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Andry RAJOELINA sur les ondes

avylavitra — Sun, 21 Dec 2008 18:21:06 +0000

Andry RAJOELINA A.R : […] Misy zavatra maha samihafa be eo amin’ireo zavatra anankiroa ireo. Ka ny tenanay ankehitriny dia… Aoka izay angamba. Aoka izay angamba fa aleo apetraka ny fitsipi-dalao vaovao, mba ahafahana manantanteraka tsara an-tsakany sy an-davany ny asa izay ho ataonay eto amin’ity tananan’Antananarivo ity. Misy zavatra ho ambarako moa rehefa avy eo ary misy fitakiana ihany koa izay angatahina amin’ny fitondram-panjakana.

Mpanao gazety (J 1). Hono ho aho, te-hiverina kely aho andriamatoa Ben’ny tanàna, inona no tena tianao tsindriana amin’ilay hoe karazana diversion noersahinao amin’ny fanatanterahana ny asanao? Dia manohy kely an’ilay fanontaniako aho hoe ahoana marina ialy fomba itantananao ny asa atrehinao amin’izao fotoana izao, eo ny fitantananao ny commune, eo ny fiatrehana an’ity raharaha politika ady amin’ny tsy fahafahana miteny ary tsy ianao irery moa no milaza ilay izy satria efa maro dia maro ireo olona tonga tao an-damosinao hoe tsy ekena intsony ny tsy fisian’ny falalahana miteny. Ahoana no tena andaminanao an’izay izany manomboka izao?

A.R.: Ny asa ao amin’ny CUA anie dia mandeha sy miroso araka ny tokony ho izy. Eny fa rehefa betsaka hoatran’izao ny olana, rehefa misy hiatran’izao ny olana dia somary mi-ralentir na somary tsy dia mandeha haingakaingana kokoa ny fandehan-javatra eo amin’ny lafiny fitantanana. Satria isaky ny mandeha ianao dia vesarina olana foana dia tsy maintsy mamaha foana ny olana. Fa indrindra indrindra izany ny ezahako dia eo amin’ny resaka hoe televiziona na radio. Io moa no ho resahintsika lavalava kokoa rehefa avy eosatria io dia fototra iray iorenan’ny zo sy ny fahafahana demokratika, izany hoe ny fahafahana maneho hevitra sy miteny izay tsy tokony ho tapenam-bava, tsy tokony ho sakanana n any vahoaka n any mponina, n any mpitondra n any haino aman-jery eto amion’ny tany sy ny fanjakana.

J: Ny zavatra misy ihany koa andriamatoa Ben’ny tanàna, izay zavatra mihatra aminao amin’izao fotoana izao sy mihatra amin’ireo ekipanao, ankoatry ny mahakasika ny fitantanana ny kaominina moa dia misy ihany koa ny fikitikitihana ny orinasanao manokana. Tsy dia zava-baovao loatra eto amin’ny firenena izay fa efa nitranga foana hatramin’izay. Fa ilay hoe fahasahiana, ilay hoe fitsanganana andeha hiteny, andeha hitaky ny rariny sy ny hitsiny, izay ngah no ataoko hoe tsy dia mbola fahita firy. Ary raha ny maha Ben’ny tanàna anao fotsiny aza, amin’ny taonanao sy ataoko hoe amin’ny experience politique ianao tsy manana mihitsy; nefa izany ianao hita hoe manana fahasahiana be. Manitikitika ny olona ihany koa hoe inona no hery manosia an’andriamatoa Ben’ny tanàna, misy manko ny resadresaka any am-badimbadika any hoe “iza no manohana an’andriamatoa Ben’ny tanàna, indrindra indrindra tao aorinan’ireny fandefasan’ny fahitalavitra VIVA an’ireny …’ny filoha teo aloha ireny. Dia mampanontany tena ny rehetra hoe inona ary no tena mampirisika an’Andriamatoa Ben’ny tanàna handray fanapahan-kevitra sy hanana fahasahiana tahaka izao.”

J2: Iah, tiako ho vantanina kokoa ny fanontiana napetrak’i… teo andriamatoa Ben’ny tanàna, ny resaka heno teny an’ivon’ny fitondram-panjakana nisy koa moa ny vaovao hafa niresadresaka an’izay, dia hoe ilay Ben’ny tanànan’Antananarivo dia manana fifandraisana manokana amin’ny Amiraly Didier Ratsiraka na amin’ireo ilay any an-dafy any ireo, ary atahorana eo amin’izay mety ho tohiny amin’ny atao hoe “déstabilisation” na ny “instabilité politique”. Ahoana marina ny mikasika an’izay satria ianareo tao anatine fahitalavitra dia nandefa tamin’ny fotoana lavalava an’ilay Amiraly Didier Ratsiraka, ny minisitry ny filazam-baovao moa dianilaza mihitsy fa tsy nanara-dalana ianareo ary nisy zavatra niodinkodina be tao ambadika tao.

A.R.: Mikasika an’ilay hoe inona no nanosika, raha tokony teo arindrina teo dia ny manosika moa dia ny fitiavana. Ny fitiavana an’ity tanànantsika ity. Ny fitiavana te-hanao zavatra, ny fitiavana te-hampa-maoderina sy hampandroso ny tananan’Antananarivo. Mikasika ny hoe fifandraisana amin’ny amiraly Didier Ratsiraka. Io dia tiako… zavatra hoatran’ny mahatsikaiky ihany satria voalohany indrindra aloha dia tsara ho fantatrisika mianankavy hoe avy aiza ny feo manely an’izany,iza no niteny an’izany,gazetin’iza no niteny an’izany, ary olona iza no mampiteny an’izany zavatra izany. Io no ilaina indrindra ny fahafahana mamaly sy fahafahana miteny. Ny zavatra tiako ho lazaina dia izao: iodia efa niatomboka tany amin’ny fampielezan-kevitra. Nolazaina fa nanana fifandraisana tamin’andriamatoa Pierrot Rajaonarivelo ny tenako. Ankehitriny indray di ambola averina indray hoe manana fifandraisana amin’ny Amiraly. Eto aho dia miteny ho ren-tany ren-danitra fa mbola tsy nahita mihitsy na mivantana an’Amiraly Didier Ratsiraka, na nifampiresaka taminy mivantana, na nifampiresaka amin’olona akaiky aminy,dia tsisy mihitsy izany. Ireo izany no voalohany ireo. Ataoko fa manila zavatra be dia be angamba izay teny nataoko izay. Ary isika dia aza gaga, aza gaga indray isika raha ophatra ka rahampitso indray, rafakampitso dia hisy indray hiteny, io moe ihomehezana fotsiny ilay izy hoe mety hisy hilaza indray hoe manana fifandraisana amin’I Bel Laden indray ny Ben’ny tanànan’Antananarivo. Asa, tsy fantatro satria betsaka loatra ilay tsaho. Izay no teneniko hoe tsara ho fantatsika hoe avy aiza ny teny, iza no niteny, gazetin’iza no niteny. Izay angamba no zavatra mamalona izany zavatra betsabetsaka izany.

J2: Niteny tsaho ianao andriamatoa Ben’ny tanàna, tsaho ve ilay resaka fikasana hisambotra anao?

A.R.: Mikasika ny fisamborana dia ny ho lazaiko dia ity: io zavatra io aloha dia tsy ny tenako angamba no tsy kasaina hoe ho voasambotra voalohany, na tenako ihany koa, no ho voasambotra farany amin’ity fitondram-panjakana misy etio amin’ny tany sy fanjakana ity. Ny zavatra tiako ho lazaina dia ity: ny mpanaradia ahy aloha, tany am-piandohana dia efa nanahy mafy. Betsaka ireo olona tena tia hoe “I Andry, ianao anie ka ho ataon’ny mpitondra fanjakana hoatran’izao e! ianao anie ka ataony hoatran’izao.” Ka tao anatin’izany ny resaka hoe fisamborana. Ary amin’izao isika miteny izao dia eto aho milaza, afaka manambara fa tena mba manana “raison” ihany koa any anatin’ny zavatra rehetra rehetra any fa hatrany amin’ny masoivoho aza dia misy ni-confirmer an’io hoe misy io zavatra io. Niniana natao, fa nihemotra.

J2: Ahoana andriamatoa Ben’ny tanàna no ahafahanao manazava ny hoe nitabataba tokoa moa ny feo teny an-dalambe teny ny zoma, niakatrakatra mihitsy ny hafanana. Ahoana no ahafahanao manazava hoe nandeha an-gazety fa hosamborina ianao. Nandrasana ny zoma, tsy nisy n’inon’inona nitranga. Avy eon y tety an’ivon’ny ministera niteny hoe tsy misy an’izany fa resaka mandeha fotsiny izany. Iza no tena manao sinema ato anatin’ity tantara ity andriamatoa Ben’ny tanàna?

A.R.: Ny tena manao sinema angamba dia ireo efa tena zatra manao film, iza moa ny tena mpanao film eto amin’ny tany sy ny fanjakana. Ny zavatra tiako ho lazaina dia ity, ary tena mampalahelo ary zavatra tsara ho tsampatsika mponina sy vahoaka eto amin’ny tanànan’Antananarivo: tao anatin’ny fotoana, fe-potoana, fotoana vitsivitsy teto amin’ny tantaran’I Madagasikara. Izay ngamba vao nisy ny mpiray minisitra nogadraina.Tantely Andrianarivo no tiako holaizaina. Tao anatin’izany koa ny fanagadrana olona maro, manam-boninahitra maro isan-karazany. Ary efa betsaka, betsaka dia betsaka ny gadra politika eto amin’ny tany sy ny fanjakana amin’izao isika miteny izao. Ary ny farany teo dia nisy koa ny Ben’ny tanàna efa nogadraina ary nivoaka, afaka madiodio. Izany hoe tsy meloka. Izany anie no tantara misy eto amin’ity tany sy fanjakana ity e! Samborina ilay olona dia gadraina dia izao lazaina hoe tsisy n’inon’inona nataony, tsy meloka ilay olona. Zavatra tantara miverina izany no mitady haverina indray eto amin’ny tany sy ny fanjakana. Ny tiako ho lazaina dia ity: Madagasikara dia ohatran’ny vatan’olombelona. Raha voakitika ny rantsany, dia marary. Fa kosa, Antananarivo dia fon’i Madagasikara. Ary raha ny fon’i Madagasikara no voatohitohina na marary dia misy fiantraikany amin’ny vatana iray manontolo.

J2: Dia raha izay fon’i Madagasikara izay izany no hafindra toerana kely ho eny Ivato, manao ahoana no fandraisanao an’ilay hoe fampikambanana ny kaominin’Ivato teo aloha ary handraisan’ny kaominina ny fivoriana an-tampon’ny firaisam-be afrikana?

A.R. Io indrindra no mampametra-panontaniana hoe :Fa dia ahoana loatra re , hatraiza loatra re ilay fankahalàna? Ilay tsy fitiavana lalim-paka an’ni Ben’ny tanana izay misy fiantraikany any amin’ny zavatra rehtra rehetra miseho eto amin’ny tany sy ny fanjakana? Satria raha ohatra ka nakambana ny kaominin’Ivato , dia ny zavatra tiana ho lazaina izany dia ny hoe, ary voalaza fa hoe any amin’ny kaominina Ivato no hatao ny sommet an’ny Union Africaine. Mazava tsara mihitsy angamba izay zavatra izay. Nefa isika, dia lazaiko soa aman-tsara fa raha mahamarika ianareo eran-tany, na ny governemanta aza dia nanambara fa ny sommet, ataoko amin’ny teny frantsay ilay izy “que le sommet africain aurai lieu dans la capitale de Madagascar…”. Ary eran-tany izao dia malaza fa ny sommet-n’ny Union Africaine dia hatao eto Antananarivo. Asa! Hovàna Ivato indray ve ny Capitale de Madagascar? Satria ho’aho io zavatra io anie tsy vao izao koa no niseho e. Fa vao lany ho Ben’ny tanana volana vitsy fotsiny aho dia…nisy nihazakazaka nankany Tamatave hoe “ity no capital économique, hovàna tanteraka ity capital ity. Izao indray izany dia ao anatin’ny fotoana vitsy ihany koa dia niova indray izany hoe hatambatra ny Ivato aéroport an! Any indray izany no handraisana tanteraka ny Union Africaine. Nefa ny eran-tany dia tiko mahafantatra sy mahatsapa ary mahafantara an’izany hoe Antananarivo izany no Capital de Madagascar, ary io na misy zavatra aza any France, ao Paris , dia hoe sommet atao ao Paris, fa tsy hoe any Roissy na aiza akory. Tsy tanàna izany no hisian’ilay hetsika fa eto amin’ny renivohitr’I Madagascar, ka ohatry ny mampalahelo ihany ilay fihetsika ankehitriny. Amin’ny fomba ahoana moa no tsy hitenenanao an’izany toe-draharaha misy eto amin’ny tany sy ny fanjakana izany?

J1: Somary hiverina kely aho Andriamatoa Ben’ny tanàna raha sitrakao amin’ilay hoe tetika hisamborana anao teo, satria izay mihitsy moa no nandrafitra ny actualité izany tamin’ity herinandro ity. Ianao nanambara hoe lay fihaonana ara-politika notanterahana tetsy amin’ny La Rotonde …tafiditra ho antony hisamborana anao. Misy fanontaniana manitikitika ity Andriamatoa Ben’ny tanàna: inona marina ilay iarahanao izany amin’ny hery samihafa amin’izao fotoana izao. Miaraka amin’ny société civile ianao, miaraka amin’ny mpandraharaha, miaraka ihany koa anefa amin’ireo mpanao pôlitika. Asa raha fantatrao tsara hoe ny fifidianana anao teto amin’ny faritanin’ Antananarivo, izany hoe nifidy anao ny olona satria avy amin’ny tsy miankina ianao, ary karazan’ny hoe divorce mihitsy tamin’ny mpanao pôlitika izany, efa lehibe nataon’ny vahoakan’Antananarivo tamin’izy ireo, dia nifidy anao ny olona. Amin’izao fotoana izao ianao mifandray tendro amin’ireo mpanao pôlitika, ‘ndeha hatao hoe ivelan’ny fitondrana, ivelan’izay teny Iavoloha tamin’ny Alarobia lasa teo. Inona no tena iarahanareo Andriamatoa Ben’ny tanàna? Afaka mitondra fanazavàna misimisy ve ianao? Ho aiza ianareo izay niaraka nanao sonia, dia inona avy ilay hatao?

A.R: Ny tsara homarihana angamba dia tamin’ny fampiantsoana ireo sendika, na ireo lehiben’antoko na fikambanana, n any société civile izay niara-nanao sonia tamiko ny fanambaràna an, … naha-teo ahy aloha dia tsy amin’nay maha-Ben’ny tanàana, fa amin’ny maha-filoha mpanorina ny TGV. Ary io tonga dia misy tiako tsindriana kely satria ny TGV dia tsy manavaka, na firehan-kevitra pôlitika, na finoana, na katôlika io na prôtesta na musulman, na boudhiste, ary na fiaviana ihany koa, na avy any atsimo, na avy any andrefana na avy any atsinanana…Tsy manavaka. Ary ny nampiray an’ireo olona ireo dia fantatra fa efa be loatra, mahatsapa tena fa be loatra ny fanitsakitsahana ny zo sy ny demokrasia eto amin’ny tany sy ny fanjakana, ny fanampenam-bava. Ny zavatra takiana anie e! Dia zavatra anankiroa izay hovakiana eo moa rehefa avy eo, izay fahalalahana miteny izay, izay fahalalahan’ny mponina rehetra rehetra mahafantatra ny vaovao tena tokony ho izy. Izay fanakanana miteny izay, izay hoe tsy fisian’ny sehatra ahafahan’ireo antoko pôlitika na ireo fikambanana miteny satria dia fantatra fa olana be, ianareo mpanao gazety mahafantatra tsara fa olana be anie eto amintsika izany hoe hamory olona izany e! Nefa dia isika izao an, ary izay no apetrako, ary tena défi iarahako amin’ireo olona rehetra rehetra nanao sonia ireo ny fametrahana ny “Kianjan’ny demokrasia” eto amin’ny tany sy ny fanjakana. Izay hahafahana mifampiresaka, sy mifampizara ny hevitry ny antoko n any fikambanana amin’ny mponina eto Antananarivo, ary mendrika hahafantara an’izany angamba ny mponina eto Antananarivo satria isika izao mahafantatra any Londres, dia misy ny Hyde Park. Afaka miteny ao daholo ny antoko, fa dia anjarany fotsiny nmoa ny hoe mahazo olona izy sa tsy mahazo, misy mihaino izy sa tsia, hatraika no fipakan’ny hevitra izay teneniny? Izay izany no zavatra anankiray anisan’ny tena nampitambatra ary tokony, izaho dia resy lahatra, fa tokony hatambatra ny hery ankehitriny mba hihainoan’ny fitondram-apanjakana ny ahevitry ny be sy ny maro. Satria ny hevitry ny be sy ny maro dia mahataka-davitra.

J2: Nilaza moa ianao teo Andriamatoa Ben’ny tanàna ny amin’ny hoe be loatra ny zavatra miseho eto andrenivohitra amin’izao fotoana izao, tsy mipetraka amin’ny tokony ho izy ihany koa, na hoe voahitsaka mihitsy ilay zo fototra amin’ny maha-olombelona amin’ny hoe fahafahana miteny. Nisy ny fijoroan’ny atao hoe “Hery fanovàna ho amin’ny demokrasia”, vao afak’omaly teny Andoharanofotsy. Dia nilaza ihany koa ry zareo manantitra an’izay efa nolazainao izay hoe, misy izay, tsy mipetraka intsony ny atao hoe demokrasia eto amintsika. Nanangana ny cellule de crise izy, ary nilaza fa haparitaka manerana an’I Madagascar. Nilaza ihany koa ireo atao hoe FCD ireo fa manohana anao tanteraka. Manao ahoana ny fijerinao an’izany hoe fihazakazahan’ny olona ao ambadikao, ohatran’ny hoe maneho mivantana fa manohana anao Ben’ny tanànan’Antananarivo izy eo amin’ny raharaham-pirenena amin’izao fotoana izao?

A.R: Io zavatra io anie dia noho ny fahatsapan’ny olona e, fa misy loatra ny faneriterena, misy loatra ny sakantsakana. Izay no mahatonga ny olona hitsangana. Ary ny zavatra hotakiana dia ny mba tsy hiverenan’ny zavatra ohatran’izao intsony rahampitso sy raha afak’ampitso. N’iza n’iza mpitondra ho eo amin’ny fitondram-panjakana, dia mba tsy hiverenanan’ny tantara mampalahelo izay nitranga be dia be ankehitriny.

J3: Andriamatoa Ben’ny tanàna, misy fanontaniana ity, hivantambatana kely ihany aho hametraka azy an, tsy haiku raha tadidinao fa nisy fotoana nipetraka hoe mpanohitra ianao, tany amin’ny voalohandohany..voatery mihitsy ianao nanazava taty aoriana kely hoe “an, an, an tsy miaraka amin’ny fitondrana aho, tsy miaraka amin’ny mpanohitra, niverimberina matetitetika izay fanazavàna nentinao izay. Fa rehefa jerena indray ilay zava-misy Andriamatoa Ben’ny tanàna dia tsy tahaka ny vao mainka ve miantso ny fanjakana hamely kanonta eo ambony lohanao ilay hoe nanova staff ianao an, dia Andriamatoa Ny Hasina Andriamanjato, Ramatoa Elia Ravelomanantsoa…Izao indray ianao niaraka nijery tamin’ny mpanao pôlitika ilay hoe “Kianjana’ny demokrasia” sy miady ho an’ny fahalalahana an, dia nifarana moa tamin’ny hoe faniohana’ity FCD ity.

A.R: Ny zavatra misy ankehitriny an, io izaho dia resy lahatra foana, ny zavatra asehoko ankehitriny dia mariky ny ho avy, satria tsy misy mihitsy olona, mariky ny fisokafana indrindra indrindra, mandainga izay olona tena ho afaka hampandroso an’ity tany sy fanjakana ity, na mampandroso ny fitantanana kaominina fotsiny aza, hoe tsy afaka misokatra, fa tonga dia hoe ianao irery ihany no hitantana an’azy eo. Mariky ny fitiavana, satria izahay dia misokatra, ary isaorako ireo olona izay tsara sitra-po nanaiky ihany koa nanolotra ny tenany hijoro hanasoa ny tananantsika izany.

J3 Ka hono ho’aho Andriamatoa Ben’ny tanàna, raha mijery an’ilay kisary mantsy izany isika an, asian’ny fanjakana ianao izany an, dia iny ianao fa mitaraina, dia asiany fanindroany indray ianao dia mitaraina, ohatran’ny hoe miverimberina izany izay kisary izay. Izao nakatony hatramin’ilay fahitalavitrao an, dia inty ianao fa mbola mitaraina ihany. Inona marina izany izao Andriamatoa Ben’ny tanàna ilay tena hoe hataonao manoloana izany zavatra misesisesy izany satria, manamafy ilay tenin’ny namana Hervé teo ihany aho hoe ohatran’ny efa hitan’ny fanjakana ilay clé-nao hoe faiziny kely ianao dia anariny kely indray, dia tairiny kely, dia ny hiafarany ohatran’ny miala ilay vahoaka hoe efa ho lava izy izany

A.R Voalohany indrindra an, ny filazana ny zavatra marina sy ny zavatra misy dia tsy midika mihitsy ho fitarainana. Ary eto aho dia mahasahy milaza, miteny sy mijoro fa betsaka ihany ny fepetra noraisin’ny fitondram-panjakana, ary tsy niverina tamina’ny heviny mihitsy ny fitondram-panjakana, fa azoko lazaina hoe fandresena ihany ny anay. Raha toa ka nanapa-kevitra ny fitondram-panjakana haka ny SAMVA, fa tafaverina soa aman-tsara amin’ny Commune Urbaine Antananarivo izany. Fandresena ihany raha ohatra ka nalaina ny Gare Routière, nefa betsaka mihitsy ny manamboninahitra ambony eto amin’ny tany sy ny fanjakana manoratra amin’ny tabilao mihitsy ny antony hoe tena tsy mety mihitsy io fa izao, tokony ho raisin’ity sampam-pitantana ity mihitsy ny fitantanana an’io an, dia tafaverina soa aman-tsara amin’ny Commune Urbaine Antananarivo izany. Izany hoe ilay izy izany ohatran’ny kilalao. Ilay izy tsy fitarainana mihitsy izany. Azoko lazaina hoe fandresena ny zavatra misy hatreto raha ohatra ka rapport de force no holazaina. Ary ankehitriny indrindra indrindra dia mahasahy milaza, mijoro sy miteny aho, fa ny vahoaka sy ny mponin’Antananarivo dia miombon-kevitra tanteraka amin’ny fomba fijery sy ny fomba fitantanana, sy ny foto-kevitra ijoroan’ny Ben’ny tanànan’Antananarivo. Ary izay indrindra no mahatonga anay hiteny hoe betsaka ny fitakiana ataonay manomboka izao amin’ny fitondram-panjakana, …

J1 Andriamatoa Ben’ny tanàna araka ny noteneninao teo hoe misy ny sompatra ataao, dia misy vaha olana avy eo; alaina ny SAMVA dia averina aminao indray avy eon y fitantanana azy. Raha toa ary ka averiny sokafana ny fahitalavitra VIVA, midika fandresena ve izay amin’ny fitakiana rehetra ataonao, sa hoe mbola misy zavatra maromaro takianao, dia raha toa ka tsy mivaly ary izay fitakiana rehetra hataonao izay , concretement, inona marina no ho ataonao?

A.R: Voalohany indrindra dia nolazaiko teo hoe ny fototra iorenan’ny zo sy ny fahalalahana demokratika an, izany hoe ny fahafahana maneho hevitra sy miteny mihitsy no voahitsakitsaka ankehitriny. Ny zavatra angatahanay, sy angatahako, sanatria dia tsy ny fanokafana ihany ny VIVA, fa ny fahalalahana, fanalalahana ihany koa ny fandraisana fitenenana sy ny fitenenana eto amin’ny tany sy ny fanjakana. Izany hoe mangataka izahay mba hosokafna daholo ireo haino aman-jery rehetra nakatona tamin’ny tsy rariny sy tamin’ny ara-dalàna teto amin’ny tany sy ny fanjakana. Tsy VIVA irery izany no resahana. Ary indrindra indrindra ihany koa ny fahafahan’ny be s y ny maro, indrindra fa ireo lehiben’antoko, ireo lehibe-na fikambanana handray fitenenana ao amian’ny haino aman-jerim-panjakana. Dia ny TVM sy ny RNM izany. Satria ao ka ho fantatsika fa fitaovam-bahoaka io. Volam-bahoaka no miasa ao anatin’io amin’ny maha haino aman-jerim-panjakana azy izay. Tokony hanana fotoana hitenenana ao avokoa izany ny olona rehetra rehetra. Fahatelo manaraka izay an, dia ny hoe, ny lalàna tokony hitovy ho an’ny olona rehetra rehetra Tsy hoe akory hoe rehefa mipasoka sy mibango ny fitondram-panjakana dia mety, tsy akatona, afaka atao. Fa kosa mba hitovy ny lalàna ho an’ny olona rehetra rehetra, Ka eo dia anisan’izany ny haino aman-jery tsy miankina, ny fahafahan’ny haino aman-jery, izay ireo mpandraharaha rehetra, ary betsaka no te hanao an’izany eto amin’ny tany sy ny fanjakana, hoe mba hi-couvrir na hanely ny Télé eran’ny Madagasikara. Ny lalàna anefa dia mazava tsara fa ny haino aman-jery tsy mioankina dia tsy afaka , raha tsy hoe ovàna, hoe mandefa ny haino aman-jery hanerana an’I Madagasikara. Betsaka ny olon afaka manao an’izany anie e! Ka ny fitakianay VIVA ohatra dia, efa mikarakara ny antontan-taratasy rehetra amin’izao isika miteny izao, hangatahana an’izany. Ka raha ohatra ka hoe, eo izany tsy tokony hisy ny hoe, “Halako bika, tsy tiako tarehy”, fa rehefa ny lalàna natao ho an’ny olona rehetra dia tokony hakatona koa izany ny haino aman-jery izay tsy manara-dalàna. Satria tsy mety ilay izy hoe ity lalàana ity natao ho an-dRakoto ihany, fa ho an-dRabe ity no mety. Izay zavatra izay no ezahanay.

J2 : Ny ahy Andriamatoa Ben’ny tanàana ohatran’ny fanahiana ihany raha misy an’ilay fitakiana nambaranao teo izany hoe, fitakiana ny fisokafan’ny haino aman-jerim-panjakana amin’ny ankolafin-kery sy hevitra rehetra. Izaho manokana moa tsy dia tia loatra ilay mampiasa intsony ilay hoe haino aman-jerim-panjakana, fa dia tsorina hoe haino aman-jerim-bahoaka. Ny mpitondra rahateo efa miteny fan any mpiasam-panjakana aza efa tsy izany intsony fa mpiasam-bahoaka. Dia hiverina aho amin’ilay resaka hoe vahoaka izay, ianao miteny hoe ‘Kianjan’ny demokrasia’, demokrasia izany moa hoe fahefam-bahoaka, ary na ianao na ny mpitondra hafa ihany koa izay nofinidim-bahoaka dia tokony hahatsiaro mandrakariva hoe fahefana indramina ilay izy. Amin’ilay fametrahanao teo izany an’izay fitakiana izay hoe mba hisokatra an, ny fanahiako dia hoe, tsy efa mirona na miroso mankany amin’izay ve ilay fandaminana ny ataoko hoe tontolo pôlitika, ny antoko pôlitika eto amintsika amin’izao fotoana izao, raha ohatra ka hivoaka soa aman-tsara izany ilay volavolan-dalàna, ho lany. Mety horaisinao heo, noho ilay fitakianao ve, san oho ilay fanavaozana noraisin’ny fanjakana andaniny mihitsy no hahatonga an’izay, ary hahafa-po anareo ve?

A.R : Izaho angamba, ny teniko an , indrindra ilay teninao teo, Andriamatoa Hervé, , raha mahatsapa anie ny tsirairay avy, hafatra tiako hapetraka amin’ireo olona rehetra izay mitantana sy mitondra an’ity firenentsika ity dia ilay hoe fahefana indramina. Fahefana indramina n any ahy Ben’ny tanàna, na iza na iza hoe olona voafidim-bahoaka dia fahefana indramina. Ary izany fahefana indramina izany rehefa mindrana fahefana ianao an, dia tsy tokony hisetrasetra . Tokony izay hahamamim-bahoaka anao izany ho hataonao satria ny tantara anie dia hitsara e!, hitsara ny olona rehetra izay nanao sonia, izay nanapa-kevitra tao anatin’ny zavatra rehetra rehetra, ary fa samy tompon’andraikitra amin’ny fanapahan-kevitra sy ny zavatra noraisiny daholo ny tsirairay avy..Dia eo indrindra aho izany no te-hilaza hoe, aleo mba lanjalanjaintsika ihany ny fanapahan-kevitra izay tokony horaisintsika tsirairay avy satria fahefana indramina ary hotsarain’ny tantara eto isika mianakavy. Ny fitakiana dia mazava ho azy amin’izao isika miteny izao fa izany haino aman-jerim-bahoaka araka ny voalaza teo izany dia tsy haino aman-jerim-bahoaka mihitsy satria olona mitovy foana no hitanao ao mandavan-taona. Mandritra ny fe-potoana hanaovana vaovao iray manontolo mihitsy dia olona mitovy foana no ohatran’ny hoe vaovao, ohatran’ny hoe télé-n’antoko izany ilay izy fa tsy télé-m-bahoaka. Satria ilay feon’ny vahoaka tsirairay avy dia tsy re fa tampenana. Ka ny anay ny zavatra takianay dia na inona na inona volavolan-dalàna atao eo dia manana soso-kevitra koa izahay, izay efa lasa any amin’ny mpitondra fanjakana ny fangatahana ankehitriny.

J1 :Andriamatoa Ben’ny tanàna, manome fe-potoana ve ianao amin’ilay hoe vokatry ny fitakiana nataonao izany, amin’ny fanokafana ny televisiona VIVA izany? Faharao, misy hafatra anakiray nataon’ny KMF/CNOE tamin’ny zoma lasa teo. Ny KMF/CNOE niteny hoe manoloana ity raharaha mifandrirotra be ity dia tsara ihany ny fifanantonanao amin’ny fitondram-panjakana. Efa nifanantona moa ianao tany aloha, tamin’ny resaka SAMVA, teo koa ny resaka olana samihafa momba ny kaominina. Mbola mazoto amin’izay fifanantonana izay ve Andriamatoa Ben’ny tanàana raha izay hafatry ny KMF/CNOE tamin’ny zoma izay?

A.R: Voalohany indrindra dia hatramin’izay moa ny tenako angamba, tiako hampahatsiahivina, fa …tany ampiandohan’ny fampielezan-kevitra dia ninia foana aho tsy nanonona anaran’olona mihitsya tao anatin’izany fampielezan-kevitra izany. Ary nifampiresaka foana tamin’ny olona rehetra rehetra tamin’izay fanapahan-kevitra. Izay angamba no mety nahatonga ny olona hoe ‘kapohana ny Ben’ny tanàna, dia safosafoina, dia manaiky. Ankehitriny, malaza dia malaza, ary vao haingana teo dia malaza ilay atao hoe dialogue. Ny zavatra lazaiko anefa, ny tiako hambara, dia ny fepetra rehetra, …noraisina tao anatin’ny fanapahan-kevitra noraisina mikasika ny Commune Urbaine Antananarivo dia tsy nisy mihitsy ny dialogue izany. Eny fan a ny fanakatonana ny VIVA farany teo, koa angaha nisy ny dialogue? Koa angaha nisy ny fifampiresahana? Koa angaha nisy ny fifampidinihana? Fa tonga dia JADONA: Mikatona, dia akatona. Amin’izao fotoana izao angamba raha ohatra ka misy ny fifampiresahana dia ny hevitry ny maro no hoentiko hotakiana fa tsy ny hevitro irery intsony.

J: Somary manitikitika kely ihany Andriamatoa Ben’ny tanàna ilay kianjan’ny demokratia nolazainao hoe hajoro teo. Ilay izy ve avy hatrany dia hampiharina, ho atsangana sa hoe anatiny, ao anatin’ny fitakiana hangataka alalana ihany koa ianareo ny avy ao amin’ny … tananan’Antananarivo izay vao afaka hanangana an’io sa dia hoe hatsangana foana io kianjan’ny demokratia io na ahoana na ahoana.

A.R.: Ny kianjan’ny demokratia aloha dia izaho ilay mitàna ny teny nomeko. Fa ilaina dia ilaina tokoa ho amin’ny fampandrosoana sy mba hahafantaran’ny olona ny zavatra misy marina eto amin’ny tany sy ny fanjakana. Io dia efa tsy maintsy ho ajoro, tsy maintsy ho atao izy io. Ny zavatra angatahinay fotsiny amin’ny fitondram-panjakana, io anie ilaina e! N’iza n’iza mpitondra hifandimby eo rahampitso sy rahafakampitso an, ho an’ny taranaka fara aman-dimby, dia ilaina izany kianjan’ny demokrasia izany. Ary na ny mpitondra ankehitriny ary ao aoriana kely ao, dia mino aho fa hitaky an’io koa. Ka aleo ilay izy izao no tanterahina. Izay izany no zavatra misy satria tsy fahafahana miteny. Isika anie haka ohatra fotsiny hoe any amin’ny Maison Blanche any Etats-Unis ohatra dia misy olona mitaky zavatra foana anie eo anoloanan’ny Maison Blanche eo e! Misy manao fitakiana foana eo fa hoe hatraiza ny fitakian’ilay olona hoe mitombona sa tsy mitombona. Ka izay ilay kianjan’ny demokrasia an, tsy maintsy hapetraka io ary ao anatin’izay ilay fangatahana, satria hapetraky ny fiadiadian’ny CUA izy io, izay omeny toerana, fa hibata izay ihany koa io kianja io, fa ny angatahanay fotsiny satria, mbola misy fanajana ny mpitondra io satria izay no antony anaovanay taratasy, hoe hanekena soa aman-tsara ary indrindra indrindra hoe mba tsy hangatahana intsony izany hoe “autorisation spéciale amin’io fa tonga dia autorisation maharitra ny amin’izany kianjan’ny demokrasia izany. Ka dia ny kaominina fotsiny no mi-gérer anazy hoe iza no manofa amin’ity Sabotsy ity sy amin’ny eriny, ohatran’izany. Ohartran’izany ny kianja: kianja fanaovana theatre, misy kianja koa eto kianja fanaovam-baolina, misy kianja kianja mitafon’ny Mahamasina, misy kianjan’Isotry etsetra etsetra. Fa ny kianjan’ny demokrasia izany dia tokona ho ataontsika.

J: Iah, amin’ny lafiny ilany aloha Andriamatoa Ben’ny tanàna dia kelikely finoana ihany satria raha tsaroanao raha teo amin’ny tantara teo alohaloha teo ny tranom-pokonolona aza sarotsaotra ihany ny nahazo alalana ohatra rehefa misy fihetsehana politika izay mitranga. Indrindra indrindra eo amin’ilay principe mihitsy na ny dingana moa izany e, na ilay procedure hoe rehefa hanao hefitra dia tsy maintsy mahazo alalana avy amin’ny préfet de police. Ahoana no mety ahafahana mandingana izany lafiny rehetra izany satria rehefa avy any amin’ny préfet ianao, nisy fotoana nanome alalana, ny avy any amin’ny préfet no milafaka hoe tsy azo atao dia tsy azo atao ilay izy.

A.R.: Izay zavatra izay indrindra no… Isika moa dia hoe manana fomba fijery vaovao. Izay fomba fijery sy fomba fitantanana izay indrindra no tokony hovaintsika. Izaho mino fa ho vitantsika izany fa dia ny tantara moa no hitsara eto.

J: Manitikitika kely ihany Andriamatoa Ben’ny tanàna fa tokony voaresaka tery alohaloha moa ilay izy. Asa raha… Rehefa jerena ilay zava-misy izany e! Rehefa nitsangana ny FCD dia voaresadresaka tao ny catholique, ny Monseigneur moa izany anisan’ny teny an-toerana, Jean-Paul Randriamanana, taitra ny olona. Nisy misy Andriamatoa Ben’ny tanàna nomeko sary hoe dia akolafy roa ve izany: ny ery ampita ny TIM sy ny FJKM, ery an-daniny ny FCD sy ny catholique, izay tokoa ve izany izao ilay sary misy eto amintsika amin’izao?

A.R.: Io an, ny olona moa hoe samy manana ny famakiany ny zavatra rehetra rehetra miseho. Fa io ohatran’ny movement rehetra rehetraa io rehefa misy zavatra takiana, dia ny olona tsirairay avy mahafantatra hoe mitombona ity zavatra ity na tsy mitombona.

J: Ianao rahateo catholique.

A.R.: Ka izay no teneniko hoe io hoy aho samy manana ny famakiny ny zavatra ny olona rehetra rehetra. Fa io an, dia izay fotsiny no lazaiko hoe misy fitakiana. Betsaka anie ilay fitakiana ho ataonay ity e, na ny nataon’ny FCD, dia handeha any ny taratasy ary izaho ary amin’ity fitakiana ataonay ity dia mangataka mihitsy an’ireo mpitondra fanjakana mba hiaraka hanasonia azy. Ity fitakiana ity izany dia mba mangataka an’ireo minisitra na amin’ireo antoko fitondram-panjakana hoe andao mba hiaraka angataka an’ity satria tena raha mahatsapa marina izy ireo fa ilaina io zavatra io, na androany na rahampitso, io anie ny zavatra jerena Ismael tsy ny androany ihany e, fa ny rahampitso koa, dia aleo atao. Izay no zavatra fitakianay. Ka io an, na amin’ny hery ankolafin-kery samihafa, na catholique io na protestant io an, dia afaka manao sonia an’izany avokoa. Fa ny zavatra tiako ho fantatra fotsiny, ny tiako atao dia andron’ny fanambarana ny hery izao.

J: Iah, fanontaniako anankiray hoe nanome daty ianao teo hoe hatramin’ny 13 janvier no fetra farany omenao ny fanjakana. Ka raha tamin’ity moa ianao Andriamtoa Ben’ny tanàna voapetaka alohan’io fotoana io dia inona no mety mitranga?

A.R.: Dia anjaran’ny mpitondra sy ny vahoaka nifidy ahy indray angamba izay zavatra izay. Raha ohatra ka izay ny heritreritra. Fa izaho mino fa tsy ho tonga amin’izany satria marina fa betsaka ny fikasana. Satria lazaiko fotsiny anie Ismael e, fa mbola tsy nakatona akory ary VIVA dia efa betsaka ny zavatra niseho, ny tetika hanakatonana an’I VIVA. Fa dia miandry fotsiny izany hoe eo ilay fotoana dia tonga dia… Miandry “motif” fotsiny moa amin’ny teny vahina. Izay aloha zavatra anankiray. Faharoa, hoatran’izany koa ny CUA. Satria tiako ho fantatry ny mponina ihany fa 1 volana, 2 volana lasa anie izay dia Inspecteur d’Etat, Brigade financière, izany anie no tao amin’ny kaominina e! Nitady zavatra mihitsy hoe inona no zavatra, lesoka misy eto amin’ity CUA ity. Nefa moa dia niala maina izy ireo satria tsisy zavatra hita tao anatin’izany. Dia ahatran’izay ilay izy hoe ny fikasana, izay anie ilay tsy fitiavana, izay ilay hoe fa maninona moa, tena ohatran’ny mahagaga hoe hatraiza ny fitiavan-tanindrazana. Satria izay ve no vahaolana, ny manala Ben’ny tanàna eo amin’ny toerany ve no vahaolana.

J: Iah, miresaka foana an’ilay hoe olona nifidy anao ianao Andriamatoa Ben’ny tanàna, misy fanontaniana miverimberina tato ho ato, oviana ianao no hanao tatitra amin’ny vahoakan’Antananarivo? Asa raha nanamarika moa ianao izany izao ny erin-taona sa mbola tsy feno teo amin’ny fitantanana ny tanànan’Antananarivo, rahoviana ianao no mety hanao tatitra amin’izy ireo?

J2 : Andriamatoa Ben’ny tanàna, mikisakisaka ihany isika ao anatin’ilay ady hevitra. Misy fanontanian’ny namana Annick Raherimanana teo mbola tsy novalianao, ilay hoe mitaky fotsiny ve ianao dia izay hiafarany eo hiafarany sa mba manome fe-potoana hoe, asa, raha tsy mivaly hatramin’izao ilay izy dia inona no mety hitranga?

A.R: Izay indrindra no fanambarana hataoko androany. Satria ny zavatra hotakiana dia heverinay fa rariny sy hitsiny, ary hetahetam-bahoaka, hetahetan’ny mponin’Antananarivo, hetahetan’ny mponina rehetra manerana an’I Madagasikara. Ka ny fitakianay izay hovakiana eo rehefa avy eo dia amin’ny 13 Janoary 2009 no iandrasanay valin-teny avy amin’ny fitondram-panjakana.

J2 : Valin-teny ahoana moa Andriamatoa Ben’ny tanàna? Valin-teny mety hitranga mantsy dia mety hiteny ny fanjakana hoe tsy ara-dalàna ilay izy ka dia mipetraka eo ihany, na mety hamaly izy fa hamaly amin’ny hoe efa namely izahay. Sa endrika valin-teny ohatry ny ahoana ilay andrasanareo?

A.R: Ny valin-teny andrasanay dia ny fanekeny ny fitakiana. Ary izaho mino fa tsy maintsy ho ekeny io fitakiana io, satria zavatra hetahetan’olona, hetahetam-bahoaka. Ka izany no tokony hotanterahany izany. Ka io izany ilay fe-potoana omenay, hoe amin’ny faha 13 janoary ho avy izao. Rehefa tsy misy valiny io, dia handray fepetra izahay manaraka izay

J1: Etsy andanin’izay mantsy manoloana ilay fitakiana rehetra nataonao, tsy hoe pessimiste, fa efa maromaro ihany ny fitakiana natao hatramin’izay an ,tsy nisy vokany avokoa. Amin’izao fotoana izao izany, raha ataoko hoe taorian’iny fikasana hisamborana anao iny fotsiny aza dia efa nafana fo be ny vahoaka an, hita teny ananonanona teny izany ny olona te-hanohana anao, te-hanosika anao ao anatin’ilay tolona rehetra ataonao. Dia ry zareo ihany koa, efa niteny moa ianao teo hoe misy ny zavatra ho atao. Ka ny mponin’Antananarivo manokana, ny olona ao ambadikao manokana izany te-hahalala mihitsy hoe aiza ho aiza ny dingana hatao raha tsy mivaly marina ary iny,dia fihetsika manao ahoana ilay fihetsika, hoe am-pahendrena ve? Ara-taratasy an, fifampiresahana àry ve sa inona marina?

A.R.: Ny zavatra nataontsika dia nentina am-pahendrena. Isika koa moa dia notezaina tamin’izany. Nisy ny fangatahana iny, ary ny fangatahana hatao dia araka ny nolazaiko teo hoe hetahetantsika rehetra. Ary zavatra tokony hatao mihitsy eto amin’ny tany sy ny fanjakana. Raha sanatria ka mandiso fanantenana ny valin’ilay izy satria fanampenam-bava mihitsy. Fitakiana ny zon’ny tsirairay avy hiteny sy hahafantatra ny vaovao, fitakiana ny hahafahan’ny olona mamory ny vahoaka n any mponina ao aminy, izay atomboka eto Antananarivo, raha sanatria tsy hisy valiny izay an, dia tsy maintsy haka fepetra. Tsy afaka holazaiko eto kosa angamba, ankehitriny hoe inona no fepetra horaisina, fa efa misy lamin’asa tokony harahana manaraka an’izay fepetra izay. Ny andro moa fety rahateo, Tsy misy mihitsy angamba manana tombon-tsoa hoe hikorontana isika Malagasy amin’izao ankatoky ny andro fety izao, izay tena azoko lazaina hoe efa tena ancrée amintsika Malagasy ny fetin’ny Noely sy ny taom-baovao, ka manam-potoana tsar any fitondram-panjakana handinika an’ireo fitakiana izay hapetrakay ireo.

J: Ianao rahateo catholique.

A.R.: Afaka atao anie ny tatitra e, fa ny zavatra nolazaiko teo betsaka ny asa natao teto amin’ny tanànan’Antananarivo, ny fanaovana ny lapan’ny tanàna, ny fanaovana tetik’asa isan-karazany. Eny fa ohatra lazaiko anareo fotsiny izao: nihabetsaka ireo eto amin’ny tanànan’Antananarivo, ireo olona, ray aman-dreny, izay tena nisaotra sy nankasitraka tokoa tamin’ny fanaovana ny cours gratuit 2007-2008 satria betsaka ireo ray aman-dreny izay miaina ao anatine trano kely dia tsy afaka akory manao enti-mody ireo zanany. Ary 80% ny olona, ireo mpianatra izay nanatrika izany cours gratuit izany no afa-panadinana avokoa. Izay ilay teneniko hoe raha ny tanora no voalaza fa ho avin’ ny atsy aoriana dia ampio ireo tanora ireo. Marina fa betsaka ny zavatra azoko lazaina ary azoko ijoroana fa betsaka ny zavatra efa vitako teto amin’ny tanànan’Antananarivo, nefa betsaka ihany koa ary mbola ho maro be ireo asa izay tokony ho atao. Fa ny zavatra nataonay aloha dia ny fijerena indrindra ireo izay tena marofy. Izany hoe, ireo zaza, ireo zazakely izay tsy mahita hanin-ko hanina, izay ariary zato monja dia afaka misakafo ankehitriny. Fa hilaza tantara kely anankiray aminareo aho. Eto mantsy ny fanomezan-tsiny no mibahana matetika. Fa… tantara kely anankiray aho hoe rehefa nidina teny ambany tanàna aho, dia nahita ramatoa anankiray izay mananontena. Maty ny zanak’io ramatoa io, zanany vavy. Ary ny vinantony, vinantony lahy kosa dia nitsoaka. Anankidimy anefa ny zafiny, izay enin-taona mandra-pahatongan’ny valo ambin’ny folo taona. Mananontena ilay ramatoa. Dia nahita ahy izy dia hoe vonjeo aho Andriamatoa Ben’ny tanàna. Fa ny tiako lazaina dia hoe izay no nahatonga anay hoe ny fijerevana an’ireny vahoaka madinika indrindra ireny no tokony imasoana ankehitriny. Izay no nahatonga anay hoe ataovy ny teny gasy, ataovy hoatran’izao ity, ampifalifalio ireo zoky ray aman-dreny ireo, omeo carte orange ireo, etsetra etsetra. Ny tiako lazaina, eto mantsy ny fifanenjehana lasa betsaka. Andraikitr’iza moa izany? Iza no tompon’andraikitra voalohany amin’izany? Izaho moa dia tsy niteny fa dia noraisiko an-tanana ny fikarakarana an’ireo zanak’ireo olona sahirana ireo, ireo fianankaviana sahirana ireo.

J: Ao anatin’ny fanatanterahana ny asan’ny kaominina andriamatoa Ben’ny tanàna, betsaka ilay tetik’asa voalazanao, etsy an-danin’izay anefa ianao ihany koa somary korontanina amin’ireo karazana sompatsompatra maro samihafa. Iverenako kely ny fikarakarana ny sommet union africaine satria raharaha lehibe iny ary ataoko hoe endrika itarafana an’I Madagasikara manokana nefa zany dia lasa ny kaominin’Ivato natambatra indray izany no mety ho jerena raha araka ny napetraky ny fitondram-panjakana. Fantatra ihany koa fa dia ny PDS izany itantana an’iny kaominina iny manomboka izao. Tsy niserana tao an-dohanao ve ny mety hoe ho soloina PDS indray, hisy fanendrena PDS indray eto Antananarivo dia hanao ahoana ny tohin’ny asa rehetra sy ny ambitions rehetra efa ao anatinao?

A.R.: Izany anie efa tetika e, izany efa tetik’ady napetraka, io ilay teneniko hoe ilay fankahalana tanteraka mihitsy no nahatonga an’izao zavatra rehetra rehetra mampalahelo, ary etna mampalahelo dia mampalahelo tokoa ny zavatra mitranga sy miseho ankehitriny eto Madagasikara. Tongotra vakivaky, ka sady maharary no mahamenatra hoy ireo fitenenana. Satria voalohany indrindra dia samy Malagasy ny tena. Ary faharoa indrindra indrindra izay tena mampalahelo, fa dia samy mponin’Antananarivo ihany koa. Henatra tanteraka, henatra tanteraka ho an’I Madagasikara izao zavatra miseho eto amin’ny tanànan’Antananarivo izao.

J: Mety betsaka angamba ny zavatra tiana horesahina amina fotoana hoatran’izao, indrindra hoe mety mivelabelatra kokoa ny… atao hoe ny fahatakaran’ny mpihaino. Izaho hoatran’ny te-hiangavy anao ihany Andriamatoa Ben’ny tanàna sao ao anatin’ny fandrenesana an’ilay hafatra misy na ilay fitakiana mety misy zavatra tokony hazavaina misimisy kokoa izany. Mety efa liana ihany koa ny olona hoe ny vontoatin’izay zavatra nambaranao teo izay hoe hisy famakiana hafatra.

A.R.: Rehefa avy eo moa izany dia hovakiantsika ilay fitakiana. I madame Annick ihany koa moa teo izany niteny ho tatitra atao amin’ny mponin’Antananarivo. Misy tatitra kely ihany ity tiako atao. Rah any asa moa dia efa voalaza teo. Ny zavatra tiako holazaina amin’ny mponin’Antananarivo dia izao: Izaho Ben’ny tanànan’Antananarivo dia manambara sy miteny fa ho tsarain’ny asa eto isika rehetra rehetra. Fa mahasahy mametraka ny fanamby aho, fa hahavita lavitra, betsaka, noho ireo Ben’ny tanàna izay nifandimby teto amin’ny tanànan’Antananarivo. Tao anatin’ny herin-taona monja anie dia efa betsaka ny zavatra nipetrapetraka. Anisan’izany izahay eo amin’ny fitantanana dia mitady vola aloha. Mampidi-bola aloha izay vao hoe ahoana no handaniana an’ireo vola ireo. Eto aho dia manana tarehimarika vitsivitsy tiako hozaraina amin’ny mponin’Antananarivo. Satria…ilay hetra eto amin’ny tanànan’Antananarivo dia ohatra hoe ny taxe tamin’ny fêtes et spectacles dia nihoatra 73%. Satria 57 millions d’Ar izany,tamin’ny taxes tsy nisondro-bidy izany, izao izy lasa 100 milliards. 100millions azafady, d’Ar. Izay izany no zavatra voalohany. Ary eo amin’ny kitapom-bola iray manontolo ohatra fotsiny amin’ny takiana dia nihoatra 35%. Afaka hamarinina izany zavatra teneniko izany an, misy bilan ao amin’ny CUA. Ny taxe amin’ny publicités dia nihoatra 30%. Ny haban-tsena n any tsena rehetra rehetra dia nihoatra 25%. Ary ny fidiram-bola amin’ny ankapobeny, ny recette par fiscal izay misy ny permis de construire, ny taxes amin’ny appareil automatique, ny hofan-trano, sy ny taxes rehetra rehetra amin’izao ora sy fotoana itenenantsika izao dia nihoatr 36%. Ny zavatra afaka lazaiko dia ity: vao lany Ben’ny tanàna aho, dia ny zavatra noteneniko, afaka lazaiko fa 80% dia tanteraka avokoa ankehitriny. Satria anisan’ny fanamby napetrako hoe ampiakarina ny taxes, ampiakarina ny fidiram-bolan’ny CUA, ary niakatra soa aman-tsara izany ankehitriny. Lazaiko anareo far aha vide ny caisse n any kitapom-bolan’ny CUA tamin’ny volana janoary, sahirana hoe ahoana ary ny andoavana ny vidin-katsembohana n any vidin-kasasaran’ireto mpiara-miasa ireto. Nampitaintaina izany. Ankehitriny, amin’izao ora sy fotoana itenenantsika izao, dia misy ambim-bola any amin’ny 20 milliards de FMG any ao amin’ny kitapom-bolan’ny CUA. Ary mbola afaka nizara primes tamin’ny mpiara-miasa rehetra rehetra tamin’ity taona 2008 ity. Tsy hiteny aho hoe izahay no mahay mitantana indrindra, fa nisy ezaka be natao tao. Nisy ezaka be.

J: Hono hoy aho, Andriamatoa Ben’ny tanàna, mandray kely ny fanontaniana napetraky ny namana Lina teo ihany aho, tsy latsaka anaty vovo ve izany ianao amin’izao satria raha ny fijery an’ilay izy izany an, ianao moa tery alohaloha niteny hoe noterena hanao politika. Dia tafiditra izany ianao izao, raha vao mihetsika mahery eo ianao dia efa miala any tokoa ny… Tsy matahotra an’izay kisary izay ve ianao hoe mety ho rahampitso izany, raha afak’ampitso?

A.R.: Isika rehetra dia tsy misy tompon’ny ampitso. Ny zavatra tiako lazaina dia ity: goavana be ny fanamby izay napetrako teo. Ny mandat, ary izany tsy afaka ho somparan’iza n’iza, fa ny mandate n any fe-potoana hitantanan’ny Ben’ny tanàna dia voafaritra soa aman-tsara fa ao anatin’ny 4 taona. Ary izay no teneniko hoe ao anatin’ny 4 taona dia hitantsika eo hoe inona no zavatra vita eto amin’ny tananan’Antananarivo. Ary ny mponin’Antananarivo dia hiarina amin’izay, hiaro an’izay safidiny izay, ary io moa dia ho hita eo rehefa afaka 4 taona dia manao bilan indray. Satria isika izao vita ny herin-taona, madama Annik teo niteny hoe aiza ho aiza moa izany ny bilan dia bilan anankiray santionany fotsiny iny nentiko iny. Ohatra fotsiny hoe nampanantena aho hoe pompes. Tao anatin’ny 8 volana anie, pompes 80 no vitanay teto amin’ny tanànan’Antananarivo. EPP 15 no narenina. Marina fa be dia be ny EPP en danger. Far aha 15 izany, efa iray mahery isam-bolana izany ny EPP vita. Vao haingana teo moa dia niaraka tamin’ny Ambassade-n’ny Japon indray izany, izay nanampy ny kaominin’Antananarivo hoe hanampy an’ilay izy. Ka io an, ny tantara no hitsara ny zavatra rehetra rehetra. Ka tokony tsy hisy olona mihitsy eto amin’ny tany sy ny fanjakana hanana eritreritra ratsy. Ary ny tantara moa dia mipetraka fa ireny sonia ataon’ny tompon’Andraikitra tsirairay avy ireny dia voatahiry soa aman-tsara ireny. Ary enga anie ka tsy ho menatra ny zanaka amam-parantsika tsirairay avy hoe I dadanay anie no nanao an’izao an’iny rangahy iny e, nanao ratsy an’iny rangahy iny. Azonareo ilay zavatra tiako holazaina? Hotsarain’ny tantara eto isika mianakavy. Ary izay no teneniko hoe ny fahefana anananay dia fahefana indramina. Tsisy hijanona Ben’ny tanàna mandrakizay izany. Tsy hijanona eo amin’ny toerany mandrakizay izany ny olona voafidim-bahoaka fa mandalo ihany . Ka izay indrindra no hoe aleo asa soa, zavatra tsara no sary hijanona ao amin’ny eritreritry ny mponina eto Antananarivo sy eto Madagasikara.

J: Ianao Andriamatoa Ben’ny tanàna tao anatin’ireny fandraisanao fitenenana ireny tato antin’ny fandaharana misy fitenenana, afak’omaly teto amin’ny radio VIVA dia nanontany tena ary nanontany ny filoham-pirenena mihitsy hoe inona no mety ho anton’ilay fankahalana mipetraka. Ilay fankahalana moa izany tsy fantatra mazava hoe manao ahoana fa raha ao anation’ny fanatanterahanao ny asa koa nefa misy izay fankahalana izay dia sarotsarotra ihany. Ny mpanara-baovao, ny mpanara-baovao hoy aho an, ary ataoka mahitsy ilay izy niteny hoe, mitatitra fotsiny ihany aho hoe, matahotra an’I Andry TGV mihitsy ny filoham-pirenena Marc RAVALOMANANA matoa manao an’izao zavatra izao. Ianao ve mieritreritra an’izay ihany koa hoe misy tahotra marina ao ho hahavita zavatra bebe kokoa ianao na sao dia eritreretina hoe ho fahavalo ianao atsy ho atsy, tsy fantatro…

A.R.: Asa, izay moa ny valinteny tokony ilay olona iantefan’ilay fanontaniana no afaka mamaly. Fa raha ohatra ny fandinihakoan’ilay izy dia misy fankahalana tanteraka aloha ao anatin’ilay izy. Ary misy ihany koa fatahorana, satria raha olona mahatoky tena tsy hanao zavatra hoatran’izao mihitsy. Izay moa izany ny zavatra voalohany. Ary eo indrindra ilay faahorana hoe hahavita zavatra bebe kokoa dia ho sakanana. Ary izay anie no mahatonga an’ilay ahiahinareo e! Izay no mahatonga an’ilay ahiahy hoe hosamborina, ho atao PDS, etsetra etsetra. Izay ahiahy izay. Ka izay no teneniko hoe ny mandat dia 4 taona. Ary izaho dia miteny mihitsy, mahasahy milaza aho, ary mbola ho averiko foana,ho hitantsika eon y zavatra vita ao anatin’ny 4taona. Ka izay ahiahy izay, raha tena misy marina ny fitiavan-tanindrazana, dia avelao hiasa ilay olona, avelao ary hiasa.

J: Fanontaniana teboka telo, Andriamatoa Ben’ny tanàna, ireto apetrako ireto. Ny voalohany dia ny hoe: Raha ity moa izany ianao antsoin’ny filoham-pirenena hitafa indray, tahaka ny nitranga tary aloha tary, hoa mipetraha tsara ianao Andriamatoa Ben’ny tanàna, hilamina ve ireo? Teboka faharoa: Raha vao nitranga ny hoe akatona ny VIVA dia maro be mihitsy ny olona niteniteny hoe “alaivo koa rangahy ny tany ery Anosipatrana a!”, ilay misy an’ilay MBS izany, nandalo tao an’eritreritrao tokoa ve izay hoe ndeha tokoa hiditra ami’izany lalana izany ary ny fahatelo: tena avela amin’izao tokoa ve Andriamatoa Ben’ny tanàna ny ery amin’ny digue izay nampimenomenona ny olona?

A.R.: Voalohany indrindra aloha hoe raha misy ny fampiantsoana, dia ny fampiantsoana anie, marina fa efa betsaka izay resaka efa natao izay, betsaka izay fandaminana efa natao izay. Raha nareo ary dia nahatsapa angamba ny mponin’Antananarivo fa tena zanaka hendry ny tenanay tao anatin’izay herin-taona izay satria dia nanaiky foana. Fa ny fifampiresahana dia tsy manila mihitsy ny fitakiana izay atao. Izany hoe raha misy ny fifampiresahana dia tokony handinika ny fitakiana hoe ahoana no ahafahana manatanteraka ireo fitakiana ireo. Izay angamba ny avaliko an’izay. Faharoa mikasika ny MBS eny Anosipatrana. Marina dia marina tokoa fa tanin’ny CUA ny misy an’ny haino aman-jery iray ao Anosipatrana. Ny zavatra afaka lazaiko dia tsy any amin’ny hoe nandalo tany an-taina ve ny hanesorana na tsy hanesorana. Ny tantara no hitsara an’izany. Fa kosa tsy nandalo tao an-tsaina mihitsy ny hoe andeha hafindra eny koa ny VIVA satria malalaka be ilay toerana ao dia hoe afindra eto ambany eto koa ny VIVA. Malalaka be ao. Ary mbola misy toerana fanion-telony, faninefany koa ao mety mbola ifandimbiasan’ny Ben’ny tanàna izay mety hifandimby eto amin’ny tanàna’Antananarivo raha ohatra ka ilaina izany. Fa tsy tao anatin’ny sainay mihitsy izany satria izahay dia miaro ny fananan’ny tanàna. Fa tsy haka akory ny ahatongavanay eo amin’ny hoe haka ny tanànan’Antananarivo hoe tsy hoe haka ny fananan’ny tanànan’Antananarivo fa hiaro ny fananan’ny vahoaka, hiaro ny fananan’ny tanànan’Antananarivo. Izay ny zavatra mikasika an’iny. Mikasika an’ilay hoe tany, eny Amboditsiry izay malaza,eny fa hatrany ivelany aza dia betsaka ny olona miantso ahy mikasika an’izy io. Satria voalaza marina fa zone tampon io. Izany hoe tsy afaka totofana. Ary izay indrindra no nahatonga ahy ankehitriny raha ny tananan’Antananarivo izay tsy nanome alalana ny fanotofana an’izany tany misy eny amin’ny digue izany. Mipetraka izany ny fanontaniana hoe iza marina no tsy manara-dalàna eto amin’ny tany sy ny fanjakana ity.

J: Iah, mitohy ihany izany moa ny adihevitra. Tiako tsindriana kely izany Andriamatoa Ben’ny tanàna aoanatin’izao dinidinika samihafa izao. Mipetraka moa izany ny tery amin’ny lapam-panjakan’Iavoloha. Mipetraka ny hoe antoko politika. Azo eritreretina ve hoe afaka, tsy fantatro, valo taona, hoe mety hiova ho antoko politika ny Andry TGV?

A.R.: Ny TGV aloha dia nijoro tamin’ny heviny foana hatramin’izay. Hoe amin’ny maha-fikambanana azy. Ny fikambanana dia na misy olonaa mpikambana amin’ny antoko politika ka mitovy hevitra hampandroso ny fikambanana na ny foto-kevitra ijoroan’ny fikambanana dia hoe hampandroso ny tanànan’Antananarivo dia raisinay an-tanan-droa. Izay aloha izany ny voalohany indrindra. Ny hoe hiparitahan’ny… na hoe ny fomba anaovana ny TGV ho antoko politika dia ny tantara ihany koa no hilaza an’izany.

J: Iah, asa Andriamatoa Ben’ny tanàna, namana izay moa teo niteny an’ilay fanambarana na ny déclaration mety mbola misy zavatra azo hisintonana fanontaniana mantsy izay manoloana ny hoe inona ary ny fanambarana hoentin’ity Ben’ny tanànan’Antananarivo ity raha azontsika hidirana.

J2: Iah, marina izany Ismael hoe misy ny fanambarana amin’izao fotoana izao ary tsy ny Ben’ny tanànan’Antananarivo ihany akory no nanao an’izay fanambarana izay. Tsara ihany ny maninry an’izay fa dia zavatra iarahana mipaika ny atao hoe fikambanana maro samihafa, ny syndicat io, ny mpandraharaha, ny antoko politika ihany koa eto amin’ny tany sy ny firenena manoloana indrindra ny zava-misy amin’izao fotoana izao. Mivaky toy izao izay fanambarana izay: “Ny zava-misy mitranga eto amin’ny firenena ankehitriny izay, izahay fikambanana ao amin’ny fiaraha-monim-pirenena: syndicats, mpandraharaha, antoko politika, ary fikambanana samihafa manao sonia etsy ambany dia manao izao fanambarana manaraka izao: Tafahoatra ireo tsy fanajana ny fahalalahana fototra eto amin’ny firenena malagasy ankehitriny. Voaosiosy ny demokrasia, noho izany dia potika tanteraka ny zo maha-olona ary tsy voahaja intsony ny hasina maha-Malagasy. Efa maro ireo fanambarana sy fitakiana, ary soso-kevitra nataon’ny mpiray tanindrazana. Maro rahateo koa ireo fifanarahana iraisam-pirenena nankatoavin’I Madagasikara mikasika izay kanefa zary … ireny rehetra ireny. Noho izany: Melohinay tanteraka ny fanaovana jadona eto amin’ny tany sy ny firenena. Momba ny tsy fahafahana mivory sy maneho hevitra an-kalalahana (liberté d’opinion), momba ny tsy fahafahana miteny amin’ny haino aman-jerim-panjakana hatrany amin’ny tsy miankina ihany koa (liberté d’expression); momba ny fanelingelenana ny asa fanaovan-gazety (liberté de presse); momba ny fanaovana mizana tsindriana ila eo amin’ny fampiharana ny lalana velona eto amin’ny tany sy ny fanjakana. Mazava fa ny mety ho vokatr’izany jadona izany dia fihenana na fanafoanana ny fifampitokisana eo amin’ny mpitondra sy ny vahoaka. Izany koa anefa dia miantraika eo amin’ny lafiny samihafa eo amin’ny raharaham-pirenena, indrindra eo amin’ny lafiny toe-karena sy eo amin’ny fiainam-bahoaka andavanandro. Iaraha-manaiky fa isika rehetra dia samy sarotiny amin’ny filaminana sy ny fandriam-pahalemana eto amin’ity tanindrazana iombonana ity kanefa azo lazaina fa fanaparam-pahefana sy fanaovana jadona ny tsy famaritana mialoha ny toe-javatra izay lazaina hoe fihetsika na fiteny mampisavorovoro sy manakorontana ny saim-bahoaka. Ka manoloana izany, izahay dia manambara ampahibemaso ho ren’ny tany, ho ren-danitra fa tsy ekena intsony ny tsy fanajana na tsy fampiharana araka ny tokony ho izy ary koa ny tsy fiarovana ny demokrasia sy ny fahalalahana voalazan’ny lalam-panorenana sy ny fanambarana ny zon’olombelona. Koa noho izany dia takianay ny fanokafana ireo haino aman-jery rehetra nakatona noho ny antony lazaina fa manakorontana ny filaminam-bahoaka eto Madagasikara. Takianay ihany koa ny hahazoan’ny ankolafin-kery rehetra alalana hiteny sy haneho hevitra eo amin’io toerana io sy ny TVM. Tsy ekena intsony koa ny tsy fampitoviana lenta ny rehetra manoloana ny fampiharana ny zo sy ny lalàna. Aminay dia tsy tokony hisy mihitsy olona na antokon’olona na iza na iza ary na aiza na aiza izy ho ambonin’ny lalàna toy izay misy amin’izao fotoana izao fa raha mangataka alalana ny hafa mba ho afaka mandrakotra an’I Madagasikara eo amin’ny lafiny haino aman-jery dia tsy mahazo izany fa ny sasany kosa dia avela hanenika mora foana an’I Madagasikara na dia mifanohitra amin’ny lalàna aza izany ka lazaina fa fanandramana lava reny no ampiharina. Koa satria ny raharaham-pirenena tsy miandry ary ny fahalalahana fototra tsy azo hiadia-barotra, noho izany dia mitaky izahay nyfanatanterahana ireo fitakiana ireo tsy misy hatak’andro. Tompon’andraikitra isika vahoaka malagasy tsy vaky volo koa manentana ny rehetra handray ny andraikitra tandrify azy avy. Antananarivo, faha 17 desambra 2008.” Izay no vakin’ny fanambarana. Tsara ho fantatsika rehetra izany rehetra izany ary tsara ihany koa ny mampatsiahy fa dia tsy ny tananan’Antananarivo renivohitra irery akory no nanao an’izay fa fitakiana fototra niarahan’ny be sy ny maro ary miainga avy amin’ny ankolafin-kery maro samihafa manoloana ny tranga misy eto amin’ny firenena amin’izao fotoana izao.

J: Iah, Andriamatoa Ben’ny tanànan’Antananarivo, raha vakiana ilay fanambarana izay niarahanao tamin’ireo olona samihafa niara-nivory taminao, déclaration politique ilay izy, izany hoe fanehoan-kevitra politika moa izany raha jereko amin’ny ankapobeny. Izay mihitsy ve ilay tena mety tamin’ity fanambarana ity. Ianao manao sonia ao anatiny hoe Ben’ny tanànan’Antananarivo, maire-n’I Tanà, Andry RAJOELINA. Hay, tsy nanao sonia ianao izany. Nanao sonia ianao fa tsotra ilay… Hay, izay no saika anontaniako, azafady, Andriamatoa Ben’ny tanàna, tonga dia tonga taoan-tsaiko ilay hoe Andry TGV no tokony tao anatiny izany hoe efa nahitsinao. Déclaration politique, izay ve ilay tena mety Andriamatoa Ben’ny tanàna tamin’ity fanambarana ity?

A.R.: Ny voalohany indrindra aloha ilay izy tsy déclaration politique fa fitakiana mba ahafahan’ny be sy ny maro miteny sy maneho ny heviny eto amin’ny tanysy ny fanjakana. Faharoa, mba fanajan’ny tsirairay ihany koa ny lalàna. Ny lalàna dia natao ho an’ny olona rehetra fa tsy natao ho an’ny olona sasan-tsasany.

J: Ka ahoana Andriamatoa Ben’ny tanàna, mandeha izany izao ity fanambarana ity, aiza sy aiza avy no lalan’inyizany?

A.R.: Io fanambarana io izany dia alefa eo anatrehan’ny any amin’ny fitondram-panjakana isan’isany. Any amin’ny… tsy ho tononiko eto tsirairay izany fa dia ny fitondram-panjakana rehetra dia samy voakasika ny mahakasika ny fitakiana dia hahazo an’izany avokoa.

J: Ohatran’ny tiako hitondrana fanazavana ihany koa hoe raha ny vontoatin’ilay fanambarana izany izao saika nirona tany amin’ny resaka falalahana maneho hevitra, falalahan hiteny. Eo amin’izay sehatra izay ihany ve no tena hoe hiarahanao mitaky amin’ireo ilay … samihafa ireo, ilay sehatra samihafa ireo sa mety mbola hisy ihany koa endrika tahaka an’izao ho an’ny fitantanana ny tananan’Antananarivo manokana?

A.R.: Io moa izany dia ilay fitakiana dia niarahan’ireo olona rehetra rehetra nanao sonia. Fa amiko, tena voatohitohina sy voasakantsakana tokoa ny zo hiteny eto amin’ny tany sy ny fanjakana. Dia io moa no fitakiana izay tsapanay fa izay no hoe nikasa izay tsy manavaka mihitsy aho ny foto-kevitra ijoroan’ny tsirairay avy. Ka foto-kevitra izay tsapanay fa tokony hotakiana izay falalahana miteny sy maneho hevitra izay eto Madagasikara.

J: Ataoko fa efa betsabetsaka ihany izay efa voalaza izay. Sao dia mbola misy itanao na tianao apetrapetraka Andriamatoa Ben’ny tanàna?

J2: Hono hoy aho, Andriamatoa Ben’ny tanàna, izaho moa teo niteny hoe ohatran’ny déclaration politique no fahitako an’ilay izy amin’ny ankapobeny manaitra ihany izany ery aloha ilay hoe misy fiaraha-monim-pirenena tao, misy syndicat ary misy mpandrahadraha ankoatra ny antoko politika. Ianao ve Andriamatoa Andry RAJOELINA manana ambara manokana momba ny asa fandraharahana eto Madagasikara. Ianao rahateo ao anatin’izay sehatra izay mialoha ny naha Ben’ny tanàna anao, anisan’ny mba nodinihinareo niaraka tamin’ny mpandraharaha ve zava-misy iainan’ny asa fandraharahana ankehitriny?

A.R.: Zavatra ankehitriny anie dia betsaka ireo mpandraharaha malagasy izay mikaikaika. Iaraha-mahalala izany. Indrindra ny tokony zavatra ohatrany mampametra-panontaniana ny hoe ty Madagasikara ity na ity tanànan’Antananarivo ity dia tiantsika handroso dia tokony mandray andraikitra amin’ny fampandrosoana tandrify azy ny olona tsirairay avy. Eny fa ireo mpandraharaha malagasy indrindra indrindra. Satria tsara jerevantsika hoe aiza marina ny lalana alehantsika. Satria fantatra fa sahirana dia sahirana ireo mpandraharaha maro eto Madagasikara amin’izao fotoana izao. Nefa dia betsaka amin’izy ireo no manana tsy fahasahiana na mionona fotsiny amin’ny zava-misy. Ka ny fifampidinihana dia efa misy, ny fifampiresahana amin’ireo mpandraharaha maro, dia matetika moa ilay izy dia any ary no mahatonga an’ilay hoe taraina. Satria rehefa mijaly ianao, ka tsy miteny, dia izay no atao hoe mitaraina. Fa raha miady kosa ianao, dia tsy mitaraina.

J: Fanontaniako farany angamba Andriamatoa Ben’ny tanàna dia hoe raha ho tsorina ilay resaka, ohatran’ny efa misy kisarisary ve mandeha mankany amin’ny resaka hoe amin’ny lafiny ilany misy miteny hoe ohatran’ny mipetrapetraka amin’ny vanim-potoana 2001 izany dia vanim-potoana lalovana. Amin’ny lafiny ilay indray nefa misy kisary anakiray miteny hoe ny 2012 no efa lalan-kitan’ity raharaha misy ankehitriny ity. Nanana crise ny mpanohitra teo alohaloha teo, eo amin’ny resaka hoe filoha mpitarika, guerre des chefs, sns. Lasa tahaka ny rasam-bololona Andriamatoa Andry RAJOELINA satria nanodidididina teo akaikinao avokoa ny ankamaroan’ireo tsy mitovitovy hevitra tany aloha. Mitana an’izay toerana maha rasam-bololona izay tokoa ve Andriamatoa Andry RAJOELINA sa ianao no tena miantehitra amin’ilay hery sa ilay hery izany izao no tena miantehitra aminao?

A.R.: Ny fanontaniana angamba hoe zavatra tsara ho fantatsika rehetra dia fitakiana no iarahana amin’ireo ankolafin-kery samihafa. Ary ny zavatra tena nampalahelo ahy tao anatin’ilay izy moa dia hoe nivory tamin’ireo olona manao sonia rehetra ireo dia hoy ry zareo hoe “izahay anie efa ela no nitaky e! fa tsy nohenoina” Dia hoy aho hoe fotoanany izao izany hanambarana ny hery ary mametraka fanamby isika fa hisy hihain amin’izay. Izay izany aloha no tanjona voalohany. Hoe mba henoina ny fitakiana. Izany hoe isika izany izao tsy mbola any amin’ny resaka hafa mihitsy. Izany hoe mba hisiany valiny ny fitakiana, izay nio zavatra ho atao sy ny tanjona ho tratrarina.

J: Somary marina ihany Anriamatoa Ben’ny tanàna ny fanontanian’Ismael teo satria raha ohatra tokoa ka jerentsika hoe ny zavatra misy eto Antananarivo izany amin’izao fotoana izao dia tahaka ny mifanindran-dalana ihany amin’ny raharaham-pirenena amin’ny ankapobeny, misy ny mampivondrona hery maro samihafa. Ny FFKM ohatra dia miantso ny amin’ny hisy fifampiresahana andinihana ny lafiny sosialin’ny mponina amin’ny ankapobeny mihitsy dia vao tsy ela akory izay dia nisy indray koa ny FCD izay hoe hanangana ny cellule de crise ao anatin’izay ny ben’ny tanànan’Antananarivo ihany koa dia miantso, miaina amin’ny zavatra mahazo azy. Raha ohatra ka ny cellule de crise andriamatoa Ben’ny tanàna no resahina dia zavatra mitranga izy io satria efa tena hoe tojo vanim-potoana somary mafanafana ny firenena amin’ny ankapobeny. Ahoana ny fahitànao an’izay?

A.R.: Ny fahitako an’izay dia efa betsaka loatra ny zavatra tsy aritra. Efa betsaka loatra ilay zavatra miseho eto amin’ny tany sy ny fanjakana mahatonga ny olona hikiakiaka, mahatonga ny olona hitabataba, satria io tsy hitabataba fotsiny amin’izao ny olona. Ary matoa ilay izy misy fiantraikany, misy akoakony be, dia ao raha hoy ny fitenenana.

J: Ety am-pamaranana Andriamatoa Ben’ny tanàna, sao dia tsara ampatsiahivina kely ihany ny mikasika an’ilay délais nomenao ny amin’ny fitakiana mialoha ny tena hamaranana ny fandaharana?

A.R.: Iah, ampatsiahiviko kely moa izany dia amin’ny faha 13 ny volana janoary dia miandry valin-teny. Valin-teny tiako tenenina …amin’ny fangatahan’ny be sy ny maro izay nanao sonia tao anatin’ny fangatahana izahay. Ary eto am-pamaranana dia misaotra antsika rehetra avy amin’ny fanaovan-gazety maro isan-karazany, ny radio Antsiva, ny RDB, ny radio Don Bosco, ary ny mpiara-miasa rehetra koa ny ianareo ato amin’ny VIVA dia mirary fety sahady ho antsika rehetra mba hanao krisimasy sambatra ary samy ho tratry ny taona vaovao 2009.

(Tapitra…)

Elanelam-panahy

avylavitra — Mon, 11 Feb 2008 05:10:17 +0000

Zavatra isan’ny manahirana ankehitry ny miteny, na mitondra teny. Indrindra fa raha resaka raharaham-piaraha-monina no andraisanao anjara. Miteny tsy mety ataon’ny mpanohitra ianao dia sokajiana ho olon’ny mpitondra, milaza ny kivalavala ataon’ny mpitondra indray ianao dia lazaina fa hoe mpanohitra. Izany hoe bedy ianao raha vao mitoetra eo anelanelany. Fa na ho tezitra aza aloha ianao mamaky io na hibedy ahy, dia izay tiako ihany io. Metimety ny ataon’ny ankaviako, dia miara-miasa aminy aho, rehefa tsy lanin’ny vavoniko kosa dia kianiko. Dia toy izay koa ny ao ankavanako: manao ny tsara izy dia tohanako, mitady hivarina an-kady dia ahitsiko. Fa izay sarotra anarina kosa kapohako. Mijanona eo afovoany mandrakariva aho izany. Na ho bedy aza! Izay no tiako tsinona k’ah! Raha mety moa hoe izy roa mihitsy no hampiaraka amiko dia sakambiniko amin’ny tanako havia ny mpanohitra, ary entiko amin’ny tanako havanana ny mpomba, satria samy Malagasy daholo anie ireo e! Io tsy fahaizana mampandefitra hambom-po io no hitako ho kilema ratsy eo amin’ny ankabeazan’ny olona. Tonga dia misotro fotsiny ny “Halako hatramin’ny tsinay maintiny”, dia izay. Ka na inona na inona hevitra, na zavatra tsara entin’ilay tsy nitovy firehana tamin’ny tena, dia “tsia” avy hatrany foana no asetry azy.Mba tiako ho hita ny fomba fisainan’ireny olona ireny raha apetraka ambony nosy kely iray anivon’ny ranobe feno voay: olona roa tsy mitovy fihevitra atao anaty lakana iray tsy misy afa-tsy fivoy roa,ny rano koa amin’io lalina tsy takatr’ilay hazo fitondran’ny mpaka fasika ireny. Ny lalana mody anefa tsy maintsy asiana olona. Dia ahoana? Hiara-hiakatra ao anaty lakana, hifanampy hivoy, sa hamela ny iray ho lanin’ny voay fa “raha maty aho, matesa rahavana”, sa ahoana? . Enga anie ka mba hahita ny marimaritra iraisana, ka ny lakana hisosa (ny lakana eto dia anehoako ny firenena, na dia hiadana fisosa aza), ary ny olona tsy hisy ho faty (ny olona kosa indray dia ny mpanohitra, ny mpomba ny fitondrana, ny valalabemandry).

Gaga angamba ianareo hoe inona no anton’ny lahatsoratra. Tsotra fotsiny: mahita ireto mpilaza vaovao mpomba ny fitondrana, mandranitra fotsiny ny saim-bahoaka ireto isan’andro aho ka leo, tena leo! Misy dia tsy manana hatao isan’andro afa-tsy ny mamorona lahatsoratra hamelezana na hanaratsiana an-dranona sy ranona. Fa mba rahoviana ilay fisainana hoe “esprit critique”, sy “critique constructive” vao ho hainareo mpanao gazety ireny ampidirina sy hitaizana vahoaka e? (Tsy ny mpanao gazety rehetra kosa aloha no kianiko eto an! Aoka hahatsapa tena izay tokony hahatsapa tena). Sa dia izany tokoa no fomba filalao ity politika ity fa izaho no tsy mahay? Izaho mantsy tsy mpilalao io taranja iray io, koa aza gaga raha tsy haiko hatramin’ny fitsipi-dalao.

Hard landing, Saeima un citi bullšiti kas notiek Latvijā.

Jānis Peisenieks — Mon, 19 Nov 2007 12:42:30 +0000

Vakar sanāca diezgan nopietna un saturīga saruna ar tēvu un māti, par lietu kas smagi satarauc jebkuru sakarīgi domājošu tautieti Latvijā: Hard Landing, jeb Smago piezemēšanos.

Pieņemsim, ka visi nezin kas tā smagā piezemēšanās tāda ir, tad nu lūk paskaidrojums no manas puses. Latviajs straujajam ekonomikas kāpumam kautkad bija jābeidzās, un pavisam drīz šis brīdis būs klāt. Tad nu notiks tā saucamais “Economial Landing”, jeb ekonomikas piezemēšanās, un šim procesam ir 2 varianti.

1) “Soft Landing”, jeb mīkstā piezemēšanās: Būs ekonomiskais kritums, samazināsies inflācija, un nedaudz palielināsies banku kredītprocenti, notiks mazu firmu bankrots, bet lats visticamāk netiks devalvēts.

2) “Hard Landing”, jeb smagā piezemēšanās: Būs smags Latvijas ekonomikas kritums, inflācija samazināsies, taču ļoti celsies banku kredītprocenti. Visticamāk tiks devalvēts lats, un notiks gan lielu, gan mazu firmu bankrots. Radīsies ārkārtīgi liels bezdards.

Tad nu lūk. Pašlaik visapkārt tiek klāstīts, ka varētu notikt “Hard Landing”. Ko tas nozīmē mums, parastiem latviešiem? Tik aizklapētas mūsu darbavietas, un jāsāk skatīties uz došanos prom no Latvijas. Ņemt kredītu latos šobrīd varētu būt pat pilnīgi neprātīga, tādēļ būtu vērts nedaudz nogaidīt, bet ja vajadzība ļoti spiež, tad ņemt kredītu Eiro. Kādēļ tieši eiro, nevis dolāros? Jo tīri teorētiski šobrīd nav nekādas lielās starpības naudas izteiksmē ko ņem, vai ņemt dolārus vai eiro. BET, dolāra cena pasaules valūtas tirgos ir ļoti zem, taču ir ļoti liels pamats domāt, ka tā drīzumā varētu atkal celties, un tādēļ, ja jūs algu nesaņemat $$ tad jums būtu krietni vairāk jāmaksā, lai latus apmainītu, pret kredīta nomaksāšanai nepieciešamajiem latiem.

Taču ir arī neliela cerība. Vasarā, kad vēl strādāju Hansabankā, daži bankas gudrinieki teica, ka šobrīd izskatoties, ka varētu notikt “Hard landing” ’s , taču ja tuvākajā laikā kautkas tiks nopietni mainīts valsts attieksmē pret inflāciju, jeb tās samazināšanu, tad mēs varētu piedzīvot arī Mīksto piezemēšanos.

Tad nu aiziet pie valdības. Vakar iznāca paskatīties “Nekā Personīga”, kurā arī tika izvērtēti topošie kandidāti. Un ziniet ko, liekas, ka nekas labs nav sagaidāms. Kapēc? Vienīgais šobrīd premjera krēslam derīgais kandidāts ir Godmanis, jo pieļaut, ka Demakova tiek pie grožiem notiekti nedrīkst, un pārējo kandidātu vārd pat nepalika atmiņa, kur nu vēl tik daudz, lai būtu par viņiem. Tad nu paliekam pie Godmaņa, kurš jau ar darbiem ir pierādijis, ka ir bezmazvai nekam nederīgs premjiers. Kādēļ? 90. gadu sākumā, IBM vēlējā būvēt savu rūpnīcu Latvijā. Godmanis: “Nē paldies, mums to nevajag”
. Pāris gadus vēlāk līdzīgu vēlmi izteica BMW. Godmaņa atbilde tāda pati. Tad nu rodas jautājums, ko tad labāk izvēlēties. Atbilde: “Kādu JAUNU cilvēku, vēlams bezpartijas.” Kur tādu atrast? Lūk esam nonākuši pie nākamā ļoti svarīgā aspekta.

Šobrīd valstī tiek izteiks pamatots valsts viedoklis, ka vajadzētu atlaist Saeimu, un veikt jaunas tās vēlēšanas. Bet ,draugi mīļie, ko tas dos? Partijas valdībā jau paliks tās pašas, tik varbūt citi konkrēto partiju biedri tiks Saeimā nedaudz padzīvoties, bet tie paši sārtie vēži, jeb marionetes vien pa to Saeimu ņemsies. Tad ko mums darīt? Ievēlēt jaunas partijas! UZ iepriekšējām Saeimas vēlēšanām savui kandidatūru stingri pieteica tāda jauna partija, kā “Visu Latvijai”, un jo vairāk es par to domāju, jo vairāk man sāk likties, ka viņiem vajadzēja tikt Saeimā. Tikai 1,5% procenti Latvijas nobalsoja par šo patriotiski orientēto partiju. Kādēļ? Tādēļ, ka daļai latviešu sī partija liekas pārāk radikāla, un pārāk maz, tā teikt, “lien pakaļā” mūsu tuvākajam kaimiņam – Krievija. Bet ziniet kas ir, mīlīši? Tieši tādus cilvēkus mums valdībā vajaga. Protams iespējams ir arī fakts, ka arī šie tautieši kļūs korumpēti, un pakļausies lielo oligarhu striķīšu raustīšanai, bet to nevar ņemt vērā, kā pašreizējo lēmumu iespaidojošu faktoru, jo šie cilvēki pagaidām ir tik liela patriotisma, un cīņasspara pilni, ka līdz brīdim, kad tiem ap rokām un kājām tiks apmestas korupcijas auklas, Latvija jau būs guvusi ļoti lielu labumu.

Tātad secinājumi:

Gatavojamies Hard Landingam, bet ceram uz Soft Landingu,
Sūtam trīs mājas tālāk visus mūsuprāt nederīgos premjēta kadnidātus (no manas puse Godmani),
Balsojam iekšā saeimā jaunus, daudzsološus politiķus, kuri sevi vēl varbūt nav pierādījuši,
Neskatamies šķībi uz nacionālpatriotiskumu, jo kad vēl mēs būsim patriotiski, ja ne tagad, mūsu valstij ļoti nozīmīgā brīdī.

Fastest-growing religion in the world Islam winning converts in Western world

sufi786 — Thu, 01 Feb 2007 21:57:28 +0000

Fastest-growing religion in the world Islam winning converts in Western world

Feb 2, ‘07 2:25 AM
by syed for everyone

SOURCE : http://www.cnn.com/WORLD/9704/14/egypt.islam/

Fast-growing Islam winning converts

in Western world

April 14, 1997
Web posted at: 11:41 p.m. EDT (0341 GMT)

From Correspondent Gayle Young

CAIRO (CNN) — In the port city of Suez — and across the Islamic world — they are celebrating the Hajj, the pilgrimage to the holy city of Mecca.

“This is a joyous day and the best day in the life of a man,” said pilgrim Hussein Suleiman Hussein. “It is as if I am being born anew.”

(1.1M/31 sec. QuickTime movie)

Millions of Muslims across the world will trek to Mecca this week for the annual religious event. They circle the Kaaba, a shrine that contains a black stone sacred to the Prophet Mohammed.

Mohammed decreed that every Muslim who can afford it make the Hajj at least once. It is one of five holy duties required in Islam.

A Muslim’s first duty is to proclaim that there is only one God and that Mohammed is his prophet. Muslims also must pray five times a day, give charity to the poor and fast during the daylight hours of the holy month of Ramadan.

When a cannon signals that the sun has set during Ramadan, Muslims in Cairo break their fast with friends and family, often inviting the poor to share their meals.

Fastest-growing religion

The second-largest religion in the world after Christianity, Islam is also the fastest-growing religion. In the United States, for example, nearly 80 percent of the more than 1,200 mosques have been built in the past 12 years.

Some scholars see an emerging Muslim renaissance as Islam takes root in many traditionally Christian communities.

Islam has drawn converts from all walks of life, most notably African-Americans. Former NAACP President Benjamin Chavis, who joined the Nation of Islam recently, personifies the trend.

“In societies where you have minorities that are discriminated against, I think they may find an appeal in Islam,” said Waleed Kazziha of American University in Cairo.

Many moderate Islamic countries such as Turkey and Egypt are becoming more conservative.

Two decades ago, few middle-class Egyptian women wore scarves or veils on their heads. Now they crowd into special emporiums that advertise Islamic clothing.

The shift toward Islamic fundamentalism worries many in the secular world, a fear underscored when splinter groups target Westerners with violent attacks.

Islam vs. the West

But most scholars argue that the extremists are a very small minority and that most Muslims adhere to principles in the Koran that teach peace and tolerance.

“The Islamic world is like any other society we have known in history,” said Kazziha. “You might say it has the good, the bad and the ugly.”

Founded in 622 A.D., Islam is among the newer major religions. But to the non-Muslim world, it sometimes appears inflexible. Clashes between Islamic tradition and Western influence are sweeping the globe.

In Islam, contrary to Western beliefs, the rights of the community are considered more important than the rights of the individual. Women are seen primarily as caretakers of the home, and religion strongly influences schools, government and courts.

Many Muslims today are trying to find a balance between being members of a global society and maintaining ties to a religion that calls for strict adherence to the Koran.

A case in point is 35-year-old Hisham Hussein, a wealthy playboy who turned to religion and swore off alcohol after an automobile accident.

He is going to Mecca this spring. “The most important thing is to maintain the purity of the Hajj, to lead a pure life,” he said.

http://sufi786786.multiply.com/journal/item/507

"the Begotten son" of God...?

sufi786 — Tue, 09 Jan 2007 09:42:00 +0000

Critical Studies Of Christianity, Islam, Ismailism, Atheism And Others
http://www.mostmerciful.com/index.html

Please send your comments to author
Akbarally Meherally at webmaster9@mostmerciful.com

Apostle John wrote, Jesus was
“an Unique son” of God…
Apologist Jerome made him
“the Begotten son” of God… The world famous
‘Anchor Bible’ and ‘Gideon Bible’
provide the substantiation…

The George Washington University… During my bible study in 1992, I wrote a letter to department of the New Testament, at the George Washington University, Washington, D.C., USA.
My request was to elucidate the popular term from John’s Gospel, the “only begotten son”, in relation to the original Greek text written by the Apostle.
Below is a copy of the scholarly response that I received, from the University.
The then Assistant Professor of Religion, Paul B. Duff, now enjoys the privileged position of Chair, Department of Religion at the George Washington University:

The above illumination is based upon the work of a scholar of international repute, Dr. Raymond Brown. It informs us that the innovated concept of Jesus being the “only begotten son” of the Father was developed in the fourth century. It was injected by Jerome into the Latin Bible to refute the claims made by Bishop Arius (d. 336) and his associates that Father alone was really God and Jesus was made (created) and not begotten. For further information it is suggested to read the detailed text written by Dr. Brown in the ‘Anchor Bible’ Volume 29, ‘The Gospel according to John (i)’, published by Doubleday Inc., Garden City, N.Y. (1966), p. 13-14. Apostle John had acknowledged Jesus to be an “unique son” of God but not the “only begotten son” of God. It is quite understandable that since Jesus was born to Virgin Mary he was indeed unlike others and therefore unique. However, in that respect Adam the son of God (Lk. 3: 38), was more unique being born without a father and a mother.

Consequences of the 4th Century Heresy:

The translators who use the Original Greek text written by Apostle John, as their source document to translate this controversial verse 3: 16, do mention that Jesus was a “unique son” or “one of a kind son” of God. Those who opt to translate that verse from the secondary document in Latin, known as The Vulgate, created by a scholar and apologist named Jerome (c. 347-420), do try to maintain that Jesus was the “only begotten son” of God. These strange inconsistencies within the translated texts for Jn. 3: 16 can be visualized from the reading of various translations reproduced below from the ‘Gideon Bible’.

The famous ‘Gideon Bible’ is published by; The Gideons, the Christian Commercial Men’s Association of America established in 1899. The organization has since then placed millions of copies of this Bible in hotels, hospitals, penal institutes schools and many other such public places. Below are the 25 translations of this often quoted verse John 3:16, in the world’s important languages. Please try to read these translations and see the dual translations that are published within a single bible that is circulated in millions.

“My Father and your Father”

Apostle John, in his Gospel records that when Jesus appeared before Mary Magdalene, outside of the empty tomb, she tried to cling him. There upon Jesus told Mary not to hold him because he had yet to ascend to the Father. Jesus then instructed Mary to go and tell his disciples: “I am ascending to my Father and your Father, to my God and your God.” Mary Magdalene went and conveyed that Message to the disciples. (John 20: 16-18). This conclusively proves that the term “My Father” used by Jesus simply meant that the Almighty God was the Father of him as well as that of his disciples. In other words, this unequivocally recorded verbatim authenticates that the relationship of Jesus with “his Father” and “his God” were akin to the relationship his disciples had with the Heavenly Father and God.

What is the Whole Truth?

1. To be a BEGOTTEN son of God, there has to be an act of BEGETTING performed by the God.
2. Who was the other party to this act?
3. That party must have existed before the Begotten Son…
4. Where was Jesus, before this act?
5. If Jesus is regarded co-equal and co-eternal, as professed by the Trinitarians, and if the Begotten Son came after the act of BEGETTING, that Negates the Doctrine of Trinity.
6. If Jesus was co-eternal in time with the God, then that Negates Jesus being a “Begotten Son of God”…

WHAT IS THE WHOLE TRUTH AND NOTHING BUT TRUTH?

May God the Creator and Sustainer of All, Guide us all to His Eternal Truth…

Embryology and Human Creation between Quran & Science

sufi786 — Sun, 24 Dec 2006 21:26:42 +0000

Historical background

Since Aristotle had summed up the prevailing theories in his age relating to the creation of the embryo, controversy continued among the supporters of the theory of the full dwarf embryo existing in man’s sperm and those of the theory of the full dwarf embryo created out of the woman’s menstrual blood coagulation (thickening). Most of them believed that man was reduced into that sperm drop, and they drew a figure in which they imagined the embryo as a full creature in the sperm drop, which then grew up in the womb as a small tree. (Figure 1).

Figure 1 : The dwarf embryo as imagined by Leonardo da Vinci from the 15^th century (on the left)
and the sperm as miniature human being by Hartsoeker from the 17^th century (on the right)

None of both groups could realize that man’s sperm and woman’s ovum participate in the creation of the embryo, as supported by the Italian Scientist “Spallanzani” in the year of 1775. In 1783, Van Beneden was able to confirm this statement, and thus the idea of the dwarf embryo had been discarded. During the years 1888 and 1909 Boveri proved that chromosomes when divided carry the different genetic characteristics. Morgan, in 1912, was able to determine the role of genes, existing in certain parts of chromosomes, in hereditary.

Therefore, it is clear that mankind did not realize that the embryo is created of a man’s sperm mingled with a woman’s ovum except in the 18^th century, and only to be confirmed at the beginning of the 20^th century.

On the other hand, the Holy Quran and the Prophetic speeches have confirmed in a very accurate scientific manner the creation of man from a mingled fluid-drop (nutfa amshaj), as coined by the Quran, which says ;

( إِنَّا خَلَقْنَا الإِنسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا) (الإنسان:2)

“Verily We created man from a drop of a mingled fluid-drop (nutfa amshaj), in order to try him: so We gave him (the gifts), of hearing and sight.” (76:2).
It has been agreed upon by commentators of the Holy Quran that “amshaj” means mingling, as man’s water mingles with that of the woman, and this is also what the Prophet (peace be upon him) confirmed in one of his speeches. Imam Ahmed indicated in his book “Al Musnad” that a Jew passed by the Prophet Mohammed (PBUH) while he was addressing his companions. Some people from Quarish said; “O Jew! This man proclaims that he is a prophet.” The Jew said: “ I will ask him of something no one knows except a prophet.” He asked the prophet (PBUH); “ O Mohammed! What is man created from? The Prophet (PBUH) said; “O Jew! Man is created from both: man’s fluid (nutfa) and woman’s fluid.” The Jew said; “This is said by those prophets before you.” .

In the next few pages, the embryological developments as indicated in the Quranic verses will be discussed, while shedding light on the fixed scientific facts in each stage of development.

The Sperm

Scientific facts :

The sperms are formed in the testicles, which in turn are created, as proved by embryology, from cells underneath the kidneys at the back and then go down to the lower abdomen at the last weeks of pregnancy. Man’s fluid mainly contains the following components: the sperms which should be gushing, and motile to cause fertilization and Prostaglandin which causes contractions to the uterus, thus helping the transport of sperms into the place of fertilization. The man’s fluid (semen) contains also sugar necessary for providing energy for the sperms, different fluids for neutralising the acids at the entrance of the uterus and creating a slippery environment for the easy movement of the sperms.

While hundred millions of these sperms (500 m.- 600 m.) enter through the vagina to the uterine cervix, only one sperm is able to fertilize the ovum (Fig. 2); crossing through a long distance to reach the place of fertilization in the Fallopian Uterine Tube which connects the ovary with the uterus. The distance is full of obstacles that can be compared with the distance man takes to reach the moon! After direct fertilization, a quick change occurs to the membrane of the ovum preventing the entrance of the rest of the sperms.

The sperm contains 23 chromosomes, of which one chromosome determines the sex of the embryo. The chromosome in the sperm is either (Y) or (X), while the chromosome in the ovum is always (X). When a sperm of the chromosome type (Y) mingles with an ovum of the chromosome (X), the formed zygote will be male (XY), whereas the embryo will be female (XX) if the sperm (X) mingles with an (X) ovum. So, the sex of the embryo is determined by the sperm (the male), rather than the ovum (the female).

After 5 hours of forming the zygote, which is the primary human cell containing 46 chromosomes, the dominant and recessive genetic characteristics can appear in the parent’s sons or grandsons (the stage of genetic programming) . The zygote is then divided quickly (Fig. 3) without a change in size and move from the Fallopian Tube (connecting the ovary and the uterus) towards the uterus, where it is implanted as seeds are implanted in the soil.


(Fig. 2) Of hundreds of sperms, only one can fertilize the ovum.	(Fig. 3) The zygote divides within hours of the process of fertilization. (a picture taken by the Microscope)

The Uterus is the place where the embryo grows and develops before emerging as a fully created and well formed child. The uterus is distinguished as a safe place to perform this function for the following reasons:

1- The location of the uterus in the woman’s pelvis, where it is protected with ligaments and fascia that hold the uterus from the sides and allow its mobility and growth to hundred times its size at full term pregnancy.

2- Muscles of pelvis and perineum fix the uterus in-situ.

3- The secretion of Progesterone (pregnancy hormone) helps stabilize the uterus and slows down the uterine contractions.

4- The embryo in uterus is surrounded with different membranes that produce amniotic fluid which the embryo swims in to protect the embryo from the effect of external traumas .

The process of fertilization and the travel of the zygote to the uterus continue for about 6 days, and the zygote keeps implanting ( known as blastocyst) and growing in the uterus wall for 15 days, when the Alaqa (thick clotted blood) stage begins.

Reflections and comments on related Quranic verses:

“Nutfa” in Arabic means “very little water” or “a drop of water”. This coincides with man’s water which contain sperms as part of its components. The sperm or (spermatozoon) is reproduced from the despised lowly water (nutfa) and looks like a long-tailed fish (this is one of the meanings of Sulalah). Allah the Almighty says;

( الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ . ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاء مَّهِينٍ ) (السجدة :7-8)

“He It is Who created all things in the best way and began the creation of man from clay, and made his progeny from an extract of despised fluid (Sulalah) ” (32: 7-8)

The other meaning of Sulalah is “extract”, means the essential or best part of something . By either implication, it means “part of a whole” indicating that the origin of creation is from only part of man’s fluid and not all of it (which contains many components as shown above) .

Clarifying the role of the nutfa in creation, He the Almighty says;

( فَلْيَنظُرِ الْإِنسَانُ مِمَ خُلِقَ. خُلِقَ مِن مَّاء دَافِقٍ) (الطارق 5-6)

“So, let man consider of what he was created . He was created of gushing water ” (86: 5-6)
and also says;

( خَلَقَ الإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ ) (النحل : 4)

“He has created man from a sperm (fluid-drop) and behold this same (man) becomes an open disputer.” (16: 4).

The Quran tells us also that the essence of man is not the whole semen, but only a small part of it. this is explained in the Quran :

( أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى ، أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَى ) القيامة 36-37

Does man think that he will be left uncontrolled (without purpose)? Was he not once a fluid-drop of ejected semen? . (75:36-37

As we have seen , the Quran informs us that man is made not from the entire semen, but only a small part of it. That the particular emphasis in this statement announces a fact only discovered by modern science is evidence that the statement is divine in origin. The divine statement also reiterates that man’s characteristics are determined and decreed in the nutfa stage, as He says

( قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ . مِنْ أَيِّ شَيْءٍ خَلَقَهُ . مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ ) ( عبس17-19)

“Woe to man! What has made him reject (Allah)? From what stuff has He created him? From a nutfa (fluid-drop) He has created him, and then moulds him in due proportions.” (80: 17-19).

And Allah says :

(إِنَّا خَلَقْنَا الإِنسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا ) (الإنسان:2)

“Verily We created man of a fluid-drop (nutfa), mingling (amshaj) , in order to try him: so We gave him (the gifts of) hearing and sight.” (76:2).
The mingled nutfa in this verse reveals the Quran miraculous nature. Nutfa, in Arabic, is a single small drop of water, but it was described here as (amshaj) , which means its structure consists of combined mixtures . This fits with the scientific finding, as the zygote is shaped as a drop, and is simultaneously a mixture of male fluid chromosomes and female ovum chromosomes.

Has anyone ever thought, before the Quran was revealed, that man’s nutfa, when ejected, is responsible for determining if the embryo will be male or female? Has this ever occurred to one’s mind? The Quran says;

( وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىِ . من نُّطْفَةٍ إِذَا تُمْنَى) ) النجم 45-46 )

“That He created the pairs, male and female, from a fluid-drop sperm as it is emitted.” (53: 45-46), confirming that man’s gender as male or female is determined when the sperm drop is emitted. Who told the Prophet Mohammed that the sperm (nutfa) with one of its types (Y) or (X) is responsible for determining the sex of the embryo? This was not discovered except after the invention of microscopes in the past century, when it was possible then to know that the embryo being a male or female is only determined by the sperm (nutfa), rather than the ovum. In other words, we were in the beginning of the 20^th century and the whole of mankind were not aware that the nutfa decrees if the embryo is male or female. While the Quran, which was revealed 14 centuries ago, has stated this fact in a very clear manner.

Here is a remarkable note! We have mentioned earlier that the sperms are formed in the testicles, which in turn are created, as proved by embryology, from cells underneath the kidneys at the back and then go down to the lower abdomen at the last weeks of pregnancy. This is in confirmation of Allah’s saying :

( وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم ) (الأعراف 172)

“And remember when your Lord brought forth from the children of Adam, from their loins, their seeds…” (7: 172).
This is a clear indication that the origin of progeny is at the region of the back where the embryonic testicles are formed. So, praise be to Allah the Omniscient.

The uterus, as mentioned before, is considered as a place settled (Makeen) and safe for the growth and protection of the embryo, according to reasons mentioned earlier. We find that Quran mentions and affirms this fact 14 centuries ago, as He Almighty says:

( فَجَعَلْنَاهُ فِي قَرَارٍ مَّكِينٍ . إِلَى قَدَرٍ مَّعْلُومٍ . فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ ) ( المرسلات :21-23)

”The which (embryo) We placed in a place of settlement, firmly fixed for a period (of gestation), determined. For We do determine, for We are the best to determine (things). (77: 21-23).

Al Alaqa ( Leech-like clot)

Scientific facts:

The stage of Alaqa starts on the 15^th day and ends on the 23^rd or 24^th day, after which the embryo is gradually developed and looks like a leech, which lives in ponds (Figure 4). Alaqa hangs to the lining of the uterus by the umbilical cord. Blood is then formed in the vessels at the shape of closed islands, and is not circulated in blood vessels, thus having the image of clotted blood.

Although it is in the nature of human body to expel any external matter, the uterus does not reject the alaqa implanted in its lining despite the fact that half of the alaqa components and genes are from an external source (the father). This is because the region of syncytial cells in alaqa have no antigens.

(Figure 4: Alaqa on the 23^rd day)

It is noteworthy that the primitive streak is created at first on the day 14^th or 15^th, in which the primitive node appears (Figure 5). Out of this primitive streak, stem cells are composed, as well as the sources of the main tissues of Mesoderm, Ectoderm and Endoderm, which will form the different organs and tissues of the body as seen in (Figure 6) . At the end of the 3^rd week, the primitive streak shrinks and the remnant stays in the sacrococcygeal region at the end of the spine, maintaining the remaining of stem cells in this region. This explains why some tumors in the coccygeal region which is called Teratoma (Figure 7) can contain different tissues (muscles, skin, cartilage, bones and teeth as well), contrary to the tumors that exist in different regions and take its toll on one definite tissue.


Figure 5: The primitive streak shrinks at the end of the 3^rd week with its remaining that stays at the end of the spine (press on photo for enlargement)	Figure 6: Stem cells form different body tissues (press on photo for enlargement)	Figure 7 : Teratoma in the coccygeal region at the end of the spine (press on photo for enlargement)

Reflections and comments on related Quranic verses and Sunnah:

Transformation process from nutfa to alaqa takes more than 10 days till the zygote clings to the primitive placenta by way of a connecting stalk which later becomes the umbilical cord. Therefore, the Quranic statement uses the conjunction article (thumma) in Arabic, indicating sequence of events with time delay and not using (fa) which also means “then” but indicates rapid progression without any delay. Quran states:

(ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً) (سورة المؤمنون14)

“then of that fluid-drop (nutfa) We created a leech-like clot” (23:14) .

Alaqa, in Arabic, has several meanings:

1- A leech that lives in ponds and sucks the blood of other creatures.

2- A thing attached or clings to something else.

3- Clotted or coagulated blood.


Figure 8 : illustration of embryo (at top) that looks like a leech (at bottom)	Figure 9: embryo clinging to the lining of uterus through the umbilical cord.	Figure 10: closed blood vessels net causing the embryo to look as a clotted blood.

All these meanings fit exactly with the reality of the human embryo after being implanted in the lining of uterus (endometrium), as the embryo looks like a leech, as shown in Figure 8, while clinging to the endometrium through the umbilical cord (Figure 9), blood vessels initiated in the form of closed islands giving it the image of a clotted blood (Figure 10).

A quick transformation then occurs from alaqa to mudgha within two days (day 24 to day 26). Therefore, the Quran describes this rapid change with the use of the conjunctive article (fa) (i.e., then) in Arabic, to indicate rapid progression of transformation :

(فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً) (المؤمنون: 14)

“then We changed the Alaqa (leech-like clot) into a Mudgha (chewed-like lump) ” (23: 14).
So even the use of different conjunctive articles has miraculous indications, reflecting the difference in embryonic stages.

Thus, the stage of alaqa is the second stage of embryonic stages, and is mentioned in the Quran in several verses. He the Almighty says;

(أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَى . ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى . فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالأُنثَى) (القيامة: 37-39)

“Was he not a drop of sperm emitted (in lowly form)? Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion. And of him He made two sexes, male and female.”(75: 37-39),

And in a surah called al-alaq, i.e., a leech-like clot, Allah says;

( خلق الإنسان من علق ) (العلق 2)

“ (We) Created man, out of a leech-like clot.” (96: 2).

Further to the point of primitive streak, it is the first to be created in embryo, and out of which, stem cells are composed, as well as the different organs and tissues; and at the end of the 3^rd week, it shrinks, and its remaining stays in the sacrococcygeal region at the end of the spine, maintaining the remaining stem cells in this region. This explains and coincides with the speech of the Prophet (PBUH) which was narrated by Abu Huraira in Ahmad’s book “Al Musnad”:
“All of the son of Adam decays, and is eaten by dust except for the coccyx, of which man is created and in which man is re-built.”
So, cells which form the tissues and the organs of man are placed in coccyx and out of which man is re-created. Verily said the Prophet of Allah .

Here a very important question arises: why did the Prophet Mohammad (PBUH) raise such a scientific issue at a time no one was aware of, and how had he acquired such knowledge if he was not bound up with inspiration and taught by the creator of heaven and earth? The answer is that Allah the Almighty knows with His encompassing knowledge that man will come to know one day the embryonic stages of development, and will know the role of the primitive streak, so He inspired prophet Mohammad (PBUH) to speak out such a fact to be a witness on the genuineness of his prophethood and message, that fits every time and age.

Al Mudgha (chewed-like lump of flesh)

Scientific facts:

The embryo is transformed from the stage of alaqa to the beginning of the stage of mudgha on the 24^th day to the 26^th day, which is a very brief period if compared with the period of the nutfa changing to alaqa.

This stage starts with the appearance of somites on the 24^th or 25^th day on top of the embryonic scapula, and then gradually appear at the embryo’s buttock. On the 28^th day the embryo is formed of several bulges, with grooves in between, thus giving the embryo the image of a chewed gum. The embryo turns and rolls in the cavity of the uterus during this stage which ends by the end of the 6^th week.

It is noteworthy that the stage of mudgha starts with the growth and increase of cells in a large number. The mudgha looks like a piece of meat which has no distinguished structure, then after a few days, the second stage starts, called the stage of formation (takhaloq), where some organs begin to appear, such as the eyes, tongue and the lips , but human distinguishing features do not appear except at the end of the 8^th week. Limbs bulges (hands and legs) also appear in this stage.

In the 5^th week the heart starts beating and the embryo has already developed its placenta and amniotic sac.
The placenta is burrowing into the uterine wall to access oxygen and nutrients from the mother’s bloodstream.

Figure (11) embryo (by microscopic and illustrative images) on the day 26.
Note the resemblance with the image of a chewed gum underneath.

Reflections on Quran and Sunnah :

Mudgha in Arabic means the material chewed by teeth. This gives an accurate description of the embryonic stage as the embryo shape looks like a chewed material which constantly changes, with the appearance of somites bulges. The differences in these somites look like the “teeth imprints” over bread bite. The embryo turns and rolls in the cavity of the uterus as a piece of chewed material in the mouth.

The stage of mudgha comes after the stage of alaqa. This coincides with the Holy verse:

(فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً) (المؤمنون: 14)

“And of that clot We made a (foetus) lump.” (23: 14). Of the characteristics of mudgha is that it elongates and changes shape when chewed. This is exactly what occurs to the embryo in this stage. As we mentioned before, the mudgha has an early form before the creation and formation of organs and another form following the formation of organs. The Quranic verse states:

( يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاء إِلَى أَجَلٍ مُّسَمًّى) ( الحج 5)

“O mankind! If ye have a doubt about the Recreation (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a chewed-like lump of flesh, formed and unformed, in order that We may manifest (Our power) to you; and We cause whom We will to rest in the wombs for an appointed term.” (22: 5) .
Thus, there are two types of mudgha: formed and unformed. The formed one is the embryo itself which starts forming into different organs with specific functions and the unformed one is the placenta which starts developing in the 5th week (around day 35) of the mudgha stage . And Allah knows best !

The mudgha stage ends at the 6^th week (i.e. 40 days). Imam Muslim narrated in his “Sahih” on the authority of Abdullah Bin Masoud that he said; “Allah’s prophet – Mohammad (PBUH) - the truthful and trustworthy, told us;
“The creation of each one of you is composed in the mother‘s womb in forty days, in that (creation) it turns into such a clot, then in that turns into such a mudgha and then Allah sends an angel and orders him to write four things, i.e., his provision, his age, and whether he will be of the wretched or the blessed (in the Hereafter). Then the soul is breathed into him. And by Allah, a person among you (or a man) may do deeds of the people of the Fire till there is only a cubit or an arm-breadth distance between him and the Fire, but then that writing (which Allah has ordered the angel to write) precedes, and he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, and then that writing precedes and he does the deeds of the people of the Fire and enters it.”

Who told the Prophet Mohammad (PBUH) all these facts? Did he have anatomy and measurement tools, or microscopes to tell us the characteristics of an embryo no more than 1cm tall? It is He Allah (Who told him), the Only One, the Subduer.

The Stage of bones

Scientific facts:

During the 6^th week, the cartilaginous skeleton starts to spread in the body (Figure 12). Yet, we do not see the human image features except at the beginning of the 7^th week (Figure 13), where the shape of the embryo takes the look of the skeleton. Transformation from the mudgha form to the beginning of the skeleton form occurs in a very short period of time at the end of the 6^th week and the beginning of the 7^th week. This stage is characterized with the appearance of the skeleton which gives the embryo the human image.


Fig. 12 : Day 42	Fig. 13 : Day 44

Reflection on Quran and Sunnah :

The term of “izam” (bones), coined by Quran, accurately expresses this stage in the life of the embryo, which includes the external appearance and is considered the most important change in the internal structure, with its associated new relations among body organs and regularity of embryo shape. This stage is clearly distinguished from the preceding stage of mudgha (chewed-like lump of flesh). Allah says;

( فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ) (المؤمنون: 14)

“then We made out of that mudgha (chewed-like lump of flesh) bones and clothed the bones with flesh; then We developed out of it another creature. So blessed be Allah, the best to create.” (23: 14) .
Bone formation is a notable process in this stage, as embryo is transformed from the image of mudgha which has no features of human image to the beginning of the skeleton image in a very short period of no more than few days at the end of the 6^th week ; therefore, the quranic verse uses the Arabic conjunctive article (fa) instead of (thumma) to indicate quick sequence of events.
This skeleton gives the embryo the image of a human being after being clothed with lahm (muscles). The two eyes and the two lips then appear, and the head is differentiated from the trunk and the limbs. This is in accordance with the Prophet’s (PBUH) saying in “Sahih Muslim”; “When 42 nights have passed over the conception , Allah sends an angel to it, who shapes it (into human form) and makes its ears, eyes, skin, muscles and bones. Then he says; ` O Lord, is it male or female?`, and your Lord decides what He wishes and the angel records it.”
After 42 nights (6 weeks), the embryo begins to take the human image with the appearance of cartilaginous skeleton, then the external genitals begin to appear later on (the 10^th week). In the 7^th week (Figure 13) the human image gets clearer with the start of the spread of skeleton. This week represents (between 40 and 45 days) the demarcation line between mudgha and human image.

So, it is well proved that the Quran’s words are very well contrived and scientifically accurate, as they are composed by Allah Who has perfected everything .

The stage of muscles (clothing with flesh)

This stage is characterized with muscles encircling and tightly surrounding the bones. With the completion of clothing the bones with lahm (muscles and flesh), the human image starts to be more clear, as human parts are appropriately connected. After completion of myogenesis (muscle formation), the embryo can start to move.

This stage, which starts at the end of the 7^th week (Figure 14) and ends at the end of the 8^th week (Figure 15), is considered as the end of the stage of takhaloq (formation). Embryologists termed the end of the 8^th week as the end of the embryology stage followed by the foetus stage which coincides with the Nash’ah (developing) stage as Quran stated. Allah says;

( فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ) (المؤمنون: 14)

“And clothed the bones with flesh; then We developed out of it another creature. So blessed be Allah, the best to create.” (23: 14)


Fig. 14 : Day 48	Fig. 15 : Day 56

Until very recently, embryologists assumed that the bones and muscles in an embryo developed at the same time. For this reason, for a long time, some people claimed that these verses conflicted with science. Yet, advanced microscopic research conducted by virtue of new technological developments has revealed that the revelation of the Quran is word for word correct. These observations at the microscopic level showed that the development inside the mother’s womb takes place in just the way it is described in the verses. First, the cartilage tissue of the embryo ossifies. Then muscular cells that are selected from amongst the tissue around the bones come together and wrap around the bones

The stage of Nash’ah (developing) and viability

Scientific facts:

By the end of the 8^th week, a new stage starts where important processes occur. The rate of developing accelerates compared with the previous one. The embryo transforms into another creature, as the sizes of head, body and limbs start to be balanced and regular between the 9^th and 12^th week. At the 10^th week, external genital organs appear, and the skeleton develops structure from soft cartilaginous to hard calcic bones at the 12^th week (Figure 16-a). Limbs and fingers are distinguished at the same week. The gender of the embryo is manifest with the clear appearance of genitalia.

The weight of the embryo increases noticeably. Voluntary and involuntary muscles develop, and voluntary movements start in this stage. In the 16th week (112 days) the foetus can grasp with his hands, kick, or even somersault (Figure 16-b).

(Fig. 16 -a) The 12^th week ( around 84 days)
the embryonic shape appears with sizes of head, body and limbs
well formed, and fingers distinguished.
(Nash’ah ‘formation of another creature’ )

(Fig. 16 -b) The 16^th week ( 112 days) : 13 cm tall embryo .
eyebrows, eyelashes and fine hair appear.
The foetus can grasp with his hands, kick, or even somersault.
here the unborn baby is sucking his thumb !

In this stage the organs and the systems become well prepared to function. The foetus is ready for life outside the womb starting from the 22^nd week to the 26^th week (i.e., after the completion of the 6^th month of gestation), when the respiratory system is ready to function and the nervous system is able to adjust the temperature of foetus body.
The first sense to develop in a developing human embryo is hearing. The foetus can hear sounds after the 24th week. Subsequently, the sense of sight is developed and by the 28th week, the retina becomes sensitive to light.
In this stage, no new system or organs are formed, and the uterus provides food and suitable environment for the foetus to thrive until the stage of labour.

Reflections on Quranic verses :

This stage starts after the stage of clothing the bones with lahm (muscles and flesh), i.e., at the beginning of the 9^th week, taking a period of almost 3 weeks. This is indicated with the use of conjunctive article (thumma) then, which denotes a time break between clothing with lahm and developing into another creature: He the Almighty says;

(فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَر فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ) (المؤمنون: 14)

“And clothed the bones with flesh; then We developed out of it another creature. So blessed be Allah, the best to create ” (23: 14).

After the development of the cartilaginous skeleton, clothing it with muscles, and the head and the limbs are distinguished, the embryo changes into a human creature well differentiated from other creatures.

During this stage, some important processes occur in the development of the embryo, which are clearly described in the Holy Quran and can be summarized as follows:
1- Nash’ah (developing) which is clearly noticed in the accelerated rate of growth at the 9^th week compared with the previous stages.
2- Khalqan Akhar (another creature): this description coincides with the first one and indicates that the embryo has changed in the nash’ah stage into another creature, i.e., the foetus. Limbs and external organs begin to appear, and fingers and external genitalia are distinguished. Allah the Almighty says;

( هوَ الَّذِي يُصَوِّرُكُمْ فِي الأَرْحَامِ كَيْفَ يَشَاء لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ) آل عمران 6

“He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise.” (3:6)

Here is an exquisite remark. Allah says in Surat Al Zumar;

( يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ) (الزمر6 )

“He creates you in the wombs of your mothers in stages, one after another, in three veils of darkness.” (39:6), thus indicating the continuation of the embryonic development and the change from one stage into another, as explained earlier. Embryologists have confirmed that the foetus is surrounded, during the stages of development, with three membranes:

1- The amnion membrane which contains a fluid encompassing the foetus to make it in a state of swimming, thus protecting it from trauma that the uterus encounters, and facilitates the foetus movements for re-position smoothly during labour. (Figure 17)

2- The chorion membrane.

3- The decidua membrane.

Some scholars interpreted the three veils of darkness with the amniotic membrane surrounding the uterus, wall of uterus, and abdomen wall (Figure 18). Yet, Allah knows best.


	Fig. 17 : Membranes surrounding the foetus (press on photo for enlargement)	Fig. 18 : Three layers protect the foetus

As we have mentioned before, the foetus becomes ready for life outside the womb after completion of the 6^th month. It is noticed that the Quranic statement indicates in Surat Ahqaf that the stage of conception and incubation takes 30 months;

( وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا ) (الأحقاف: 15)

“The bearing of him (the child) and the weaning of him is thirty months ” (46: 15),
whereas in Surat Luqman, it is indicated that the period of incubation is 24 months;

( وَفِصَالُهُ فِي عَامَيْنِ) (لقمان: 14)

“And in two years was his weaning.” (31: 14).
With a simple calculation, we deduce that the quranic statement decides that the least period of conception is 6 months as mentioned earlier, being a scientific fact, and before the 22^nd week, in which this stage starts, the foetus is delivered abortus (not able to survive) in most cases. Praise be to Allah is the Omniscient.

It is very interesting to mention that the first sense to develop in a developing human embryo is hearing. The foetus can hear sounds after the 24th week. Subsequently, the sense of sight is developed and by the 28th week, the retina becomes sensitive to light. Consider the following three Quranic verses related to the development of the senses in the embryo

” وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَة ” (السجدة 9)

َAnd HE gave You (the faculties of) hearing and sight and feeling (And understanding) - 32:9

” إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا ” (الإنسان 2)

Verily We created man from a drop of a mingled fluid-drop (nutfa amshaj), in order to try him: so We gave him (the gifts), of hearing and sight - 76:2

” وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ “ (المؤمنون 78)

It is HE WHO has created For you (the faculties of) Hearing, sight, feeling And understanding: little thanks It is ye give! – 23:78

In all these three verses the sense of hearing is mentioned before the sense of sight. Thus the Quranic description matches with the discoveries in modern embryology that the sense of hearing is develops before the sense of sight

The stage of Labour

After the passing of 9 lunar months (38 weeks), the foetus completes growth in the uterus. It is time now to go out after the end of this specified period. Allah says;

(وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاء إِلَى أَجَلٍ مُّسَمًّى) ( الحج :5)

“And We cause whom We will to rest in the wombs for an appointed term ” (22:5). So the term is appointed and determined;

“The which (foetus) We placed in a place of rest, firmly fixed, for a period (of gestation), determined. For We do determine, for We are the best to determine (things). (77: 21-23)

Before elaborating the stages of labour, it is noteworthy to mention the Quranic reference to the benefits of dates for the woman in labour, in which the status of the Lady Mary (mother of prophet Issa “PBUH”) is described in the following verses as ;

(فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا منسيّا . فَنَادَاهَا مِنْ تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا . وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا . فَكُلِي وَاشْرَبِـي وَقَرِّي عَيْنًا ) (مريم 23-26)

“And the birth pains surprised her by the trunk of the palm tree: she said; ‘Ah! Would I had died before this! And become a thing forgotten.’ But (a voice) cried to her from beneath: ‘Grieve not! Your Lord has set below you a rivulet. Shake to you the palm-trunk , and there shall come falling upon you dates fresh and ripe. So eat , and drink, and be comforted …” (19: 23-26).
It has been scientifically proved that dates have several benefits. Of these benefits, for the woman in labour:

Dates are rich in fibers which help avoid constipation, as it is a natural laxative, and helps a smooth delivery.
Dates contain more than 70% glucose, which is easily absorbed and assimilated, thus ensuring the provision of necessary energy during labour.
Dates is also rich in minerals, particularly magnesium which is necessary for cells physiology, and potassium which is necessary for the muscles, and iron which is necessary to treat anemia.
Dates contain a substance that helps alert the muscles of uterus to contract and increase contraction during delivery (this substance resembles Oxytocin hormone excreted by pituitary glands). This is in addition to many other benefits ( no room to mention here) . Praise be to Allah, the High and the Able.

Labour, which ends with delivery, is comprised of 4 stages:

1-     Stage of dilatation of cervix and contraction of uterus muscle. This stage takes about 7-12 hours (Figure 19) and occurs as a result of several factors: mechanic and hormonal. A set of hormones is excreted to help facilitate the stage of labour. Of these hormones are: Prostaglandin, Corticotropin Releasing Hormone, Adreno Cortico Tropin, Corticol, Oxytocin, Estrogin. .

2-     Stage of delivering the foetus. This stage takes about 30-50 minutes, and starts after enough dilatation of cervix. As a result of consequent uterus contractions, foetus head starts to emerge first (Figure 20). It is striking that the diameter of foetus head may exceed 12 cm., i.e., normally triple the diameter of vaginal canal. Having considered this fact, and the role of self hormonal factors, in addition to the expansion of pelvis ligatures and muscles, that all facilitate the delivery of the foetus, we realize the wisdom underlying Allah’s saying;

(ثُمَّ السَّبِيلَ يَسَّرَهُ) (عبس: 20)
“Then He makes his path smooth for him.” (80: 20). So blessed be Allah, the Most Wise of all disposers.

3-     Stage of placenta emergence and the formation of blood clot behind the placenta (Figure 19). This stage lasts about 15 minutes.

4-     Stage of uterus contraction. This is to alleviate the bleeding after delivery process, and continues for about two hours.

After delivery, and cutting the umbilical cord (Figure 21), which the foetus has depended upon for acquiring food from his mother during pregnancy, the baby then starts another stage in a new station in his life.

		Fig. 20 : Foetus head starts to emerge first Fig. 21 : New born baby after cutting the umbilical cord



Fig. 19 : Stages of Labour (press on photo for enlargement)

Conclusion

The miracle of human creation in the holy Quran is one of many other medical miracles . Having reviewed previous detailed statements of Quranic verses and scientific analysis of the embryonal stages, it is evident that these Quranic verses give an accurate description of the main stages the embryo encounters during creation and formation until delivery. It is noticed that these changes coincide with the remarks of modern embryology, and truly expresses the external phenomena of changes that result from the internal changes. The Quranic descriptions contain expressions comprehensible to people of different backgrounds, whereas the current expressions in embryology used for the description of these stages do not identify the distinguished characteristics of the embryo in each stage, as numerical coding is used without reference to any description. This proves the wonderful miraculous nature of the Quran, which cannot be revealed except from the comprehensive knowledge of the Omniscient. These facts were confirmed by the embryologist Professor Keith Moore and also other non Moslem scientists.

In the age where Quran was revealed, with the description of human creation expressed in very accurate terms that fit with the modern rules of science, and with the confirmation that the creation and development of embryo are fulfilled on stages, as Allah says;

( مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا .وَقَدْ خَلَقَكُمْ أَطْوَارًا )( نوح)

“What is the matter with you, that ye are not conscious of Allah’s majesty,- Seeing that it is He that has created you in diverse stages“ (71: 13-14)
Non- Moslem scientists at that time believed that man was created from menstrual blood. In so far as the 17^th century, they believed that the embryo was fully created from man’s sperm, and then it grew after entering the uterus. Thus they perceived man as a seed reduced wholly in that small drop of sperm. The idea remained as such until the 18^th century when microscopes proved that sperm and ovum are both necessary for pregnancy. This was discovered so many centuries after it had been revealed by the Holy Quran. This shows that the Quran is the word of a Will that knows the creation of man down to its slightest detail. This Will is Allah, the creator of man, Who says;

( وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا) (النمل: 93)

“And say: ‘Praise be to Allah, Who will soon show you His signs, so that ye shall know them’ ” (27: 93) , and Who also says;

( سنريهم آياتنا في الآفاق و في أنفسهم حتى يتبين لهم أنه الحق ) ( فصلت 53)

“Soon will We show them our signs in the furthest horizons, and in their own souls, until it becomes manifest to them that this is the Truth” (41: 53). Verily says the Almighty Allah.

References

1- The Holy Quran.

2- The Developing Human ( Prof. Keith Moor & Prof. T. Persaud) Edition 6 – 1998
3- Clinical Anatomy . By Richard Snell ( 3ed edition) published in 1986 – Little, Brown
4- A Scientist’s Interpretation of References to Embryology in the Quran (Prof. Keith Moor) Journal of the Islamic Medical Association, 1986: vol.18, Page 15-16
5- Human Development as Described in the Qur’an and Sunnah, By : Keith L. Moore ; E. Marshall Johnson ; T.V.N Persaud, ; Gerald C. Goeringer ;
Abdul-Majeed Zindani, ; and Mustafa A Ahmed , 1992, ISBN 0-9627236-1-4. Collection of papers that were originally presented in the First International
Conference on Scientific Signs of the Qur’an and Sunnah, held in Islamabad, Pakistan, 1987.
6- Islamic Medicine On-Line ( Dr.Sharif Kaf Al-Ghazal)   http://www.islamicmedicine.org
7- Video presentations of :
Professor Emeritus Keith Moore, Professor of Anatomy and Cell Biology and the former Associate Dean of Basic Sciences at the Faculty of Medicine
at the University of Toronto, Canada. Clip 1 Clip 2 Clip 3
   Prof. E. Marshall Johnson, Chairman of the Department of Anatomy and Developmental Biology, and Director of the Daniel Baugh Institute,
Thomas Jefferson University, Philadelphia, Pennsylvania, USA. Clip 1   Clip 2
   Dr. G.C. Goeringer, Course Director and Associate Professor of Medical Embryology at the Department of Cell Biology, School of Medicine,
Georgetown University, Washington, D.C, USA. Clip 1
   Dr. T.V.N. Persaud, Professor of Anatomy and Reproductive Sciences at the University of Manitoba, Winnipeg, Manitoba, Canada. Clip 1

—————————————————————————————————————————————————————————————-

* Mr. Mohammed Abdul Hamid Madi ( senior translator in the Royal Commission Medical Center - Yanbu - Saudi Arabia ) . Some of his work was published on line .

THE CREATION OF THE UNIVERSE (MODERN DAY SCIENCE IS STILL TRYING TO CATCH UP WITH THE HOLY QURAN)

sufi786 — Wed, 20 Dec 2006 12:23:37 +0000

THE CREATION OF THE UNIVERSE

FROM THE WORKS OF HARUN YAHYA, Dr ZAKIR NAIK AND Caner Taslaman

In its standard form, the bing bang theory assumes that all parts of the universe began expanding simultaneously. But how could all the different parts of the universe Synchronize the beginning of their expansion? Who gave the command?

Andre Linde, Professor of Cosmology

The universe, whose vast dimension pushes the limits of the human’s comprehension, functions without fail, resting on sensitive balances and within a great order and has done so since the first moment of its formation. How this enormous universe has come into being, where it leads to and how the laws that maintain the order and balance within it work, have always been matters of interest to people in all ages, and still are. For scientists who measured the order and design in the universe by using their reason and conscience, it has not been difficult at all to explain this perfection. This is because God, the Almighty, Who rules over the entire universe, created this perfect design and this is obvious and clear to all people who can think and reason. God proclaims this evident truth in the verses of the Qur’an:

In the creation of the heavens and the earth, and the alternation of night and day, there are Signs for people with intelligence. (Qur’an, 3: 190)

Those scientists who ignore the evidence of creation, however, have great difficulty in answering these never-ending questions. They do not hesitate to take recourse to demagoguery, false theories without any scientific basis, and, if forced into a corner, even deceptions to defend theories that are entirely opposed to reality. Yet, all developments that have taken place in science recently, up until the outset of the 21^st century, lead us to a single fact: the universe was created from nothing by God, Who possesses superior might and infinite wisdom.

The Creation of the Universe

For centuries, people searched for an answer to the question of “how the universe came into being”. Thousands of models of the universe have been put forward and thousands of theories have been produced throughout history. However, a review of these theories reveals that they all have at their core one of two different models. The first is the concept of an infinite universe without beginning, which no longer has any scientific basis. The second is that the universe was created from nothing, which is currently recognized by the scientific community as “the standard model”.

The first model, which has proven not to be viable, defended the proposition that the universe has existed for an infinite time and will exist endlessly in its current state. This idea of an infinite universe was developed in ancient Greece, and made its way to the western world as a product of the materialistic philosophy that was revived with Renaissance. At the core of the Renaissance lay a re-examination of the works of ancient Greek thinkers. Thus, materialist philosophy and the concept of an infinite universe defended by this philosophy were taken off the dusty shelves of history by philosophical and ideological concerns and presented to people as if they were scientific facts.

According to this “infinite universe” model which was popular during the first half of the 20^th century, the universe had no beginning or end. The universe had not been created from nothing, nor would it ever be destroyed. According to this theory, which also laid the basis for materialist philosophy, the universe had a static structure. Yet, later scientific findings revealed that this theory is totally wrong and unscientific. The universe has not existed without beginning; it had a beginning and was created from nothing.

The idea that the universe is infinite, that is that it had no beginning, has always been the starting point of irreligiousness and ideologies that make the mistake of denying God. This is because in their view, if the universe had no beginning, then there was no creator either. Yet, science soon revealed with conclusive evidence that these arguments of the materialists are invalid and that the universe started with an explosion called the Big Bang. Coming into being from nothing had only one meaning: “Creation”. God, the Almighty created the whole universe.

Various scientists continued to resist this but all scientific development worked against them.

The Expansion of the Universe and the Big Bang

In the 20^th century, great strides were made in the field of astronomy. First, the Russian physicist Alexandre Friedmann discovered in 1922 that the universe did not have a static structure. Starting out from Einstein’s theory of relativity, Friedmann calculated that even a tiny impulse might cause the universe to expand or contract. Georges Lemaître, one of the most famous astronomers of Belgium, was the first to recognise the importance of this calculation. These calculations led him to conclude that the universe had a beginning and that it was continuously expanding right from the outset. There was another very important point Lemaître raised: according to him, there should be a radiation surplus left over from the big bang and this could be traced. Lemaître was confident that his explanations were true although they initially did not find much support in the scientific community. Meanwhile, further evidence that the universe was expanding began to pile up. At that time, observing a number of stars through his huge telescope, the American astronomer Edwin Hubble discovered that the stars emitted a red shifted light depending on their distances. With this discovery, which he made at the California Mount Wilson Observa-tory, Hubble challenged all scientists who put forward and defended the steady state theory, and shook the very basis of the model of the universe held until then.

Hubble’s findings depended on the physical rule that the spectra of light beams travelling towards the point of observation tend towards violet while the spectra of light beams moving away from the point of observation tend towards red. This showed that the celestial bodies observed from the Californian Mount Wilson Observatory were moving away from the earth. Further observation revealed that the stars and galaxies weren’t just racing away from us; they were racing away from each other as well. This movement of celestial bodies proved once more that the universe is expanding.

Further observations on the expansion of the universe gave way to new arguments. Starting from this point, scientists ended up with a model of a universe that became smaller as one went back in time, eventually contracting and converging at a single point, as Lemaître had argued. The conclusion to be derived from this model is that at some point in time, all matter in the universe was crushed together in a single point-mass that had “zero volume” because of its immense gravitational force. Our universe came into being as the result of the explosion of this point-mass that had zero volume and this explosion has come to be called the “Big Bang”.

The Big Bang pointed to another matter. To say that something has zero volume is tantamount to saying that it is “nothing”. The whole universe is created from this “nothing”. Furthermore, this universe has a beginning, contrary to the view of materialism, which holds that “the universe has existed from eternity”. (Harun Yahya, The Creation of the Universe, Attique Publishers)

CREATION OF THE UNIVERSE:
‘THE BIG BANG’

The creation of the universe is explained by

astrophysicists as a widely accepted phenomenon,
popularly known as ‘The Big Bang’. It is supported
by observational and experimental data gathered by
astronomers and astrophysicists for decades.
According to ‘The Big Bang’, the whole universe was
initially one big mass (Primary Nebula). Then there
was a ‘Big Bang’ (Secondary Separation) which
resulted in the formation of Galaxies. These then
divided to form stars, planets, the sun, the moon,
etc. The origin of the universe was unique and the
probability of it happening by ‘chance’ is nil.
The Qur’an contains the following verse regarding
the origin of the universe:
“Do not the Unbelievers see
that the heavens and the earth
were joined together (as one
unit of Creation), before
We clove them asunder?”
[Al-Qu’ran 21:30]
The striking similarity between the Qur’anic verse
and ‘The Big Bang’ is inescapable! How could a book,
which first appeared in the deserts of Arabia 1400
years ago, contain this profound scientific truth?

INITIAL GASEOUS MASS BEFORE

CREATION OF GALAXIES

Scientists agree that before the galaxies in the

universe were formed, celestial matter was

initially in the form of gaseous matter. In short,

huge gaseous matter or clouds were present

before the formation of the galaxies. To describe

initial celestial matter, the word ‘smoke’ is more

appropriate than gas. The following Qur’anic verse

refers to this state of the universe by the word

dukhaan which means smoke.
“

Moreover, He Comprehended

in His design the sky,

and it had been (as) smoke:

He said to it and to the earth:
‘

Come ye together,

willingly or unwillingly.’

They said: ‘We do come (together),

in willing obedience.’”

[Al-Qur’an 41:11]

Again, this fact is a corollary to the ‘Big Bang’ and

was not known to anyone before the

prophetehood of

Muhammad (Peace be upon him)1. What then,

could

have been the source of this knowledge?

EXPANDING UNIVERSE

QURAN SURAH 51 VERSE 47- With power did We construct heaven. Verily, We are expanding it.
The greatest minds in history, basing their arguments on observations and formulas they had ingeniously devised, claimed either that the universe had its confines or that it was an endless space, but it occurred to none of them to think of a dynamic expanding universe, until the 20th century when Edwin Hubble, by means of a telescope, demonstrated that the universe was expanding.

How could a book,
which first appeared in the deserts of Arabia 1400
years ago, contain this profound scientific truth?

THE ANSWER IS SIMPLE IT WAS REVEALED BY THE ONE WHO CREATED THE UNIVERSE ITSELF BY ALLAH ( GOD)

Big Bang with Evidence

Once the fact that the universe started to form after a great explosion was established, astrophysicists gave a further boost to their researches. According to George Gamow, if the universe was formed in a sudden, cataclysmic explosion, there ought to be a definite amount of radiation left over from that explosion which should be uniform throughout the universe.

In the years following this hypothesis, scientific findings followed one another, all confirming the Big Bang. In 1965, two researchers by the name of Arno Penzias and Robert Wilson chanced upon a form of radiation hitherto unnoticed. Called “cosmic background radiation”, it was unlike anything coming from anywhere else in the universe for it was extraordinarily uniform. It was neither localised nor did it have a definite source; instead, it was distributed equally everywhere. It was soon realised that this radiation is the relic of the Big Bang, still reverberating since the first moments of that great explosion. Gamow had been spot-on, for the frequency of the radiation was nearly the same value that scientists had predicted. Penzias and Wilson were awarded the Nobel Prize for their discovery.

It took only eight minutes for George Smoot and his NASA team to confirm the levels of radiation reported by Penzias and Wilson, thanks to the COBE space satellite. The sensitive sensors on board the satellite earned a new victory for the Big Bang theory. The sensors verified the existence of the hot, dense form remaining from the first moments of the Big Bang. COBE captured evidentiary remnants of the Big Bang, and the scientific community was compelled to acknowledge it.

Other evidence had to do with the relative amounts of hydrogen and helium in the universe. Calculations revealed that the proportion of hydrogen-helium gasses in the universe is in accord with theoretical calculations of what should remain after the Big Bang.

The discovery of compelling evidence caused the Big Bang theory to gain the complete approval of the scientific world. In an article in its October 1994 issue, Scientific American noted that “the Big Bang model was the only acknowledged model of the 20^th century”.

God Created the Universe from Nothing

With ample evidence discovered by science, the thesis of an “infinite universe” was tossed onto the scrap-heap of the history of scientific ideas. Yet, more important questions were forthcoming: what existed before the Big Bang? What force could have caused the great explosion that resulted in a universe that did not exist before?

There is a single answer to be given to the question of what existed before the Big Bang: God, the All-powerful and the Almighty, Who created the earth and the heavens in great order. Many scientists, be they believers or not, are obliged to admit this truth. Although they may decline to admit this fact on scientific platforms, their confessions in between the lines give them away. Renowned atheist philosopher Anthony Flew says:

“Notoriously, confession is good for the soul. I will therefore begin by confessing that the Stratonician atheist has to be embarrassed by the contemporary cosmological consensus. For it seems that the cosmologists are providing a scientific proof of what St. Thomas contended could not be proved philosophically; namely, that the universe had a beginning.”

Some scientists like the British materialist physicist H. P. Lipson confess that they have to accept the Big Bang theory whether they want it or not:

“If living matter is not, then, caused by the interplay of atoms, natural forces, and radiation, how has it come into being?… I think, however, that we must…admit that the only acceptable explanation is creation. I know that this is anathema to physicists, as indeed it is to me, but we must not reject that we do not like if the experimental evidence supports it.”

In conclusion, science points to a single reality whether materialist scientists like it or not. Matter and time have been created by a Creator, Who is All-Powerful and Who created the heavens, the earth and all that is in between: Almighty God.

It is God who created the seven heavens and of the earth the same number, the Command descending down through all of them, so that you might know that God has power over all things and that God encompasses all things in His knowledge. (Qur’an, 65: 12)

Women In Islam versus Judaeo-Christian Tradition The Myth & The Reality -part 2. Eve's Fault?

sufi786 — Mon, 18 Dec 2006 10:29:05 +0000

Women In Islam versus Judaeo-Christian Tradition The Myth & The Reality

Sherif Abdel Azeem

In The Name of Allah the Compassionate the Most Merciful

1. Introduction

Five years ago, I read in the Toronto Star issue of July 3, 1990 an article titled “Islam is not alone in patriarchal doctrines”, by Gwynne Dyer. The article described the furious reactions of the participants of a conference on women and power held in Montreal to the comments of the famous Egyptian feminist Dr. Nawal Saadawi. Her “politically incorrect” statements included: “the most restrictive elements towards women can be found first in Judaism in the Old Testament then in Christianity and then in the Quran”; “all religions are patriarchal because they stem from patriarchal societies”; and “veiling of women is not a specifically Islamic practice but an ancient cultural heritage with analogies in sister religions”. The participants could not bear sitting around while their faiths were being equated with Islam. Thus, Dr. Saadawi received a barrage of criticism. “Dr. Saadawi’s comments are unacceptable. Her answers reveal a lack of understanding about other people’s faiths,” declared Bernice Dubois of the World Movement of Mothers. “I must protest” said panellist Alice Shalvi of Israel women’s network, “there is no conception of the veil in Judaism.” The article attributed these furious protests to the strong tendency in the West to scapegoat Islam for practices that are just as much a part of the West’s own cultural heritage. “Christian and Jewish feminists were not going to sit around being discussed in the same category as those wicked Muslims,” wrote Gwynne Dyer.

I was not surprised that the conference participants had held such a negative view of Islam, especially when women’s issues were involved. In the West, Islam is believed to be the symbol of the subordination of women par excellence. In order to understand how firm this belief is, it is enough to mention that the Minister of Education in France, the land of Voltaire, has recently ordered the expulsion of all young Muslim women wearing the veil from French schools! A young Muslim student wearing a headscarf is denied her right of education in France, while a Catholic student wearing a cross or a Jewish student wearing a skullcap is not. The scene of French policemen preventing young Muslim women wearing headscarves from entering their high school is unforgettable. It inspires the memories of another equally disgraceful scene of Governor George Wallace of Alabama in 1962 standing in front of a school gate trying to block the entrance of black students in order to prevent the desegregation of Alabama’s schools. The difference between the two scenes is that the black students had the sympathy of so many people in the U.S. and in the whole world. President Kennedy sent the U.S. National Guard to force the entry of the black students. The Muslim girls, on the other hand, received no help from any one. Their cause seems to have very little sympathy either inside or outside France. The reason is the widespread misunderstanding and fear of anything Islamic in the world today. What intrigued me the most about the Montreal conference was one question : Were the statements made by Saadawi, or any of her critics, factual ? In other words, do Judaism, Christianity, and Islam have the same conception of women? Are they different in their conceptions ? Do Judaism and Christianity, truly, offer women a better treatment than Islam does? What is the Truth?
It is not easy to search for and find answers to these difficult questions. The first difficulty is that one has to be fair and objective or, at least, do one’s utmost to be so. This is what Islam teaches. The Quran has instructed Muslims to say the truth even if those who are very close to them do not like it: “Whenever you speak, speak justly, even if a near relative is concerned” (6:152) “O you who believe stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents or your kin, and whether it be (against) rich or poor” (4:135).

The other great difficulty is the overwhelming breadth of the subject. Therefore, during the last few years, I have spent many hours reading the Bible, The Encyclopaedia of Religion, and the Encyclopaedia Judaica searching for answers. I have also read several books discussing the position of women in different religions written by scholars, apologists, and critics. The material presented in the following chapters represents the important findings of this humble research. I don’t claim to be absolutely objective. This is beyond my limited capacity. All I can say is that I have been trying, throughout this research, to approach the Quranic ideal of “speaking justly”. I would like to emphasize in this introduction that my purpose for this study is not to denigrate Judaism or Christianity. As Muslims, we believe in the divine origins of both. No one can be a Muslim without believing in Moses and Jesus as great prophets of God. My goal is only to vindicate Islam and pay a tribute, long overdue in the West, to the final truthful Message from God to the human race. I would also like to emphasize that I concerned myself only with Doctrine. That is, my concern is, mainly, the position of women in the three religions as it appears in their original sources not as practised by their millions of followers in the world today. Therefore, most of the evidence cited comes from the Quran, the sayings of Prophet Mohammed, the Bible, the Talmud, and the sayings of some of the most influential Church Fathers whose views have contributed immeasurably to defining and shaping Christianity. This interest in the sources relates to the fact that understanding a certain religion from the attitudes and the behaviour of some of its nominal followers is misleading. Many people confuse culture with religion, many others do not know what their religious books are saying, and many others do not even care.

2. Eve’s Fault?

The three religions agree on one basic fact: Both women and men are created by God, The Creator of the whole universe. However, disagreement starts soon after the creation of the first man, Adam, and the first woman, Eve. The Judaeo-Christian conception of the creation of Adam and Eve is narrated in detail in Genesis 2:4-3:24. God prohibited both of them from eating the fruits of the forbidden tree. The serpent seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her. When God rebuked Adam for what he did, he put all the blame on Eve, “The woman you put here with me –she gave me some fruit from the tree and I ate it.” Consequently, God said to Eve: “I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you.” To Adam He said: “Because you listened to your wife and ate from the tree …. Cursed is the ground because of you; through painful toil you will eat of it all the days of your life…”

The Islamic conception of the first creation is found in several places in the Quran, for example: “O Adam dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame that was hidden from them and he said: ‘Your Lord only forbade you this tree lest you become angels or such beings as live forever.’ And he swore to them both that he was their sincere adviser. So by deceit he brought them to their fall: when they tasted the tree their shame became manifest to them and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: ‘Did I not forbid you that tree and tell you that Satan was your avowed enemy?’ They said: ‘Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost’ ” (7:19:23).

A careful look into the two accounts of the story of the Creation reveals some essential differences. The Quran, contrary to the Bible, places equal blame on both Adam and Eve for their mistake. Nowhere in the Quran can one find even the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Eve in the Quran is no temptress, no seducer, and no deceiver. Moreover, Eve is not to be blamed for the pains of childbearing. God, according to the Quran, punishes no one for another’s faults. Both Adam and Eve committed a sin and then asked God for forgiveness and He forgave them both .

READ THIS AN EYE OPENING ARTICLE FOR THOSE WHO FALSLEY ACCUSE PROPHET MUHAMMAD (SWAS) OF BEING A SEX OBESSESED PERSON

sufi786 — Sat, 28 Oct 2006 14:03:37 +0000

The truth is if you are sex maniac you see everybody as sex maniacs that’s the human tendency you fail to realize that there could be a more perfect human being than you .

Now ignorant people might thing they are equal to some great people in the history and in present time , if they are really equal to these people why have the world not recognized them??

And what impact have they made in the world?? , the fault of these people is to simply see these great people in their own frame (if you are looking through dirty water you see only dirt) got that!

Please read this article with an unbiased and open mind then you will see the truth about this great man Muhammad (swas) who was free from all selfish and base tendencies.

A Brief Sketch of the Life of

The Prophet Muhammad

By

Muhammad Ali

The man (Muhammad) who brought about the most thorough transformation of a nation within twenty years; who, alone and unaided, swept away vice and immorality from a whole country where the most strenuous efforts of a powerful missionary nation had hopelessly failed; who by his personal example purified the lives of vast numbers of humanity; could such a man himself be in the grip of sin? An impure man could not consistently preach virtue; how could he take others by the hand, and free them from the bondage of sin, and inspire his very soldiers and generals with sentiments of virtue? Could a man who himself groped in the dark lead others to light? Yet the Prophet – this great deliverer of humanity from the bondage of sin – it is called sinful because at a certain stage in his life he had more wives than one.

Whatever may be the views on polygamy of the modern world, there is not the least doubt that plurality of wives is met with in the lives of the great religious personages who by a consensus of opinion led lives of transcendent purity. Abraham, who is held in reverence by more than half the world up to this day, had more wives than one. Similar was the case with Jacob, Moses and David among the Israelites, and with some of the famous revered sages of the Hindus. Yet it is true that these great sages were not led to a polygamous life by sensual desires. Purity in all respects is the outstanding characteristic of their lives, and this fact alone is sufficient to condemn the attempt to defame them on the basis of their resorting to polygamy. What was their object in doing so, it is difficult to say at the present day, as their histories are generally enveloped in darkness, but as the life of the Prophet can be read in the full light of history, we will take his case in detail.

The life of the Prophet may be divided into four periods so far as his domestic life is concerned. Up to twenty-five he led a celibate life; from twenty-five to fifty-four he lived in a married state with one wife; from fifty-four to sixty he contracted several marriages; and lastly, from sixty till his death he did not contract any new marriage. The most important period to determine whether the Prophet was a slave to his passions is the period of celibacy. If he had not been a complete master of his passions, he could not have led an exceptionally chaste and pure life, which won him the title of al-Amin, to the age of twenty-five in a hot country like Arabia where development must necessarily take place early and passions are generally stronger. His worst enemies could not point to a single blot on his character when challenged later. According to Muir, all authorities agree “in ascribing to the youth of Muhammad a modesty of deportment and purity of manners rare among the people of Mecca.”

Now, youth is the time when passions run riot, and the man who is able to control his passions in youth, and that in celibacy, cannot, possibly, be conceived as falling a prey to lust in his old age. Thus the first period of his life, his celibacy up to twenty-five years of age, is conclusive proof that he could never fall a prey to his passions. It should be noted in this connection that in Arab society at the time there was no moral sanction against an immoral life, so that it cannot be said that he was kept back from an evil course by the moral force of society. Profligacy, on the other hand, was the order of the day; and it was among people who prided themselves on loose sexual relations that the Prophet led a life of transcendent purity, and therefore all the more credit is due to his purity of character.

Even Sir William Muir bears testimony to the purity of his character in his youth: “Our authorities all agree in ascribing to the youth of Muhammad a modesty of deportment and purity of manners rare among the Mecca’s.” And again: “Endowed with a refined mind and delicate taste, reserved and meditative, he lived much within himself, and the pondering of his heart no doubt supplied occupation for leisure hours spent by others of a low stamp in rude sports and profligacy. The fair character and honorable bearings of the unobtrusive youth won the approbation of his fellow-citizens: and by common consent he received the title of al-Amin the Faithful”

Take now the next period, the period of a monogamous married life. When twenty-five years of age, Muhammad married a widow, Khadija, fifteen years his senior, and led a life of the utmost devotion with her till she died, when he was fifty years of age. Polygamy was the rule in Arabia at the time; and the wife had not cause of complaint, nor did she ever grumble, if the husband brought in a second or third wife. The Prophet belonged to the noblest family of the Quaraish and his marriage with Khadija had enriched him; and if he had chosen to marry another wife, it would have been quite easy for him. But he led a monogamous life of the utmost devotion to his wife during all that time. When Khadija died, he married a very elderly lady, Sauda, whose only recommendation for the honor was that she was the widow of a faithful companion of his who had to flee to Abyssinia from the persecution of the Quraish. The main part of his life, from twenty-five to fifty-four, was thus an example for his followers that monogamy was the rule in married life.

Now comes the third period. Of all his wives A’isha was the only one whom he married as a virgin. Her father, Abu Bakr, the closest friend of the Prophet had offered her to him when he suffered the great bereavement of losing both his wife and his uncle Abu Talib. The girl was one possessing exceptional qualities, and both Abu Bakr and the Prophet saw in her the great woman of the future who was best suited to perform the duties of the wife of a teacher who was to be a perfect exemplar for mankind. So the Prophet accepted her; but apparently she had not yet reached the age of puberty, and her marriage was consummated towards the close of the second year of the Flight.

In the second year of the Flight began the series of battles with the Quraish and the other Arab tribes, which appreciably reduced the number of males, the bread-winners of the family. These battles continued up to the eighth year of the Flight, and it was during this time that the Prophet contracted all the marriages which appear objectionable to the modern mind, but which neither friend nor foe looked upon with disapprobation at the time. A Christian writer says:

It would be remembered, however, that most of Muhammad’s marriages may be explained at least as much by his pity for the forlorn condition of the persons concerned, as by other motives. They were almost all of them widows who were not remarkable either for their beauty or their wealth, but quite the reverse.

Let us look the facts straight in the face. The Prophet had now in his house a young and beautiful wife in ‘A’isha. None of the other wives whom he married later compared with her either in youth or beauty. Surely then it was not attraction for beauty that led to these marriages. We have already seen that from his youth till his old age the Prophet remained a complete master of his passions. The man who could live in celibacy up to twenty-five and still have the reputation of a spotless character, who up to fifty-four lived with a single wife and this notwithstanding the fact that polygamy was more the rule than the exception at the time and that a polygamous connection was not in the least objectionable- such a man could not be said to have changed all of a sudden after fifty-five when old age generally soothes the passions even of those who cannot control their passions in youth. No other motive than compassion for the ladies who were given this honor can be attached to these marriages. If there had been any less honorable motive, his choice would have fallen on others than widows, and under the Arab custom a man in his position could have plenty of youthful virgins.

I have said that change for the worse could not come over a man who had led an undoubtedly spotless life until he reached fifty-five. If the beauty of women could not excite his passions in youth and lead him away from the path of rectitude, how could it lead him away in old age? And what were the circumstances in which he lived in Medina during these years? It was not a life of ease and luxury that he was leading at the time; it was a life of hardness, because it was at this very time that he had to carry on a life-or-death struggle with the enemies of Islam. Huge armies came to crush him and the small band of Muslims at Medina. The whole of Arabia was aflame against him. He was not secure for a minute. Battles had to be fought in quick succession. Expeditions had to be arranged and sent. “Prophet of God! We are tired of being in arms day and night,” his companions would say to him; and he had to console them by telling them that the time would come when a traveler would be able to go from one end of the country to the other without having any arms. The Jews and the Christians were his enemies along with the idolaters. His best friends were falling sometimes in battle and sometimes by treachery. It is possible for a man to lead a life of ease and luxury under such circumstances? Even if a man had the mind to lead a life of self-indulgence, which the Prophet according to all available evidence had not, this was not the opportune time for it. In such circumstances of warfare, with enemies within Medina and enemies all around it, with the number of Muslims being insignificantly small in comparison with the enemy, with news of assaults by the overwhelming numbers on all sides, even a profligate’s life would be changed, to say nothing of a man of avowed purity of character, which no temptation could shake, turning into a profligate.

If the Prophet’s days during this period were passed so strenuously, how did he pass the nights? He had a number of lawful wives, but he did not spend his nights in enjoyment with them. There is clearest evidence on record in the Holy Quran as well as Hadith that he passed half, and sometimes even two-thirds, of the night in prayers and in reciting the Holy Quran while standing in prayer. He would stand so long that his feet would get swollen. Could such a man be said to be taking wives for self-indulgence when the minutest details of his life as available to show us conclusively that it was a strenuous life furthest away from indulgence of any kind?

Let us now consider another point. Was any change really witnessed in the latter part of his life when he became the ruler of a state?

In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of the Persian Chosroes and the Greek Heraclius, we can still trace a substantial unity. I doubt whether any other man, whose external conditions changed so much, ever himself changed less to meet them: the accidents are changed, the essence seems to me to be the same in all” … Bosworth Smith

Integrity, Sincerity & Changlessness

From the cradle to the grave the Prophet passed through a diversity of circumstances – a diversity which can hardly be met with in the life of a single man. Orphan hood is the extreme of helplessness, while kingship is the height of power. From being an orphan he climbed to the summit of royal glory, but that did not bring about the slightest change in his way of living. He lived on exactly the same kind of humble food, wore the same simple dress, and in all particulars led the same simple life as he led in the state of orphan hood. It is hard to give up the kingly throne and lead the life of a hermit, but it is harder still that one should wield the royal scepter yet at the same time lead a hermit’s life, that one should possess power and wealth yet spend it solely to promote the welfare of others, that one should ever have the most alluring attractions before one’s eyes yet should never for one moment be captivated by them.

When the Prophet actually became the ruler of a state, the furniture of his house was composed of a coarse matting of palm leaves for his bed and an earthen jug for water. Some nights he would go without food. For days no fire would be lighted in his house to prepare food, the whole family living on mere dates. There was no lack of means to live a life of ease and comfort. The public treasury was at his disposal. The well-to-do among his followers, who did not shrink from sacrificing their lives for his sake, would have been only too glad to provide him with every comfort of life, should he choose to avail himself of it. But worldly things carried little weight in his estimation. No mundane craving could ever prevail over him, neither in times of indigence nor of plenty. Just as he spurned wealth, power and beauty which the Quraish offered him when he was yet in a state of utmost helplessness, so did he remain indifferent to them when God granted him all these things out of His grace.

Not only did he himself live the simple life of a laborer, but he did not even allow wealth to have any attraction for his wives. Shortly after their immigration into Medina, the condition of the Muslims had changed, and they carried on a prosperous trade. Their conquests, later on, went further to add to the comforts of life which the Muslims enjoyed. A quite human desire crept into the hearts of the Prophet’s wives that, like other Muslim families, they too should avail themselves of their share of comforts. Accordingly, they approached the Prophet in a body to prevail upon him to allow them their legitimate share of worldly comforts. Thereupon came the Divine injunction:

O Prophet ! Say to thy wives, If you desire this world’s life and its or nature, come, I will give you a provision and allow you to depart a goodly departing. And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward. [33:28,29]

Thus they were offered two alternatives. They might either have worldly finery, or remain in the Prophet’s household Should they decide to have the former, they would have plenty of what they wanted, but would forthwith forfeit the honor of being the Prophet’s wives. Is this the reply of a sensual man? Such a man would have done everything to satisfy the whim of the objects of his affection. Nay, he would himself have desired that his wives should wear the most beautiful dress and live in comfort. No doubt the Prophet cherished great love for his wives. He had immense regard for the rights of women and was the champion of their cause. But when his wives came to him with what was apparently a quite legitimate demand to have more finery and ornaments, they were coldly told that if they would have these things they were not fit to live in the Prophet’s house. This shows beyond a shadow of doubt how free the Prophet’s mind was of all base and sensual thoughts. He was prepared to divorce all his wives rather than yield to what he regarded as unworthy of his wives – an inclination towards worldly things. It shows conclusively that the object of his marriages was anything but self-indulgence.

Let us consider once more the historical facts which led the Prophet to take a number of wives within the short space of five years from the third year of Hijra to the seventh, while before that he passed nearly thirty years of his life in a monogamous state. This period coincides exactly with the period during which incessant war was carried on between the Muslims and the non-Muslims. The circle of Muslim brotherhood was at the time very narrow. The perpetual state of war; created disparity between the male and the female elements of society. Husbands having fallen on the field of battle, their widows had to be provided for. But bread and butter were not the only provision needed in such cases. Sex-inclination is implanted in human nature, and the statesman who neglects the sex requirements leads society to moral corruption, ending ultimately in the ruin of the whole nation. A reformer with whom morals were all in all could not content himself with making provision merely for the maintenance of the widows. The Prophet was anxious for their chastity to a far greater extent than their physical needs. It became therefore necessary allow polygamy. This is the reason that he himself took so many women for his wives during the period when war was raging. Nearly all his wives were widows. If self-indulgence were the motive, the choice would not have fallen on widows. It would have been an enviable privilege for any Muslim to be the father-in-law of the Prophet. But the object was a noble one – the protection of the widows of his friends. In polygamy alone lay the safety of the Muslim society.

We now come to the fourth period. With the conquest of Mecca in 8 A.H., internal warfare came practically to an end. Disturbances there were, but, on the whole, peace had been established in the country and normal conditions were restored. From the eighth year of the Flight to the end of his life we again find that the Prophet did not contract any new marriage. What is the evidence of the facts then? The Prophet added to the number of his wives only during the time that he had to live in a state of warfare, when the number of males was reduced and many women would have been left without protection and without a home if the difficulty had not been solved by permitting a limited polygamy. Before the Prophet had to enter on a defensive war, he lived in idle company of a single wife, and when war ended, he contracted no new marriage. This sets all doubts at rest as to the motive of the Prophet. In all the marriages which he contracted during the war, there was some ulterior moral end in view. There arose situations in his life under which he could not consistently, with the moral and religious mission of his life, help taking more wives than one. In that, he only showed compassion to the weaker sex.

Living in a country in which polygamy was the rule, the Prophet had no liking for polygamy. He passed the prime of his life, up to fifty-four years of age, as the husband of a single wife, thus showing that the union of one man and one woman was the rule under normal conditions. But when abnormal conditions arose, he did not, like a sentimentalist, shirk his duty. He saw that the chastity of woman was at stake if polygamy was not allowed, and for the sake of a higher interest he permitted polygamy as an exception to meet exceptional circumstances exactly thus he had to revert to war, though by disposition he was averse to it. Full forty years before the Call, he had been living in a land where the sword was wielded as freely as a stick elsewhere, where fighting and feuds were the order of the day, where men would fly at each other’s throats, like wild animals, where there was no chance of survival for one who could not use the sword, yet not once during these forty years did he deal a blow at an enemy. The same was the case with him for fourteen years after the Call.

That he was peace-loving by nature is shown by the clear injunctions relating to peace in the Holy Quran:

And if they incline to peace, do thou also incline to it and trust in Allah … And if they intend to deceive thee, then surely Allah is sufficient for thee.” [8:61,62]

The Prophet’s acceptance of the truce of Hudaibiya, though its conditions were humiliating for the Muslims, who were ready to lay down their lives one and all rather than accept those terms, is also a clear proof of his peace-loving nature. But when duty called him to take the field to save his community, he did not hesitate to take up the sword against an overwhelming majority. He acted as a sagacious general in all fields of battle and behaved like a brave soldier when opportunity demanded. He knew how to disperse an enemy in time before it had gained sufficient strength to deal a severe blow at the Muslims. And once, in the battle of Hunain, when his army was in flight owing to the severe onslaught of the enemy’s archers, he was all alone advancing towards the enemy forces, till his soldiers rallied round him. By disposition he had no inclination for war, yet circumstances arose which dragged him into the field of battle, and he then displayed the wisdom of a general and the bravery of a soldier. So by disposition he was not inclined to polygamy, living a celibate life of unexampled purity up to twenty-five years of age and a married life of a monogamous husband up to fifty-four, but when duty called him to take more women under his shelter, he answered the call of duty.

Brief as this treatment of the Prophet’s life is, it would be incomplete without a few words as to his manners and morals. When his wife, ‘A’isha, the most privy to his secrets, was questioned about his morals, her reply was, “His morals are the Quran.” In other words, the highest morals that were depicted in the Holy Quran were possessed by him.

Simplicity and sincerity are the keynotes of the Prophet’s character. He would do all sorts of things with his own hands. He would milk his own goats, patch his own clothes and mend his own shoes. In person would he dust the house, and he would tie his camel and look after it personally. No work was too low for him. He worked like a laborer in the construction of the mosque, and again in digging a ditch round Medina. In person would he do shopping, not only for his own house-hold but also for his neighbors or for helpless women. He never despised any work, however humble, notwithstanding the dignity of his position as Prophet and King. He thus demonstrated through personal example that man’s calling does not really determine his nobleness or his meanness.

His actions and movements were characterized by homely simplicity. He did not like his companions to stand up on his arrival. Once he forbade them, saying, “Do not stand up for me as do the non-Arabs;” and added that he was a humble creature of God, eating as others eat and sitting as others sit. When a certain man wanted to kiss his hand, he withdrew it remarking that that was the behavior of the non-Arabs towards their kings. Even if a slave sent him an invitation he accepted it. He would take his meals in the company of all classes of people, even of slaves. When seated among people, there was nothing about him to make him conspicuous.

The Prophet had a deep love for his friends. While shaking hands with them, he would never be the first to withdraw his hand. He met everybody with a smiling face. A report from Jarir ibn ‘Abdullah says that he never saw the Prophet but with a smile on his face. He would talk freely, never putting on artificial reserve to give him an air of superiority. He would take up children in arms and nurse them. He disliked back-biting and forbade his visitors to talk ill of any of his friends. He would ever take the lead in greeting his friends and shaking hands with them.

The Prophet’s generosity even towards his enemies stands unique in the annals of the world. ‘Abdullah ibn Ubayy, the head of the hypocrites, was a sworn enemy of Islam, and his days and nights was spent in plotting mischief against the Muslims. Yet at his death, the Prophet prayed to the Lord to forgive him and even granted his own shirt to enshroud his body. The Mecca’s, who had all along subjected him and his friends to the most barbarous tortures, were not only awarded a general amnesty but were let off even without a reproof,. Twenty long years of persecutions and warfare were absolutely forgiven and forgotten. “The magnanimity with which Muhammad treated a people who had so long hated and rejected him is worthy of all admiration,” says Muir. The fact is that no other example is met with in history of such magnanimous forgiveness of inveterate enemies, who had shed innocent blood, who had shown no pity for helpless men, women and children, who had exerted themselves to their utmost to kill the Prophet and to annihilate the Muslims. The prisoners of war were almost always set free even without demanding a ransom. It was only in the case of the prisoners of Badr that ransom was demanded; after that, hundreds of prisoners and in one case, in the battle with Hawazin, as many as six thousand, were released without taking a pie as ransom. At the battle of Uhud, when he was wounded and fell, down, a comrade asked him to curse his persecutors. His reply was: I have not been sent to curse but as an inviter to good and mercy. O Lord! Guide my people, for they know not.” Once a Bedouin pulled him and threw his wrap round his neck. When asked why he should not be repaid in the same coin, he pleaded that he (the Prophet) never returned evil for evil.

In the administration of justice, the Prophet was scrupulously even-handed. Muslims and non-Muslims, friend and foe, were all alike in his eyes. Even before the Call, his impartiality his honesty and integrity were of household fame and people would bring their disputes to him to settle. At Medina, tie Jews and the idolaters both accepted him as the arbitrator in all their disputes. Notwithstanding the deep-rooted malice of Jews against Islam, when a case between a Jew and a Muslim came up before him, he decreed in favor of the Jew, regardless of the fact that the Muslim, nay, even perhaps the whole of his tribe, might thereby be alienated. In his dealings with his worst enemies he was always true to the Quranic injunction which says:

“Let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety.” [5:8]

On his death-bed, immediately before he breathed his last, he had it publicly announced:

“If I owe anything to anybody, it may be claimed; if I have offended anybody, he may have his revenge.”

In his dealings with others he never placed himself on a higher pedestal. Once while he held the position of a king at Medina, a Jew whom he owed some money came up to him and began to-abuse him. ‘Umar was enraged, but the Prophet rebuked him, saying:

“It would have been meet for thee to have advised both of us -
me, the debtor to repay the debt with gratitude,
and him, the creditor, to demand it in a more becoming manner.”

And he paid the Jew more than his due. On another occasion when he was out in the wood with his friends, the time for preparation of food came. Everybody was allotted a piece of work, he himself going out to pick up fuel. Spiritual and temporal overlord though he was, he would yet do his share of work like an ordinary man. In his treatment of his servants, he observed the same principle of equality. A report from Anas says that during the ten years that he was in the Prophet’s service at Medina, where he ultimately became the master of the whole of Arabia, he was not once scolded by him. He never kept anybody in slavery. As soon as he got a slave, he set him free.

In charity the Prophet was simply unapproached. He never gave a flat refusal to a beggar. He would feed the hungry, himself going without food. He never kept any money in his possession. While on his death-bed, he sent for whatever there was in his house and distributed it among the poor. Even for the dumb creatures of God his heart overflowed with mercy. He spoke of one who drew water from a well to quench the thirst of a dog as having earned paradise with this act of kindness. He spoke of a deceased woman that she was undergoing punishment because she would tie up her cat and keep it hungry. From his earliest days he had a deep sympathy for widows and orphans, the poor and the helpless. He would ever stand by the oppressed. He vindicated the rights of women over men, of slaves over their masters, of the ruled over the rulers, and of the subjects over the king. Negro slaves were accorded the same position of honor as the Quraish leaders. He was the champion of the oppressed and the ill-treated ones. He was very fond of children, and while walking along he would pat and stroke those whom he met on the way. Without fail would he visit the sick to enquire after their health and console them. He would also accompany a funeral.

Humble and meek in the highest degree, he had yet the courage of the bravest of men. Never for a moment did he harbor fear of his enemies. Even when plots to take his life were being hatched in Mecca, he moved about fearlessly day and night. He told all his companions to emigrate from Mecca, himself remaining almost alone among infuriated enemies. With his pursuers at the mouth of the cave in which he had hidden himself, he could yet console his companion, saying, “Allah is with us.” On the field of Uhud when the whole of his army fell into a trap, he shouted aloud, regardless of all danger to his own person, to rally the confused soldiers. In the battle of Hunain when the Muslim rank and file took to flight, he advanced alone towards the enemy, calling aloud, “I am the Prophet.” When one night a raid was suspected, he was the first to reconnoiter the outskirts of Medina, riding his horse without saddling it. On a certain journey, while resting under a tree all alone, an enemy came upon him, and unsheathing his sword shouted out: “Who can save thee now from my hands?” Calmly the Prophet replied, “Allah.” And the next moment the same sword was in the Prophet’s hand who put to his enemy the same question, on which he assumed a tone of abject humility, and the Prophet let him go.

The Prophet’s integrity and sincerity were of universal fame throughout Arabia. His worst enemies had often to confess that he had never told a lie. When he once pledged his word, he kept it under the most trying conditions and even at a heavy lost. He faithfully observed the truce made at Hudaibiya, though he had to refuse shelter to Muslims escaping from the persecution of the Meccans. His biographers are all at one in their admiration of his unflinching fortitude and unswerving steadfastness. Despair and despondency were unknown to him. Hemmed in as he was on all sides by a gloomy prospect and severe opposition, his faith in the ultimate triumph of the truth was never for one moment shaken.

THE TRUTH ALWAYS SHINES FALSEHOOD IS BOUND TO DISAPPEAR FOR IT IS NOT THE TRUTH BUT AN ILLUSION.

SUFI786786( SHOWING THE WAY TO THE TRUTH)