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.

Sunday, July 20, 2008

What is Free Software?

Free software” is a matter of liberty, not price. To understand the concept, you should think of “free” as in “free speech”, not as in “free pepsi”.

Free software is a matter of the users' freedom to run, copy, distribute, study, change and improve the software. More precisely, it refers to four kinds of freedom, for the users of the software:

  • The freedom to run the program, for any purpose (freedom 0).
  • The freedom to study how the program works, and adapt it to your needs (freedom 1). Access to the source code is a precondition for this.
  • The freedom to redistribute copies so you can help your neighbor (freedom 2).
  • The freedom to improve the program, and release your improvements to the public, so that the whole community benefits (freedom 3). Access to the source code is a precondition for this.

Friday, July 18, 2008

Reading al-Qur'an

You cannot simply read the Qur’an,

not if you take it seriously.

You either have surrendered to it already

you fight it.

It attacks tenaciously,



it debates,



and challenges.

From the outset it draws the line of battle,

and I was on the other side.

~Jeffrey Lang, Mathematics Professor

See his lecture From Atheism to Belief

Thursday, July 17, 2008

My Night

The day started slow, and the weather was getting hotter and hotter, as I sat working on few of my projects.

Good thing is I logged online to give a supporting hand to others, with the limited knowledge of mine, as my friend was online, and a chat started, while I was working on figuring out how to do certain things in my program.

The last time my friend and I went together, was not one of our best nights. Neither of us moved the right move, or think in our usual state. And it resulted some space between us.

Part of it is my fault, to expect my friend to be there, and support me, while I am going through one of the toughest situations in my humble life..

Yes, the death of my beloved aunt recently is not easy, and neither the death of my beloved mother, forty days before her, may The Lord have mercy on their souls. However I'm known to have the courage to stand and shine, because God The Almighty bestowed on me in countless ways, and more guidance from God is what I need.

Sure, my people are suffering so much, and I cannot do a thing nor say a thing without the probability of being jailed, for demanding jobs for the original people of this country, etc...

True, that I also have problems of my own, emotionally, mentally, and physically. I'm not ashamed of what I am, nor am the type of person to complain, so if you think/feel as if I was, then please work on overcoming this mis-communication with me.

I do that; mis-communicate. And I learn from experience, tad slower than the average, which I'm coming to accept. And I do have supporting friends, even if they don't know how to support me, nor do I kinda.

It is not fair of me to ask one what they cannot give. It's sorta like giving money to rich person who wouldn't take it. The problem with me is deep and rooted in unpleasant grounds.. grounds where them 'normal' people would not dare touching.

And how can one have problem communicating, and yet asked to explain his problem? People can swear that my communication skills are outstanding, though why do I not feel nor agree that it is so? Why did I have it many times written, just how much I suck in communicating, with low grades written in numbers, in order for it to make sense in my brain?

Plus, how would a plant be if never given water or caring? If we leave a little plant without water or sun, for many many years, can we expect it to just grow? And if we give it some nurturing then, must it grow?

On the other hand, it was effortless to create a night to remember for my friend. To give others a time of your day and a time of your life, is worth it. It is worth it to see your friend open up to life, and appreciating living.

Taking breathe after another, to pump life in their hearts and to feel for others, as if we were in their shoes, and their problems are ours.. Caring with interest in their hopes and goals as well as being best listening ears, and not just hearing. And then, using your energy to do what's best in helpful manner.

Doing beautiful things is part of, if not all that what makes a person beautiful, and one's beauty deserves to be recognized in my humble opinion. Therefore why not do something good to someone you know? Or someone you don't know??

Tuesday, June 24, 2008

Firefox: Display Search Results in New Tab

GNU IceCat - GNU's version of Firefox

When you use Firefox's search bar, the results are displayed in the current tab. This can get rather annoying when you don't want the current tab to leave the web page you were on.To make your search results appear in a new tab,after you input your text into the search box in the Firefox toolbar, hold ALT when you press ENTER.

Yeah, ALT+ENTER will do it. Easy, huh?

If you want this to be your default way to search...

1. Launch Firefox.

2. In the address bar, type about:config and hit Enter on your keyboard.

3. Scroll down to and double-click it to change the value to True.

Now when you use Firefox's search bar, your results will always appear in a new tab.

These tips work on both Firefox2 and Firefox3.



Friday, June 20, 2008

Epiphany Extensions

So far, I am using the following extensions with Epiphany:


Songbird Extensions

Here is the list of the extensions I currently use with Songbird:

Get SongbirdAnd the following themes:

Wednesday, June 18, 2008

Fix: Mouse Button Not Working As Back (and Forward) in Firefox3

Firefox3 Download Day

It is Download Day today for Mozilla® Firefox® version 3 final release. Many new, cool and exciting features come with version 3, and there are few problems that comes with it as well. Many extensions I use are not working for me. I can live without some of them, some I need for my usage.

Another tiny little problem in Firefox3 on GNU/Linux, is that the mouse button assignments for Back (and Forward) have changed, to follow X11 customs. Previous versions of Firefox used buttons 6 and 7 for Back and Forward, respectively. Firefox3 uses buttons 8 and 9. You can configure Firefox3 back to use 6 and 7 by editing some hidden preferences.

  1. In the Location bar, type about:config, and press Enter.
  2. The about:config "This might void your warranty!" warning page may appear. Click I'll be careful, I promise!, to continue to the about:config page.
  3. In the Filter: box, type mousewheel.horizscroll.withnokey.
  4. Double-click on mousewheel.horizscroll.withnokey.action, set the value to 2, and click OK. (my original value was 0)
  5. Double-click on mousewheel.horizscroll.withnokey.numlines, set the value to -1, and click OK. (my original value was 1)
  6. Double-click on mousewheel.horizscroll.withnokey.sysnumlines, which should set the value to false. (my original value was true)

You can now close the about:config page. Buttons are back working as they should!

So what is up with the trademark signs? Read Is Mozilla Firefox a Free Software?.


Tuesday, June 17, 2008

Incompatible Add-ons for Firefox3

While testing Mozilla® Firefox® version 3, the following add-ons (extensions & themes) were incompatible (among others):

GNU IceCat - GNU's version of Firefox
  • Arabic spell-checking dictionary 1.2b1
  • azureFox 0.96.1
  • CookieSafe 2.0.6
  • Cylence Theme 2: Black Diamond Edition RC1 1.0
  • Cylence Theme : Amethyst Variation 1.0
  • Extended Statusbar 1.2.7 1.2.8
  • Foxdie (Graphite) 1.1.8
  • Gmail RTL 0.1.1
  • GNOME 2.0.0
  • HaikuFox 0.4.9
  • iAqua 1.0
  • iFox 2.5.1
  • iFox Graphite 2.5.1
  • iPox 1.3.1
  • macfoxII 2.1.4
  • Mozilla XForms 0.8.5
  • Save Images 0.5.0

While "Downlaod Statusbar" worked in a buggy way.

See the list of extensions I use.

Tuesday, June 10, 2008


.نعم للحوار ، لا للجدال

Yes to dialogue, no to arguing.

Sunday, June 01, 2008

Way to Go Helping

كيف لإنسان أن يساعد آخر من دون أن يستمع له حقاً؟

How is it for a human to help another without listening truly?

Tuesday, May 27, 2008

I Am A Muslim

بسم اللّه الرحمن الرحيم

إنني أعلن هاهنا بأني إنسان مسلم بكامل إرادتي و حريتي و اختياري.. و أنني أختار طريق الالتزام في الدين ، ولو كره المشركون.
ولو كره المنافقون.
ولو كره الكافرون.
و لو كره الملحدون.
ولو كره الطاغوت.
ولو كره أهل الرياء.
ولو كره البعض هنا أو هناك.
ولو كره بعض المتلبسين باسم الإسلام.
ولو كره الأشرار و الشيطان.

هذا الالتزام بشرع اللّه سبحانه جلّ و علا هو ذخري للآخرة و لأعيش أفضل حياة في الدنيا كذلك.
و ليقف معي من يشاء
و ليحارب من يشاء.
و اللّه يهدي من يشاء إلى صراطه المستقيم

Tuesday, April 22, 2008

Thunderbird Extensions & Themes

I currently use the following Mozilla Thunderbird extensions:

As for the themes, I use these:
Thunderbird original logo
(to be updated later)

Tuesday, April 08, 2008

Muhammad Baqir al-Sadr

8th April every year is commemorated by the Islamic Ummah as the anniversary of the martyrdom of the super genius personality of Islam, Ayatullah al-Uzma Sayyid Muhammad Baqir al-Sadr, who was born in Kazemain (Iraq) on Thoulqadah 25th, 1353 A.H. He belonged to a religious family which has been the cradle of Islamic learning for about a century by now.

He lost his father when he was only 4 years old and he was then brought up by his mother and elder brother Ismaiel al-Sadr. From his very childhood he showed signs of extra-ordinary intelligence and aptitude for learning. When he was only 10 years he spoke on doctrinal matters and Islamic History with such confidence as if he had spent decades mastering these subjects. When he was 11 years old he wrote a book on logic and also began delivering lectures on this subject.

In 1365 A.H, when he was 12 years old, he settled in Najaf (Iraq) and began studying as well as teaching the principles of Islamic Jurisprudence and other branches of Islamic learning. He possessed such an extra-ordinary acumen that he could fully comprehend the lessons of the level of his own studies without the help of his teacher. Eventually he was elevated to the position of 'Ijtihad' (jurisprudent) and also began writing books. He has written 26 books on various subjects. Some of these books have been translated into Persian, English, Urdu and Turkish. Including: Jurisprudence, Fundamentals of Jurisprudence, Economics, Philosophy, Inductive Logic, Social Problems and Public administration.

Ayatullah Sadr's support of Imam Khomeini (RA) and his opposition to the atheist Ba'thist regime in Iraq led by Saddam shook the foundations of the atheist Ba'thist regime of Saddam. Ayatullah Sadr as the leader the Islamic movement had gained popular support from the Muslims in Iraq and emerged as powerful force in Iraq.

The atheist Baathist Saddam arrested Ayatullah Sadr and his sister Aminah Bint al-Huda in February 1980 and were imprisoned in the notorious Abu Ghuraib prison in Baghdad. He and his sister were severely tortured by the Baathist agents in the prison and were shot dead directly by the hands of atheist Baathist Saddam on April 8, 1980. Thus, the super genius personality of Islam, Martyred Ayatullah Sayyid Muhammad Baqir al-Sadr and his learned scholar sister Amina Bint al-Huda were martyred by the atheist Baathist Saddam.

Amina Bint al-Huda was great Islamic scholar and an advocate of women rights in Islam and single handedly recruited hundreds of women into fold of Islam. She was prolific novelist, and political speaker that mobilized masses to struggle against tyranny of atheist Baathist Saddam.

Ayatullah Sadr's martyrdom aroused no criticism from the West against the atheist Baathist Saddam regime, its reason was clear, because Ayatullah Sadr had openly supported the Islamic revolution in Iran.

The bodies of the martyred Ayatullah Sayyid Muhammad Baqir al-Sadr and his learned scholar sister Amina Bint al-Huda were buried in holy city of Najaf, beside Imam Ali's (A.S.) shrine.

Imam Khomeini (RA) in his message on their martyrdom stated: "...Martyr Ayatullah Baqir Sadr and his honorable sister who were the teachers of Islamic sciences and morality, were martyred by Iraqi regime. Martyrdom is a heritage which these dear individuals inherited it from their holy ancestors ..."