Mua’wiyyah ibn al-Hakam reported: I said, “O Messenger of Allah, among us are men who write by script.” The Messenger of Allah, peace and blessings be upon him, said, “There was a prophet among the prophets who wrote by script. Whoever writes according to his way is correct.” Source: Ṣaḥīḥ Muslim 537; Grade: Sahih (authentic) according to Muslim
Al-Qurtubi said, “Idris, upon him be peace, was the first to write with the pen, the first to sew and stitch his clothing, and the first to study knowledge of the stars, their calculations, and their movements.” Source: Tafsīr al-Qurṭubī 11/117
عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ وَمِنَّا رِجَالٌ يَخُطُّونَ قَالَ كَانَ نَبِيٌّ مِنْ الْأَنْبِيَاءِ يَخُطُّ فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ; 537 صحيح مسلم كتاب السلام باب تحريم الكهانة وإتيان الكهان
قال القرطبي إِدْرِيسُ عَلَيْهِ السَّلَامُ أَوَّلُ مَنْ خَطَّ بِالْقَلَمِ وَأَوَّلُ مَنْ خَاطَ الثِّيَابَ وَلَبِسَ الْمَخِيطَ وَأَوَّلُ مَنْ نَظَرَ فِي عِلْمِ النُّجُومِ وَالْحِسَابِ وَسَيْرِهَا; 19:56 الجامع لأحكام القرآن سورة مريم قوله تعالى واذكر في الكتاب إدري
PEN – AL QALAM & BEGINNING OF CREATION
‘Ubadah ibn al-Samit reported: The Prophet, peace and blessings be upon him, said, “Verily, the first to be created by Allah was the pen. Allah told it to write, so it wrote all that will exist until forever.” Source: Sunan al-Tirmidhī 3319; Grade: Sahih (authentic) according to Al-Albani
عن عبادة بن الصامت عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمَ فَقَالَ لَهُ اكْتُبْ فَجَرَى بِمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ
3319 سنن الترمذي كتاب تفسير القرآن باب ومن سورة ن والقلم
3319 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الترمذي
SURAH ALAQ – THE PEN In the name of God, the Gracious, the Merciful.
1. Read/ Recite: In the Name of your Lord who created.
The oldest university in the world is the University of Al Quaraouiyine, in Fez, Morocco. It was originally founded as a mosque in 859, before developing into one of the leading spiritual and educational centres of the Islamic Golden Age.
Founded in 859 A.D. by Tunisian-born Fatima al-Fihri in Morocco’s Fez, the university is not only the oldest higher education institution on Earth but also the first to be founded by a woman, and a Muslim one at that. Fatima used her inheritance from her merchant father’s wealth to found the university which started as an associated school – known as a madrasa – and a mosque that eventually grew into a place of higher education. It also introduced the system of awarding degrees according to different levels of study in a range of fields, such as religious studies, grammar and rhetoric. Though the university first focused on religious instruction, its fields of study quickly expanded to include logic, medicine, mathematics and astronomy, among many others.
In 1963, it officially became a part of Morocco’s modern state university system, and is now widely known for being the oldest continuously operating university in the world.
The university has contributed significantly to global Islamic education, and has played a massive role in shaping intellectual and cultural traditions. The classes taught there concentrate heavily on the Islamic religious and legal sciences, with a particular focus on Classical Arabic grammar and linguistics and Maliki law.
The mosque building itself features elements from various periods of Moroccan history, becoming an important architectural landmark.
(NB: Although many scholars consider the University of Al Quaraouiyine to be the oldest university in the world, some scholars consider that it operated as an Islamic madrasa until after WWII and only became a university in 1963.)
The library currently hosts more than 4,000 valuable manuscripts in a range of fields, including historic copies of Islam’s holy book, the Quran. Some of these precious texts include the 14th-century work of “Al-Muqaddimah” and an original copy of “Al-‘Ibar” by the famous Muslim historian Ibn Khaldun, a pioneer in sociology. Other pieces such as the famous “Al-Muwatta” – the earliest collection of hadith texts (the Prophet Muhammad’s sayings) gathered by Malik, considered to be one of the first legal texts to incorporate both hadiths and fiqh, Islamic jurisprudence.
#First #university in the World; #Muslim, #Woman, #Islam, #Marocco,#History;
There are three main copies of Hamlet: the First Quarto, also known as the “Bad Quarto”, published in 1603; the Second Quarto, or “Good Quarto” of 1604; and the version included in the First Folio, published in 1623. These texts are commonly abbreviated Q1, Q2 and F1.
Three additional early texts are known, John Smethwick‘s Q3, Q4, and Q5 (1611–37); these are regarded as reprints of Q2 with some alterations.
This version preserves most of the First Folio text with updated spelling, punctuation, and five common emendations introduced from the Second (“Good”) Quarto (italicised).[1]
TO BE OR NOT TO BE – HAMLET QUOTE
To be, or not to be, that is the question: Whether ’tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them: to die, to sleep No more; and by a sleep, to say we end The heart-ache, and the thousand natural shocks That Flesh is heir to? ‘Tis a consummation Devoutly to be wished. To die, to sleep, To sleep, perchance to Dream; aye, there’s the rub, For in that sleep of death, what dreams may come, When we have shuffled off this mortal coil, Must give us pause. There’s the respect That makes Calamity of so long life: For who would bear the Whips and Scorns of time, The Oppressor’s wrong, the proud man’s contumely, [F: poore] The pangs of despised Love, the law’s delay, [F: dispriz’d] The insolence of office, and the spurns That patient merit of th’unworthy takes, When he himself might his Quietus make With a bare Bodkin? Who would Fardels bear, [F: these Fardels] To grunt and sweat under a weary life, But that the dread of something after death, The undiscovered country, from whose bourn No traveller returns, puzzles the will, And makes us rather bear those ills we have, Than fly to others that we know not of? Thus conscience does make cowards of us all, And thus the native hue of Resolution Is sicklied o’er, with the pale cast of Thought, And enterprises of great pitch and moment, [F: pith] With this regard their Currents turn awry, [F: away] And lose the name of Action. Soft you now, The fair Ophelia? Nymph, in thy Orisons Be all my sins remember’d.
Hamlet – William Shakespeare
Hamlet. (Act III scene 1)
“To Be Or Not To Be” The Soliloquy
Translation into modern English: – by William Bertrand
The question is: is it better to be alive or dead?
Is it nobler to put up with all the nasty things that luck throws your way, or to fight against all those troubles by simply putting an end to them once and for all?
Dying, sleeping—that’s all dying is—a sleep that ends all the heartache and shocks that life on earth gives us—that’s an achievement to wish for.
To die, to sleep—to sleep, maybe to dream. Ah, but there’s the catch: in death’s sleep who knows what kind of dreams might come, after we’ve put the noise and commotion of life behind us.
That’s certainly something to worry about. That’s the consideration that makes us stretch out our sufferings so long.
After all, who would put up with all life’s humiliations—the abuse from superiors, the insults of arrogant men, the pangs of unrequited love, the inefficiency of the legal system, the rudeness of people in office, and the mistreatment good people have to take from bad—when you could simply take out your knife and call it quits?
Who would choose to grunt and sweat through an exhausting life, unless they were afraid of something dreadful after death, the undiscovered country from which no visitor returns, which we wonder about without getting any answers from and which makes us stick to the evils we know rather than rush off to seek the ones we don’t?
Fear of death makes us all cowards, and our natural boldness becomes weak with too much thinking.
These categories are the categories you may find in a large physical bookstore. They have been automatically assigned.
Choose among free epub and Kindle eBooks, download them or read them online. You will find the world’s great literature here, with focus on older works for which U.S. copyright has expired. Thousands of volunteers digitized and diligently proofread the eBooks, for you to enjoy.
Twenty-five years ago, Creative Commons gave the world a new vocabulary for sharing through licenses and tools that made openness legible, legal, and actionable. What began as an act of infrastructure became a movement with cultural heritage institutions around the world opening their collections.
In the early 2000s, a handful of trailblazing galleries, libraries, archives, and museums made a radical choice: to digitize their collections and release them freely, without restriction, to anyone in the world. There was no playbook. There was no mandate. There was only a conviction that cultural heritage, the shared memory of humanity, belonged to everyone, and that the internet had made it possible, for the first time, to act on that conviction at scale.
This panel traces that origin story. How did the open culture movement begin? Who were the institutions and individuals willing to go first, and what did they risk? How did CC licenses and public domain tools become the infrastructure that made openness not just a philosophy but a practice? And what did twenty-five years of building this movement teach us about what it takes to change not just institutions, but the systems that govern them?
This is the story of a movement that started with a few courageous institutions and a set of powerful legal tools that grew into a global force for equitable access to our shared human heritage.
Panelists:
Medhavi Gandhi, Founder of the Heritage Lab
Merete Sanderhoff, Curator and senior advisor of digital museum practice at SMK
Andrea Wallace, UK Director of the GLAM-E Lab
Giovanna Fontenelle, Program Officer, Content Enablement at Wikimedia Foundation
Brigitte Vézina, moderator, Director of Policy and Open Culture at Creative Commons
Dee Harris, moderator, Director of Open Culture Storytelling
There is a missing chapter in the narrative of Canada’s Indigenous peoples—the story of the Métis Nation, a new Indigenous people descended from both First Nations and Europeans
Their story begins in the last decade of the eighteenth century in the Canadian North-West. Within twenty years the Métis proclaimed themselves a nation and won their first battle. Within forty years they were famous throughout North America for their military skills, their nomadic life and their buffalo hunts.
The Métis Nation didn’t just drift slowly into the Canadian consciousness in the early 1800s; it burst onto the scene fully formed. The Métis were flamboyant, defiant, loud and definitely not noble savages. They were nomads with a very different way of being in the world—always on the move, very much in the moment, passionate and fierce. They were romantics and visionaries with big dreams. They battled continuously—for recognition, for their lands and for their rights and freedoms. In 1870 and 1885, led by the iconic Louis Riel, they fought back when Canada took their lands. These acts of resistance became defining moments in Canadian history, with implications that reverberate to this day: Western alienation, Indigenous rights and the French/English divide.
After being defeated at the Battle of Batoche in 1885, the Métis lived in hiding for twenty years. But early in the twentieth century, they determined to hide no more and began a long, successful fight back into the Canadian consciousness. The Métis people are now recognized in Canada as a distinct Indigenous nation. Written by the great-grandniece of Louis Riel, this popular and engaging history of “forgotten people” tells the story up to the present era of national reconciliation with Indigenous peoples.
In 1993, the Métis Nation of Ontario (MNO) was established through the will of Métis people and Métis communities coming together throughout Ontario to create a Métis-specific governance structure. Prior to 1993, Métis had been involved in pan-Indigenous lobby groups and organizations. The MNO was not created to represent all individuals and communities that claim to be Métis, but those individuals and communities that are a part of the Métis Nation.
(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey)) (53:37) -meaning, he was truthful and he was obedient to Allah’s legislation. Also, Allah said,
(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah’s) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying): “Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.) (16:120-123)
(Say (O Muhammad ): “Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.”/ not of Idolaters) (6:161) and,
(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers) (3:67-68).
Zayd ibn Amr ibn Nufayl (died 605) was a monotheist and poet who lived in Mecca shortly before Islam.
The Promise of Paradise: The Prophet ﷺ said of Zaid: “He will be raised on the Day of Resurrection as a single nation [or like a nation], between me and ‘Isa (Jesus).”
Zaid bin ‘Amr ibn Nufail (رضي الله عنه) Being Upon Pure Monotheism (Al-Haneef)
Narrated ‘Abdullah bin ‘Umar (رضي الله عنه): The Prophet (ﷺ) met Zaid bin ‘Amr bin Nufail in the bottom of (the valley of) Baldah before any Divine Inspiration came to the Prophet (ﷺ). A meal was presented to the Prophet (ﷺ) but he refused to eat from it. (Then it was presented to Zaid) who said, “I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah’s Name has been mentioned at the time of slaughtering.”
Zaid bin ‘Amr used to criticize the way Quraysh used to slaughter their animals, and used to say, “Allah has created the sheep and He has sent the water for it from the sky, and He has grown the grass for it from the earth; yet you slaughter it in other than the Name of Allah. He used to say so, for he rejected that practice and considered it as something abominable.” [319]
Narrated ‘Abdullah bin ‘Umar (رضي الله عنه):
Zaid bin ‘Amr bin Nufail (رضي الله عنه) went to Shaam, inquiring about a true religion to follow. He met a Jewish religious scholar and asked him about their religion. He said, “I intend to embrace your religion, so tell me something about it.” The Jew said, “You will not embrace our religion unless you receive your share of Allah’s Anger.” Zaid (رضي الله عنه) said, “I do not run except from Allah’s Anger, and I will never bear a bit of it if I have the power to avoid it. Can you tell me of some other religion?” He said,“I do not know any other religion except the Haneef.” Zaid enquired, “What is Haneef?” He said, “Haneef is the religion of the Prophet) Ibraheem (عَلَيْهِ ٱلسَّلَامُ) who was neither a Jew nor a Christian, and he used to worship none but Allah (Alone)”
Then Zaid went out and met a Christian religious scholar and told him the same as before. The Christian said,“You will not embrace our religion unless you get a share of Allah’s Curse.”Zaid replied, “I do not run except from Allah’s Curse, and I will never bear any of Allah’s Curse and His Anger if I have the power to avoid them. Will you tell me of some other religion?”He replied, “I do not know any other religion except Haneef.”
Zaid enquired, “What is Haneef?” He replied, “Haneef is the religion of the Prophet) Ibraheem who was neither a Jew nor a Christian and he used to worship none but Allah (Alone)” When Zaid heard their Statement about the religion of) Ibraheem, he left that place, and when he came out, he raised both his hands and said, “O Allah! I make you my Witness that I am on the religion of Abraham.” [321]
Narrated Asma bint Abi Bakr (رضى الله عنها): “I saw Zaid bin ‘Amr bin Nufail (رضي الله عنه) standing with his back against the Ka’bah and saying, “O people of Quraysh! By Allah, none amongst you is on the religion of Abraham [322] except me.”He used to preserve the lives of little girls- If somebody wanted to kill his daughter he would say to him, “Do not kill her for I will feed her on your behalf.”
So he would take her, and when she grew up nicely, he would say to her father, “Now if you want her, I will give her to you, and if you wish, I will feed her on your behalf.” [323]
[319] Sahih Al-Bukhari 3826.;[321] Sahih Al-Bukhari 3827;[322] Prophet Ibraheem (عَلَيْهِ ٱلسَّلَامُ); [323] Sahih Al-Bukhari 3828.
Family
He was the son of Amr ibn Nufayl, a member of the Adi clan of the Quraysh tribe.[1]: 296 Zayd’s mother had previously been married to his grandfather, Nufayl ibn Abduluzza, so her son from this marriage, al-Khattab ibn Nufayl, was at the same time Zayd’s maternal half-brother and paternal half-uncle.[2]: 101
Zayd married Fatima bint Baaja from the Khuza’a tribe, and their son was Sa’id ibn Zayd.[1]: 296 A subsequent wife, Umm Kurz Safiya bint al-Hadrami, bore his daughter Atiqa.[3]: 186
Religious beliefs- Wikepedia Reference
Abandonment of idols
According to the Islamic historians Ibn Ishaq and Ibn Sa’d, Zayd became disillusioned with the traditional religion of Arabia, for the stone that the people worshipped “could neither hear nor see nor hurt nor help”[2]: 99 and “the worship of stone or hewn wood is nothing.”[1]: 296 He pledged with three friends that they would seek the true religion of Abraham, which they called al-Hanafiya. The other three men eventually converted to Christianity.[2]: 99 Another of his friends was Abdul-Muttalib.[4]
Zayd travelled to Syria to question both Jews and Christians about their beliefs, but he was not happy with the answers of either group. According to later Muslim historians, he had “the religion of Abraham, following the natural form” and “worshipped Allah alone with no partner.”[1]: 296 [5]Amir ibn Rabi’a, an ally of al-Khattab, later said that Zayd had told him that he believed in the future coming of a prophet.[1]: 296, 302
Monotheistic beliefs
Three points of Zayd’s religious beliefs are mentioned in traditional Islamic sources. First, he did not worship idols and he rebuked the Quraysh for doing so.[2]: 99 Asma bint Abi Bakr heard him declaring outside the Kaaba: “O Quraysh, none of you is following Abraham’s religion except me.“[2]: 99, 100 [1]: 297 He composed this poem:
Am I to worship one lord or a thousand? If there are as many as you claim, I renounce al-Lat and al-Uzza, both of them, as any strong-minded person would. I will not worship al-Uzza and her two daughters … I will not worship Hubal, though he was our lord in the days when I had little sense.[2]: 100
Second, he modified his diet. He did not eat carrion, blood or anything that had been slaughtered for an idol.[2]: 99 He told the Quraysh: “Allah has created the sheep and he has sent the rain and the grass for it; yet you don’t mention Allah’s name when you slaughter it.”[6]
Third, he opposed infanticide. He rescued infant girls who were about to be buried alive and brought them up in his own house. When the girls had grown older, he would offer their fathers a choice between taking their daughters back or leaving them to be supported at Zayd’s expense.[1]: 297–298
Journeys and Death
Finding it impossible to stay in Makkah, he left the Hijaaz and went as far as Mosul in the north of Iraq and from there southwest into Syria. Throughout his journeys, he always questioned monks and rabbis about the religion of Ibrahim. He found no satisfaction until he came upon a monk in Syria who told him that the religion he was seeking did not exist any longer but the time was now near when God would send forth, from his own people whom he had left, a Prophet who would revive the religion of Ibrahim. The monk advised him that should he see this Prophet he should have no hesitation in recognizing and following him.
Zayd retraced his steps and headed for Makkah intending to meet the expected Prophet. As he was passing through the territory of Lakhm on the southern border of Syria he was attacked by a group of nomad Arabs and killed before he could arrive at Meccah. According to Islamic sources, before he died, he raised his eyes to the heavens and said:
O Lord, if You have prevented me from attaining this good, do not prevent my son from doing so.
His son Sa’id bin Zayd was one of the first converts to Islam, and amongst the special group of 10 people that were promised Jannah in a famous hadith.
You were altogether on the right path, Ibn Amr; You have escaped Hell’s burning oven by serving the one and only God and abandoning vain idols … for the mercy of God reaches men though they be seventy valleys deep below the earth.[2]: 103
#Zayd bin Amr bin Nufail, #Story, #Abraham, #Haneef, #monotheism, #taking care of orphans, #Muslim diet, #abandoning idolatry; #faith;
Comes in different colours according to availability. Maqdis Word-By-Word Translation & Color Coded Tajweed (Arabic-English) small 5-7/8 x 8-1/4 inch Al-Quran Al-Kareem Maqdis is a translation learning method of word-by-word Al-Quran with every word and sentence is colored differently, in Arabic and English. Every word in the Quran was translated literally so that the reader could understand the meaning of every single word. It needs to be remembered that not all literal translation represents the exact meaning of the word since the Quran uses varied Arabic language style and sometimes metaphor. Accordingly, to understand the full or intended meaning of the word or the verse, Muhsin Khan’s the Holy Quran Translation had been included in this edition. However, to comprehend more of the meaning of the Quran, reading the commentary of the Quran from trusted scholars would be necessary. Approved by the Department of Islamic Development of Malaysia (JAKIM) and Malaysian;
This Kit is designed to help homeschooling parents teach various skills to their kids. It includes numerous worksheets to help the kids gain basic learning skills,or think creatively -spelling and Math sheets (Alphabet sheets, Spelling Practice, Numbers and Counting, Addition and Subtraction, Multiplication and Division Sheets); It would also be beneficial for the non-homeschoolers.
Please purchase this Kit- and help our team with their creative effort;
