Monday, June 26, 2017

New Chrome Tab Opens

ALERT: Beware of the new Chrome extension "Hotspot Shield VPN Free Proxy"

  • Each time you try to create new tab, the extension will redirect to a phishing website:
  • Also, it loads too many ads on websites such as Google search results page and among other websites.
  • This applies for free users, however using paid Elite user account does not change the behavior

Wednesday, April 13, 2016

The Godfather DVD Collection Review

(This review is for The Godfather DVD Collection (2001) [ASIN: B00003CXAA])


It would be unfair of me to write such short review for all the 3 films but I have to due to make this review as useful as possible.

The films are legendary, very popular & highly-regarded by both critics & people. Great films with great acting (by Marlon Brando, Al Pacino, Robert De Niro, Robert Duvall, James Caan, Diane Keaton & Talia Shire among many others), great score/soundtrack (by Nino Rota & Carmine Coppola) with many popular songs, great script based on a great novel (by late Mario Puzo), great cinematography (by Gordon Willis), great atmospheres... et al.

Some of my favorite bits about these films includes: the outstanding performances by Marlon Brando, Al Pacino & Robert De Niro, the scene with Woltz in bed (Part I) & the long scene with Fanucci walking the street (Part II). Another thing I like about The Godfather Trilogy is how it was less about crime and more about family. It's also exciting to see how Coppola did focus on family in real life (just like the film itself) by using them in these films.

The least favorite to most people would be Part III as it wasn't good enough. It actually was a good conclusion to the trilogy but was underrated because it didn't hold up to high expectations from the fans as well as to the great reputation of Part I & Part II. Al Pacino gave us another great performance. My guess is that it would've got a better reputation if the studio accepted Coppola's suggested title "Death of Michael Corleone".

Speaking of conclusions, a good conclusion to this review would be to praise Francis Ford Coppola's outstanding work from his great writing to superb directing to making such a great high-value DVD box set. Thank you Francis Ford Coppola.

Note: For a great review, check Emipre Magazine's article in issue 180 (June 2004) pages 166~167 (the article's called Masterpieces (#12)).

Godfather, The (1972) 5/5
Godfather: Part II, The (1974) 5/5
Godfather: Part III, The (1990) 5/5


Here's an offer you can't refuse: buy this 5-disc Box Set because there never was an offer this good with a reasonable price.

Each film has its own DVD book-like keep-case with covers that shows respect to both the fans (especially the elder ones) and to the films too. Each film has an Aspect Ratio of 1.85:1, Closed-captioned, English & French audio tracks both Dolby Digital 5.1 (no DTS) & subtitles. Each film comes with a great informative audio commentary by (Francis Ford) Coppola. Part I comes in a single disc, so does Part III, and Part II comes in 2 discs. This is a good thing yet bad thing. It's good because they cared to give us the highest quality yet it's bad because you'll have to stop and change the disc exactly after the long scene with Fanucci walking the street (a similar problem was with the 1st DVD edition of Godfellas (1990) were we had to flip it). So we have a total of 4 discs for the whole 3 films plus a disc of extras. Godfather Part I (alone) is already out on DVD (which comes in a keep-case) and I guess Part II & Part III are coming shortly but those who buy each part apart would miss the extra stuff (listed below).

The 5th disc (the disc of extras/bonus stuff) comes with:
- A great documentary (73 min.) which is full of trivia and behind-the-scenes stories and footage.
- All the deleted-scenes.
- A look into Francis Coppola's Notebook which was his own guide to making the films.
- Cool rehearsal footage.
- Clips with Gordon Willis, Nino Rota, Carmine Coppola, Francis Ford Coppola, Mario Puzo & a short clip about locations.
- Academy Award acceptance speeches & list of awards.
- Corleone family tree.
And few more features (see DVD Features in the Product Details above or Technical Information also above).

The Godfather DVD Collection (2001) 5/5


Killing, The (1956) [ASIN: 0792841395]
Goodfellas (1990) [ASIN: B000286RKW]
Untouchables, The (1987) [ASIN: B00029NKU6]
Donnie Brasco (1997) [ASIN: B00004XPPB]
"Sopranos, The" (1999) [ASIN: B0000C9JD4]
Carlito's Way (1993) [ASIN: B0000AM6JI]
Heat (1995) [ASIN: B00000JGHM]
Pulp Fiction (1994) [ASIN: B000068DBC]

Also recommended:
The Godfather (novel) [ISBN: 0451167716]
The Godfather Legacy (book) [ISBN: 0684836475]

PS. Does my intentional use of word 'great' here 14 times tell you something?

Sunday, June 19, 2011

Tuesday, May 11, 2010

Howto Set Default Icon for a File Type (for Gnome on Ubuntu GNU/Linux)

I wanted to change the default icon for one certain file-type on Ubuntu GNU/Linux, because the icon for this file-type would otherwise have the blank paper icon. In this example will use: .torrent files

  1. I have downloaded a .png file of the new icon that I want to use.
  2. Rename that file to: "gnome-mime-application-x-bittorrent.png" (for other file-types change 'x-bittorrent' to the proper name of your application)
  3. Move that file "gnome-mime-application-x-bittorrent.png" to the folder ".icons" in your home folder. In case the ".icons" folder does not exist simply create it there (mkdir ~/.icons)
It worked right away.

Based on the following thread from UbuntuForums:

Friday, November 14, 2008

We Continue to Coexist

Yes, we Muslims and Jews continue to love and respect each other, and live together peacefully no matter how much more propaganda is being prepared against all of us in the dishonest Western media, and unjust governments.

As for those who continue trying to differentiate between us, those unethical people, and those who have no humanity left in their hearts, I promise you, that we will continue to be the living example of peace for the world to study. We are united, in humanity as well as in faith, against the hatred in your hearts and we, God willing, are immune to it. We see through your lies, and we continue our stand for Truth and against injustice.

From Prophet Aaron the peacemaker.. and the Messiah Jesus the prince of peace.. up to the last & final Prophet, who was God's mercy to the worlds.. peace & blessings be upon them all and their households. The lessons are great and many...

P.S.: notice how the Rabbi continues using the word Allah, which is simply the Arabic word for 'God', unlike the popular misconception that Allah is 'God of the Muslims' or 'God of the Arabs' ! Arab Jews and Arab Christians have always used the word Allah, just like us, the Arab Muslims. Non-Arab Muslims, who are the large majority of Muslims in the world, are preferring more and more to use the Arabic word Allah, because it is unique, gender-less, and it is the proper noun for God Almighty in all the Semitic languages, among other reasons. (For further reading see the book: What is His Name?)

(Alternative link to download the video:

Wednesday, October 22, 2008

Realistic Perfectionism

I am a realistic perfectionist.

Realistic as in, I do not submit to Utopian ideologies or philosophies that has no grounds in reality and no proofs or evidence. I reject irrationality; irrational thinking, and irrational actions. I promote using our heads to think, and to study Logic and exercise using it more and more.

Perfectionist as in, I can do many things better; the reach for limits of human ability. For example I can improve my language, my writing, my thinking, etc. So why not reach to achieve such good improvements, I say. And when done right, this is actually a very healthy thing for the human being.


Monday, September 22, 2008

Islamic Economy As We Believe

We believe that the foregoing discussion is enough to clarify the meaning and purport of a school of economics and the science of economics, and now we can make clear what we believe about Islamic economy.

Islamic economy, as we observed in the course of not preceding study, consists of a school of economics and not the science of economics. Hence, when we say that Islam has a school of economics, we do not mean that it has the science of economics. Islam has not come to discover the phenomena of economic life and their causes. That is not its responsibility. Just as it is not supposed to state the laws of astronomy, it is also not supposed to state the laws of economics. Islam has come to organize the economic life and to evolve a system based on social justice.

Islamic economy represents a just system of economic life, but it has nothing to do with the scientific discovery of the economic relationship as it actually exists. That is what mean when we say that Islamic economy is a school and not a science.

In other words, if for example, Islam had discussed the causes of the rise in the price of interest bearing shares, its discussion would have been scientific, but it has, on the other hand, evaluated these shares and declared them forbidden. According to it only equal participation and profit sharing should form the basis of the relationship between financier and an entrepreneur.

Now as we clearly know the nature of Islamic economy, we can see what prevents the people from believing that there exists such a thing as Islamic economy.

Most of the people deny the existence of Islamic economy because they do not differentiate between the science of economics and the school of economics. They ask as to how there can be an Islamic economy when in Islam there is no such discussion of economic problems as conducted by Adam Smith and Ricardo. Islam has made no mention of the law of diminishing returns, the law of supply and demand and the law of wages and has not also discussed the general theory of value.

How can the existence of Islamic economy be admitted when it is known that economic discussion have developed only during the past four centuries with the efforts of such pioneers as Adam Smith and the physiocrats[1] and the commercialists who preceded him?

Those who deny the existence of Islamic economy uphold the above arguments. They seem to be under the impression that we claim the existence of economic discussion in Islam.

But after we know the difference between the science of economics and the school of economics and understand the Islamic economy is a school, no room is left for the denial of its existence. It is not claimed that Islam talks of the law of supply and demand. What is meant is that Islam has propounded the principles for the organization of economic life, and has invited the people to follow them. Hence it is reasonable to believe that Islam has a separate system of economy.

Owing to lack of space we do not propose to go into the details of Islamic economy and to quote extensively from the holy Qur'an and the traditions of the House of the Prophet of Islam (peace be upon him). Anyhow, we purpose to throw some light on the methods of the holy Qur'an and the traditions in this respect and show how economic theory can be deduced from the general principles and concepts of Islam.

Comprehensiveness of Islamic laws

Islam is a comprehensive system and embraces all facets of human life. It provides guidance in all walks of life. This point not only can be deduced from the Islamic laws, but the Islamic sources themselves stress upon it. We draw the attention of the readers to the following reports pertaining to the sayings and remarks of the Imams of the house of the holy Prophet of Islam (pbuh):

1. Abu-Basir reports the Imam Jaffer al-Sadiq (a.s.) while talking about the comprehensiveness of Islam and the Imam's knowledge of all its details, said:
"Islam has fully explained what is lawful and what is unlawful. It has an answer to every question that people may be confronted with to solve in their lives. It has mentioned even the penalty for a minor scratch".

Then the Imam put his hand on Abu-Basir and said:

"With your permission, may I press your hand a little bit?"

"I am at your disposal, my lord." replied Abu-Basir.

The Imam then pressed him a little and said:

"Even the penalty for this is there in Islam".

2. According to another report the Imam Jaffer al-Sadiq (a.s.) once said:
"Islam gives an answer to all that is required by the people. There is no point which has not been discussed by Islam. Even the compensation for a little scratch inflicted upon the body of someone else has been mentioned."

It is reported in Nahj al-Balagah, that the Imam Ali (a.s.) while eulogizing the Holy Prophet (pbuh) and the Holy Qur'an, said:
"Allah the Almighty raised the Holy Prophet (pbuh) at a time when there had been no Prophet since long, and the people were in a deep slumber. They were all violating the commandments of Allah. At such a critical juncture the Prophet (pbuh) was raised with a beacon of the light of guidance, i.e. Holy Qur'an. It contains the remedies of all your ills. It tells you how to arrange your livelihood and groom your relations".

It is clear from these reports that the Islamic laws cover all spheres of life. If Islam has a rule for even the slightest problems of life, it must provide a solution for economic problems also, for if it ignores such an important aspect, its comprehensiveness would have no meaning.

Is it imaginable that Islam lays down rules for the compensation of a scratch, but says nothing about the right of man vis-a-vis his productive activity or the relationship between the workers and the employees?

Is it reasonable to think that Islam, which determines your right in the matter of a scratch, does not determine it when you bring waste land under cultivation, extract minerals, dig a canal or acquire a forest?

Those who have full faith in Islam and its original sources are convinced that Islam can solve all the problems of economic organization and it is possible to derive an economic system from the Qur'an and Hadiths[2].

From the above it is clear that those who say that Islam has organized only individual life and not that of the society and that the economic theory being a part of the social organization is outside its purview, are sadly mistaken. The above quoted traditions prove beyond any shadow of doubt that the Islamic teachings cover both the individual and the social organizations.

In fact a statement that Islam organizes individual and not social behavior, besides being repugnant to Islamic traditions is self-contradictory, for it is wrong to make a distinction between the behavior of their organizations and the society. The social organizations, whether political or economic, always influence the behavior of the individuals. Hence, the conduct of the individuals cannot be separated from that of the social organizations.

Let us consider capitalism as a social system. It organizes economic life on the basis of the principles of economic freedom. This principle is reflected in the behavior of the employer and the capitalist towards the workers and in the contract which is concluded between them. Similarly it is reflected in the life of the individuals.

As such, if it is admitted that Islam organizes the behavior of an individual when he takes loan from anyone, employs a worker or is himself employed by someone else it shows that this organizing is inevitably related to a social system. Hence, separation between the individual and his social behavior amounts to self-contradiction. When we admit that Islam organizes the behavior of the individual and acknowledges that it has rules in respect of every human action, we must also believe that it has its own economic system and social organization.

Application of Islam is Another Witness

We do not know what those, who doubt the existence of Islamic economy and the solution of economic problems in Islam, think of the early period of Islam when the Islamic system was applied to the collective life of the Muslims. Did the Muslims not have any economic life at that time? Is it not a fact that at that time the leadership of the society was in the hands of the holy Prophet (pbuh)? Did he not have a solution for the problems of his society, including the questions relating to production and distribution?

Is there any harm if we say that his solutions represented the Islamic way of the organization of the economic system and in the final analysis formed the economic theory of Islam?

It cannot be imagined during the Holy Prophet's (pbuh) time the society had no economic system, for no society can exist without having its own ways of production and distribution of wealth.

At the same time the economic system prevailing in the Islamic society during the Holy Prophet's (pbuh) time cannot be considered to be disconnected with Islam. The Holy Prophet (pbuh) had a great mission to fulfill. He guided the Muslims at every step and set an example for them. The economic system also must have been evolved by him or at least it must have had his approval. In other words, the sources of the economic system of the early period of Islam were either the sayings of the Holy Prophet (pbuh), or the methods employed as the patron and ruler of the community, or the conduct of other people having had his approval. The system derived from any of these sources must have the Islamic form and label.

Islamic Theory Needs to be Brought Into Definite Shape

When we say that economic system exists in Islam or that Islam has an economic theory we do not intend to mean that there exist in the Islamic sources all those views which generally characterize a school of economics.

What we mean is that Islamic sources contain a vast collection of laws concerning various fields of economic activity, such as the Islamic laws about bringing the waste land under cultivation and the discovery of minerals, or the laws about letting and hiring, partnership, interest etc. Islam also has laws about zakat, khums , taxes and public treasury.

If all these laws are collectively brought into a definite shape and on their analogy some other laws are deduced and added to them it is possible to evolve an Islamic system.

It is not necessary that the Islamic sources should produce general principles comparable to such principles as that of say, economic freedom in capitalism. Anyhow, in the Islamic sources and traditions we come across a number of laws and regulations which make the position of Islam clear vis-a-vis economic freedom, and enable us to get its substitute from Islamic point of view. Islam has forbidden the use of capital for earning interest. It does not allow to own land without cultivating it. It allows the Muslim rulers to fix prices. These laws put together make the position of Islam vis-a-vis economic system clear.

Morality of Islamic Economy

It may be argued that the economy that exists in Islam is not an economic theory. It is only a moral system which every religion is expected to offer its believers and ask them to follow it.

Hence, just as Islam exhorts the people to truthfulness, honesty, patience and politeness and restrains them from forgery and creating discord, similarly it exhorts them to help the poor and restrains them from doing injustice, encroaching upon the rights of others and collecting money through unlawful means. As it has enjoined prayers, fasting and pilgrimage, it has prescribed zakat also as a compulsory meritorious act, to implement its policy of helping the poor.

All these laws represent the moral injunctions of Islam and aim at the moral uplift of the Muslims. They do not mean the formation of an economic theory with a view to organize the society.

The difference between these teachings and an economic theory is similar to that which exists between a preacher and a reformer. A preacher calls upon the people to cooperate with others and have mercy on them and warns them against injustice and tyranny. But a social reformer chalks out a plan for the organization of the mutual relations of the people with a view to fix the rights and obligations of everybody.

We admit that all Islamic teachings have a moral aspect and it is true that Islam gives many moral directions in the various fields of life. It is also true that Islam has adopted the most beautiful method to put the Muslims on the basis of moral values.

But that does not mean that Islam is concerned only with moral order of the life of the individual and has not paid any attention to the social organization or has offered no program for economic life. Islam is not a religion which may invite the people to do justice and abstain from injustice without making clear its concept of these terms.

In fact Islam has not neglected to explain the concepts of justice, injustice and human rights. Like preachers it has not left their interpretation to others. Islam has defined the limits of justice and has laid down general laws for social life in the various fields of production, distribution of wealth and mutual dealings. It has described any violation or neglect of these laws and commandments as injustice and transgression.

Here lies the difference between the duty of a preacher and the responsibility of a school of economics. A preacher urges his audience to do justice and warns them against injustice, but does not lay down a standard for them. He leaves the meaning of these terms to the intelligence of his listeners. On the other hand, a school of economics defines the standard of justice and injustice and seeks to lay down an economic system covering all the aspects of economic life.

Islam could be described as a preacher only if it had merely invited the people to do justice in general terms having left it to their own taste and requirements to give a practical shape to this principle and to determine its requirements. But Islam has not done so. It has made its concepts of justice and injustice clear and has kept its just methods of production, distribution and mutual dealings distinct from other unjust methods of these activities.

Islam says that to acquire the ownership of land without utilizing it is unjust. The private ownership of land is just only on the basis of making exertion for its utilization. Similarly in other matters Islam separates the concept of injustice from that of justice.

It is true that Islam exhorts the rich to help their poor neighbors and brethren, but that is not all that it does. It has enjoined upon the mulsim government to ensure a respectable life for the poor and the needy. This direction is an integral part of the Islamic system governing the relations between the rulers and the ruled.

While explaining a ruler's responsibility in regard to zakat, Imam Musa ibn Jaffer (a.s.) is reported to have said:
"He should collect money as ordered by Allah and should disburse it to the eight categories of the poor and the needy. Money should be disbursed in a way that it should be enough for the recipients for a year without facing any hardship. If any surplus is left it should be enough for the recipients for a year without facing any hardship. If any surplus is left it should go back to the treasury. In case of a shortfall, the ruler has to augment the zakat fund from other resources available to him."

It is clear from this report that the principle of providing means of living to all citizens is not a matter of preaching. It is a legal duty of the muslims rulers, and a part of the Islamic program for economic life.

There is a difference in the content of the tradition which says:
"He who sleeps satiated while his neighbor is hungry, is not a true believer in Allah and the Hereafter"
and another tradition which says:
"It is binding on the rulers to help the poor from their own resources in order to satisfy their needs".
The first tradition is commendatory and reflects the moral aspect of Islam, while the second is binding and shows the general spirit of the Islamic social system. There is no doubt that zakat is one of the most important devotional acts and falls in the same category as prayers and fasting. But its being a devotional act does not mean that it has no economic content or that it does not reflect the existence of a social system of economic life in Islam.

Zakat is a part of the social scheme in the Muslim society. It is not an individual act of worship nor is it a part of moral culture prescribed for the rich. It falls in the category of social schemes.

Furthermore, zakat represents the general approach of Islam as a system. The tradition in respect of zakat indicate that it is paid to the poor to bring them up to the general standard of the society. In other words it is a part of the plan to introduce a common standard of living and not a mere moral exhortation. It is definitely a step towards creating a school of economics.

What is lacking in Islam as compared to other economic theories?

We wonder how those who deny the existence of Islamic economy and assert that Islam has only a set of moral laws have been generous enough to acknowledge capitalism and socialism as schools of economics.

We have a right to ask how it is that these two are schools of economics and Islam is not, for we see that Islam also has expressed its opinion about all those questions with which, for example, capitalism had dealt. It may be a different thing that the viewpoint of the two is different from each other but that does not mean that capitalism is a school and Islam is only a set of sermons and moral counsels.

Here are two specimens to show that against every solution of an economic problem offered by any other school, Islam has its own opinions and beliefs.

The first specimen concerns property which is the basic point of contention between various schools of economics. Capitalism is of the view that all kinds of wealth including gifts of nature are, as a principle, included in private property, public property being only an exception. Accordingly nothing should be acquired by the state unless the national interests demand to do so. In contrast, Marxism believes that all natural wealth is public property and private property can be allowed only in case of a definite need to the extent of need. But Islam proclaims the principle of dual property. It believes both in private property and public property and puts them on an equal footing.

Does this view not show that like capitalism and socialism, Islam too, has its own economy theory? If private property is regarded as a basic principle of capitalism and public property is considered to be a principle of socialism, why should dual property be not believed to be a principle of Islamic economy?

The second specimen concerns the income accruing from the ownership of the factors of production. Capitalism allows such income in every case. It allows the owners of the factors of production to let them out and share profit without doing any work. The Marxism socialism, in contrast, considers all kinds of income not involving effort and exertion to be unlawful. As such the charges made by the owner of a water-mill for the use of his mill and the interest charged by a capitalist on the money advanced by him as loan are regarded unlawful by the Marxists, whereas the capitalists have no objection to them.

Islam has its own point of view, it disallows interest, but allows the charge of water-mill, keeping in view the principle of economic freedom. The logic of socialism is that income can be derived from work only, and the capitalist while lending money and the owner of the water-mill while letting it out have performed no work, and hence they are not entitled to any remuneration.

Anyhow Islam does not allow the capitalist to charge interest, but allows the mill-owner to let his mill, because this policy is consistent with its theory of distribution. As such is there any valid reason why capitalism and communism are called schools of economics and Islam is quite different from the theories of capitalism and Marxism, and as such should be regarded as a third school of economies along with them.

(ترجمة: ماذا تعرف عن اقتصادنا للسيد محمد باقر الصدر)

The above is one of four articles, together meant as introduction to Islamic Economy

  1. Physiocrats on Wikipedia
  2. Hadiths: meaning the sayings/traditions of Prophet Muhammad & his House-Hold, peace and blessings of Allah be upon them.

Further reading:

Monday, August 18, 2008

Which Non-Free Files Are Still in Firefox 3.0.1

Couple of questions and my answers.


Which non-free files are still in Firefox 3.0.1?


The source code from the Mozilla® project is indeed Free Software, however the binaries that they release include additional non-Free Software. Also, they distribute and recommend non-Free Software as plug-ins.


Thanks MJ, but specifically which files included in Firefox 3.0.1 does GNU not consider Free, and why?

Thanks for answering.


This is a list of the files that are removed from Firefox® 3.0.1 source:

'./directory/c-sdk/ldap/examples/macintosh/asearch (2i).68k.u'
'./directory/c-sdk/ldap/examples/macintosh/asearch (4i).68k.u'
'./directory/c-sdk/ldap/examples/macintosh/asearch PPC.u'
'./modules/plugin/tools/sdk/samples/basic/mac/Basic Plugin.mcp'
'./modules/plugin/tools/sdk/samples/scriptable/mac/Scriptable Plugin.mcp'
'./modules/plugin/tools/sdk/samples/scriptable/mac/Scriptable PluginIDL.mcp'

As you can see, it is mostly the branding/trademark and the name of the application which are non-free, by the GNU definition of Free Software. How can it be free when we need permissions from Mozilla® Corporation! :)

Also there are many non-free plug-ins and to list them all would require some researching. However Mozilla® Corporation have not defined any rule on discouraging non-free plug-ins, and rather their binary does recommend non-free plug-ins when the user visits certain sites.

Please note that I don't speak officially for GNU or FSF, and this is only my humble understanding.

For further information, do read these:

Hope that helped.


Friday, August 01, 2008

Getting Started with GnuPG

Update: Skip this guide, and just download Gpg4win and read the manual that comes with it.

This is a step-by-step guide to get going with GnuPG, on M$ Windows XP (with Service Pack 2).

GnuPG is the GNU project's tool that allows us to encrypt data and therefore have a secure communication.

GnuPG is Free Software (meaning that it respects your freedom). It can be freely used, modified and distributed under the terms of the GNU General Public License.

While it's well known that I discourage everyone from using such an operating system that pose restrictions on the users right and left, like Micro$oft Windows.. I have written this guide only for the goal of helping my fellow human beings use our free as-in-free-speech software.

And since I have no Windows machine nor can access one, I had to depend on the help of a friend and his computer.

  1. First I instructed my friend to download GnuPG from (direct ftp link:
  2. Then to double-click on gnupg-w32cli-1.4.9.exe file
  3. Then to choose English for the language
  4. Then to click OK
  5. Then to click on Next
  6. Then to read the license of the software, and to click on Next if he agrees with it.
  7. Everything was selected so he clicked on Next.
  8. Then selected en for English language again and clicked Next.
  9. Then he chose "C:\Program Files\GNU\GnuPG" for the destination directory and clicked Next.
  10. Then clicked on Install.
  11. And when completed he clicked on Next and finally clicked on Finish.
  12. GnuPG is now installed and ready to use.
  13. Start -> All Programs -> Accessories -> Command Prompt
  14. Here I've instructed my friend to type:
    (and to always press Enter key of course after every command like this).
  15. This will tell us what directory he's at. In his case it is "C:\Documets and Settings\user".
  16. He now changed directory to the desktop directory by typing exactly:
    cd "C:\Documets and Settings\user\Desktop"

  17. Then I asked him to exactly type:
    "C:\Program Files\GNU\GnuPG\gpg.exe" --gen-key

  18. And to enter 1 when asked to select an option, which was the default choice.
  19. Then to enter 2048, which is the default.
  20. Then chose an expiration period. He decided to keep the keys forever so chose 0.
  21. Of course he entered his name and e-mail address, as well as a passphrase and repeated the passphrase for confirmation.
  22. Now for the key I told him to type exactly:
    "C:\Program Files\GNU\GnuPG\gpg.exe" --export --armor > pubkey.asc

    All that in one line of course.
  23. This finally gave him a file on the Desktop called pubkey.asc
  24. To check if everything went well, he used Notepad to open the file by typing:
    notepad pubkey.asc

    And there he saw the gibberish stuff. Look at my public key to know how it would look like.

At this point you have finished both setting up GnuPG and got yourself a pair of keys. A private key, and a public key.

The gibberish stuff inside the pubkey.asc file is your public key, and please feel free to share it with everyone. Send it to them in messages or e-mails or add it to the end of your e-mail letters.. etc...

A follow up post on How to Use GnuPG in our daily life will be posted here soon.

Wednesday, July 23, 2008


GNU IceCat - GNU's version of FirefoxLet's see:

  • Firefox uses XULRunner, check.
  • Icecat uses XULRunner, check.
  • Swiftweasel uses XULRunner, check.
  • Seamonkey uses XULRunner, check.
  • Swiftfox uses XULRunner, check.
  • Songbird uses XULRunner, check.
And if one installs such packages, they will get XULRunner installed for each package, except that Firefox shares XULRunner with other applications, such as Thunderbird for example, and the other packages don't share their XULRunner.

The official Arch package of Firefox is so amazingly small in size, because everything is already in the XULRunner package. So this have been hunting me for a while, wanting to do the same, and rely on the official XULRunner if possible, or re-compile it if needed. Once I know how, it would solve a big problem in my life, and help easy lives of many others.

Anyone installing XULRunner more than once on their systems would probably agree that it would be nice to save the time compiling it, everytime a new version is released, and also the harddisk space. I mean, who would say no to gain more disk space while everything works like they were, if not better?

Need to figure out how exactly to do this. The part about compiling XULRunner is easy. It's exactly like compiling Firefox. The part where I get other packages to use it is the missing piece here.

Couple of problems:
1. Applications that should work with XULRunner, don't work, like Zekr package. The auther says we should just point the application to Firefox's directory, or XULRunner, or any varint or flavor of Firefox. Sadly, every attempt of mine to make it use XULRunner was a faliure. Many many hours wasted on this. Tried to point it to directory of Swiftwesel, and tried now with GNU IceCat, only to fail. Finally pointing it to SeaMonkey's directory worked. The auther assures me it would work with just XULRunner, so I am missing something here.

2. I need to make sure XULRunner is completely free software (as in librty and freedom), because I'm a Free Software activist, and to get it to work with GNU IceCat. Compiling IceCat is different a bit from compiling Firefox directly. This bit of differece is something I need to figure out. The default confugure options are different, and gave me nightmares to find out working one.

How can we compile with less Gnome dependencies, for those who want it so? Because me having Gnome installed (among other DEs/WMs) should not makes me assume everyone would install/accept such dependencies, and they have the right.
what about --disable-toolkit-qt?
What about --enable-system-cairo?
--enable-libxul or --disable-libxul ? And why --with-libxul-sdk=/usr/lib/xulrunner-devel-1.9 fails with IceCat in both cases?
What is cairo anyway? And is it better to use it or not? What is pango?
So many things to know, which I don't know yet and finding diffeculty understanding what I read about them, with my limited time.

On a side note, I've read it few times that Songbird would need special configuration for XULRunner anyway, meaning that it likely won't use the system shared XULRunner.