodian of Hellfire; it also talked about “The Spirit” and the angel of death, but did not mention a name for him, and since the Quran is the only source we draw from any knowledge about the Unseen, in retrospect this (‘zraa’eel) being the angel of death, has no basis in Islam.

ظˆظ‚ط¯ ط¹ط±ظپظ†ط§ ط£طµظ„ظ‡ ط§ظ„ط¥ط³ط±ط§ط¦ظٹظ„ظٹ ط§ظ„ظ…ط£ط®ظˆط° ظ…ظ† ط£ظˆط²ظٹط± ط£ظˆ ط¹ط²ظٹط± ط£ظˆ ط£ظˆط²ظˆط±ظٹ.

ظˆظ‡ط°ط§ ظٹط¯ظ„ظ†ط§ ط¹ظ„ظ‰ ط£ظ† ط§ظ„ظ…ط¤ط«ط±ط§طھ ط§ظ„ظپط±ط¹ظˆظ†ظٹط© ط¸ظ„طھ ط­ظٹط© ظپظٹ ظ…طµط± ظˆط§ظ„ط´ط§ظ… ظˆط§ظ„ط¹ط±ط§ظ‚ ط¨ط¹ط¯ ط¸ظ‡ظˆط± ط§ظ„ط£ظ†ط¨ظٹط§ط، ظ…ظ† ط¨ظ†ظٹ ط¥ط³ط±ط§ط¦ظٹظ„ ظˆط¥ظ„ظ‰ ظ…ط§ ط¨ط¹ط¯ ط¸ظ‡ظˆط± ط®ط§طھظ… ط§ظ„ظ†ط¨ظٹظٹظ† ط¹ظ„ظٹظ‡ظ… ط§ظ„طµظ„ط§ط© ظˆط§ظ„ط³ظ„ط§ظ…

ظˆط§ظ„ط¹ظ‚ط§ط¦ط¯ ط§ظ„ظ…ط±طھط¨ط·ط© ط¨ط§ظ„ظ…ظˆطھ ظˆط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆط­ط³ط§ط¨ظ‡ ظ…ط£ط®ظˆط°ط© ظ…ظ† ط£طµظˆظ„ ظپط±ط¹ظˆظ†ظٹط© ظˆظ„ظƒظ† طھط­ظˆظ„طھ ظ„ط¨ط¹ط¶ ط§ظ„طھط­ظˆظٹط± ط§ظ„ط°ظٹ ط£ط´ط±ظ†ط§ ط¥ظ„ظٹظ‡

ظˆظ‚ط¯ ط£ط­ظٹط§ ط§ظ„ظ‚طµط§طµ طھظ„ظƒ ط§ظ„ط¹ظ‚ط§ط¦ط¯ ط§ظ„ط¯ظٹظ†ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ظپظٹ ط§ظ„ط¹طµط± ط§ظ„ط£ظ…ظˆظٹ ظˆظ…ط§ طھظ„ط§ظ‡

We traced its origin to the Israelites, which was taken from (Uzeir)or(‘zeir)or(Uzuris), which in turn points to the Pharoahic influences that remained alive in Egypt, Shaam, Iraq after the appearance of the Israelites prophets until post appearance of the Seal of prophets, peace be upon them all.

All such beliefs connected to death, grave torture, its bliss and its accountability, all were derived from Pharoahic origins, but undergone alterations that we have pointed out, to be revived(those ancient religious beliefs) by the storytellers during the Umayyad era and what followed. 

ط§ظ„ظ‚ظڈطµظژظ‘ط§طµ ظˆط§ظ„طھط±ط؛ظٹط¨ ظˆط§ظ„طھط±ظ‡ظٹط¨

ط§ظ„ظ‚ظڈطµظ‹ظ‘ط§طµ ظ‡ظ… ظ…ط¬ظ…ظˆط¹ط© ظ…ظ† ط§ظ„ظ†ط§ط³ ط¥ط­طھط±ظپظˆط§ ط§ظ„ظˆط¹ط¸ ظپظٹ ط§ظ„ظ…ط³ط§ط¬ط¯ ظˆط؛ظٹط±ظ‡ط§ ط¨ط¹ط¯ ط£ظˆظ‚ط§طھ ط§ظ„طµظ„ط§ط©.

ظˆظƒط§ظ† ط¹ظ…ظ„ ط§ظ„ظ‚ظڈطµظ‹ظ‘ط§طµ طھط·ظˆط¹ظٹط§ظ‹ ظپظٹ ط¨ط¯ط§ظٹطھظ‡ ظٹظ‚ظˆظ… ط¨ظ‡ ط±ط¤ظˆط³ ط§ظ„طµط­ط§ط¨ط© ظ„ظ„ظˆط¹ط¸ ظˆط§ظ„ط¯ط¹ظˆط© ط¥ظ„ظ‰ ط§ظ„ط­ظ‚ طŒ ظˆط£ظˆظ„ ظ…ظ† طھط·ظˆط¹ ظ„ظ‡ط°ظ‡ ط§ظ„ظ…ظ‡ظ…ط© ط§ظ„ط£ط³ظˆط¯ ط¨ظ† ط³ط±ظٹط¹ ظˆظƒط§ظ† طµط­ط§ط¨ظٹط§ظ‹ ط؛ط²ط§ ظ…ط¹ ط§ظ„ظ†ط¨ظٹ ط£ط±ط¨ط¹ ط؛ط²ظˆط§طھ

ط«ظ… طھط­ظˆظ„ ط§ظ„ظ‚طµطµ ط¥ظ„ظ‰ ظˆط¸ظٹظپط© ط³ظٹط§ط³ظٹط© ط¯ظٹظ†ظٹط© ط±ط³ظ…ظٹط© ظپظٹ ط§ظ„ط¹طµط± ط§ظ„ط£ظ…ظˆظٹ ظپظ‚ط¯ ط¥ط­طھط§ط¬ ظ…ط¹ط§ظˆظٹط© ط¥ظ„ظ‰ ط¬ظ‡ط§ط² ط¯ط¹ط§ط¦ظ‰ ظٹظ‚ظ†ط¹ ط£ظ‡ظ„ ط§ظ„ط´ط§ظ… ط¨ط£ط­ظ‚ظٹطھظ‡ ظپظٹ ط§ظ„ظ‚ظٹط§ظ… ط¶ط¯ (ط¹ظ„ظٹ ط¨ظ† ط£ط¨ظٹ ط·ط§ظ„ط¨) ظ„ط°ط§ ط£طµط¨ط­ ظ…ظ†طµط¨ ط§ظ„ظ‚طµظ‹ظ‘ط§طµ ظٹظƒط§ظپط¦ ظ…ظ†طµط¨ ط§ظ„ظ‚ط§ط¶ظٹطŒ ظˆظ‚ط¯ ظٹط¬ظ…ط¹ ط§ظ„ط±ط¬ظ„ ط¨ظٹظ† ط§ظ„ظˆط¸ظٹظپطھظٹظ† ظ…ط¹ط§ظ‹طŒ ظ„ط°ظ„ظƒ ظٹظ‚ط§ظ„ ط£ظˆظ„ ظ…ظ† ظ‚طµظ‘ ط¨ظ…طµط± ط³ظ„ظٹظ…ط§ظ† ط¨ظ† ط¹طھط± ط§ظ„طھط¬ظٹط¨ظٹ ظˆظƒط§ظ† ظٹط¬ظ…ط¹ ط¨ظٹظ† ط§ظ„ظ‚ط¶ط§ط، ظˆط§ظ„ظ‚طµطµ ظˆظƒط§ظ† ظٹظ…ط§ط±ط³ ط¹ظ…ظ„ظ‡ ظپظٹ ط§ظ„ظ…ط³ط¬ط¯ ط§ظ„ط¹طھظٹظ‚ ط¨ط§ظ„ظپط³ط·ط§ط·

ظˆظƒط§ظ† ط§ظ„ظ‚طµط§طµ ظٹط¬ظ„ط³ ط¨ط§ظ„ظ…ط³ط¬ط¯ ظˆط­ظˆظ„ظ‡ ط§ظ„ظ†ط§ط³ ظپظٹط³طھط­ظˆط° ط¹ظ„ظ‰ ط£ظ„ط¨ط§ط¨ظ‡ظ… ط¨ط§ظ„ط­ظƒط§ظٹط§طھ ظˆط§ظ„ط£ظ‚ط§طµظٹطµ ظˆط§ظ„ط£ط³ط§ط·ظٹط± ط«ظ… ظٹط®ظ„ط· ظƒظ„ط§ظ…ظ‡ ط¨ط§ظ„ط¯ط¹ظˆط© ط§ظ„ط³ظٹط§ط³ظٹط© ظ„ط£ظˆظ„ظٹ ط§ظ„ط£ظ…ط± ظˆط§ظ„ظ‡ط¬ظˆظ… ط¹ظ„ظ‰ (ط£ط¨ظ‰ طھط±ط§ط¨) ظˆظ‡ظˆ ظƒظ†ظٹط© (ط¹ظ„ظٹ ط¨ظ† ط£ط¨ظٹ ط·ط§ظ„ط¨)

ظˆظ‡ظ†ط§ظƒ ظ†ط§ط­ظٹط© ط³ظٹظƒظˆظ„ظˆط¬ظٹط© طھظ†ط¨ظ‡ ظ„ظ‡ط§ ط£ظˆظ„ط¦ظƒ ط§ظ„ظ‚ظڈطµظ‘ط§طµ ظˆظ‡ظٹ ط§ظ„طھط±ظƒظٹط² ط¹ظ„ظ‰ ط§ظ„طھط®ظˆظٹظپ ظˆط§ظ„ط¥ظ†ط°ط§ط± ظˆط§ظ„طھط±ظ‡ظٹط¨ ظ…ظ† ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆط§ظ„ط¢ط®ط±ط© ظˆط¨ط¹ط¯ ط¥ط®ط¶ط§ط¹ ط§ظ„ظ…ط³طھظ…ط¹ظٹظ† ط¨ط§ظ„ط£ط³ط§ط·ظٹط± ط§ظ„ظ…ط±ط¹ط¨ط© ط¹ظ† ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظٹط³ظ‡ظ„ ط§ظ„طھط£ط«ظٹط± ظپظٹظ‡ظ… ظˆط¨ط« ط§ظ„ط¯ط¹ط§ظٹط© ط§ظ„ط³ظٹط§ط³ظٹط© ظپظٹ ط¹ظ‚ظˆظ„ظ‡ظ… ط¨ط¹ط¯ ط£ظ† طھطھظ… ط§ظ„ط³ظٹط·ط±ط© ط¹ظ„ظٹظ‡ط§

ظˆط­طھظ‰ ط§ظ„ط¢ظ† ظپط¥ظ† ط§ظ„ظ…طھط·ط±ظپظٹظ† ظٹط±ظƒط²ظˆظ† ظپظٹ ط§ظ„ط®ط·ط¨ ظˆط§ظ„ظƒطھط§ط¨ط§طھ ط¹ظ„ظ‰ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆط§ظ„ط«ط¹ط¨ط§ظ† ط§ظ„ط£ظ‚ط±ط¹ ظˆط¹ط°ط§ط¨ ط§ظ„ط¢ط®ط±ط© ظ„ظٹط´ظٹط¹ظˆط§ ط§ظ„ط¥ط±ظ‡ط§ط¨ ط§ظ„ط¯ظٹظ†ظٹ ظپظٹ ط§ظ„ظ†ظپظˆط³ ظˆظ…ظ† ط«ظ… ظٹط³ظ‡ظ„ ظ„ظ‡ظ… ط§ظ„ط³ظٹط·ط±ط© ط¹ظ„ظ‰ ط§ظ„ظ†ط§ط³طŒ ظپط·ط§ظ„ظ…ط§ ط£ط®ط¶ط¹ظˆط§ ظ„ظ‡ظ… ط§ظ„ظ†ط§ط³ ط¨ط§ظ„ط¯ظٹظ† ظƒط§ظ† ط³ظ‡ظ„ط§ظ‹ ط£ظ† ظٹط®ط¶ط¹ ظ„ظ‡ظ… ط§ظ„ظ†ط§ط³ ظپظٹ ط£ظ…ظˆط± ط§ظ„ط¯ظ†ظٹط§

ظˆظ†ط¹ظˆط¯ ط¥ظ„ظ‰ ط§ظ„ط¹طµط± ط§ظ„ط£ظ…ظˆظٹ ط§ظ„ط°ظ‰ ط£ط¹ط§ط¯ ط§ظ„ط£ظپظƒط§ط± ط§ظ„ظپط±ط¹ظˆظ†ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ظپظٹ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆط§ظ„ط°ظٹ ط¥طھط®ط° ط£ط³ظ„ظˆط¨ ط§ظ„ظ‚طµطµ ظˆط§ظ„ظ‚ظڈطµظ‘ط§طµ ظˆط³ظٹظ„ط© ظ„ظ„ط¯ط¹ط§ظٹط© ط§ظ„ط³ظٹط§ط³ظٹط©

ظ†ظ‚ظˆظ„ ط¥ظ† ط§ظ„ظ…طµط¯ط± ط§ظ„ط°ظٹ ظٹط³طھظ‚ظٹ ظ…ظ†ظ‡ ط§ظ„ظ‚ظڈطµظ‹ظ‘ط§طµ ظ…ط§ط¯طھظ‡ظ… ط§ظ„ط®ط±ط§ظپظٹط© ط¹ظ† ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆط®ظ„ط§ظپظ‡ طھطھظ…ط«ظ„ ظپظٹ ط«ظ„ط§ط«ط©ظ…ظ† ط§ظ„ظٹظ‡ظˆط¯طŒ ظˆظ…ظ†ظ‡ظ… ط¬ط§ط،طھ "ط§ظ„ط¥ط³ط±ط§ط¦ظٹظ„ظٹط§طھ" ظپظٹ ظپظƒط± ط§ظ„ظ…ط³ظ„ظ…ظٹظ† ظˆط¹ظ‚ط§ط¦ط¯ظ‡ظ…طŒ ظˆظ‡ظ… ظˆظ‡ط¨ ط¨ظ† ظ…ظ†ط¨ظ‡ ظˆظƒط¹ط¨ ط§ظ„ط£ط­ط¨ط§ط± ط¨ط§ظ„ط¥ط¶ط§ظپط© ط¥ظ„ظ‰ ط¹ط¨ط¯ ط§ظ„ظ„ظ‡ ط¨ظ† ط³ظ„ط§ظ…

ظˆظ…ط¹ط±ظˆظپ ط£ظ† ط£ط¨ط§ ظ‡ط±ظٹط±ط© ظƒط§ظ† طµط¯ظٹظ‚ط§ظ‹ ظ„ظƒط¹ط¨ ط§ظ„ط£ط­ط¨ط§ط± ظˆط£ظ†ظ‡ ط£ط®ط° ط¹ظ†ظ‡طŒ ظƒظ…ط§ ط£ط®ط° ط£ظٹط¶ط§ظ‹  ط¹ظ† ط¹ط¨ط¯ ط§ظ„ظ„ظ‡ ط¨ظ† ط³ظ„ط§ظ… طŒ ظˆط¨ط°ظ„ظƒ ط¯ط®ظ„طھ ظ…ط±ظˆظٹط§طھ ظƒط¹ط¨ ط§ظ„ط£ط­ط¨ط§ط± ط¥ظ„ظ‰ ط§ظ„ط£ط­ط§ط¯ظٹط«

ظˆظ…ظ† ظٹط±ظٹط¯ ط§ظ„ط¥ط³طھظپط§ط¶ط© ظپظٹ ظ‡ط°ط§ ط§ظ„ظ…ظˆط¶ظˆط¹ ظٹظ…ظƒظ†ظ‡ ط£ظ† ظٹط±ط¬ط¹ ط¥ظ„ظ‰ ظ…ط¤ظ„ظپط§طھ ط§ظ„ط´ظٹط® ظ…ط­ظ…ظˆط¯ ط£ط¨ظˆ ط±ظٹظ‡ ظپظٹ ظƒطھط§ط¨ظٹظ‡ "ط£ط¶ظˆط§ط، ط¹ظ„ظ‰ ط§ظ„ط³ظ†ط©"ظˆ "ط´ظٹط® ط§ظ„ظ…ط¶ظٹط±ط©" ظˆظƒطھط§ط¨ ط§ظ„ط£ط³طھط§ط° ط£ط­ظ…ط¯ ط£ظ…ظٹظ† "ظپط¬ط± ط§ظ„ط¥ط³ظ„ط§ظ…"

ظˆظ‚ط¯ ط£ط´ط§ط± ط§ظ„ط£ط³طھط§ط° ط£ط­ظ…ط¯ ط£ظ…ظٹظ† ط¥ظ„ظ‰ ط£ظ† ط£ظˆظ„ط¦ظƒ ط§ظ„ظ‚ظڈطµظ‘ط§طµ ط£ط¯ط®ظ„ظˆط§ ط§ظ„ظƒط«ظٹط± ظ…ظ† ط§ظ„ط¥ط³ط±ط§ط¦ظٹظ„ظٹط§طھ ظˆط§ظ„ط®ط±ط§ظپط§طھ ظپظٹ ط§ظ„ط­ط¯ظٹط« ظˆط§ظ„طھظپط³ظٹط± ظˆط§ظ„طھط§ط±ظٹط®طŒ ظˆظ‚ط¨ظ„ظ‡ ط¥ظ†طھظ‚ط¯ ط¥ط¨ظ† طھظٹظ…ظٹظ‡ ط®ط±ط§ظپط§طھ ط§ظ„ظ‚ظڈطµظ‘ط§طµ ظپظٹ ظƒطھط§ط¨ظ‡ "ط£ط­ط§ط¯ظٹط« ط§ظ„ظ‚ظڈطµظ‘ط§طµ" ط¥ظ„ط§ ط£ظ† ط§ظ„ظ…ط¤ط³ظپ ط£ظ† ط¨ط¹ط¶ ط§ظ„ط£ظ‚ط§طµظٹطµ ط§ظ„ط®ط±ط§ظپظٹط© ط¥ط±طھط¯طھ ط«ظˆط¨ ط§ظ„ط£ط­ط§ط¯ظٹط« ط§ظ„ظ†ط¨ظˆظٹط© ظˆظ‡ظٹ طھط¤ط³ط³ ط§ظ„ط¹ظ‚ط§ط¦ط¯ ط§ظ„ظ…طµط±ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ظپظٹ ط­ظ‚ظٹظ‚ط© ط§ظ„ط£ظ…ط±طŒ ظˆط§ظ„ظ…ط¤ط³ظپ ط£ظƒط«ط± ط£ظ† ظ…ط­ظ‚ظ‚ظٹ ط§ظ„ط¬ط±ط­ ظˆط§ظ„طھط¹ط¯ظٹظ„ ظپظٹ ط§ظ„ط­ط¯ظٹط« طھط³ط§ظ‡ظ„ظˆط§ ظ…ط¹ طھظ„ظƒ ط§ظ„ط£ط­ط§ط¯ظٹط« ظ„ط£ظ†ظ‡ ظ„ط§ ظٹطھط±طھط¨ ط¹ظ„ظٹظ‡ط§ طھط­ط±ظٹظ… ط£ظˆ طھط­ظ„ظٹظ„طŒ ط¥ط° ط£ظ† ط¹طµظˆط± ط§ظ„ظپظ‚ظ‡ط§ط، ظƒط§ظ†طھ طھط¬ط¹ظ„ ط§ظ„طھط±ظƒظٹط² ظ‚ط§ط¦ظ…ط§ظ‹ ط¹ظ„ظ‰ طھط­ط±ظٹ ط§ظ„ط£ط­ط§ط¯ظٹط« ط§ظ„ط®ط§طµط© ط¨ط§ظ„ط­ظ„ط§ظ„ ظˆط§ظ„ط­ط±ط§ظ… طھط¨ط¹ط§ظ‹ ظ„ظ„طµط±ط§ط¹ ط§ظ„ظ…ط°ظ‡ط¨ظٹ ط¨ظٹظ† ط£ظ‡ظ„ ط§ظ„ظپظ‚ظ‡طŒ ط£ظ…ط§ ط£ط­ط§ط¯ظٹط« ط§ظ„طھط±ط؛ظٹط¨ ظˆط§ظ„طھط±ظ‡ظٹط¨ ظˆظ…ظ†ظ‡ط§ ط£ط­ط§ط¯ظٹط« ط§ظ„ظ‚ط¨ط± ظپظ‚ط¯ ظƒط§ظ†ظˆط§ ظٹطھط³ط§ظ…ط­ظˆظ† ظپظٹ ط±ظˆط§ظٹطھظ‡ط§طŒ ظˆظ„ظ… ظٹظپط·ظ†ظˆط§ ط¥ظ„ظ‰ ط®ط·ظˆط±طھظ‡ط§ ط¹ظ„ظ‰ طھظƒظˆظٹظ† ط§ظ„ط¹ظ‚ظ„ ظˆط§ظ„ظ…ط¹طھظ‚ط¯طŒ ظˆظ‡ظƒط°ط§ ط±ط§ط¬طھ ط£ط­ط§ط¯ظٹط« ط§ظ„ط£ظˆط²ط§ط¹ظٹ ظˆط؛ظٹط±ظ‡..

 ظˆط§ظ†طھط´ط±طھ ظ‡ط°ظ‡ ط§ظ„ط£ط­ط§ط¯ظٹط« ظˆط§ظ†ط³ط¬ظ…طھ ط§ظ„ط£ط؛ظ„ط¨ظٹط© ط§ظ„ظ…طھط¯ظٹظ†ط© ظ…ط¹ظ‡ط§ ظ„ط£ظ†ظ‡ط§ ظپظٹ ط§ظ„ط­ظ‚ظٹظ‚ط© ط¨ط¶ط§ط¹طھظ†ط§ ط§ظ„ظ…طµط±ظٹط© ط§ظ„ظ‚ط¯ظٹظ…ط© ظˆظ‚ط¯ ط±ط¯طھ ط¥ظ„ظٹظ†ط§. ظˆظ„ط£ظ†ظ‡ط§ طھطھط­ط¯ط« ط¹ظ† ط§ظ„ظ…ظˆطھ ظˆط§ظ„ظ‚ط¨ط± ظˆطھط¶ط®ظ… ط®ظˆظپظ†ط§ ط§ظ„ط؛ط±ظٹط²ظٹ ظ…ظ† ط¸ظ„ظ…ط© ط§ظ„ظ‚ط¨ط± ظˆط£ط³ط§ط·ظٹط±ظ‡.. ظˆظ„ط£ظ† ط§ظ„طھظٹط§ط± ط§ظ„ط¯ظٹظ†ظٹ ط§ظ„ظ…طھط­ظƒظ… ط§ظ„ط°ظٹ ظٹط±ظٹط¯ ط£ظ† ظٹط±ظƒط¨ ط¸ظ‡ظˆط±ظ†ط§ ط¨ط§ط³ظ… ط§ظ„ط¥ط³ظ„ط§ظ… ظ„ط§ط¨ط¯ ظ„ظ‡ ط£ظ† ظٹط¶ط¹ ط­ط¬ط§ط¨ط§ظ‹ ط¹ظ„ظ‰ ط¹ظ‚ظˆظ„ظ†ط§ ظˆط¥ط±ظ‡ط§ط¨ط§ظ‹ ظپظٹ ظ‚ظ„ظˆط¨ظ†ط§ ط­طھظ‰ ظ†ط±ظƒط¹ ظ„ظ‡ ظˆظ†ط®ط¶ط¹. ظˆطھظ†ط§ط³ظٹظ†ط§ ظپظٹ ط®ط¶ظ… ظ‡ط°ط§ ط§ظ„ظ…ظˆط¶ظˆط¹ ط£ظ† ظ†ط±ط¬ط¹ ط¥ظ„ظ‰ ط§ظ„ظ‚ط±ط¢ظ† ط§ظ„ظƒط±ظٹظ… ظˆط£ظ† ظ†ط­طھظƒظ… ط¥ظ„ظٹظ‡

The storytellers, encouragement and intimidation

Storytellers are a group of people who took up preaching as a profession at mosques and other places, following each prescribed prayer. It started as a volunteer endeavor, performed by some of the Prophet’s companions, to preach and admonish, the first to do so was Al Aswad Ibn Saree’ , a companion who participated with the Prophet in 4 expeditions.

In time, storytelling became an official politico-religious job during the Umayyad era. For Mu’aaeya needed a propaganda apparatus to convince the natives of Shaam(Syria and Palestine),in his more worthiness in revolting against (Ali Bin Abi Talib), hence the postion of a storyteller rivaled that of the judge’s, sometimes, one man would join both positions, it has been related that Suleiman Bin Itr Et- Tujeibi was the first to hold both positions, and used to conduct his work at the old mosque in Al-Fustaat.

The storyteller used to sit in the mosque surrounded by possessed people, with his stories, tales and fables, blending his sermons with political exhortations in favor of those in power, against (Abu Turab), the nivkname of (Ali Bin Abi Talib)

There was a psychological aspect, the storytellers noticed and took advantage of, which was by stressing the tales of the grave torture and the Latter Day punishment, by frightening, intimidating and terrorizing those people, they could easily influence and brainwash them with politically slanted speeches

Even today, the extremists bombard their listeners with tales of grave torture, the bald serpent and the afterlife punishment, in order to circulate and spread religious terrorism in the minds of people, to master their control over them, and when it is done through religious indoctrination, it becomes easier to control them in matters of this world.

Returning to the Umayyad era, which brought back ancient Pharaohic ideas about the grave torture and which utilized the storytelling and the storyteller as a tool for political propaganda.

We say the source from which the storytellers draw their mythical substance about the grave torture and such, is represented by three former Jews, and through them, all ”Judaica” concepts entered Islamic thought and creed, they were; Wahab Bin Munebbeh, Ka’bul Ahbaar and Abdullah Bin Salaam.

It is well known that Abu Huraira was a close friend of Ka’bul Ahbaar, and he quoted him profusely, as he also did with Abdullah Bin Salaam, and that is how the narrations were included in Ahadiths.

For those who are interested in further explorations of this subject, they can refer to Sheikh Mahmoud Abu Reyya’s two books, (Shedding lights over the Sunnah) and (The Mudheera Sheikh)..Also (The dawn of Islam) by Ahmad Ameen

Mr. Ahmad Ameen pointed out that those storytellers were the ones responsible for introducing much of those ”Judaicas” and myths into Hadiths, explications, interpretations and history, before him Ibn Tayymeiha critiqued the tales of the storytellers in his book “Tales of the storytellers”. Regrettably some of those mythical fables wore the garment of prophetic Ahadiths, which in reality it established ancient Egyptian mythology .More deplorable was, those investigators in the science of (validating and invalidating) the Ahadiths, who were lenient with some of those Ahadiths that did not have consequential effects on what is lawful and what is prohibited. In other words, the jurists’ gravest most crucial matters in investigating Ahadiths were to authenticate those Ahadiths dealing in the lawful and the unlawful, each according to his denominational, sectarian leaning. However, as for the Ahadith of exhortations and admonitions, including Hadith of the grave, they were lenient in allowing it, not realizing its dangerous effects on the minds and its formation, and such was the reason for the spread of Al-Oza’ee and his ilk’s narrations.

Those Ahadiths spread and circulated, with the vast majority of religious minded conforming to it, since it was ours to start with, from the ancient Egyptians times, and since it talked about death and the grave. Our instinctive fear of the grave darkness and its myths swelled; and because this controlling religious trend wants and needs to mount our backs in the name of Islam, it must erect a barrier around our minds, instill terror in our hearts, so we may bow down and submit; all the meantime, forgetting to resort back to the Glorious Quran to be our arbitrator.

ط®ط§طھظ…ط©

ط§ظ„ط¥ظ…ط§ظ… ط£ط¨ظˆ ط§ظ„ط­ط³ظ† ط§ظ„ط£ط´ط¹ط±ظٹ ط§ظ„ظ…طھظˆظپظٹ ط³ظ†ط© 330 ظ‡ظ€ ظˆط¶ط¹ ظƒطھط§ط¨ظ‡ ط§ظ„ظ…ط´ظ‡ظˆط± "ظ…ظ‚ط§ظ„ط§طھ ط§ظ„ط¥ط³ظ„ط§ظ…ظٹظٹظ† ظˆط§ط®طھظ„ط§ظپ ط§ظ„ظ…طµظ„ظٹظ†" ط¹ط±ط¶ ظپظٹظ‡ ظ„ظƒظ„ ط§ظ„ظپط±ظ‚ ط§ظ„ط¥ط³ظ„ط§ظ…ظٹط© ظپظٹ ط¹ظ‡ط¯ظ‡ ظˆط§ط®طھظ„ط§ظپط§طھظ‡ظ… ط§ظ„ظپظƒط±ظٹط© ظˆط§ظ„ط¹ظ‚ظٹط¯ظٹط© ظˆط§ظ„ظپظ„ط³ظپظٹط©

ظˆط¹ظ† ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظ‚ط§ظ„: "ظˆط§ط®طھظ„ظپظˆط§ ظپظٹ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±طŒ ظپظ…ظ†ظ‡ظ… ظ…ظ† ظ†ظپط§ظ‡ ظˆظ‡ظ… ط§ظ„ظ…ط¹طھط²ظ„ط© ظˆط§ظ„ط®ظˆط§ط±ط¬ ظˆظ…ظ†ظ‡ظ… ظ…ظ† ط£ط«ط¨طھظ‡ ظˆظ‡ظ… ط£ظƒط«ط± ط£ظ‡ظ„ ط§ظ„ط¥ط³ظ„ط§ظ…طŒ ظˆظ…ظ†ظ‡ظ… ظ…ظ† ط²ط¹ظ… ط£ظ† ط§ظ„ظ„ظ‡ ظٹظ†ط¹ظ‘ظ… ط§ظ„ط£ط±ظˆط§ط­ ظˆظٹط¤ظ„ظ…ظ‡ط§ ظپط£ظ…ط§ ط§ظ„ط£ط¬ط³ط§ط¯ ط§ظ„طھظٹ ظپظٹ ظ‚ط¨ظˆط±ظ‡ط§ ظپظ„ط§ ظٹطµظ„ ط°ظ„ظƒ ط¥ظ„ظٹظ‡ط§ ظˆظ‡ظٹ ظپظٹ ط§ظ„ظ‚ط¨ظˆط±"

ط£ظٹ ط£ظ† ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظ‚ط¶ظٹط© ط®ظ„ط§ظپظٹط© ط¥ط®طھظ„ظپ ظپظٹظ‡ط§ ط§ظ„ط£ظˆط§ط¦ظ„طŒ ظˆظƒط§ظ† ط§ظ„ط£ط´ط¹ط±ظٹ ظ†ظپط³ظ‡ ط·ط±ظپط§ظ‹ ظپظٹ ظ‡ط°ط§ ط§ظ„ط®ظ„ط§ظپطŒ ظپظ‚ط¯ ظƒط§ظ† ط£ظˆظ„ط§ظ‹ ظ…ظ† ط§ظ„ظ…ط¹طھط²ظ„ط© ط«ظ… ط¥ظ†ط´ظ‚ ط¹ظ„ظٹظ‡ظ… ظˆط§ظ†ط¶ظ… ط¥ظ„ظ‰ ط£ظ‡ظ„ ط§ظ„ط³ظ†ط©. ظˆظ„ط°ظ„ظƒ ظپط¥ظ†ظ‡ ط¨ط¹ط¯ ط£ظ† ظٹط´ظٹط± ط¥ظ„ظ‰ ظ…ط°ظ‡ط¨ ط§ظ„ظ…ط¹طھط²ظ„ط© ظˆط§ظ„ط®ظˆط§ط±ط¬ ظپظٹ ظ†ظپظٹ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظٹظ‚ظˆظ„ ط¹ظ† ط±ط£ظٹ ط£ظ‡ظ„ ط§ظ„ط³ظ†ط© "ظˆظ…ظ†ظ‡ظ… ظ…ظ† ط£ط«ط¨طھظ‡ ظˆظ‡ظ… ط£ظƒط«ط± ط£ظ‡ظ„ ط§ظ„ط¥ط³ظ„ط§ظ…"

ظˆظ…ط¹ ط°ظ„ظƒ ظپط§ظ„ط£ط´ط¹ط±ظٹ ظٹط¹طھط¨ط± ط¬ظ…ظٹط¹ ط§ظ„ظ…ط°ط§ظ‡ط¨ ط¨ط±ط؛ظ… ط§ط®طھظ„ط§ظپظ‡ط§ ظ…ظ† ط£ظ‡ظ„ ط§ظ„ط¥ط³ظ„ط§ظ…طŒ ط¨ظ„ ط¥ظ† ط¹ظ†ظˆط§ظ† ظƒطھط§ط¨ظ‡ ظ‡ظˆ "ظ…ظ‚ط§ظ„ط§طھ ط§ظ„ط¥ط³ظ„ط§ظ…ظٹظٹظ† ظˆط§ط®طھظ„ط§ظپ ط§ظ„ظ…طµظ„ظٹظ†" ظˆظ…ط¹ظ†ط§ظ‡ ط£ظ† ط°ظ„ظƒ ط§ظ„ط¥ط®طھظ„ط§ظپ ظپظٹ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆط؛ظٹط±ظ‡ ظ„ط§ ظٹظ‚ط¯ط­ ظپظٹ ط¥ط³ظ„ط§ظ… ط£ط­ط¯ ظˆظ„ط§ ط´ط£ظ† ظ„ظ‡ ط¨ط¥ظٹظ…ط§ظ† ط£ط­ط¯طŒ ظپط§ظ„ط¬ظ…ظٹط¹ ظ…ط³ظ„ظ…ظˆظ† ظ…ط¤ظ…ظ†ظˆظ† ط·ط§ظ„ظ…ط§ ظٹظ‚ظˆظ„ظˆظ† ظ„ط§ ط¥ظ„ظ‡ ط¥ظ„ط§ ط§ظ„ظ„ظ‡ ظˆظٹط¤ظ…ظ†ظˆظ† ط¨ظƒظ„ ط±ط³ظ„ ط§ظ„ظ„ظ‡ ظˆظƒطھط¨ظ‡

ظˆظٹطھط¶ط­ ظ…ظ† ظƒظ„ط§ظ… ط§ظ„ط£ط´ط¹ط±ظٹ ط£ظ† ط£طµط­ط§ط¨ ط§ظ„ط¥طھط¬ط§ظ‡ ط§ظ„ط¹ظ‚ظ„ظٹ ظ‡ظ… ط§ظ„ط°ظ‰ظ† ط£ظ†ظƒط±ظˆط§ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±طŒ ظپط§ظ„ظ…ط¹طھط²ظ„ط© ظٹط¹طھظ…ط¯ظˆظ† ط§ظ„ط¹ظ‚ظ„ ط£ط³ط§ط³ط§ظ‹ ظپظٹ ط§ظ„ظ…ط±ط¬ط¹ظٹط© ظˆط§ظ„ط®ظˆط§ط±ط¬ ظٹطھظˆظ‚ظپظˆظ† ط¹ظ†ط¯ ط­ط¯ظˆط¯ ط§ظ„ظ†طµ ط§ظ„ظ‚ط±ط¢ظ†ظٹطŒ ظˆط·ط§ظ„ظ…ط§ ظ„ظ… ظٹط±ط¯ ظ†طµ طµط±ظٹط­ ط§ظ„ط¯ظ„ط§ظ„ط© ط¹ظ„ظ‰ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظپظٹ ط§ظ„ظ‚ط±ط¢ظ† ط§ظ„ظƒط±ظٹظ… ظپظ„ط§ ظٹط¹طھظ‚ط¯ظˆظ† ظپظٹ ظˆط¬ظˆط¯ ط¹ط°ط§ط¨ ظپظٹ ط§ظ„ظ‚ط¨ط±.. ط«ظ… ظ‡ظ†ط§ظƒ ظ…ظ† ظˆظ‚ظپ ظ…ظˆظ‚ظپط§ظ‹ ظ…طھظˆط³ط·ط§ظ‹ ظˆظ‡ظ… ط§ظ„ط°ظٹظ† ظ†ظپظˆط§ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظˆظ‚ط§ظ„ظˆط§ ط¨ط¹ط°ط§ط¨ ط§ظ„ط¨ط±ط²ط® ظˆظ†ط¹ظٹظ…ظ‡ ظ„ظ„ط£ط±ظˆط§ط­ ظˆظ„ظٹط³ ظ„ظ„ط£ط¬ط³ط§ط¯

ظˆط¨ظٹظ† ط§ظ„ظپط±ظٹظ‚ظٹظ† ظٹظ‚ظپ ط£ظ‡ظ„ ط§ظ„ط³ظ†ط© ط§ظ„ط°ظٹظ† طھط²ط¹ظ…ظ‡ظ… ط£ط¨ظˆ ط§ظ„ط­ط³ظ† ط§ظ„ط£ط´ط¹ط±ظٹ ط¨ط¹ط¯ ط§ظ†ط´ظ‚ط§ظ‚ظ‡ ط¹ظ† ط§ظ„ظ…ط¹طھط²ظ„ط©طŒ ظˆظ‡ظ… ظٹط¹طھظ…ط¯ظˆظ† ط§ظ„ظ†طµ ط³ظˆط§ط، ظƒط§ظ† ظ‚ط±ط¢ظ†ط§ظ‹ ط£ظˆ ط­ط¯ظٹط«ط§ظ‹ ظ…ظ†ط³ظˆط¨ط§ظ‹ ظ„ظ„ظ†ط¨ظٹ ط£ظˆ طھظپط³ظٹط±ط§ظ‹ ظ…ط£ط«ظˆط±ط§ظ‹طŒ ظˆظ„ط°ظ„ظƒ ظپظ‚ط¯ ط§ط¹طھظ…ط¯ظˆط§ ط§ظ„ط£ظ‚ط§ظˆظٹظ„ ط§ظ„طھظٹ طھط¤ظƒط¯ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط±

Epilogue

Imam Abul Hasan Al Ash’ri, (d. 330 H) wrote his famous book “Muslims’ Arguments and Worshipers’ differences”, exhibited all Islamic denominations and sects during his time, their intellectual, doctrinal and philosophical diversities.

About the grave torture, he said, “They differed on the issue of the grave torture, some denied it altogether, like Al-Mu’tezila and the Dissenters, others confirmed it and those were the majority of Muslims, and still others claimed that God Almighty causes souls to enjoy or to suffer, but the physical bodies in their graves, are not affected.

Meaning that the grave torture was a controversial issue, the predecessors did not agree on. Al Ash’ri himself was a part of this discord, for he was a Mu’tezli first, then he split with them joining the Sunnah, which is why after referring to the Mu’tezileh and the Dissenters in refuting the grave torture, he reiterates the Sunni position… ”And others confirmed it and those were the majority of Muslims “

In spite of all, Al-Ash’ri considers all denominations regardless of their differences, to be part of Islam. Even the title of his book “Muslims’ Arguments and Worshipers’ differences” ,means that those differences ,including the one over the grave torture, do not slander or libel anyone’s Islam and has nothing to do with anyone’s faith…for all are believing Muslims as long as they believe and profess that there is No God Except Allah, and they believe in all His messengers and divine books.

It is clear from Al-Ash’ri’s words that those of the Rational Trend were the ones who denied the grave torture, for Al-Mu’tazila rely on rational as authoritative reference, where the Dissenters stop at the extent of Quranic text., and since there was no explicit reference to the grave torture in the Glorious Quran, hence they do not believe in it. Then there are those who took the middle ground, denying the grave torture, yet acknowledging the punishment or the reward in the intermediate stage for the souls only and not for the physical bodies.

Between the two groups, stands the Sunni, led by Abul Hasan Al-Ash’ri after his split with Al-Mu’tazela…They rely on text, whether from the Quran or from Hadith attributed to the Prophet, or on traditional interpretation, hence their acceptance of narrations about the grave torture.

ظˆظƒظ„ظ‡ط§ ط¨ط§ظ„ط·ط¨ط¹ ظˆط¬ظ‡ط§طھ ظ†ط¸ط± ط¹ظ‚ظ„ظٹط© ط£ظˆ ظ†ظ‚ظ„ظٹط© ط£ظˆ ط¨ظٹظ† ظ‡ط°ط§ ظˆط°ط§ظƒ ظپظٹ ظ‚ط¶ظٹط© ط®ظ„ط§ظپظٹط© ط¥ط¬طھظ‡ط§ط¯ظٹط© ط£طµط­ط§ط¨ظ‡ط§ ظƒظ„ظ‡ظ… ظ…ط³ظ„ظ…ظˆظ†

ظˆظ„ظƒظ† ظˆط¬ظ‡ط§طھ ط§ظ„ظ†ط¸ط± طھظ„ظƒ ط¸ظ„طھ ظ…ط­طµظˆط±ط© ظپظٹ ظ†ط·ط§ظ‚ ط¶ظٹظ‚ ظ„ط§ ظٹطھط¹ط¯ظ‰ ط§ظ„ظƒطھط¨ ط§ظ„ظ‚ط¯ظٹظ…ط© ط§ظ„طµظپط±ط§ط، ظˆظ…ظ‚ط±ط±ط§طھ ط§ظ„ط¯ط±ط§ط³ط© ط¨ط§ظ„ط£ط²ظ‡ط±طŒ ط­طھظ‰ ط¬ط§ط، ط¹طµط± ط§ظ„ظ†ظپط· ط¨طھط؛ظٹظٹط± ط¬ط¯ظٹط¯ ظپط£طµط¨ط­طھ ظپظٹظ‡ ط§ظ„ظƒطھط¨ ط§ظ„طµظپط±ط§ط، ط£ظƒط«ط± ط¨ظٹط§ط¶ط§ظ‹ ظˆط£ظƒط«ط± ط§ظ†طھط´ط§ط±ط§ظ‹ ظˆط£ط¹ط¸ظ… طھط£ط«ظٹط±ط§ظ‹طŒ ظˆط£طھظٹط­ ظ„ظ‡ط§ ط£ظ† طھطµط¨ط؛ ط¹ظ‚ظˆظ„ ط§ظ„ط´ط¨ط§ط¨ ظپطھظ…ظ†ط¹ظ‡ ظ…ظ† ط§ظ„ط§ظ†ط·ظ„ط§ظ‚ ظ„ظ…ظˆط§ظƒط¨ط© ط§ظ„ط¹طµط± ط§ظ„ط­ط¯ظٹط« ظ„طھط¬ط¹ظ„ظ‡ ظٹط¹ظˆط¯ ط¥ظ„ظ‰ ط¹ط§ظ„ظ… ط§ظ„ط¹طµظˆط± ط§ظ„ظˆط³ط·ظ‰

All these are of course different points of views, rational or transmitted or somewhere in between, in a controversial denominational diligence all of its proponents are Muslims.

However, those different points of view remained restricted within a confined scope that does not extend beyond some old yellow paged books, or Al Azher curriculum, until the petroleum era which brought about new changes, turning the yellow paged books, newer, ( white-ier), more wide spread and more influential. It was given the opportunity to brainwash the youth’s minds hindering it from charging forward to accompany modern age, instead retreating with it to Middle Ages era. 

ظ„ظ… ظٹط¹ط· ط¹طµط± ط§ظ„ظ†ظپط· ظ†ظ‚ظ„ط© ظ‡ط§ط¦ظ„ط© ظ„ط£ظپظƒط§ط± ط§ظ„طھط±ط§ط« ظƒظ„ظ‡ط§ ط¨ظ„ ط£ظ† ظ‡ط°ظ‡ ط§ظ„ظ†ظ‚ظ„ط© ظƒط§ظ†طھ ظ…ظ† ط­ط¸ ط§ظ„ط¬ط§ظ†ط¨ ط§ظ„ظ…ظ†ط؛ظ„ظ‚ ظˆط§ظ„ط®ط±ط§ظپظٹ ظ…ظ† ط§ظ„طھط±ط§ط« ط§ظ„ط°ظٹ ط³ط§ط¯ ط¹ظ„ظ‰ ط£ظ†ظ‡ ظ‡ظˆ ط§ظ„ط¥ط³ظ„ط§ظ…طŒ ظ‡ظˆ ط±ط£ظٹ ظ…ط§ ط¹ط±ظپ ط¨ط£ظ‡ظ„ ط§ظ„ط³ظ†ط© ظپظٹ ظ…ظˆط¶ظˆط¹ ط¹ط°ط§ط¨ ط§ظ„ظ‚ط¨ط± ظ…ط«ظ„ط§ظ‹ ظˆط³ط§ط¯ ط¹ظ„ظ‰ ط£ظ†ظ‡ ط§ظ„ط¥ط³ظ„ط§ظ… ظˆطھط¬ط§ظ‡ظ„ ط§ظ„ط¢ط±ط§ط، ط§ظ„ط£ط®ط±ظ‰طŒ ظˆطھط¬ط§ظ‡ظ„ ط£ظٹط¶ط§ظ‹ ط£ظ†ظ‡ط§ ظ‚ط¶ظٹط© ط®ظ„ط§ظپظٹط© ظ„ط¹ظ„ظ…ط§ط، ظƒظ„ظ‡ظ… ظ…ط³ظ„ظ…ظˆظ†

The petroleum age did not cause a tremendous transformation for traditional thought; rather this transformation was the destiny of that mythical, strict, rigorous, stringent portion of that traditional thought, which permeated as genuine Islam. The thought of what was known as the Sunnah sect, in matters like the grave torture for example, that dominated and prevailed as true Islam, ignoring all other opinions, even ignoring that it was a controversial issue among scholars all of whom were Muslims.     

ط£ظٹ ط£ظ† ط¹طµط± ط§ظ„ظ†ظپط· ط¬ط¹ظ„ ظ„ظ„ظ‚ط¶ظٹط© ط±ط£ظٹط§ظ‹ ظˆط§ط­ط¯ط§ظ‹ ظ‡ظˆ ظ…ط¹ ط§ظ„ط£ط³ظپ ط£ظƒط«ط± ط§ظ„ط¢ط±ط§ط، طھط®ظ„ظپط§ظ‹ ظˆطھظ‡ط§ظپطھط§ظ‹ ظˆطھظ†ط§ظ‚ط¶ط§ظ‹ ظ…ط¹ ط§ظ„ظ‚ط±ط¢ظ† ط§ظ„ظƒط±ظٹظ… ط§ظ„ط°ظ‰ ظٹظ†ط¨ط؛ظٹ ط£ظ† ظ†ط­طھظƒظ… ط¥ظ„ظٹظ‡ ظپظ‰ ظƒظ„ ط£ظ…ظˆط±ظ†ط§

ظ„ظ… ظٹظƒطھظپ ط¹طµط± ط§ظ„ظ†ظپط· ط¨ط§ط¹طھظ…ط§ط¯ ط±ط£ظٹ ظˆط§ط­ط¯ ظˆظ†ظپظٹ ظ…ط§ ط¹ط¯ط§ظ‡طŒ ظˆط¥ظ†ظ…ط§ طھط·ط±ظپ ظپط¬ط¹ظ„ ظ‡ط°ط§ ط§ظ„ط±ط£ظٹ ظ‡ظˆ ط§ظ„ط¥ط³ظ„ط§ظ… ظˆط­ط¯ظ‡طŒ ظˆط§طھظ‡ظ… ظ…ط§ ط¹ط¯ط§ظ‡ ط¨ط§ظ„ظƒظپط± ظˆط§ظ„ط¥ظ„ط­ط§ط¯طŒ ط£ظˆ ط¨ط§ظ„طھظ‡ظ…ط© ط§ظ„ط­ط¯ظٹط«ط© ط§ظ„طھظٹ ط®ط±ط¬ ظ„ظ‡ط§ ط¹ظ„ظ…ط§ط، ط§ظ„ظ†ظپط· ظ…ظ† ط§ظ„ط­ط¶ط§ط±ط© ط§ظ„ط£ظˆط±ظˆط¨ظٹط©طŒ طھظ‡ظ…ط© ط§ظ„ط¹ظ„ظ…ط§ظ†ظٹط© ط§ظ„طھظٹ طھط¹ظ†ظٹ ط§ظ„ظƒظپط± ظˆط§ظ„ط¥ظ„ط­ط§ط¯

Meaning, that the age of petroleum caused the concept of an issue to be the only accepted opinion, in spite of being the most backward, most shallow, most contradicting with the Glorious Quran, which should be the sole reference we refer to in case of conflict.

The age of petroleum was not content with relying and accepting one opinion and refuting all others, it went to extremes by considering that single opinion to be the sole representative of Islam, and accused any other with blasphemy and infidelity.

ظˆط¨ط°ظ„ظƒ ط£طµط¨ط­ ظˆط§ط¶ط­ط§ظ‹ ط£ظ†ظ‡ ظٹط±ط§ط¯ ط¨ظ†ط§ ط£ظ† ظ†ط¹ظˆط¯ ظ„ظٹط³ ظ„ظ„ط¬ط§ظ†ط¨ ط§ظ„ظ…طھط¹ظ‚ظ„ ظ…ظ† ط§ظ„طھط±ط§ط« ط¨ظ„ ط£ظ† ظ†ط¹ظˆط¯ ط¥ظ„ظ‰ ط£ظƒط«ط± ط£ظ†ظˆط§ط¹ ط§ظ„طھط±ط§ط« طھط®ظ„ظپط§ظ‹ ظˆطھط´ط¯ط¯ط§ظ‹ ط£ظˆ ظ†ظˆط§ط¬ظ‡ ط§ظ„ط¹ط§ظ„ظ… ظپظٹ ط§ظ„ظ‚ط±ظ† ط§ظ„ط­ط§ط¯ظٹ ظˆط§ظ„ط¹ط´ط±ظٹظ† ط¨ط°ظ„ظƒ ط§ظ„طھط±ط§ط« ط§ظ„ظ…طھط®ظ„ظپ ط¹ظ„ظ‰ ط£ظ†ظ‡ ظ‡ظˆ ط§ظ„ط¥ط³ظ„ط§ظ…طŒ ظˆط§ظ„ظ†طھظٹط¬ط© ط£ظ† ط§ظ„ط¹ط§ظ„ظ… ظٹظ‚ظپط² ط¥ظ„ظ‰ ط¹طµط± ط§ظ„ظ…ط¹ظ„ظˆظ…ط§طھ ظˆظٹطھظ‚ط¯ظ… ظپظٹ ظƒظ„ ط«ط§ظ†ظٹط© ط¥ظ„ظ‰ ط§ظ„ط£ظ…ط§ظ…طŒ ظˆظ†ط­ظ† ظ†طھط±ط§ط¬ط¹ ط¥ظ„ظ‰ ط®ط±ط§ظپط§طھ ط§ظ„ط¹طµظˆط± ط§ظ„ظˆط³ط·ظ‰ ظˆط§ظ„ط«ط¹ط¨ط§ظ† ط§ظ„ط£ظ‚ط±ط¹.. ظˆظ‡ط°ط§ ظ‡ظˆ ظ…ط§ ظٹط±ط§ط¯ ط¨ظ†ط§

Thus, it became evident what is meant for us to return to, not the logical rational part of our heritage, rather to the most strict, closed in, backward, reactionary type, to face the twenty first century with it as representative of Islam. The outcome of such confrontation, the world jumps into the age of exchanging technical knowledge every second of the way, while we backtrack to the myths of the Middle Ages and the bald serpent …….That is what is intended for us.