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Encountering Traditions
鬲噩丿賷丿 丕賱鬲賮賰賷乇 丕賱丿賷賳賷 賮賷 丕賱廿爻賱丕賲
The Reconstruction of Religious Thought in Islam is a compilation of lectures delivered by Muhammad Iqbal on Islamic philosophy and published in 1930. These lectures were delivered by Iqbal in Madras, Hyderabad, and Aligarh. The last chapter, "Is Religion Possible?", was added to the book from the 1934 Oxford Edition onwards.In Reconstruction, Iqbal called for a re-examination of the intellectual foundations of Islamic philosophy. The book is a major work of modern Islamic thought.
257 pages, Paperback
First published January 1, 1934
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About the author
Muhammad Iqbal
267听books1,032听followersSir Allama Mohammad Iqbal also known as Allama Iqbal was born in 1877 in Sialkot, Punjab, in British Ruled India, now Pakistan, and was educated in the local school and college in Sialkot, before going on the university in Lahore. There he studied Arabic and philosophy as an undergraduate, then in 1899 did an M.A. in philosophy (being ranked first in the Punjab, and awarded a Gold Medal). He was appointed to a Readership in Arabic at the Oriental College in Lahore, and over the next few years became well known as a poet, as well as writing his first book (in Urdu), The Knowledge of Economics (1903).
In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.
Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.
His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.
Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought 鈥� a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.
"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)
In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.
Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.
His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.
Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought 鈥� a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.
"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)
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May 8, 2018
Muhammad Iqbal is one of those subcontinental Islamic intellectuals who is celebrated by all, read by few, and understood by even fewer. This book - a collection of speeches that Iqbal gave on reconstructing the metaphysical worldview of Islam in the light of modernity - is a deeply humbling piece of contemporary Islamic scholarship. Iqbal attempts to synthesize the spiritual outlook of Islam with modern rationality, explaining the worldview of the Quran in comparison and contrast with the philosophies articulated by Nietzsche, Bergson, Einstein and other modern Westerners. He argues for the enduring importance of spiritual gnosis and practice, alongside modern activist knowledge and empiricism.
In addition to being an intellectual conversant in modern Western thought, Iqbal was what many today would refer to as a Sufi. Like much Sufi writing and poetry, much of what he writes is only directly understandable to people who have engaged in Sufi practices, or, somewhat less so, those who are otherwise familiar with the underlying philosophy through study. His reference of the Quranic verse stating that human beings hold the trust of Allah as His viceregents - a trust which the mountains and the earth refused to carry - would make sense to someone familiar with the Sufi tradition, but I imagine it would likely be perplexing otherwise. I was struck by his repeated reference to a theory of biological evolution apparently espoused by Sufis like Mawlana Jalaladin Rumi, including through poetic verse. The fact of evolution was something that Sufis viewed as an affirmation rather than a negation of the divine nature of man (unlike in the West where it has led to a great deal of metaphysical angst), a point which Iqbal makes with eloquence. His point about the Quran supporting empiricism by exhorting humans to reflect on nature and history was also well taken.
Many have commented on how 鈥渄ense鈥� this book is. I was a bit concerned about that before picking it up and was bracing myself for something turgid and unreadable. But in reality, nothing could have been further from the truth. Iqbal鈥檚 thoughts are necessarily complex, but remarkably enough the book was a light and elegant read, despite the weightiness of the subjects discussed. I suspect that it was the sheer energy and enthusiasm of his thought that made it so enjoyable to go through.
While reading I occasionally paused to reflect how strange it was that most Westerners were ignorant of Iqbal, who by any measure belongs in the class with the most able philosophical minds of the past century. Trying to understand why he was only obscurely known outside the Islamic world, I suspect that his references to the Quran were likely off-putting to all except Muslims -- the people who are ultimately in need of making their spiritual tradition comport with the changes wrought by modernity. This book was an extremely admirable and extremely ambitious attempt at articulating why such a synthesis is both possible and necessary for human flourishing. Its clear to me why Iqbal was such an inspiration to Ali Shariati and an entire generation of Islamic thinkers. It鈥檚 no exaggeration to say that his work is as relevant today as it was when it was first put into print nearly a century ago.
In addition to being an intellectual conversant in modern Western thought, Iqbal was what many today would refer to as a Sufi. Like much Sufi writing and poetry, much of what he writes is only directly understandable to people who have engaged in Sufi practices, or, somewhat less so, those who are otherwise familiar with the underlying philosophy through study. His reference of the Quranic verse stating that human beings hold the trust of Allah as His viceregents - a trust which the mountains and the earth refused to carry - would make sense to someone familiar with the Sufi tradition, but I imagine it would likely be perplexing otherwise. I was struck by his repeated reference to a theory of biological evolution apparently espoused by Sufis like Mawlana Jalaladin Rumi, including through poetic verse. The fact of evolution was something that Sufis viewed as an affirmation rather than a negation of the divine nature of man (unlike in the West where it has led to a great deal of metaphysical angst), a point which Iqbal makes with eloquence. His point about the Quran supporting empiricism by exhorting humans to reflect on nature and history was also well taken.
Many have commented on how 鈥渄ense鈥� this book is. I was a bit concerned about that before picking it up and was bracing myself for something turgid and unreadable. But in reality, nothing could have been further from the truth. Iqbal鈥檚 thoughts are necessarily complex, but remarkably enough the book was a light and elegant read, despite the weightiness of the subjects discussed. I suspect that it was the sheer energy and enthusiasm of his thought that made it so enjoyable to go through.
While reading I occasionally paused to reflect how strange it was that most Westerners were ignorant of Iqbal, who by any measure belongs in the class with the most able philosophical minds of the past century. Trying to understand why he was only obscurely known outside the Islamic world, I suspect that his references to the Quran were likely off-putting to all except Muslims -- the people who are ultimately in need of making their spiritual tradition comport with the changes wrought by modernity. This book was an extremely admirable and extremely ambitious attempt at articulating why such a synthesis is both possible and necessary for human flourishing. Its clear to me why Iqbal was such an inspiration to Ali Shariati and an entire generation of Islamic thinkers. It鈥檚 no exaggeration to say that his work is as relevant today as it was when it was first put into print nearly a century ago.
June 18, 2016
賮賷 丕賱亘丿亍 賷賰鬲亘 廿賯亘丕賱 : "丕賱賯乇丌賳 丕賱賰乇賷賲 賰鬲丕亘 賷毓賳賶 亘丕賱毓賲賱 兀賰孬乇 賲賲丕 賷毓賳賷 亘丕賱乇兀賷... "丕賱禺 賵賴賷 噩賲賱丞 鬲丿禺賱賰 賲亘卮丕乇丞 亘毓丿 賴匕賴 丕賱賯乇丕亍丞 賮賷 丕賱賲賯丿賲丞 賱賱賰鬲丕亘. 丕賱賰鬲丕亘 賮賷 丕賱兀氐賱 毓丿丞 賲丨丕囟乇丕鬲 賱賲丨賲丿 廿賯亘丕賱. 乇丕毓賶 賮賷賴丕 丕賱乇賰賷夭丞 丕賱兀賵賱賶 賱乇賵丨 丕賱廿爻賱丕賲 賲毓 丕賱鬲噩丿賷丿 賵賮賯賸賸丕 賱賲丕 賴賵 賲兀孬賵乇 賲賳 賮賱爻賮丞 丕賱廿爻賱丕賲 丕賱爻丕亘賯丞 賮賷 丕賱賯乇賵賳 丕賱賲丕囟賷丞 賵鬲胤賵乇丕鬲 丕賱賲毓乇賮丞 丕賱廿賳爻丕賳賷丞 賱賷賯賷爻賴丕 賵賮賯 夭賲賳賴 丕賱匕賷 賱賷爻 亘亘毓賷丿 毓賳丕 賲毓 丕賱鬲賳亘賷賴 廿賱丕 夭賳賴 丿賵賲賸丌 賲丕賷匕賰乇 亘囟乇賵乇丞 丕賱鬲噩丿賷丿 賵鬲賯亘賾賱 丕賱乇兀賷 丕賱丌禺乇 賲賳 禺賱丕賱 丕賱賮賰乇 丕賱廿賳爻丕賳賷 賵賱賰賳 賷丿毓賵 賱賱賳賯丿 賵丕賱鬲賲丨賷氐貙 賵丿賲賸丕 賲丕鬲卮毓乇 亘賴 賵賴賵 賷丿毓賵 賱賮鬲丨 亘丕亘 丕賱廿噩鬲賴丕丿 賵毓丿賲 丕賱噩賲賵丿 亘賷賳 賲亘丕丨孬 賰鬲丕亘賴.
丕賱睾乇賷亘 兀賳 丕賱毓賳賵丕賳 賲囟賱賱 賰孬賷乇賸丕 賮賷 賲丨鬲賵賶 丕賱賳氐. 賮丕賱賲丨鬲賵賶 亘毓賷丿賸丕 毓賳 禺丿毓丞 (毓賳丕賵賷賳 丕賱賮氐賵賱) 賱賲 賷賱丕賲爻 丕賱毓賳賵丕賳 丕賱乇卅賷爻 賱賱賰鬲丕亘. 丨賷孬 賰賳鬲 兀賳鬲馗乇 賲賵丕囟賷毓 鬲購毓賳賶 亘鬲噩丿賷丿 丕賱賮賰乇 丕賱丿賷賳賷 賱賰賳 賲丕 賵噩丿鬲賴 鈥� 乇睾賲 噩賵丿鬲賴 賵噩賲丕賱賴 鈥� 賲禺鬲氐 亘賯囟丕賷丕 賮賰乇賷丞 賮賱爻賮賷丞 賵毓丿丞 賲賯丕賱丕鬲 毓賳 (丕賱賲鬲賰賱賲賷賳 : 毓賱賲 丕賱賰賱丕賲) 賵胤乇賯丞 丕賱賲爻丕毓丿丞 賱鬲亘賷丕賳 丕賱毓賯丕卅丿貙 賵賷鬲賳丕賵賱 賰匕賱賰 丕賱賰鬲丕亘 賯囟丕賷丕 毓賯丕卅丿賷丞 賱賲 鬲賯鬲乇亘 賰孬賷乇賸丕 賲賳 丕賱毓賳賵丕賳 賵兀毓鬲賯丿 賴匕丕 丕賱賰鬲丕亘 賷賲孬賱 賮賰乇 賲丨賲丿 廿賯亘丕賱 賵鬲噩乇亘鬲賴 丕賱乇賵丨賷丞 賲毓 丕賱賮賱爻賮丞.
賲賳 禺賱丕賱 賯乇丕亍丞 丕賱賰鬲丕亘 賷鬲囟丨 賲丿賶 廿胤賱丕毓 丕賱賲丐賱賮 廿賯亘丕賱 毓賱賶 丕賱賳鬲丕噩 丕賱廿爻賱丕賲賷 丕賱賮賱爻賮賷 丕賱匕賷 賷馗賴乇 噩賱賷賸丕 賲丕亘毓丿 丕賱賯乇賳 丕賱孬丕賲賳 丕賱賲賷賱丕丿賷貙 賵丕賱匕賷 賱賲 賷毓賲賱 亘賴 丕賱賰孬賷乇 賲賳 丕賱賲鬲賯丿賲賷賳 賲賳 乇噩丕賱丕鬲 丕賱丿賷賳 賵丕賱賮賰乇 賮賷 丕賱賯乇賳賷賳 丕賱兀賵賱賷賷賳 賵賱賰賳 廿賯亘丕賱 賷馗賳賴丕 賵氐賱鬲 賲亘賰乇丞 賵丨賯賷賯丞 丕賱兀賲乇 睾賷乇 匕賱賰 賵賴匕丕 賲丕 鬲賯賵賱賴 賰鬲亘 丕賱毓賱賲丕亍 丕賱匕賷 兀卮鬲賴乇賵丕 亘廿丿禺丕賱 毓賳氐乇 (丕賱丨賰賲丞) 丕賱賲毓賳賶 丕賱匕賷 賷賯丕亘賱 : 丕賱賮賱爻賮丞貙 賮賷 丕賱賰鬲丕亘 丕賱爻丕亘賯丞). 賵乇亘賲丕 亘爻亘亘 毓丿賲 廿胤賱丕毓 廿賯亘丕賱 毓賱賶 丕賱賳賲丕匕噩 丕賱兀賵賱賷賾丞 賵廿賰鬲賮丕卅賴 亘丕賱賳鬲丕噩 丕賱氐賵賮賷丞 鈥� 賵賱賷爻 賮賷 賴匕丕 賲囟乇丞 鈥� 丕賱鬲賷 兀卮丕乇 廿賱賷賴丕 賱賲毓乇賮鬲賴 亘賴丕 賵賴賷 丕賱氐賵賮賷丞 丕賱氐丨賷丨丞 (氐 伲) 賵賴賳丕 兀賯氐丿 亘丕賱丨丿賷孬 毓賳 丕賱鬲氐賵賮 匕賱賰 丕賱賯丕卅賲 毓賱賶 丕賱毓賲賱 丕賱賲賳丕胤 賱賱爻賱賵賰 賵賱賷爻 匕賱賰 丕賱鬲氐賵賮 丕賱賰丕匕亘 丕賱匕賷 賷囟丨賰 賲賳 賳賮爻賴 賵賯丿 兀亘丿賱 丕賱毓賲賱 丕賱鬲胤亘賷賯賷 亘丕賱鬲兀賲賱 賮賷 丕賱賱賴 賮賯胤.
賷亘丿賵 毓賱賶 廿賯亘丕賱 兀賳賴 賷卮賷乇 亘匕賱賰 賱賰鬲丕亘丕鬲 乇噩丕賱 丕賱丿賷賳 鈥� 賲賴賲丕 鬲鬲賯亘賱賴賲 兀賵 鬲禺鬲賱賮 賲毓賴賲 鈥� 丕賱匕賷 丨鬲賶 賮賷賲丕 亘賷賳賴賲 卮賰賱賵丕 丨賱賯丕鬲 氐乇丕毓 賵噩丿丕賱 賱賲乇丨賱丞 賲毓乇賮鬲賴賲 賳鬲賮賸丕 賲賳 丕賱賮賱爻賮丞 丕賱賷賵賳丕賳賷丞 賰廿賮乇丕夭丕鬲 賲丿乇爻丞 (兀賮賱丕胤賵賳 賵兀乇爻胤賵) 賵賲賲賳 賰丕賳 賷丿賵乇 賮賷 賴匕丕 丕賱賱賮賱賰 賲丕亘賷賳 賲鬲賯亘賱 賵乇丕賮囟 : 丕賱賮丕乇丕亘賷貙 賵丕亘賳 乇卮丿貙 賵丕亘賳 爻賷賳丕貙 賵丕賱睾夭丕賱賷貙 賵丕賱乇丕夭賷 賵睾賷乇賴賲 賰孬乇貙 賵賲毓馗賲 賴丐賱丕亍 兀爻鬲賱賴賲賵丕 丕賱賳鬲丕噩 丕賱賲毓乇賮賷 廿亘丕賳 丕賱毓氐乇 丕賱匕賴亘賷 賱賱鬲乇噩賲丞 賵爻毓丞 丕賱廿胤賱丕毓 賵賳丨賳 賴賳丕 賳鬲丨丿孬 毓賳 賲丕亘毓丿 丕賱賯乇賳 丕賱孬丕賲賳 丕賱賲賷賱丕丿賷 / 丕賱賯乇賳 丕賱孬丕賱孬 丕賱賴噩乇賷.
賵賷乇賶 廿賺賯亘丕賱 囟乇賵乇丞 丕賱鬲賵丕氐賱 亘賷賳 丕賱丿賷賳 賵丕賱毓賱賵賲 丕賱丨丿賷孬丞 賵毓丿賲 丕賱賯胤賷毓丞 亘賷賳賴賲丕 亘賱 賵廿丨鬲乇丕賲 丕賱毓賱賵賲 丕賱丨丿賷孬丞 賱禺丿賲丞 鬲胤賵乇 丕賱賮賰乇 丕賱丿賷賳賷 賲賳 禺賱丕賱賴 賱鬲噩丕賵夭 賯乇賵賳 丕賱鬲丨噩乇 丕賱匕賴賳賷 賮賷賲丕 賲囟賶賵丕 賵兀馗賳賴 賷乇賲賷 賱賯乇賵賳 鬲賱鬲 賲毓 亘毓丿 丕賱賯乇賳 (丕賱孬丕賱孬 毓卮乇賲賷賱丕丿賷). 賮賮賷 丕賱賰鬲丕亘 鬲噩丿 賲夭賷噩 賲賳 丕賱賮賱爻賮丞 丕賱廿爻賱丕賲賷丞 賵丕賱賰孬賷乇 賲賳 兀乇丕亍 廿賯亘丕賱 賰夭禺賲 賲毓乇賮賷 賴丕卅賱 賲賳 丕賱丿乇爻丕鬲 丕賱兀賵乇亘賷丞 丕賱鬲賷 賳賴賱 賲賳賴丕 - 賱賲賳 賷毓乇賮 廿賺賯亘丕賱 - 賵賲丨丕賵賱丕鬲 賱賲丿 丕賱鬲賵丕氐賱 亘賷賳 丕賱孬賯丕賮鬲賷賳 賮賷賲丕 賷禺丿賲 賵噩賴丞 賳馗乇賴 賵賴賷 丕賱鬲噩丿賷丿 丿賵賳 丕賱賲爻丕爻 亘丕賱噩賵賴乇 賵賴賷 丕賱毓賯賷丿丞貙 賵賷亘丿賵 兀賳 丕賱賰鬲丕亘 賱賷爻 賮賯胤 賲禺氐氐 賱賱毓乇亘 賮賯胤 兀賵 丕賱賲爻賱賲賷賳 賮兀馗賳賴 賷禺丕胤亘 丨鬲賶 睾賷乇 匕賱賰.
噩賴丿 丕賱賲乇丕噩毓 丕賱兀賵賱貙 丕賱賲乇丕睾賷貙 賵丕賱丿賰鬲賵乇 毓賱賾丕賲貙 噩賴丿 賷卮賰乇丕賳 毓賱賷賴 乇睾賲 兀賳賳賷 賰賳鬲 兀毓賵賾賱 毓賱賷賴賲丕 賰孬賷乇賸丕 賲賳匕 丕賱賮氐賵賱 丕賱兀賵賱賶. 乇亘賲丕 鬲乇噩賲丞 丕賱賰鬲丕亘 賱賱丿賰鬲賵乇 賲丨賲丿 賷賵爻賮 毓丿爻 (胤亘毓丞 賲禺鬲賱賮丞) 鬲賰賵賳 兀賰孬乇 爻賴賵賱丞.
賮丕氐賱丞 兀賵賱賶 :
賲毓 鬲賯丿賷乇賷 賱賱賰孬賷乇 賴賳丕 賱丕 兀賳氐丨 亘丕賱賰鬲丕亘 賱賯賱賷賱賷 丕賱賯乇丕亍丞 賮賷 亘賳丕亍 丕賱毓賯賱 賲賳 賳丕丨賷丞 丕賱賰鬲亘 丕賱賮賰乇賷丞 賵丕賱賮賱爻賮賷丞 賮丕賱賰鬲丕亘 賲鬲賯丿賲 賵兀馗賳賴 賷丨鬲丕噩 鬲丨丿賷孬 賱卮乇丨 賵鬲賷爻賷乇 兀亘爻胤 賵賱賷爻 賴匕丕 賵丕賱賱賴 鬲賯賱賷賱 賱卮兀賳 賮卅丞 賯乇丕卅賷丞 賲毓賷賳丞 亘賯丿乇 賲丕賴賵 乇睾亘丞 賮賷 毓丿賲 鬲賯賷賷賲 丕賱賰鬲丕亘 亘賮賴賲 賲亘賳賷 毓賱賶 毓丿賲 丕賱賮賴賲.
賮丕氐賱丞 兀禺乇賶 :
賲賳 賯乇兀 賲丕賰鬲亘 丕賱噩丕亘乇賷貙 賵毓亘丿 丕賱乇丨賲賳 亘丿賵賷 賵亘毓囟 丕賱賰鬲丕亘 丕賱賲毓賳賷丞 亘丕賱賮賱爻賮丞 丕賱廿爻賱丕賲賷丞 賵廿毓丕丿丞 廿丨賷丕亍 丕賱鬲乇丕孬 丕賱丿賷賳賷 爻賷兀賳爻 亘賮賴賲 亘毓囟 噩賵丕賳亘 賴匕丕 丕賱賰鬲丕亘.
丕賱睾乇賷亘 兀賳 丕賱毓賳賵丕賳 賲囟賱賱 賰孬賷乇賸丕 賮賷 賲丨鬲賵賶 丕賱賳氐. 賮丕賱賲丨鬲賵賶 亘毓賷丿賸丕 毓賳 禺丿毓丞 (毓賳丕賵賷賳 丕賱賮氐賵賱) 賱賲 賷賱丕賲爻 丕賱毓賳賵丕賳 丕賱乇卅賷爻 賱賱賰鬲丕亘. 丨賷孬 賰賳鬲 兀賳鬲馗乇 賲賵丕囟賷毓 鬲購毓賳賶 亘鬲噩丿賷丿 丕賱賮賰乇 丕賱丿賷賳賷 賱賰賳 賲丕 賵噩丿鬲賴 鈥� 乇睾賲 噩賵丿鬲賴 賵噩賲丕賱賴 鈥� 賲禺鬲氐 亘賯囟丕賷丕 賮賰乇賷丞 賮賱爻賮賷丞 賵毓丿丞 賲賯丕賱丕鬲 毓賳 (丕賱賲鬲賰賱賲賷賳 : 毓賱賲 丕賱賰賱丕賲) 賵胤乇賯丞 丕賱賲爻丕毓丿丞 賱鬲亘賷丕賳 丕賱毓賯丕卅丿貙 賵賷鬲賳丕賵賱 賰匕賱賰 丕賱賰鬲丕亘 賯囟丕賷丕 毓賯丕卅丿賷丞 賱賲 鬲賯鬲乇亘 賰孬賷乇賸丕 賲賳 丕賱毓賳賵丕賳 賵兀毓鬲賯丿 賴匕丕 丕賱賰鬲丕亘 賷賲孬賱 賮賰乇 賲丨賲丿 廿賯亘丕賱 賵鬲噩乇亘鬲賴 丕賱乇賵丨賷丞 賲毓 丕賱賮賱爻賮丞.
賲賳 禺賱丕賱 賯乇丕亍丞 丕賱賰鬲丕亘 賷鬲囟丨 賲丿賶 廿胤賱丕毓 丕賱賲丐賱賮 廿賯亘丕賱 毓賱賶 丕賱賳鬲丕噩 丕賱廿爻賱丕賲賷 丕賱賮賱爻賮賷 丕賱匕賷 賷馗賴乇 噩賱賷賸丕 賲丕亘毓丿 丕賱賯乇賳 丕賱孬丕賲賳 丕賱賲賷賱丕丿賷貙 賵丕賱匕賷 賱賲 賷毓賲賱 亘賴 丕賱賰孬賷乇 賲賳 丕賱賲鬲賯丿賲賷賳 賲賳 乇噩丕賱丕鬲 丕賱丿賷賳 賵丕賱賮賰乇 賮賷 丕賱賯乇賳賷賳 丕賱兀賵賱賷賷賳 賵賱賰賳 廿賯亘丕賱 賷馗賳賴丕 賵氐賱鬲 賲亘賰乇丞 賵丨賯賷賯丞 丕賱兀賲乇 睾賷乇 匕賱賰 賵賴匕丕 賲丕 鬲賯賵賱賴 賰鬲亘 丕賱毓賱賲丕亍 丕賱匕賷 兀卮鬲賴乇賵丕 亘廿丿禺丕賱 毓賳氐乇 (丕賱丨賰賲丞) 丕賱賲毓賳賶 丕賱匕賷 賷賯丕亘賱 : 丕賱賮賱爻賮丞貙 賮賷 丕賱賰鬲丕亘 丕賱爻丕亘賯丞). 賵乇亘賲丕 亘爻亘亘 毓丿賲 廿胤賱丕毓 廿賯亘丕賱 毓賱賶 丕賱賳賲丕匕噩 丕賱兀賵賱賷賾丞 賵廿賰鬲賮丕卅賴 亘丕賱賳鬲丕噩 丕賱氐賵賮賷丞 鈥� 賵賱賷爻 賮賷 賴匕丕 賲囟乇丞 鈥� 丕賱鬲賷 兀卮丕乇 廿賱賷賴丕 賱賲毓乇賮鬲賴 亘賴丕 賵賴賷 丕賱氐賵賮賷丞 丕賱氐丨賷丨丞 (氐 伲) 賵賴賳丕 兀賯氐丿 亘丕賱丨丿賷孬 毓賳 丕賱鬲氐賵賮 匕賱賰 丕賱賯丕卅賲 毓賱賶 丕賱毓賲賱 丕賱賲賳丕胤 賱賱爻賱賵賰 賵賱賷爻 匕賱賰 丕賱鬲氐賵賮 丕賱賰丕匕亘 丕賱匕賷 賷囟丨賰 賲賳 賳賮爻賴 賵賯丿 兀亘丿賱 丕賱毓賲賱 丕賱鬲胤亘賷賯賷 亘丕賱鬲兀賲賱 賮賷 丕賱賱賴 賮賯胤.
賷亘丿賵 毓賱賶 廿賯亘丕賱 兀賳賴 賷卮賷乇 亘匕賱賰 賱賰鬲丕亘丕鬲 乇噩丕賱 丕賱丿賷賳 鈥� 賲賴賲丕 鬲鬲賯亘賱賴賲 兀賵 鬲禺鬲賱賮 賲毓賴賲 鈥� 丕賱匕賷 丨鬲賶 賮賷賲丕 亘賷賳賴賲 卮賰賱賵丕 丨賱賯丕鬲 氐乇丕毓 賵噩丿丕賱 賱賲乇丨賱丞 賲毓乇賮鬲賴賲 賳鬲賮賸丕 賲賳 丕賱賮賱爻賮丞 丕賱賷賵賳丕賳賷丞 賰廿賮乇丕夭丕鬲 賲丿乇爻丞 (兀賮賱丕胤賵賳 賵兀乇爻胤賵) 賵賲賲賳 賰丕賳 賷丿賵乇 賮賷 賴匕丕 丕賱賱賮賱賰 賲丕亘賷賳 賲鬲賯亘賱 賵乇丕賮囟 : 丕賱賮丕乇丕亘賷貙 賵丕亘賳 乇卮丿貙 賵丕亘賳 爻賷賳丕貙 賵丕賱睾夭丕賱賷貙 賵丕賱乇丕夭賷 賵睾賷乇賴賲 賰孬乇貙 賵賲毓馗賲 賴丐賱丕亍 兀爻鬲賱賴賲賵丕 丕賱賳鬲丕噩 丕賱賲毓乇賮賷 廿亘丕賳 丕賱毓氐乇 丕賱匕賴亘賷 賱賱鬲乇噩賲丞 賵爻毓丞 丕賱廿胤賱丕毓 賵賳丨賳 賴賳丕 賳鬲丨丿孬 毓賳 賲丕亘毓丿 丕賱賯乇賳 丕賱孬丕賲賳 丕賱賲賷賱丕丿賷 / 丕賱賯乇賳 丕賱孬丕賱孬 丕賱賴噩乇賷.
賵賷乇賶 廿賺賯亘丕賱 囟乇賵乇丞 丕賱鬲賵丕氐賱 亘賷賳 丕賱丿賷賳 賵丕賱毓賱賵賲 丕賱丨丿賷孬丞 賵毓丿賲 丕賱賯胤賷毓丞 亘賷賳賴賲丕 亘賱 賵廿丨鬲乇丕賲 丕賱毓賱賵賲 丕賱丨丿賷孬丞 賱禺丿賲丞 鬲胤賵乇 丕賱賮賰乇 丕賱丿賷賳賷 賲賳 禺賱丕賱賴 賱鬲噩丕賵夭 賯乇賵賳 丕賱鬲丨噩乇 丕賱匕賴賳賷 賮賷賲丕 賲囟賶賵丕 賵兀馗賳賴 賷乇賲賷 賱賯乇賵賳 鬲賱鬲 賲毓 亘毓丿 丕賱賯乇賳 (丕賱孬丕賱孬 毓卮乇賲賷賱丕丿賷). 賮賮賷 丕賱賰鬲丕亘 鬲噩丿 賲夭賷噩 賲賳 丕賱賮賱爻賮丞 丕賱廿爻賱丕賲賷丞 賵丕賱賰孬賷乇 賲賳 兀乇丕亍 廿賯亘丕賱 賰夭禺賲 賲毓乇賮賷 賴丕卅賱 賲賳 丕賱丿乇爻丕鬲 丕賱兀賵乇亘賷丞 丕賱鬲賷 賳賴賱 賲賳賴丕 - 賱賲賳 賷毓乇賮 廿賺賯亘丕賱 - 賵賲丨丕賵賱丕鬲 賱賲丿 丕賱鬲賵丕氐賱 亘賷賳 丕賱孬賯丕賮鬲賷賳 賮賷賲丕 賷禺丿賲 賵噩賴丞 賳馗乇賴 賵賴賷 丕賱鬲噩丿賷丿 丿賵賳 丕賱賲爻丕爻 亘丕賱噩賵賴乇 賵賴賷 丕賱毓賯賷丿丞貙 賵賷亘丿賵 兀賳 丕賱賰鬲丕亘 賱賷爻 賮賯胤 賲禺氐氐 賱賱毓乇亘 賮賯胤 兀賵 丕賱賲爻賱賲賷賳 賮兀馗賳賴 賷禺丕胤亘 丨鬲賶 睾賷乇 匕賱賰.
噩賴丿 丕賱賲乇丕噩毓 丕賱兀賵賱貙 丕賱賲乇丕睾賷貙 賵丕賱丿賰鬲賵乇 毓賱賾丕賲貙 噩賴丿 賷卮賰乇丕賳 毓賱賷賴 乇睾賲 兀賳賳賷 賰賳鬲 兀毓賵賾賱 毓賱賷賴賲丕 賰孬賷乇賸丕 賲賳匕 丕賱賮氐賵賱 丕賱兀賵賱賶. 乇亘賲丕 鬲乇噩賲丞 丕賱賰鬲丕亘 賱賱丿賰鬲賵乇 賲丨賲丿 賷賵爻賮 毓丿爻 (胤亘毓丞 賲禺鬲賱賮丞) 鬲賰賵賳 兀賰孬乇 爻賴賵賱丞.
賮丕氐賱丞 兀賵賱賶 :
賲毓 鬲賯丿賷乇賷 賱賱賰孬賷乇 賴賳丕 賱丕 兀賳氐丨 亘丕賱賰鬲丕亘 賱賯賱賷賱賷 丕賱賯乇丕亍丞 賮賷 亘賳丕亍 丕賱毓賯賱 賲賳 賳丕丨賷丞 丕賱賰鬲亘 丕賱賮賰乇賷丞 賵丕賱賮賱爻賮賷丞 賮丕賱賰鬲丕亘 賲鬲賯丿賲 賵兀馗賳賴 賷丨鬲丕噩 鬲丨丿賷孬 賱卮乇丨 賵鬲賷爻賷乇 兀亘爻胤 賵賱賷爻 賴匕丕 賵丕賱賱賴 鬲賯賱賷賱 賱卮兀賳 賮卅丞 賯乇丕卅賷丞 賲毓賷賳丞 亘賯丿乇 賲丕賴賵 乇睾亘丞 賮賷 毓丿賲 鬲賯賷賷賲 丕賱賰鬲丕亘 亘賮賴賲 賲亘賳賷 毓賱賶 毓丿賲 丕賱賮賴賲.
賮丕氐賱丞 兀禺乇賶 :
賲賳 賯乇兀 賲丕賰鬲亘 丕賱噩丕亘乇賷貙 賵毓亘丿 丕賱乇丨賲賳 亘丿賵賷 賵亘毓囟 丕賱賰鬲丕亘 丕賱賲毓賳賷丞 亘丕賱賮賱爻賮丞 丕賱廿爻賱丕賲賷丞 賵廿毓丕丿丞 廿丨賷丕亍 丕賱鬲乇丕孬 丕賱丿賷賳賷 爻賷兀賳爻 亘賮賴賲 亘毓囟 噩賵丕賳亘 賴匕丕 丕賱賰鬲丕亘.
October 20, 2013
Not for the fainthearted, not for the easily bored, not for the shallow beings, not for the easy losers, not for the less ambitious. This work is fascinating, I was blown away the first time I read it, but then I thought did I get it? You don't just "get" this straight away..nope. It requires constant pondering, continuous conscious effort to work through the lines and to really really think things out. Philosophy students might find it less stressful to read. Others, well it will all come down to how much do you really want to read and understand it?
"Buhat level hai iska"
I will read it again (as I have done many times already), and keep reading it over and over, cuz that's how you read Iqbal!
PS: Critique of pure reason by Kant is perhaps one of the toughest philosophy books to read (yes, just to read), refuting Kant is next level stuff right there.
Wish more and more people know about "this" Iqbal. Iqbal has been my teacher ever since I could remember..the only teacher I truly trust.
"Buhat level hai iska"
I will read it again (as I have done many times already), and keep reading it over and over, cuz that's how you read Iqbal!
PS: Critique of pure reason by Kant is perhaps one of the toughest philosophy books to read (yes, just to read), refuting Kant is next level stuff right there.
Wish more and more people know about "this" Iqbal. Iqbal has been my teacher ever since I could remember..the only teacher I truly trust.
May 2, 2016
賴匕丕 丕賱賰鬲丕亘 賷賲孬賱 禺賱丕氐丞 丌乇丕亍 賲丨賲丿 廿賯亘丕賱 - 乇丨賲丞 丕賱賱賴 毓賱賷賴 - 丕賱賮賰乇賷丞 賵丕賱賮賱爻賮賷丞 . 丕賱賰鬲丕亘 賷乇賰夭 毓賱賶 兀賴賲賷丞 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 丕賱匕丕鬲賷丞 兀賵 丕賱鬲噩乇亘丞 丕賱氐賵賮賷丞 ( 丕賱賲氐胤賱丨 丕賱匕賷 鬲賱賵孬 賰孬賷乇丕賸 賰賲丕 賷賯賵賱 丕賱賲丐賱賮 ) 亘丿賱丕賸 賲賳 丕賱廿賷賲丕賳 丕賱亘乇賴丕賳賷 兀賵 丕賱匕賷 賷爻鬲賳丿 毓賱賶 兀丿賱丞 毓賯賱賷丞貙 賵丨丕賵賱 鬲丿毓賷賲 丌乇丕亍賴 亘丕賱毓丿賷丿 賲賳 丕賱丨噩噩 丕賱賮賱爻賮賷丞 亘賱 賵丕賱毓賱賲賷丞 亘胤乇賷賯丞 噩賲賷賱丞 賵毓賲賷賯丞 噩丿丕賸貙 賲毓 鬲賮賳賷丿賴 賱亘毓囟 丕賱丨噩噩 丕賱賮賱爻賮賷丞 丕賱賲卮賴賵乇丞 賵 廿毓丕丿丞
胤乇丨賴丕 賲賳 丨賷孬賷丞 噩丿賷丿丞 . 亘丕賱廿囟丕賮丞 賱鬲乇賰賷夭賴 毓賱賶 丨乇賷丞 丕賱匕丕鬲 丕賱廿賳爻丕賳賷丞 賵 禺賱賵丿賴丕
丕賱賲亘丨孬 丕賱兀禺賷乇 -賵丕賱兀賴賲 乇亘賲丕- 鬲丨丿孬 毓賳 賲氐丕丿乇 丕賱鬲卮乇賷毓 丕賱廿爻賱丕賲賷 丕賱兀乇亘毓丞 丕賱賲毓乇賵賮丞 ( 丕賱賯乇丌賳 賵丕賱爻賳丞 賵丕賱廿噩賲丕毓 賵丕賱賯賷丕爻 ) 賵卮丿丿 毓賱賶 兀賴賲賷丞 廿丨賷丕亍 賲亘丿兀 丕賱廿噩鬲賴丕丿 賮賷 丕賱丿賷賳 丕賱匕賷 鬲賵賯賮 鬲賯乇賷亘丕賸 賲賳 賯乇賵賳 胤賵賷賱丞 乇睾賲 爻毓丞 賵賲乇賵賳丞 丕賱鬲卮乇賷毓 丕賱廿爻賱丕賲賷 賱丿乇噩丞 兀賳 丕賱賲匕丕賴亘 賵氐賱鬲 賮賷 賮鬲乇丞 賲賳 賮鬲乇丕鬲 丕賱鬲丕乇賷禺 丕賱廿爻賱丕賲賷 賮賷 兀賯賱 賲賳 賯乇賳賷賳 賱賲丕 賷賯丕乇亘 20 賲匕賴亘丕 賮賯賴賷丕 .
賮賷 丕賱兀禺賷乇 兀丨亘 兀卮賰乇 丕賱乇丕卅毓 賲丨賲丿 賷賵爻賮 毓丿爻 毓賱賶 丕賱鬲乇噩賲丞 丕賱噩亘丕乇丞 ( 賳爻禺丞 2011 - 2012 賲賳 賲賰鬲亘丞 丕賱廿爻賰賳丿乇賷丞 ) 鬲乇噩賲丞 賱丕 鬲賯賱 乇賵毓丞 毓賳 鬲乇噩賲鬲賴 賱賰鬲丕亘 丕賱廿爻賱丕賲 亘賷賳 丕賱卮乇賯 賵丕賱睾乇亘 . 賵丕賱賳爻禺丞 亘卮賰賱 毓丕賲 賲賲鬲丕夭丞
July 2, 2013
賲丨丕賵賱丞 毓賲賷賯丞 賵 毓馗賷賲丞 賱賲 賷購毓鬲賳 亘賴丕 賵 賱賲 鬲購爻鬲兀賳賮 ... 賱丕 賲賳 丨賷孬 兀賮賰丕乇賴 賵 丨爻亘 賵 廿賳賾賲丕 賲賳 丨賷孬 睾丕賷鬲賴 賮賷 鬲賯丿賷賲 賮賴賲 丿賷賳賷 賷噩賷亘 毓賱賶 廿卮賰丕賱賷賾丕鬲 丕賱乇丐賷丞 丕賱賮賱爻賮賷丞 賵 丕賱毓賱賲賷丞 丕賱賲毓丕氐乇丞 賵 賷丨賱賾賴丕 , 賵 亘毓賲賯 賵 噩丿賱賺 賲賳 丿丕禺賱 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷賾丞 賱丕 亘丕賱兀爻賱賲丞 丕賱爻胤丨賷賾丞 賲賳 禺丕乇噩賴丕 賰賲丕 賷噩乇賷 丕賱丌賳 睾丕賱亘丕賸
June 13, 2016
丕賱賵丕賯毓 兀賳 毓賳賵丕賳 賴匕丕 丕賱賰鬲丕亘 賲禺鬲賱賮 賯賱賷賱丕賸 毓賳 賲囟賲賵賳賴 .. 兀賵 賴賰匕丕 兀馗賳! 賮丕賱賲鬲賵賯毓 兀賳 鬲賯乇兀 賱賰丕鬲亘 賷丨丕賵賱 兀賳 賷毓乇囟 胤乇賯 噩丿賷丿丞 賱鬲氐丨賷丨 丕賱鬲賮賰賷乇 丕賱廿爻賱丕賲賷 丕賱丨丕賱賷 .. 亘賷賳賲丕 鬲乇賰 丕賱賰丕鬲亘 賰賱 賲丕 賰賳鬲 兀鬲禺賷賱賴貙 賵胤賮賯 賷丨丿孬賳丕 毓賳 賲賵囟賵毓丕鬲 卮丿賷丿丞 丕賱氐賱丞 亘毓賱賲 丕賱賰賱丕賲 (兀賵 丕賱鬲賵丨賷丿) 賵丕賱毓丿賷丿 賲賳 丕賱賲賵囟賵毓丕鬲 賵丕賱賯囟丕賷丕 丕賱賮賱爻賮賷丞 賵兀丨賵丕賱 禺丕氐丞 亘毓賱賲 丕賱賳賮爻 賵丨鬲賶 亘賳馗乇賷丕鬲 丕賱毓賱賲 丕賱丨丿賷孬丞 !! 賵賴賵 胤亘賯丕賸 賱賰賱丕賲賴 賰丕賳 毓丿丞 賲丨丕囟乇丕鬲 賱賱賰丕鬲亘 .. 賵廿賳賷 賱兀毓噩亘 賲賳 賳賵毓賷丞 丕賱賯丕乇賶亍/ 丕賱賲爻鬲賲毓 賱賲孬賱 賴匕賴 丕賱賳賵毓賷丞 丕賱禺丕氐丞 賲賳 丕賱賰鬲丕亘丕鬲!
賮賷 丕賱賯爻賲 丕賱兀禺賷乇 賲賳 丕賱賰鬲丕亘 : (賲亘丿兀 丕賱丨乇賰丞 賮賷 亘賳丕亍 丕賱廿爻賱丕賲) 馗賴乇 賯賱賷賱丕賸 毓賳賵丕賳 丕賱賰鬲丕亘 丨賷孬 鬲毓乇囟 丕賱賲丐賱賮 賱乇兀賷賴 丕賱卮禺氐賷 賮賷 丕賱鬲噩丿賷丿 丕賱賵丕噩亘 賱賲氐丕丿乇 丕賱鬲卮乇賷毓 賮賷 丕賱廿爻賱丕賲 賵賰賷賮 兀賳賴 賷噩亘 丕賱鬲噩丿賷丿 賵兀賱丕 鬲賯賮 毓賱賶 丕賱賲匕丕賴亘 丕賱賮賯賴賷丞 丕賱兀乇亘毓丞 丕賱賲毓鬲賲丿丞 賵賲丕 廿賱賶 匕賱賰 賲賳 丌乇丕亍.. 賲賲丕 兀孬丕乇 廿毓噩丕亘賷 丨賯賷賯丞賸 ..
丕賱賰鬲丕亘 氐毓亘賹 廿匕賳 貙 賵賷丨鬲丕噩 丕賱賲夭賷丿 賲賳 丕賱卮乇賵丨 賵丕賱廿胤賱丕毓 毓賱賶 丕賱賲賵囟賵毓丕鬲 丕賱賮賱爻賮賷丞 丕賱鬲賶 匕賰乇賴丕 ..
賲賯鬲胤賮丕鬲:
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* 賵賯丿 兀購孬賷乇 賲乇丞 丕賱亘丨孬 賮賷 賲賵囟賵毓 丕賱禺賱賯 亘賷賳 賷丿賷 兀亘丕 賷夭賷丿 丕賱亘爻胤丕賲賷 丕賱氐賵賮賷 丕賱賲卮賴賵乇 賮兀丿賱賶 兀丨丿賴賲 -賮賷 氐乇丕丨丞- 亘丕賱乇兀賷 丕賱匕賷 鬲賯亘賱賴 丕賱賮胤乇丞 丕賱爻賱賷賲丞 : "賰丕賳 丕賱賱賴 賵賱丕 卮卅 賲毓賴". 賮兀噩丕亘 丕賱賵賱賷 噩賵丕亘丕賸 賯锟斤拷胤毓丕賸 兀賷囟丕賸 賮賯丕賱: " 丕賱丌賳 賰賲丕 賰丕賳" . 賮毓丕賱賲 丕賱賲丕丿丞 廿匕賳 賱賷爻 卮賷卅丕賸 賷卮丕乇賰 丕賱賱賴 賮賷 丕賱兀夭賱 貙 賵賷購丨丿孬 賮賷賴 丕賱賱賴 賲丕 賷卮丕亍 賵賴賵 賰兀賳賴 毓賱賶 賲爻丕賮丞 賲賳賴貙 亘賱 賴賵 賮賷 胤亘賷毓鬲賴 丕賱丨賯賷賯賷丞 賮毓賱 賵丕丨丿 賲鬲氐賱 賷噩夭卅賴 丕賱賮賰乇 廿賱賶 賰孬乇丞 賲賳 兀卮賷丕亍 賲賳賮氐賱 亘毓囟賴丕 毓賳 亘毓囟.
* 廿賱賶 兀賳 丕賱賯乇丌賳 賱丕 賷毓鬲亘乇 丕賱兀乇囟 爻丕丨丞 賱賱毓匕丕亘 爻購噩賳鬲 賮賷賴 丕賳爻丕賳賷丞 卮乇賷乇丞 丕賱毓賳氐乇 亘爻亘亘 丕乇鬲賰丕亘賴丕 禺胤賷卅丞 兀氐賱賷丞. 賮丕賱賲毓氐賷丞 丕賱兀賵賱賶 賱賱廿賳爻丕賳 賰丕賳鬲 兀賵賱 賮毓賱 賱賴 鬲鬲賲孬賱 賮賷賴 丨乇賷丞 丕賱丕禺鬲賷丕乇貙 賵賱賴匕丕 鬲丕亘 丕賱賱賴 毓賱賶 丌丿賲 賰賲丕 噩丕亍 賮賷 丕賱賯乇丌賳 賵睾賮乇 賱賴. 賵毓賲賱 丕賱禺賷乇 賱丕 賷賲賰賳 兀賳 賷賰賵賳 賮爻乇丕賸: 亘賱 賴賵 禺囟賵毓 毓賳 胤賵丕毓賷丞 賱賱賲孬賱 丕賱兀禺賱丕賯賷 丕賱兀毓賱賶 禺囟賵毓丕賸 賷賳卮兀 毓賳 鬲毓丕賵賳 丕賱匕賵丕鬲 丕賱丨乇丞 丕賱賲禺鬲丕乇丞 毓賳 乇睾亘丞 賵乇囟賶.
* 賮丕賱氐賱丕丞 廿匕賳 爻賵丕亍 賮賷 匕賱賰 氐賱丕丞 丕賱賮乇丿 兀賲 氐賱丕丞 丕賱噩賲丕毓丞貙 賴賷 鬲毓亘賷乇 毓賳 賲賰賳賵賳 卮賵賯 丕賱廿賳爻丕賳 廿賱賶 賲賳 賷爻鬲噩賷亘 賱丿毓丕卅賴 賮賷 爻賰賵賳 丕賱毓丕賱賲 丕賱賲禺賷賮.
賵賴賷 賮毓賱 賮乇賷丿 賲賳 兀賮毓丕賱 丕賱廿爻鬲賰卮丕賮 鬲丐賰丿 亘賴 丕賱匕丕鬲 丕賱亘丕丨孬丞 賵噩賵丿賴丕 賮賷 賳賮爻 丕賱賱丨馗丞 丕賱鬲賷 鬲賳賰乇 賮賷賴丕 匕丕鬲賴丕貙 賮鬲鬲亘賷賳 賯丿乇 賳賮爻賴丕 賵賲亘乇乇丕鬲 賵噩賵丿賴丕 亘賵氐賮賴丕 毓丕賲賱丕賸 賲丨乇賰丕賸 賮賷 丨賷丕丞 丕賱賰賵賳. 賵氐賵乇 丕賱毓亘丕丿丞 賮賷 丕賱廿爻賱丕賲 賮賷 氐丿賯 廿賳胤亘丕賯賴丕 毓賱賶 爻賷賰賵賱賵噩賷丞 丕賱賲賳夭毓 丕賱毓賯賱賷 鬲乇賲夭 廿孬亘丕鬲 丕賱匕丕鬲 賵廿賳賰丕乇賴丕 賲毓丕賸.
* 賵毓賱賶 賴匕丕 賮丕賱賳丕乇 賰賲丕 賷氐賵乇賴丕 丕賱賯乇丌賳 賱賷爻鬲 賴丕賵賷丞 賲賳 毓匕丕亘 賲賯賷賲 賷爻賱賾胤賴 廿賱賴 賲賳鬲賯賲貙 亘賱 賴賷 鬲噩乇亘丞 賱賱鬲賯賵賷賲 賯丿 鬲噩毓賱 丕賱賳賮爻 丕賱賯丕爻賷丞 丕賱賲鬲丨噩乇丞 鬲丨爻賾 賲乇丞 兀禺乇賶 亘賳賮丨丕鬲 丨賷丞 賲賳 乇囟賵丕賳 丕賱賱賴. 賵賱賷爻鬲 丕賱噩賳丞 賰匕賱賰 廿噩丕夭丞 兀賵 毓胤賱丞 貙 賮丕賱丨賷丕丞 賵丕丨丿丞 賵賲鬲氐賱丞 貙 賵丕賱廿賳爻丕賳 賷爻賷乇 丿丕卅賲丕賸 賯丿賲丕賸 賮賷鬲賱賯賶 毓賱賶 丕賱丿賵丕賲 賳賵乇丕賸 噩丿賷丿丕賸 賲賳 丕賱丨賯 睾賷乇 丕賱賲鬲賳丕賴賷 丕賱匕賷 賴賵 "賰賱 賷賵賲賺 賴賵 賮賷 卮兀賳" 貙 賵賲賳 賷鬲賱賯賶 賳賵乇 丕賱賴丿丕賷丞 丕賱乇亘丕賳賷丞 賱賷爻 賲鬲賱賯賷丕賸 爻賱亘賷丕賸 賮丨爻亘 賱兀賳 賰賱 賮毓賱 賱賳賮爻 丨乇丞 賷禺賱賯 賲賵賯賮丕賸 噩丿賷丿丕賸 賵亘匕賱賰 賷鬲賷丨 賮乇氐丕賸 噩丿賷丿丞 鬲鬲噩賱賶 賮賷賴丕 賯丿乇鬲賴 毓賱賶 丕賱廿賷噩丕丿.
* 兀兀賳鬲 賮賷 賲乇丨賱丞 "丕賱丨賷丕丞" 兀賲 "丕賱賲賵鬲" 兀賲 "丕賱賲賵鬲 賮賷 丕賱丨賷丕丞"責
丕賳卮丿 丕賱毓賵賳 賲賳 卮賴賵丿 孬賱丕孬丞 賱鬲鬲丨乇賶 丨賯賷賯丞 "賲賯丕賲賰"
兀賵賱賴丕 毓乇賮賳丕賰 賱匕丕鬲賰
賮丕賳馗乇 賳賮爻賰 賮賷 賳賵乇賰 兀賳鬲
賵丕賱孬丕賳賷 賲毓乇賮丞 匕丕鬲 兀禺乇賶
賮丕賳馗乇 賳賮爻賰 賮賷 賳賵乇 匕丕鬲 爻賵丕賰
賵丕賱孬丕賱孬 丕賱賲毓乇賮丞 丕賱廿賱賴賷丞
賮賳馗乇 賳賮爻賰 賮賷 賳賵乇 丕賱賱賴
賮廿匕丕 賰賳鬲 孬丕亘鬲 丕賱乇賵毓 賮賷 丨囟乇丞 賳賵乇賴
賮丕毓鬲亘乇 賳賮爻賰 丨賷丕賸 亘丕賯賷丕賸 賲孬賱賴
廿賳賴 賱丨賯 .. 賵丨丿賴 賲賳 賷噩爻乇 毓賱賶 乇丐賷丞 丕賱賱賴 賵噩賴丕賸 賱賵噩賴
"賵丕賱氐毓賵丿" 兀賷 卮賷亍 賴賵責 賱賷爻 爻賵賶 亘丨孬 毓賳 卮丕賴丿
賯丿 賷丐賰丿 丨賯賷賯鬲賰 賳賴丕卅賷丕賸
卮丕賴丿 亘賷丿賴 賵丨丿賴 貙 兀賳 賷噩毓賱賰 禺丕賱丿丕賸
賵賲丕 賲賳 兀丨丿 賷賯丿乇 毓賱賶 丕賱賵賯賵賮 乇丕亘胤 丕賱噩兀卮 賮賷 丨囟乇鬲賴
賵賲賳 丕爻鬲胤丕毓 匕賱賰 賮廿賳賴 匕賴亘 禺丕賱賮
兀兀賳鬲 賲噩乇丿 匕乇丞 賲賳 鬲乇丕亘責
丕卮丿丿 毓賯丿丞 匕丕鬲賰
賵丕爻鬲賲爻賰 亘賰賷丕賳賰 丕賱氐睾賷乇
賲丕 兀噩賱賾 兀賳 賷氐賯賱 丕賱廿賳爻丕賳 匕丕鬲賴!
賵兀賳 賷禺鬲亘乇 乇賵賳賯賴丕 賮賷 爻胤賵毓 丕賱卮賲爻
賮丕爻鬲兀賳賮 鬲賴匕賷亘 廿胤丕乇賰 丕賱賯丿賷賲
賵兀賯賲 賰賷丕賳丕賸 噩丿賷丿丕賸
賲孬賱 賴匕丕 丕賱賰賷丕賳 賴賵 丕賱賰賷丕賳 丕賱丨賯
賵廿賱丕 賮匕丕鬲賰 賱丕 鬲夭賷丿 毓賱賶 兀賳 鬲賰賵賳 丨賱賯丞 賲賳 丿禺丕賳.
賮賷 丕賱賯爻賲 丕賱兀禺賷乇 賲賳 丕賱賰鬲丕亘 : (賲亘丿兀 丕賱丨乇賰丞 賮賷 亘賳丕亍 丕賱廿爻賱丕賲) 馗賴乇 賯賱賷賱丕賸 毓賳賵丕賳 丕賱賰鬲丕亘 丨賷孬 鬲毓乇囟 丕賱賲丐賱賮 賱乇兀賷賴 丕賱卮禺氐賷 賮賷 丕賱鬲噩丿賷丿 丕賱賵丕噩亘 賱賲氐丕丿乇 丕賱鬲卮乇賷毓 賮賷 丕賱廿爻賱丕賲 賵賰賷賮 兀賳賴 賷噩亘 丕賱鬲噩丿賷丿 賵兀賱丕 鬲賯賮 毓賱賶 丕賱賲匕丕賴亘 丕賱賮賯賴賷丞 丕賱兀乇亘毓丞 丕賱賲毓鬲賲丿丞 賵賲丕 廿賱賶 匕賱賰 賲賳 丌乇丕亍.. 賲賲丕 兀孬丕乇 廿毓噩丕亘賷 丨賯賷賯丞賸 ..
丕賱賰鬲丕亘 氐毓亘賹 廿匕賳 貙 賵賷丨鬲丕噩 丕賱賲夭賷丿 賲賳 丕賱卮乇賵丨 賵丕賱廿胤賱丕毓 毓賱賶 丕賱賲賵囟賵毓丕鬲 丕賱賮賱爻賮賷丞 丕賱鬲賶 匕賰乇賴丕 ..
賲賯鬲胤賮丕鬲:
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* 賵賯丿 兀購孬賷乇 賲乇丞 丕賱亘丨孬 賮賷 賲賵囟賵毓 丕賱禺賱賯 亘賷賳 賷丿賷 兀亘丕 賷夭賷丿 丕賱亘爻胤丕賲賷 丕賱氐賵賮賷 丕賱賲卮賴賵乇 賮兀丿賱賶 兀丨丿賴賲 -賮賷 氐乇丕丨丞- 亘丕賱乇兀賷 丕賱匕賷 鬲賯亘賱賴 丕賱賮胤乇丞 丕賱爻賱賷賲丞 : "賰丕賳 丕賱賱賴 賵賱丕 卮卅 賲毓賴". 賮兀噩丕亘 丕賱賵賱賷 噩賵丕亘丕賸 賯锟斤拷胤毓丕賸 兀賷囟丕賸 賮賯丕賱: " 丕賱丌賳 賰賲丕 賰丕賳" . 賮毓丕賱賲 丕賱賲丕丿丞 廿匕賳 賱賷爻 卮賷卅丕賸 賷卮丕乇賰 丕賱賱賴 賮賷 丕賱兀夭賱 貙 賵賷購丨丿孬 賮賷賴 丕賱賱賴 賲丕 賷卮丕亍 賵賴賵 賰兀賳賴 毓賱賶 賲爻丕賮丞 賲賳賴貙 亘賱 賴賵 賮賷 胤亘賷毓鬲賴 丕賱丨賯賷賯賷丞 賮毓賱 賵丕丨丿 賲鬲氐賱 賷噩夭卅賴 丕賱賮賰乇 廿賱賶 賰孬乇丞 賲賳 兀卮賷丕亍 賲賳賮氐賱 亘毓囟賴丕 毓賳 亘毓囟.
* 廿賱賶 兀賳 丕賱賯乇丌賳 賱丕 賷毓鬲亘乇 丕賱兀乇囟 爻丕丨丞 賱賱毓匕丕亘 爻購噩賳鬲 賮賷賴 丕賳爻丕賳賷丞 卮乇賷乇丞 丕賱毓賳氐乇 亘爻亘亘 丕乇鬲賰丕亘賴丕 禺胤賷卅丞 兀氐賱賷丞. 賮丕賱賲毓氐賷丞 丕賱兀賵賱賶 賱賱廿賳爻丕賳 賰丕賳鬲 兀賵賱 賮毓賱 賱賴 鬲鬲賲孬賱 賮賷賴 丨乇賷丞 丕賱丕禺鬲賷丕乇貙 賵賱賴匕丕 鬲丕亘 丕賱賱賴 毓賱賶 丌丿賲 賰賲丕 噩丕亍 賮賷 丕賱賯乇丌賳 賵睾賮乇 賱賴. 賵毓賲賱 丕賱禺賷乇 賱丕 賷賲賰賳 兀賳 賷賰賵賳 賮爻乇丕賸: 亘賱 賴賵 禺囟賵毓 毓賳 胤賵丕毓賷丞 賱賱賲孬賱 丕賱兀禺賱丕賯賷 丕賱兀毓賱賶 禺囟賵毓丕賸 賷賳卮兀 毓賳 鬲毓丕賵賳 丕賱匕賵丕鬲 丕賱丨乇丞 丕賱賲禺鬲丕乇丞 毓賳 乇睾亘丞 賵乇囟賶.
* 賮丕賱氐賱丕丞 廿匕賳 爻賵丕亍 賮賷 匕賱賰 氐賱丕丞 丕賱賮乇丿 兀賲 氐賱丕丞 丕賱噩賲丕毓丞貙 賴賷 鬲毓亘賷乇 毓賳 賲賰賳賵賳 卮賵賯 丕賱廿賳爻丕賳 廿賱賶 賲賳 賷爻鬲噩賷亘 賱丿毓丕卅賴 賮賷 爻賰賵賳 丕賱毓丕賱賲 丕賱賲禺賷賮.
賵賴賷 賮毓賱 賮乇賷丿 賲賳 兀賮毓丕賱 丕賱廿爻鬲賰卮丕賮 鬲丐賰丿 亘賴 丕賱匕丕鬲 丕賱亘丕丨孬丞 賵噩賵丿賴丕 賮賷 賳賮爻 丕賱賱丨馗丞 丕賱鬲賷 鬲賳賰乇 賮賷賴丕 匕丕鬲賴丕貙 賮鬲鬲亘賷賳 賯丿乇 賳賮爻賴丕 賵賲亘乇乇丕鬲 賵噩賵丿賴丕 亘賵氐賮賴丕 毓丕賲賱丕賸 賲丨乇賰丕賸 賮賷 丨賷丕丞 丕賱賰賵賳. 賵氐賵乇 丕賱毓亘丕丿丞 賮賷 丕賱廿爻賱丕賲 賮賷 氐丿賯 廿賳胤亘丕賯賴丕 毓賱賶 爻賷賰賵賱賵噩賷丞 丕賱賲賳夭毓 丕賱毓賯賱賷 鬲乇賲夭 廿孬亘丕鬲 丕賱匕丕鬲 賵廿賳賰丕乇賴丕 賲毓丕賸.
* 賵毓賱賶 賴匕丕 賮丕賱賳丕乇 賰賲丕 賷氐賵乇賴丕 丕賱賯乇丌賳 賱賷爻鬲 賴丕賵賷丞 賲賳 毓匕丕亘 賲賯賷賲 賷爻賱賾胤賴 廿賱賴 賲賳鬲賯賲貙 亘賱 賴賷 鬲噩乇亘丞 賱賱鬲賯賵賷賲 賯丿 鬲噩毓賱 丕賱賳賮爻 丕賱賯丕爻賷丞 丕賱賲鬲丨噩乇丞 鬲丨爻賾 賲乇丞 兀禺乇賶 亘賳賮丨丕鬲 丨賷丞 賲賳 乇囟賵丕賳 丕賱賱賴. 賵賱賷爻鬲 丕賱噩賳丞 賰匕賱賰 廿噩丕夭丞 兀賵 毓胤賱丞 貙 賮丕賱丨賷丕丞 賵丕丨丿丞 賵賲鬲氐賱丞 貙 賵丕賱廿賳爻丕賳 賷爻賷乇 丿丕卅賲丕賸 賯丿賲丕賸 賮賷鬲賱賯賶 毓賱賶 丕賱丿賵丕賲 賳賵乇丕賸 噩丿賷丿丕賸 賲賳 丕賱丨賯 睾賷乇 丕賱賲鬲賳丕賴賷 丕賱匕賷 賴賵 "賰賱 賷賵賲賺 賴賵 賮賷 卮兀賳" 貙 賵賲賳 賷鬲賱賯賶 賳賵乇 丕賱賴丿丕賷丞 丕賱乇亘丕賳賷丞 賱賷爻 賲鬲賱賯賷丕賸 爻賱亘賷丕賸 賮丨爻亘 賱兀賳 賰賱 賮毓賱 賱賳賮爻 丨乇丞 賷禺賱賯 賲賵賯賮丕賸 噩丿賷丿丕賸 賵亘匕賱賰 賷鬲賷丨 賮乇氐丕賸 噩丿賷丿丞 鬲鬲噩賱賶 賮賷賴丕 賯丿乇鬲賴 毓賱賶 丕賱廿賷噩丕丿.
* 兀兀賳鬲 賮賷 賲乇丨賱丞 "丕賱丨賷丕丞" 兀賲 "丕賱賲賵鬲" 兀賲 "丕賱賲賵鬲 賮賷 丕賱丨賷丕丞"責
丕賳卮丿 丕賱毓賵賳 賲賳 卮賴賵丿 孬賱丕孬丞 賱鬲鬲丨乇賶 丨賯賷賯丞 "賲賯丕賲賰"
兀賵賱賴丕 毓乇賮賳丕賰 賱匕丕鬲賰
賮丕賳馗乇 賳賮爻賰 賮賷 賳賵乇賰 兀賳鬲
賵丕賱孬丕賳賷 賲毓乇賮丞 匕丕鬲 兀禺乇賶
賮丕賳馗乇 賳賮爻賰 賮賷 賳賵乇 匕丕鬲 爻賵丕賰
賵丕賱孬丕賱孬 丕賱賲毓乇賮丞 丕賱廿賱賴賷丞
賮賳馗乇 賳賮爻賰 賮賷 賳賵乇 丕賱賱賴
賮廿匕丕 賰賳鬲 孬丕亘鬲 丕賱乇賵毓 賮賷 丨囟乇丞 賳賵乇賴
賮丕毓鬲亘乇 賳賮爻賰 丨賷丕賸 亘丕賯賷丕賸 賲孬賱賴
廿賳賴 賱丨賯 .. 賵丨丿賴 賲賳 賷噩爻乇 毓賱賶 乇丐賷丞 丕賱賱賴 賵噩賴丕賸 賱賵噩賴
"賵丕賱氐毓賵丿" 兀賷 卮賷亍 賴賵責 賱賷爻 爻賵賶 亘丨孬 毓賳 卮丕賴丿
賯丿 賷丐賰丿 丨賯賷賯鬲賰 賳賴丕卅賷丕賸
卮丕賴丿 亘賷丿賴 賵丨丿賴 貙 兀賳 賷噩毓賱賰 禺丕賱丿丕賸
賵賲丕 賲賳 兀丨丿 賷賯丿乇 毓賱賶 丕賱賵賯賵賮 乇丕亘胤 丕賱噩兀卮 賮賷 丨囟乇鬲賴
賵賲賳 丕爻鬲胤丕毓 匕賱賰 賮廿賳賴 匕賴亘 禺丕賱賮
兀兀賳鬲 賲噩乇丿 匕乇丞 賲賳 鬲乇丕亘責
丕卮丿丿 毓賯丿丞 匕丕鬲賰
賵丕爻鬲賲爻賰 亘賰賷丕賳賰 丕賱氐睾賷乇
賲丕 兀噩賱賾 兀賳 賷氐賯賱 丕賱廿賳爻丕賳 匕丕鬲賴!
賵兀賳 賷禺鬲亘乇 乇賵賳賯賴丕 賮賷 爻胤賵毓 丕賱卮賲爻
賮丕爻鬲兀賳賮 鬲賴匕賷亘 廿胤丕乇賰 丕賱賯丿賷賲
賵兀賯賲 賰賷丕賳丕賸 噩丿賷丿丕賸
賲孬賱 賴匕丕 丕賱賰賷丕賳 賴賵 丕賱賰賷丕賳 丕賱丨賯
賵廿賱丕 賮匕丕鬲賰 賱丕 鬲夭賷丿 毓賱賶 兀賳 鬲賰賵賳 丨賱賯丞 賲賳 丿禺丕賳.
May 13, 2018
In the late 1920s the Indian Islamist and poet Mohammed Iqbal delivered six lectures at Madras (to the Madras Muslim Association), Hyderabad and Aligarh, in which he set out his vision of the reconstruction of religious thought in Islam. Apparently Iqbal himself intended to write a second, larger book to be called 鈥淭he Reconstruction of Legal Thought in Islam鈥�, to which these lectures formed a sort of philosophical prelude. That second book was never written, but the lectures were combined with a seventh lecture (鈥渋s religion possible鈥�) that was delivered to the Aristotelian society in England, and published as a book 鈥淭he Reconstruction of Religious Thought in Islam鈥�. By the time the book was published (first in Lahore in 1930, by Kapur Art Press, then with the seventh lecture included, by Oxford in 1934), Iqbal had been knighted for his services to the crown and was already a famous poet (in both Urdu and Persian) and was being honored by the Islamicate elite of India as their philosopher and thinker par excellence. Since this is the only work of philosophy that he ever composed after his PhD thesis, his status as a philosopher is heavily dependent on this slim volume.
The book is primarily targeted at contemporary Muslims, who were keenly aware of their weakness vis-a-vis Europe, as well as of their historic role as a 鈥渨orthy opponent鈥� that at some point in the past held the upper hand against Western Christian competitors. Iqbal鈥檚 primary mission here is not some open ended search for philosophical truth, it is the revival of Muslim greatness, the basic fact of which is taken for granted and is an element of faith. In his own words:
鈥淚 have tried to meet, even though partially, this urgent demand by attempting to reconstruct Muslim religious philosophy with due regard to the philosophical traditions of Islam and the more recent developments in the various domains of human knowledge.鈥�
Like many other religiously minded thinkers of the day, he was also quite taken with modern physics and believed 鈥渢he present moment is quite favorable for such an undertaking. Classical Physics has learned to criticize its own foundations. As a result of this criticism the kind of materialism, which it originally necessitated, is rapidly disappearing; and the day is not far off when Religion and Science may discover hitherto unsuspected mutual harmonies.鈥�
In terms of his education and training, Iqbal was firmly in the Western philosophical tradition (tending mostly towards its German, orientalist, idealist and romantic currents) and like other Islamist modernizers, he took it for granted that the 鈥淢uslim world鈥� has to come to terms with modern knowledge, but this was to be done from within the Islamic tradition and while maintaining the distinctive character of Muslim society. His grandfather may have been a Kashmiri Hindu (his son claims the conversion happened 400 years earlier) and it has been claimed that there were branches of the family that remained Hindu, but either because of this relatively recent conversion, or because of his mother鈥檚 strong Muslim faith, his commitment to Muslim separatism and supremacism was strong and unbending. He was willing to admire other traditions (including the learning of the Brahmins, about whom he has interesting things to say elsewhere) and learn from them, but they are always 鈥渙ther鈥� traditions, about this there is never any doubt.
The books is interesting, especially if you are philosophically inclined towards the 鈥渟piritual鈥� and the mystical; on the other hand, if you are somewhere on the 鈥渘ew atheist鈥� spectrum then the book can only be of historical interest. Even those who are willing to entertain metaphysical speculation should be aware that this is not a systematic philosophical text. All the central claims of the book are simply asserted (there is rarely any detailed argument showing why they are correct) and the historical views are very early 20th century, with the ghosts of Spengler and countless lesser writers hovering in the background. Entire cultures and historical epochs are summed up in ex-cathedra pronouncements of the sort that were popular in that age but seem to have fallen out of favor since then. For example 鈥渢he cultures of Asia, and in fact, of the whole ancient world failed because they approached reality exclusively from within and moved from within outwards. This procedure gave them theory without power, and on mere theory no durable civilization can be based鈥�.
Always hovering in the background is his (not so original) view that history is progressive and something is gradually unfolding and developing as we move from ancient cultures (India, Greece, never China) to Islam to modern Europe. In this great drama, the 鈥渟pirit of Islam鈥� is essentially anti-classical and empiricist and it is Islam that created the foundations of modern science by introducing this attitude into humanity (鈥淓uropean culture, on its intellectual side, is only a further development of some of the most important phases of the culture of Islam鈥�). This basically Hegelian view of history was all the rage in the circles that Allama Iqbal frequented (its echoes survive to this day), and if this is still your cup of tea, jump right in, Iqbal will not disappoint you.
Among his claims are the assertion that 鈥渢he prophet of Islam was the first critical observer of psychic phenomena鈥�
and 鈥淚n Islam, prophecy reaches its perfection in discovering the need for its own abolition鈥�
A prophet may be defined as a type of mystic consciousness in which 鈥榰nitary experience鈥� tends to overflow its boundaries, and seeks opportunities of redirecting or refashioning the forces of collective life. In his personality the finite centre of life sinks into his own infinite depths only to spring up again, with fresh vigour, to destroy the old, and to disclose the new directions of life鈥�
You get the drift.
Historical references are cherry picked and whatever theory he is proposing is supported by quranic verses that other Muslims may nor may not interpret the way Iqbal does. Sometimes the cherry-picking stretches credulity and even fans may become a bit suspicious; for example, defending the unequal shares of men and women in Quranic inheritance law he says 鈥淔rom the inequality of their legal shares it must not be supposed that the rule assumes the superiority of males over females. Such an assumption would be contrary to the spirit of Islam. The Qur鈥檃n says: And for women are rights over men similar to those for men over women鈥� (2:228). This is rather disingenuous, because the quoted verse in context is not about equality at all, but specifically about the superiority of men over women. Here is Yusuf Ali鈥檚 translation of the entire verse: Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.
Judge for yourself.
The book quotes heavily from contemporary European intellectuals (someone has calculated that 25 of the 34 Western philosophers mentioned in it are contemporaries, some of whom are already fading into obscurity, but were prominent in the day); if the metaphysical speculations of early 20th century Western philosophers (Bergson, Whitehead, Carr, Spengler, etc.) appeal to you, go for it. You will learn that much of this speculation was already present in the Islamicate tradition, or so Iqbal claims. I don鈥檛 doubt that some of what he is saying is perfectly true, but given the way he creatively cherry-picks and interprets the Quran, I have my doubts about some of his interpretations of Muslim philosophers as well. But I don鈥檛 know enough about the subject to know for sure.
Now that almost a century has passed (some of the lectures are revised versions of essays he was working on in the early 1920s) we can also ask, what influence has the book had? It seems to me that it continues to appeal to modern (semi-westernized) Muslims (especially in Pakistan) because it seems to offer the possibility of radical reform of Islamic law and creative (modern) reinterpretation of Islamic theology, the appeal is almost entirely symbolic; most of his fans don鈥檛 actually read the book, they just like the fact that it is there and that they have heard it is modern and all about creativity and freedom and how we had all this before the West ever thought of it. It is my impression that the detailed ideas had more appeal then, when this kind of reinterpretation and the 鈥渃atch up with the West because we were actually there first鈥� theme was commonplace in places like Aligarh, but since then the Islam that has risen to confront the West is good old classical Islam, Magian crust and all.
That said, the books is available online for free. Make up your own mind. Read it. (very few of his fans actually do)
Some random quotes follow:
鈥淭he task before the modern Muslim is, therefore, immense. He has to re-think the whole system of Islam without completely breaking with the past鈥�.
鈥淏elieve me, Europe today (due to its perverted ego) is the greatest hindrance in the way of man鈥檚 ethical advancement. The Muslim, on the other hand, is in possession of these ultimate ideas of the basis of a revelation, (鈥�) which, speaking from the inmost depths of life, internalises its own apparent externality. With him the spiritual basis of life is a matter of conviction for which even the least enlightened man among us can easily lay down his life.鈥�
鈥淚f time is real鈥� then every moment in the life of Reality is original, giving birth to what is absolutely novel and unforeseeable. Everyday doth some new work employ Him, says the Koran. To exist in real time means (鈥�) to create it from moment to moment and to be absolutely free and original in creation. The universe is a free creative movement.鈥�
鈥淚t is in contact with the Most Real that the ego discovers its uniqueness, its metaphysical status, and the possibility of improvement in that status. Strictly speaking, the experience which leads to this discovery is not a conceptually manageable intellectual fact; it is a vital fact, an attitude consequent on an inner biological transformation which cannot be captured in the net of logical categories.鈥�
鈥淢uhammad, we are told, was a psychopath13. Well, if a psychopath has the power to give a fresh direction to the course of human history, it is a point of the highest psychological interest to search his original experience which has turned slaves into leaders of men, and has inspired the conduct and shaped the career of whole races of mankind鈥�
鈥�..religion; for reasons which I have mentioned before, is far more anxious to reach the ultimately real than science鈥�
鈥淭he final act is not an intellectual act, but a vital act which deepens the whole being of the ego, and sharpens his will with the creative assurance that the world is not something to be merely seen or known through concepts, but something to be made and re-made by continuous action. It is a moment of supreme bliss and also a moment of the greatest trial for the ego鈥�
Incidentally, recently a pakhtoon mullah who was said to be 鈥渁nti-extremist鈥� was killed in Kandahar after his work was described as anti-Islam by traditional mullahs.. The application of Iqbalian ideas to the real world will run up against blasphemy and apostasy memes..
PS: a respected professor of Urdu (from Canada) posted this comment, which I cannot help sharing: Iqbal continues to be of paramount interest to Pakistanis(every PhD proposal I ever received from Pakistani students involved Iqbal!), and of no interest to anyone else
The book is primarily targeted at contemporary Muslims, who were keenly aware of their weakness vis-a-vis Europe, as well as of their historic role as a 鈥渨orthy opponent鈥� that at some point in the past held the upper hand against Western Christian competitors. Iqbal鈥檚 primary mission here is not some open ended search for philosophical truth, it is the revival of Muslim greatness, the basic fact of which is taken for granted and is an element of faith. In his own words:
鈥淚 have tried to meet, even though partially, this urgent demand by attempting to reconstruct Muslim religious philosophy with due regard to the philosophical traditions of Islam and the more recent developments in the various domains of human knowledge.鈥�
Like many other religiously minded thinkers of the day, he was also quite taken with modern physics and believed 鈥渢he present moment is quite favorable for such an undertaking. Classical Physics has learned to criticize its own foundations. As a result of this criticism the kind of materialism, which it originally necessitated, is rapidly disappearing; and the day is not far off when Religion and Science may discover hitherto unsuspected mutual harmonies.鈥�
In terms of his education and training, Iqbal was firmly in the Western philosophical tradition (tending mostly towards its German, orientalist, idealist and romantic currents) and like other Islamist modernizers, he took it for granted that the 鈥淢uslim world鈥� has to come to terms with modern knowledge, but this was to be done from within the Islamic tradition and while maintaining the distinctive character of Muslim society. His grandfather may have been a Kashmiri Hindu (his son claims the conversion happened 400 years earlier) and it has been claimed that there were branches of the family that remained Hindu, but either because of this relatively recent conversion, or because of his mother鈥檚 strong Muslim faith, his commitment to Muslim separatism and supremacism was strong and unbending. He was willing to admire other traditions (including the learning of the Brahmins, about whom he has interesting things to say elsewhere) and learn from them, but they are always 鈥渙ther鈥� traditions, about this there is never any doubt.
The books is interesting, especially if you are philosophically inclined towards the 鈥渟piritual鈥� and the mystical; on the other hand, if you are somewhere on the 鈥渘ew atheist鈥� spectrum then the book can only be of historical interest. Even those who are willing to entertain metaphysical speculation should be aware that this is not a systematic philosophical text. All the central claims of the book are simply asserted (there is rarely any detailed argument showing why they are correct) and the historical views are very early 20th century, with the ghosts of Spengler and countless lesser writers hovering in the background. Entire cultures and historical epochs are summed up in ex-cathedra pronouncements of the sort that were popular in that age but seem to have fallen out of favor since then. For example 鈥渢he cultures of Asia, and in fact, of the whole ancient world failed because they approached reality exclusively from within and moved from within outwards. This procedure gave them theory without power, and on mere theory no durable civilization can be based鈥�.
Always hovering in the background is his (not so original) view that history is progressive and something is gradually unfolding and developing as we move from ancient cultures (India, Greece, never China) to Islam to modern Europe. In this great drama, the 鈥渟pirit of Islam鈥� is essentially anti-classical and empiricist and it is Islam that created the foundations of modern science by introducing this attitude into humanity (鈥淓uropean culture, on its intellectual side, is only a further development of some of the most important phases of the culture of Islam鈥�). This basically Hegelian view of history was all the rage in the circles that Allama Iqbal frequented (its echoes survive to this day), and if this is still your cup of tea, jump right in, Iqbal will not disappoint you.
Among his claims are the assertion that 鈥渢he prophet of Islam was the first critical observer of psychic phenomena鈥�
and 鈥淚n Islam, prophecy reaches its perfection in discovering the need for its own abolition鈥�
A prophet may be defined as a type of mystic consciousness in which 鈥榰nitary experience鈥� tends to overflow its boundaries, and seeks opportunities of redirecting or refashioning the forces of collective life. In his personality the finite centre of life sinks into his own infinite depths only to spring up again, with fresh vigour, to destroy the old, and to disclose the new directions of life鈥�
You get the drift.
Historical references are cherry picked and whatever theory he is proposing is supported by quranic verses that other Muslims may nor may not interpret the way Iqbal does. Sometimes the cherry-picking stretches credulity and even fans may become a bit suspicious; for example, defending the unequal shares of men and women in Quranic inheritance law he says 鈥淔rom the inequality of their legal shares it must not be supposed that the rule assumes the superiority of males over females. Such an assumption would be contrary to the spirit of Islam. The Qur鈥檃n says: And for women are rights over men similar to those for men over women鈥� (2:228). This is rather disingenuous, because the quoted verse in context is not about equality at all, but specifically about the superiority of men over women. Here is Yusuf Ali鈥檚 translation of the entire verse: Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.
Judge for yourself.
The book quotes heavily from contemporary European intellectuals (someone has calculated that 25 of the 34 Western philosophers mentioned in it are contemporaries, some of whom are already fading into obscurity, but were prominent in the day); if the metaphysical speculations of early 20th century Western philosophers (Bergson, Whitehead, Carr, Spengler, etc.) appeal to you, go for it. You will learn that much of this speculation was already present in the Islamicate tradition, or so Iqbal claims. I don鈥檛 doubt that some of what he is saying is perfectly true, but given the way he creatively cherry-picks and interprets the Quran, I have my doubts about some of his interpretations of Muslim philosophers as well. But I don鈥檛 know enough about the subject to know for sure.
Now that almost a century has passed (some of the lectures are revised versions of essays he was working on in the early 1920s) we can also ask, what influence has the book had? It seems to me that it continues to appeal to modern (semi-westernized) Muslims (especially in Pakistan) because it seems to offer the possibility of radical reform of Islamic law and creative (modern) reinterpretation of Islamic theology, the appeal is almost entirely symbolic; most of his fans don鈥檛 actually read the book, they just like the fact that it is there and that they have heard it is modern and all about creativity and freedom and how we had all this before the West ever thought of it. It is my impression that the detailed ideas had more appeal then, when this kind of reinterpretation and the 鈥渃atch up with the West because we were actually there first鈥� theme was commonplace in places like Aligarh, but since then the Islam that has risen to confront the West is good old classical Islam, Magian crust and all.
That said, the books is available online for free. Make up your own mind. Read it. (very few of his fans actually do)
Some random quotes follow:
鈥淭he task before the modern Muslim is, therefore, immense. He has to re-think the whole system of Islam without completely breaking with the past鈥�.
鈥淏elieve me, Europe today (due to its perverted ego) is the greatest hindrance in the way of man鈥檚 ethical advancement. The Muslim, on the other hand, is in possession of these ultimate ideas of the basis of a revelation, (鈥�) which, speaking from the inmost depths of life, internalises its own apparent externality. With him the spiritual basis of life is a matter of conviction for which even the least enlightened man among us can easily lay down his life.鈥�
鈥淚f time is real鈥� then every moment in the life of Reality is original, giving birth to what is absolutely novel and unforeseeable. Everyday doth some new work employ Him, says the Koran. To exist in real time means (鈥�) to create it from moment to moment and to be absolutely free and original in creation. The universe is a free creative movement.鈥�
鈥淚t is in contact with the Most Real that the ego discovers its uniqueness, its metaphysical status, and the possibility of improvement in that status. Strictly speaking, the experience which leads to this discovery is not a conceptually manageable intellectual fact; it is a vital fact, an attitude consequent on an inner biological transformation which cannot be captured in the net of logical categories.鈥�
鈥淢uhammad, we are told, was a psychopath13. Well, if a psychopath has the power to give a fresh direction to the course of human history, it is a point of the highest psychological interest to search his original experience which has turned slaves into leaders of men, and has inspired the conduct and shaped the career of whole races of mankind鈥�
鈥�..religion; for reasons which I have mentioned before, is far more anxious to reach the ultimately real than science鈥�
鈥淭he final act is not an intellectual act, but a vital act which deepens the whole being of the ego, and sharpens his will with the creative assurance that the world is not something to be merely seen or known through concepts, but something to be made and re-made by continuous action. It is a moment of supreme bliss and also a moment of the greatest trial for the ego鈥�
Incidentally, recently a pakhtoon mullah who was said to be 鈥渁nti-extremist鈥� was killed in Kandahar after his work was described as anti-Islam by traditional mullahs.. The application of Iqbalian ideas to the real world will run up against blasphemy and apostasy memes..
PS: a respected professor of Urdu (from Canada) posted this comment, which I cannot help sharing: Iqbal continues to be of paramount interest to Pakistanis(every PhD proposal I ever received from Pakistani students involved Iqbal!), and of no interest to anyone else
May 4, 2016
Muhammad Iqbal's Reconstruction is an ambitious attempt to articulate what he takes to be the fundamental message and perspective of the revelation of the Prophet in dialog with contemporary European discourse (i.e., early 20th-century) in philosophy and the sciences. I think anyone who engages seriously with a living religious tradition, and who values these forms of discourse, will similarly cobble together an eclectic and idiosyncratic interpretation of their own - I certainly have. But whether or not that mass of material can be persuasively organized to constitute a theory in its own right is another question, and Iqbal's ambitious work is only partly a satisfactory answer.
Its principle weakness is that he spreads himself too thin, leaping breathlessly from mountain peak to mountain peak. On a single page you'll find references to Whitehead, Einstein, Carnap, ibn Khaldun, and even, very occasionally, the Quran. But the more he perceives and attempts to articulate a deep underlying connection unifying all these voices into a common thread, the less persuasive his model appears from the outside.
Of all the many thinkers he considers, I think Whitehead and Bergson are most important. Iqbal articulates a vision of Islam that is turned toward the natural universe and that echoes deep insights into the nature of time, and especially the manifestation of prophetic utterance within the span of time. This far I can go along with him.
Where I have to get off the train, however, is Iqbal's paradoxical embrace of epistemological closure. That is, despite his interest in an unfolding and temporalized interplay of time and eternity, he never brings the subject into critical reflection, and shows a strong tendency to constantly give the sense that his ideas are adequate to the task to which he sets himself.
Now that the book is approaching a century old, the inadequacy of his conceptual toolbox is pretty obvious. I think he would have benefited greatly from systems theory and I'm sorry that he missed it. It would have made a better framework for his reflections on time than Whitehead's dissatisfying process metaphysics, and it would have forced him to consider the framing effects of the subject.
In my view, Islam has benefited far more from the modern voices that emphasize the historicity of its constructions than from those who would argue, in effect, that the Quran anticipates Einstein. The latter approach, combined with an unwillingness to problematize the subject, keeps Islam fixed in a pre-modern idiom, no matter how it's seasoned with theoretical physics. I share his interest in bringing the thought-worlds of Europe and Islam into dialog, but the way he goes about it did not win me over.
Its principle weakness is that he spreads himself too thin, leaping breathlessly from mountain peak to mountain peak. On a single page you'll find references to Whitehead, Einstein, Carnap, ibn Khaldun, and even, very occasionally, the Quran. But the more he perceives and attempts to articulate a deep underlying connection unifying all these voices into a common thread, the less persuasive his model appears from the outside.
Of all the many thinkers he considers, I think Whitehead and Bergson are most important. Iqbal articulates a vision of Islam that is turned toward the natural universe and that echoes deep insights into the nature of time, and especially the manifestation of prophetic utterance within the span of time. This far I can go along with him.
Where I have to get off the train, however, is Iqbal's paradoxical embrace of epistemological closure. That is, despite his interest in an unfolding and temporalized interplay of time and eternity, he never brings the subject into critical reflection, and shows a strong tendency to constantly give the sense that his ideas are adequate to the task to which he sets himself.
Now that the book is approaching a century old, the inadequacy of his conceptual toolbox is pretty obvious. I think he would have benefited greatly from systems theory and I'm sorry that he missed it. It would have made a better framework for his reflections on time than Whitehead's dissatisfying process metaphysics, and it would have forced him to consider the framing effects of the subject.
In my view, Islam has benefited far more from the modern voices that emphasize the historicity of its constructions than from those who would argue, in effect, that the Quran anticipates Einstein. The latter approach, combined with an unwillingness to problematize the subject, keeps Islam fixed in a pre-modern idiom, no matter how it's seasoned with theoretical physics. I share his interest in bringing the thought-worlds of Europe and Islam into dialog, but the way he goes about it did not win me over.
August 20, 2011
賰鬲丕亘 賯賷賲 噩丿丕賸 賵氐毓亘 賵賲卮賵賯 亘賳賮爻 丕賱賵賯鬲 :). 賱丕 賷禺賮賶 丕賳 丕賴鬲賲丕賲 卮禺氐 賲孬賱 兀賯亘丕賱 賰賮賷賱爻賵賮 氐賵賮賷 爻賷賳胤賵賷 毓賱賶 亘丨孬 丕賳胤賵賱賵噩賷 亘丕賱賲賯丕賲 丕賱兀賵賱 賵賴賵 賲亘丨孬 氐毓亘 毓賱賶 丕賱賯丕乇卅 丕賱毓丕丿賷.
廿賳 噩丕夭 賱賷 賮爻兀賯賵賱 亘兀賳 賴賳丕賰 孬賱丕孬 賲亘丕丨孬 賮賷 丕賱賰鬲丕亘 賴賷 丕賱賵噩賵丿(丕賱兀賳胤賵賱賵噩賷丕) 賵丕賱賲毓乇賮丞(丕賱丕亘爻鬲賲賵賱賵噩賷丕) 賵丕賱丕噩鬲賲丕毓(丕賱爻賵爻賷賵賱噩賷丕) 賵兀賰孬乇賴丕 氐毓賵亘丞 丕賱噩夭卅賷賳 丕賱兀賵賱賷賳 賱丿乇噩丞 兀賳賳賷 鬲乇賰鬲 丕賱賰鬲丕亘 賲乇丞 賯亘賱 兀賳 丕賰賲賱 孬賱孬賴 丕賱兀禺賷乇 丕賱匕賷 乇丕賯 賱賷 噩丿丕賸 賰賵賳 丕賱賰丕鬲亘 噩乇卅亍 噩丿丕賸 賵賲鬲賲賰賳 賮賷 賮賳賴 丕賱賮賱爻賮賷 賵賷丿禺賱 賮賷 睾賲丕乇 兀賲賵乇 賯賱賲丕 鬲爻賲毓 卮禺氐丕賸 賷鬲丨丿孬 亘賴丕 賲賯賱 賮賰乇丞 禺鬲賲 丕賱賳亘賵丞 兀賵 丕賱賳賯賵丿丕鬲 丕賱賲毓乇賮賷丞 賱賱賮賯賴 丕賱廿爻賱丕賲賷.
丕賱賰鬲丕亘 賷丨鬲丕噩 廿賱賶 鬲毓賲賯 賮賷 丕賱賮賱爻賮丕鬲 亘卮賰賱 毓丕賲 賱鬲爻鬲胤賷毓 賮賴賲 丕賱賰鬲丕亘 賵丕賱丕爻鬲賮丕丿丞 賲賳賴貙 賵丕賱丨賯賷賯丞 兀賳賴 賷丨鬲丕噩 廿賱賶 兀賰孬乇 賲賳 賯乇丕亍丞 賵乇賰丕卅夭 賲毓乇賮賷丞 賯丿 賱丕 鬲鬲賵賮乇 賱賱賯丕乇卅 丕賱毓丕丿賷 賲孬賱賷 :)
廿賳 噩丕夭 賱賷 賮爻兀賯賵賱 亘兀賳 賴賳丕賰 孬賱丕孬 賲亘丕丨孬 賮賷 丕賱賰鬲丕亘 賴賷 丕賱賵噩賵丿(丕賱兀賳胤賵賱賵噩賷丕) 賵丕賱賲毓乇賮丞(丕賱丕亘爻鬲賲賵賱賵噩賷丕) 賵丕賱丕噩鬲賲丕毓(丕賱爻賵爻賷賵賱噩賷丕) 賵兀賰孬乇賴丕 氐毓賵亘丞 丕賱噩夭卅賷賳 丕賱兀賵賱賷賳 賱丿乇噩丞 兀賳賳賷 鬲乇賰鬲 丕賱賰鬲丕亘 賲乇丞 賯亘賱 兀賳 丕賰賲賱 孬賱孬賴 丕賱兀禺賷乇 丕賱匕賷 乇丕賯 賱賷 噩丿丕賸 賰賵賳 丕賱賰丕鬲亘 噩乇卅亍 噩丿丕賸 賵賲鬲賲賰賳 賮賷 賮賳賴 丕賱賮賱爻賮賷 賵賷丿禺賱 賮賷 睾賲丕乇 兀賲賵乇 賯賱賲丕 鬲爻賲毓 卮禺氐丕賸 賷鬲丨丿孬 亘賴丕 賲賯賱 賮賰乇丞 禺鬲賲 丕賱賳亘賵丞 兀賵 丕賱賳賯賵丿丕鬲 丕賱賲毓乇賮賷丞 賱賱賮賯賴 丕賱廿爻賱丕賲賷.
丕賱賰鬲丕亘 賷丨鬲丕噩 廿賱賶 鬲毓賲賯 賮賷 丕賱賮賱爻賮丕鬲 亘卮賰賱 毓丕賲 賱鬲爻鬲胤賷毓 賮賴賲 丕賱賰鬲丕亘 賵丕賱丕爻鬲賮丕丿丞 賲賳賴貙 賵丕賱丨賯賷賯丞 兀賳賴 賷丨鬲丕噩 廿賱賶 兀賰孬乇 賲賳 賯乇丕亍丞 賵乇賰丕卅夭 賲毓乇賮賷丞 賯丿 賱丕 鬲鬲賵賮乇 賱賱賯丕乇卅 丕賱毓丕丿賷 賲孬賱賷 :)
to-be-continued
January 13, 2018鬲乇噩賲丞 睾賷乇 賲爻丕毓丿丞 亘丕賱賲乇丞.
兀胤乇賵丨丞 丕賯亘丕賱 鬲爻鬲丨賯 丕賱賳馗乇 賵丕賱鬲賮賰賾乇 賮賷賴丕, 賵賱賰賳賴丕 丕賷囟丕 鬲爻鬲丨賯 賯丕賱亘丕 兀賮囟賱, 賷噩毓賱 賲賳 賯乇丕亍鬲賴丕 賲氐丿乇 賮丕卅丿丞 賱賱賯丕乇卅 丕賱毓乇亘賷.
賲丐噩賱丞 丨鬲賶 丕賱賵氐賵賱 丕賱賶 鬲乇噩賲丞 兀乇賯賶.
兀胤乇賵丨丞 丕賯亘丕賱 鬲爻鬲丨賯 丕賱賳馗乇 賵丕賱鬲賮賰賾乇 賮賷賴丕, 賵賱賰賳賴丕 丕賷囟丕 鬲爻鬲丨賯 賯丕賱亘丕 兀賮囟賱, 賷噩毓賱 賲賳 賯乇丕亍鬲賴丕 賲氐丿乇 賮丕卅丿丞 賱賱賯丕乇卅 丕賱毓乇亘賷.
賲丐噩賱丞 丨鬲賶 丕賱賵氐賵賱 丕賱賶 鬲乇噩賲丞 兀乇賯賶.
October 7, 2012
禺鬲賲 賳亘賵鬲 乇丕 亘賴 賲毓賳蹖 馗賴賵乇 芦毓賯賱 丕爻鬲賯乇丕卅蹖禄 丕賳爻丕賳鈥屬囏� 丿丕賳爻鬲賴 賵 賯胤毓 讴賱蹖 亘卮乇 丕夭 丿爻鬲賵乇丕鬲 丌爻賲丕賳蹖 乇丕 鬲卮乇賷丨 賲蹖讴賳丿. 丕賯亘丕賱 丿乇 丕蹖賳鈥屫ㄘж辟� 賲蹖賳賵蹖爻丿: 賲蹖賱丕丿 丕爻賱丕賲貙 鬲賵賱丿 毓賯賱 丕爻鬲賯乇丕卅蹖 讴丕賵卮诏乇 丕爻鬲 ... 倬蹖丕賲亘乇蹖 丿乇 丕爻賱丕賲 亘賴 丕賷賳 氐賵乇鬲 亘賴 讴賲丕賱 賲蹖乇爻丿 讴賴 賱夭賵賲 賲賳爻賵禺 卮丿賳 丌賳 賲讴卮賵賮 賲蹖卮賵丿. 丕蹖賳 丕賲乇 賲爻鬲賱夭賲 丕丿乇丕讴 丕蹖賳 賳讴鬲賴鈥屰� 丿賯蹖賯 丕爻鬲 讴賴 丨蹖丕鬲 賳賲賷鬲賵丕賳丿 亘乇丕蹖 賴賲蹖卮賴 趩賵賳丕賳 讴賵丿讴蹖 鬲丨鬲 鬲毓賱蹖賲 賳诏丕賴 丿丕卮鬲賴 卮賵丿貙 賵 亘乇丕蹖 丌賳讴賴 亘賴 禺賵丿丌诏丕賴蹖 讴丕賲賱 賳丕卅賱 卮賵丿貙 賱丕夭賲 丕爻鬲 亘卮乇 爻乇丕賳噩丕賲 亘賴 賲賳卮丕亍 丕氐賱蹖 禺賵蹖卮 亘丕夭诏乇丿丿. 賲賳爻賵禺 卮丿賳 讴賴丕賳鬲 賵 爻賱胤賳鬲 賲賵乇賵孬蹖 丿乇 丕爻賱丕賲貙 鬲賲丕蹖賱 卮丿蹖丿 賯乇丌賳 亘賴 毓賯賱 賵 鬲噩乇亘賴 賵 鬲丕讴蹖丿蹖 讴賴 亘乇 胤亘蹖毓鬲 賵 鬲丕乇蹖禺 亘毓賳賵丕賳 賲賳丕亘毓 賲毓乇賮鬲 亘卮乇蹖 賲蹖賳賴丿貙 賴賲诏蹖 趩賴乇賴鈥屬囏й� 诏賵賳賴鈥屭堎� 讴蹖 丕賳丿蹖卮賴鈥屫з嗀� 讴賴 賴賲丕賳 禺丕鬲賲賴 蹖丕賮鬲賳 賲乇鬲亘鬲 賳亘賵鬲 丕爻鬲... 丿乇 賵丕賯毓 賯乇丌賳貙 芦賳賮爻禄 (禺賵丿) 賵 芦丌賮丕賯禄 (噩賴丕賳) 乇丕 亘賴 毓賳賵丕賳 賲賳丕亘毓 賵 爻乇趩卮賲賴鈥屬囏й� 丌诏丕賴蹖 賵 賲毓乇賮鬲 亘賴 卮賲丕乇 賲蹖 丌賵乇丿. 禺丿丕賵賳丿 賴賲趩賳丕賳讴賴 賳卮丕賳賴鈥屬囏й屫� 乇丕 丿乇 鬲噩乇亘賴鈥屰� 禺丕乇噩蹖 丌卮讴丕乇 賲賷爻丕夭丿貙 丿乇 鬲噩乇亘賴鈥屰� 丿乇賵賳蹖 賳蹖夭 毓蹖丕賳 賲蹖丿丕乇丿貙鈥� 賵 丕蹖賳 丿賷诏乇 賵馗賷賮賴鈥屰� 丌丿賲蹖 丕爻鬲 鬲丕 賯丕亘賱蹖鬲 亘丕乇賵乇蹖 賲毓乇賮鬲 乇丕 丿乇 鬲賲丕賲蹖 噩賳亘賴鈥屬囏й� 鬲噩乇亘賴 賲賵乇丿 賯囟丕賵鬲 賯乇丕乇 丿賴丿.... 賵賱賷 鬲噩乇亘賴鈥屰� 丿乇賵賳蹖 鬲賳賴丕 蹖讴蹖 丕夭 賲賳丕亘毓 讴爻亘 賲毓乇賮鬲 亘乇丕蹖 丌丿賲蹖 丕爻鬲. 亘賳丕 亘賴 诏賮鬲賴鈥屰� 賯乇丌賳貙 胤亘蹖毓鬲 賵 鬲丕乇蹖禺 鈥� 丿賵 賲賳亘毓 丿蹖诏乇 賲毓乇賮鬲 賲蹖亘丕卮賳丿貙 亘丕 鬲毓賲賯 丿乇 丕蹖賳 賲賳丕亘毓 賲毓乇賮鬲 丕爻鬲 賰賴 乇賵丨 丕爻賱丕賲 丿乇 亘賴鬲乇蹖賳 卮讴賱卮 丿乇讴 賲蹖卮賵丿貙 賯乇丌賳 賳卮丕賳賴鈥屬囏� 賵 丌孬丕乇 丨賯蹖賯鬲 睾丕卅蹖 乇丕 丿乇 芦禺賵乇卮蹖丿禄 賵 芦賲丕賴禄貙 丿乇 芦讴卮蹖丿诏蹖 爻丕蹖賴鈥屬囏回� 丿乇 芦鬲賳丕賵亘 乇賵夭 賵 卮亘禄貙 丿乇 芦丕禺鬲賱丕賮 乇賳诏賴丕 賵 夭亘丕賳賴丕禄 賵 丿乇 芦鬲賳丕賵亘 乇賵夭賴丕蹖 卮丕丿蹖 賵 睾賲 丿乇 賲蹖丕賳 賲乇丿賲禄 賲蹖丿丕賳丿 鈥� 蹖毓賳蹖 丿乇 賵丕賯毓貙 鬲賲丕賲蹖 丌賳趩賴 讴賴 丿乇 胤亘蹖毓鬲 亘乇丕蹖 丿乇讴 丨爻 亘卮乇 賴賵蹖丿丕爻鬲. 賵馗賷賮賴鈥屰� 賲爻賱賲丕賳 丕賳丿蹖卮賴 讴乇丿賳 丿乇 丕蹖賳 賳卮丕賳賴鈥屬囏ж池� ... 丕賯亘丕賱
毓亘丿丕賱賰乇賷賲 爻乇賵卮 丿乇 鬲賵氐賷賮 丕賷賳 亘禺卮 丕夭 毓賯賷丿賴鈥屰� 丕賯亘丕賱 賳爻亘鬲 亘賴 賲賮賴賵賲 芦禺鬲賲 賳亘賵鬲禄 丿乇 噩賲毓 丿丕賳卮噩賵蹖丕賳 丿丕賳卮诏丕賴 爻賵乇亘賳 賮乇丕賳爻賴 丕蹖賳诏賵賳賴 鬲賵囟賷丨 丿丕丿: 芦禺賱丕氐賴 丨乇賮卮 [丕賯亘丕賱] 丕蹖賳 丕爻鬲 讴賴 禺鬲賲 賳亘賵鬲 亘賴 丿賱蹖賱 馗賴賵乇 毓賯賱 丕爻鬲賯乇丕卅蹖 亘卮乇 丕爻鬲. 鬲丕 賯亘賱 丕夭 馗賴賵乇 毓賯賱 丕爻鬲賯乇丕卅蹖貙 倬蹖丕賲亘乇丕賳 馗賴賵乇卮丕賳 賱丕夭賲 亘賵丿. 丕賲丕 賴賲蹖賳 讴賴 賲乇丿賲 毓丕賯賱 賵 亘丕賱睾 卮丿賳丿貙 丕夭 丨囟賵乇 倬蹖丕賲亘乇丕賳 亘蹖 賳賷丕夭 卮丿賳丿. 禺鬲賲 賳亘賵鬲 蹖毓賳蹖 丕蹖賳讴賴 丿蹖诏乇 讴爻蹖 丨丕賲賱 賵丨蹖 丕夭 爻賵蹖 禺丿丕 賳蹖爻鬲 賵 丿蹖诏乇 讴爻蹖 丕鬲賵乇蹖鬲賴 讴賱丕賲 倬蹖丕賲亘乇 乇丕 賳丿丕乇丿. 丕賯亘丕賱 丿乇 卮毓乇 賲毓乇賵賮卮 賲蹖诏賵蹖丿: 趩乇丕睾 禺賵蹖卮 亘乇丕賮乇賵禺鬲賲 讴賴 丿爻鬲 讴賱賷賲 // 丿乇 丕蹖賳 夭賲丕賳賴 賳賴丕賳 丕賳丿乇 丌爻鬲蹖賳 讴乇丿賳丿
丕賯亘丕賱 賲蹖诏賵蹖丿 讴賴 丿乇 夭賲丕賳賴 賲丕 趩乇丕睾 讴賱蹖賲 丿乇 丌爻鬲蹖賳 賲丕賳丿賴 丕爻鬲 賵 丿蹖诏乇 亘蹖乇賵賳 賳賲蹖丌蹖丿 賵 賲丕 丕夭 趩乇丕睾 讴賱蹖賲鈥屫з勝勝� 賳賵乇 賳賲蹖诏蹖乇蹖賲 亘賱讴賴 趩乇丕睾 禺賵丿賲丕賳 乇丕 亘丕蹖丿 乇賵卮賳 讴賳蹖賲. 丕賯亘丕賱 丿乇 讴鬲丕亘 禺賵丿卮 賲蹖诏賵蹖丿: 禺鬲賲 賳亘賵鬲 蹖毓賳蹖 丌賳讴賴 賲丕 乇賴丕 賴爻鬲蹖賲 丕夭 丕賱賴丕賲 丌爻賲丕賳貙 蹖毓賳蹖 丿蹖诏乇 讴爻蹖 賳蹖爻鬲 讴賴 亘蹖丕蹖丿 賵 亘诏賵蹖丿 賲賳 丕夭 噩丕賳亘 禺丿丕賵賳丿 亘丕 卮賲丕 爻禺賳 賲蹖诏賵蹖賲貙 賮賱匕丕 乇賵蹖 丨乇賮 賲賳 丨乇賮 賳夭賳蹖丿. 毓賯賱 賳賯丕丿 賵 毓賯賱 丕爻鬲賯乇丕卅蹖 賵賯鬲蹖 丌賲丿 丿乇賽 賵丨蹖 亘爻鬲賴 卮丿
毓亘丿丕賱賰乇賷賲 爻乇賵卮 丿乇 鬲賵氐賷賮 丕賷賳 亘禺卮 丕夭 毓賯賷丿賴鈥屰� 丕賯亘丕賱 賳爻亘鬲 亘賴 賲賮賴賵賲 芦禺鬲賲 賳亘賵鬲禄 丿乇 噩賲毓 丿丕賳卮噩賵蹖丕賳 丿丕賳卮诏丕賴 爻賵乇亘賳 賮乇丕賳爻賴 丕蹖賳诏賵賳賴 鬲賵囟賷丨 丿丕丿: 芦禺賱丕氐賴 丨乇賮卮 [丕賯亘丕賱] 丕蹖賳 丕爻鬲 讴賴 禺鬲賲 賳亘賵鬲 亘賴 丿賱蹖賱 馗賴賵乇 毓賯賱 丕爻鬲賯乇丕卅蹖 亘卮乇 丕爻鬲. 鬲丕 賯亘賱 丕夭 馗賴賵乇 毓賯賱 丕爻鬲賯乇丕卅蹖貙 倬蹖丕賲亘乇丕賳 馗賴賵乇卮丕賳 賱丕夭賲 亘賵丿. 丕賲丕 賴賲蹖賳 讴賴 賲乇丿賲 毓丕賯賱 賵 亘丕賱睾 卮丿賳丿貙 丕夭 丨囟賵乇 倬蹖丕賲亘乇丕賳 亘蹖 賳賷丕夭 卮丿賳丿. 禺鬲賲 賳亘賵鬲 蹖毓賳蹖 丕蹖賳讴賴 丿蹖诏乇 讴爻蹖 丨丕賲賱 賵丨蹖 丕夭 爻賵蹖 禺丿丕 賳蹖爻鬲 賵 丿蹖诏乇 讴爻蹖 丕鬲賵乇蹖鬲賴 讴賱丕賲 倬蹖丕賲亘乇 乇丕 賳丿丕乇丿. 丕賯亘丕賱 丿乇 卮毓乇 賲毓乇賵賮卮 賲蹖诏賵蹖丿: 趩乇丕睾 禺賵蹖卮 亘乇丕賮乇賵禺鬲賲 讴賴 丿爻鬲 讴賱賷賲 // 丿乇 丕蹖賳 夭賲丕賳賴 賳賴丕賳 丕賳丿乇 丌爻鬲蹖賳 讴乇丿賳丿
丕賯亘丕賱 賲蹖诏賵蹖丿 讴賴 丿乇 夭賲丕賳賴 賲丕 趩乇丕睾 讴賱蹖賲 丿乇 丌爻鬲蹖賳 賲丕賳丿賴 丕爻鬲 賵 丿蹖诏乇 亘蹖乇賵賳 賳賲蹖丌蹖丿 賵 賲丕 丕夭 趩乇丕睾 讴賱蹖賲鈥屫з勝勝� 賳賵乇 賳賲蹖诏蹖乇蹖賲 亘賱讴賴 趩乇丕睾 禺賵丿賲丕賳 乇丕 亘丕蹖丿 乇賵卮賳 讴賳蹖賲. 丕賯亘丕賱 丿乇 讴鬲丕亘 禺賵丿卮 賲蹖诏賵蹖丿: 禺鬲賲 賳亘賵鬲 蹖毓賳蹖 丌賳讴賴 賲丕 乇賴丕 賴爻鬲蹖賲 丕夭 丕賱賴丕賲 丌爻賲丕賳貙 蹖毓賳蹖 丿蹖诏乇 讴爻蹖 賳蹖爻鬲 讴賴 亘蹖丕蹖丿 賵 亘诏賵蹖丿 賲賳 丕夭 噩丕賳亘 禺丿丕賵賳丿 亘丕 卮賲丕 爻禺賳 賲蹖诏賵蹖賲貙 賮賱匕丕 乇賵蹖 丨乇賮 賲賳 丨乇賮 賳夭賳蹖丿. 毓賯賱 賳賯丕丿 賵 毓賯賱 丕爻鬲賯乇丕卅蹖 賵賯鬲蹖 丌賲丿 丿乇賽 賵丨蹖 亘爻鬲賴 卮丿
August 5, 2016
賳鬲賷噩丞 賱賯乇丕亍丞 賵賲毓乇賮丞 亘丕賱賮賰乇 丕賱睾乇亘賷 賷禺賱賯 廿賯亘丕賱 噩爻乇丕 亘賷賳賴 賵亘賷賳 丕賱賮賰乇 丕賱廿爻賱丕賲賷 賵丕賳 賰丕賳 鬲丨丿孬 毓賳 鬲噩丿賷丿 賮賱賲 賷鬲丨丿孬 毓賳 賲賳賴噩 亘毓賷賳賴 亘賱 賳馗乇丕鬲 賴賳丕 賵賴賳丕賰 賵鬲乇噩賷丨丕鬲 賱兀賮賰丕乇 賯丿賷賲丞 賵鬲亘賷丕賳 賱兀氐丕賱丞 丕賱賮賰乇 丕賱丕爻賱丕賲賷 賵 賰賷賮 兀賳 丕賱賯乇丕賳 氐亘睾賴 亘賴匕賴 丕賱氐亘睾丞 賵丕賳 賰丕賳 胤亘賷毓丞 丕鬲氐丕賱賴 丕賱賮賰乇 丕賱睾乇亘賷 鬲亘賷賳 丕賴鬲賲丕賲賴 丕賱丕賰亘乇 亘賯囟丕賷丕 毓賱賲 丕賱賰賱丕賲 賱丕賳賴丕 賯囟丕賷丕 賮賱爻賮賷丞 貙 賱賰賳賴 賷毓胤賷 賳馗乇丕鬲 睾賳賷丞 賵 丕賮賰丕乇 賵丕囟丕亍丕鬲 賲賴賲丞 亘卮兀賳 丕賱賰孬賷乇 賲賳 丕賱賲爻丕卅賱 貙 鬲亘賷賳 賯賷賲丞 丕賱賰鬲丕亘 丕賱賲丨鬲賮賶 亘賴 亘賷賳 丕賱賲賴鬲賲賷賳 亘丕賱賮賰乇 丕賱廿爻賱丕賲賷
October 16, 2013
A very ambitious book that tries to reconcile mysticism and reason, faith and positivism, & outlines the past and future of Islamic metaphysical, ethical & political thoughts in the context of the scientific & philosophical ideas known by early 20th century, e.g. general relativity, evolution, psychoanalysis & analytic philosophy. Overall the author was advocating reforms in Islamic scholarship by revitalizing the spirit of free inquiry & incorporating elements of modern science & liberal democracy. His warning that giving too much power to the clergy as in the then Persian constitution can be dangerious was unfortunately proved by the historical developments since the 1980s in Iran as well as his own country. He didn't always get the science stuff right, which is understandable as a lot of the results he cited were quite new when this was written. I find many of his ideas quite interesting though sometimes ambiguious which may be why his thoughts have influenced both liberals & religious fanatics. Maybe I would like it more if I had more patience for metaphysics.
June 1, 2016
Reading this book during class with help of Professor Z was really fascinating. The discussion is very thoughtful and deep, but it is my bad that I cant chew all the discussion in a proper way. Why? Because reading Iqbal is not similar with the other author. You need to have some background with other similar topics before went through Iqbal. Therefore it is hard to me to write a proper review.
In short, Iqbal ask the Muslim to think, to read and to have a deep understanding on Islam. Iqbal ask the Muslim to reconstruct their thinking, attitude and practice so they can be a better Muslim. Sounds familiar with the other author? Maybe yes, but if you read Iqbal, you will know he was different with the other leaders/authors. That's why people called him 'thinker'.
I wish to read the book later, perhaps I can understand better than my current undertaking.
In short, Iqbal ask the Muslim to think, to read and to have a deep understanding on Islam. Iqbal ask the Muslim to reconstruct their thinking, attitude and practice so they can be a better Muslim. Sounds familiar with the other author? Maybe yes, but if you read Iqbal, you will know he was different with the other leaders/authors. That's why people called him 'thinker'.
I wish to read the book later, perhaps I can understand better than my current undertaking.
February 29, 2012
By far one of the most astounding philosophical works that I have ever read by one of our greatest scholars. I can't keep myself from referring back to it.
November 15, 2017
丕賱鬲賯賷賷賲
猸愶笍猸愶笍猸愶笍1/2
賴匕賴 丕賱賲乇丕噩毓丞 丕賱孬丕賳賷丞 賱賱賰鬲丕亘 賵賴賷 毓乇囟 賱賱賲丨鬲賵賶 賰賲丕 賰丕賳 丕賱丨丕賱 賮賷 賲乇丕噩毓丞 丕賱賯乇丕亍丞 丕賱兀賵賱賶 丕賱賲賵噩賵丿丞 賮賷 丕賱兀爻賮賱
丕賱賲乇丕噩毓丞 丕賱孬丕賱孬丞 廿賳 卮丕亍 丕賱賱賴 鬲賰賵賳 毓賳丿 丕賱賯乇丕亍丞 丕賱孬丕賱孬丞 亘毓丿 丕賱鬲賵爻毓 賮賷 賲賵丕囟賷毓 賰孬賷乇丞 賵廿賳 卮丕亍 丕賱賱賴 鬲賰賵賳 賲乇丕噩毓丞 鬲丨丿賷丿 賲賵賯賮 丨賷賳賴丕 兀爻鬲胤賷毓 丕賱賯賵賱 賲丕匕丕 亘賯賷 賲賳 賮賰乇 廿賯亘丕賱 .
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賲丕 兀噩賾賱 兀賳 賷氐賯賱 丕賱廿賳爻丕賳 匕丕鬲賴
賵賷禺鬲亘乇 亘乇賷賯賴丕 賮賷 丨囟乇丞 丕賱卮賲爻
賮賷 匕賱賰 丕賱賵賯鬲 兀毓丿 賳丨鬲 噩爻丿賰 丕賱賯丿賷賲
賵兀賯賲 賰賷丕賳丕賸 噩丿賷丿丕賸
賲孬賱 賴匕丕 丕賱賰賷丕賳 賴賵 丕賱賰賷丕賳 丕賱丨賯賷賯賷
賵 廿賱丕 賮匕丕鬲賰 廿賳賲丕 賴賷 賲噩乇丿 丨賱賯丞 賲賳 丿禺丕賳
(賲賳 丿賷賵丕賳 噩丕賵賷丿 賳丕賲賴 鈥� 賲丨賲丿 廿賯亘丕賱 )
賲乇丕噩毓丞 毓乇囟 賱賱賲丨鬲賵賶
丕賱賯乇丕亍丞 丕賱孬丕賳賷丞 鈥� 亘鬲乇噩賲丞 賲丨賲丿 賷賵爻賮 毓丿爻 ( 賲賳 賵噩賴丞 賳馗乇賷 賴賷 丕賱鬲乇噩賲丞 丕賱兀賮囟賱 賮賷 賲賯丿賲丞 丕賱胤亘毓丞 亘賯賱賲 丕賱卮賷賲丕亍 丕賱毓賯丕賱賷 氐丨賷賮丞 乇賯賲 35 亘賷丕賳 賱賱賮乇賵賯 亘賷賳 丕賱鬲乇噩賲鬲賷賳 賵丕賱鬲賷 賱丕丨馗鬲賴丕 禺賱丕賱 賯乇丕亍鬲賷 ) 鈥� 胤亘毓丞 丿丕乇 丕賱賰鬲丕亘 丕賱賲氐乇賷
鬲丕乇賷禺 丕賱廿賳鬲賴丕亍
12-11-2017
丕賱毓賳賵丕賳 丕賱廿賳噩賱賷夭賷 兀賯乇亘 廿賱賶 丕賱賲丨鬲賵賶 賲賳 丕賱毓賳賵丕賳 丕賱賲毓乇亘 賮廿毓丕丿丞 丕賱亘賳丕亍 兀賰孬乇 禺氐賵氐賷丞 賲賳 丕賱鬲噩丿賷丿 賲毓 兀賳 丕賱鬲噩丿賷丿 賯丿 賷賮賴賲 賮賷 賴匕丕 丕賱爻賷丕賯 兀賷囟丕 .
賮賷 賲賯丕亘賱丞 賲毓 丕賱賮賷賱爻賵賮 丕賱賮乇賳爻賷 賲賷卮賷賱 賮賵賰賵 賮賷 丌禺乇 丨賷丕鬲賴 兀噩丕亘 毓賳 爻丐丕賱 賵噩賴 廿賱賷賴
兀賮囟賱 賮賰乇丞 賮賷 丨賷丕鬲賰 兀孬乇鬲 亘賰 責
賮兀噩丕亘 : 賴賷 賮賰乇丞 兀賳 兀賷 賮賰乇丞 兀鬲毓丕賲賱 賲毓賴丕 兀囟毓賴丕 賮賷 爻賷丕賯賴丕 丕賱夭賲賳賷 .
賮賱丕亘丿 廿匕丕賸 賲賳 賮賴賲 爻賲丕鬲 丕賱毓氐乇 賵丕賱爻賷丕賯 丕賱夭賲賳賷 丕賱匕賷 噩丕亍 賮賷賴 賴匕丕 丕賱賰鬲丕亘 :
1. 丕賳賴賷丕乇 丕賱廿胤丕乇 丕賱噩丕賲毓 賱賱賲爻賱賲賷賳 丕賱賲鬲賲孬賱 亘丕賱禺賱丕賮丞 .
2.鬲賲夭賷賯 丕賱乇丕亘胤丞 丕賱賲毓賳賵賷丞 賱賱卮毓賵亘 丕賱廿爻賱丕賲賷丞 丕賱賲鬲賲孬賱丞 賮賷 丕賱賳夭毓丕鬲 丕賱賯賵賲賷丞 賵丕賱賵胤賳賷丞 .
3.丕賱廿禺鬲乇丕賯丕鬲 丕賱睾乇亘賷丞 賵丕賱毓爻賰乇賷丞 賱賱毓丕賱賲 丕賱廿爻賱丕賲賷 .
4.丕賱賮夭毓 賲賳 丕禺鬲乇丕賯 乇賵丨賷 賱賱毓丕賱賲 丕賱廿爻賱丕賲賷 .
賮賷 賲乇丕噩毓鬲賷 賱賱賯乇丕亍丞 丕賱兀賵賱賶 兀卮乇鬲 賱賱賲丨鬲賵賶 丨爻亘 丕賱賮氐賵賱 兀賲丕 丕賱丌賳 賮爻賵賮 兀卮賷乇 賱賱兀賮賰丕乇 亘毓賷丿丕賸 毓賳 鬲乇鬲賷亘賴丕 賮賷 丕賱賰鬲丕亘 賵毓賳丕賵賷賳 丕賱賮氐賵賱 .
丕賯亘丕賱 亘賱丕 卮賰 賴賵 賲賳 乇賵丕丿 廿丨賷丕亍 丕賱乇賵丨 丕賱廿爻賱丕賲賷丞 賵丕賱賳卮兀丞 丕賱賲爻鬲兀賳賮丞 賵賰賲丕 賷卮賷乇 廿賱賶 匕賱賰 鬲賱賰 丕賱兀亘賷丕鬲 丕賱噩賲賷賱丞 丕賱鬲賷 氐丿乇鬲 亘賴丕 丕賱賲乇丕噩毓丞 賲賳 丿賷賵丕賳賴 噩丕賵賷丿 賳丕賲賴 .
毓丿賲 丕賱鬲乇丕賰賲 丕賱賲毓乇賮賷 賴賵 賲賳 兀毓賵氐 賲卮賰賱丕鬲 丕賱賮賰乇 丕賱廿爻賱丕賲賷 貙 丕賱睾丕賱亘賷丞 鬲兀鬲賷 賱賱亘丿亍 賲賳 噩丿賷丿 丿賵賳 丕賱亘賳丕亍 毓賱賶 賲丕 爻亘賯 賵賱賴匕丕 賰丕賳 賲氐賷乇 丕賱賰孬賷乇 賲賳 丕賱兀賮賰丕乇 賵賲氐賷乇 丕賱賰孬賷乇 賲賳 丕賱毓賯賵賱 賮賷 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 丕賱鬲賴賲賷卮 賵丨鬲賶 丕賱廿賳丿孬丕乇 兀賵 丕賱廿賱鬲賮丕鬲 廿賱賷賴丕 賵丕賱鬲睾賳賷 亘賴丕 亘毓丿 賮賵丕鬲 丕賱兀賵丕賳 賵賮賯丿丕賳 丕賱氐賱丕丨賷丞 !!!!!
賵賰兀賳 丕賱禺賷丕乇 兀囟丨賶 賴賵 廿賲丕 丕賱賴丿賲 賵 廿賲丕 丕賱亘賳丕亍 賮賵賯 胤賵丕亘賯 賲鬲丿丕毓賷丞 賱賱爻賯賵胤
賱賰賳 亘丨賯 丿丕卅賲丕賸 賲丕 兀鬲爻丕亍賱 廿賳 賰丕賳 丕賱兀爻丕爻 賯丕丿乇 毓賱賶 鬲丨賲賱 孬賯賱 賳丕胤丨丕鬲 爻丨丕亘 賱賲丕匕丕 賳丨氐乇 兀賳賮爻賳丕 兀賲丕賲 賴匕賷賳 丕賱禺賷丕乇賷賳 丕賱亘丕卅爻賷賳 !!!
卮鬲丕賳 亘賷賳 賲賳 賷賰賵賳 賲毓賵賱 賴丿賲 賵賲賳 賷賰賵賳 賲毓賵賱 亘賳丕亍 賷夭賷賱 鬲賰賱爻丕鬲 丕賱夭賲丕賳 賵丕賱兀毓賲丿丞 丕賱乇賰賷賰丞 丕賱鬲賷 乇賮毓鬲 賮賵賯 丕賱兀爻丕爻丕鬲 丕賱賲鬲賷賳丞 .
卮鬲丕賳 亘賷賳 鬲噩丿賷丿 賵鬲噩丿賷丿
丕賱匕賷 毓賳丿賲丕 兀賮賰乇 賮賷 賵噩賴 丕賱廿禺鬲賱丕賮 亘賷賳賴賲丕 兀噩丿 禺賷乇 賲孬丕賱 卮禺氐 賲鬲爻禺 賷丐孬乇 乇卮 丕賱毓胤賵乇 毓賱賶 丕賱廿爻鬲丨賲丕賲 !!!!
卮鬲丕賳 亘賷賳 賲賳 賷噩賲賱 賵亘賷賳 賲賳 賷丨賲賱 賲毓賵賱賴 亘噩乇兀丞 賵孬亘丕鬲 賵毓夭賲 賵賷賴賵賷 亘賴 毓賱賶 丕賱賯卮賵乇 賵丕賱亘賳丕亍 丕賱賲鬲丿丕毓賷 丕賱匕賷 賱丕 賷爻鬲胤賷毓 丕賱鬲丨賲賱 .
賴匕丕 賲丕 毓亘乇 毓賳賴 丕賯亘丕賱 賮賷 鬲氐賵乇賷 亘丕卮丿丿 毓賯丿丞 匕丕鬲賰 .
廿賳 賱賱丿賷賳 丿賵乇丞 賰賲丕 賱賰賱 卮卅 丿賵乇丞 賮賷 賴匕賴 丕賱丨賷丕丞 賮廿賳 賰丕賳鬲 丿賵乇丞 丕賱丿賷賳 亘兀賳 賷亘丿兀 乇賵丨丕賸 兀禺賱丕賯賷丞 賵廿賳爻丕賳賷丞 孬賲 鬲鬲丨賵賱 丕賱乇賵丨 廿賱賶 賲丐爻爻丞 孬賲 鬲氐亘丨 丕賱賲丐爻爻丞 毓亘卅丕賸 毓賱賶 丕賱乇賵丨 賮賷馗賴乇 丕賱鬲噩丿賷丿 廿賲丕 亘丿賷賳 噩丿賷丿 兀賵 廿丨賷丕亍 丕賱兀氐賵賱 賱賴匕丕 丕賱丿賷賳 賵賮賷 丨丕賱丞 丕賱廿爻賱丕賲 丕賱禺賷丕乇 丕賱孬丕賳賷 賴賵 丕賱禺賷丕乇 丕賱氐丨賷丨 丨賷孬 賰丕賳 賳亘賷賴 禺丕鬲賲 丕賱兀賳亘賷丕亍 .
賲賮鬲丕丨 丕賱鬲丨乇乇 賵 丕賱鬲噩丿賷丿 賱賱賲噩鬲賲毓丕鬲 丕賱鬲賷 鬲賳賲賵 賮賷賴丕 丕賱丨賷丕丞 賵鬲夭丿賴乇 丨賵賱 賳氐 丿賷賳賷 賴賵 丕賱鬲賲賷賷夭 亘賷賳 丕賱毓賳氐乇 丕賱兀夭賱賷 賵丕賱毓賳氐乇 丕賱鬲丕乇賷禺賷 賮賷 鬲噩乇亘鬲賴丕 丕賱丿賷賳賷丞 .
丕賱鬲丨乇乇 賲賳 丕賱賮賴賵賲 丕賱鬲賷 賰丕賳鬲 賲毓賷賳丞 賮賷 丕賱賲丕囟賷 賱賰賳賴丕 兀氐亘丨鬲 毓丕卅賯丕賸 賮賷 丕賱丨丕囟乇 貙 賱噩賵賴丕賳 賴賵賷夭賳噩乇 賳馗乇賷丞 丨賵賱 丕賱兀賮賰丕乇 丕賱賲乇賴賯丞 賲賮丕丿賴丕 兀賳 亘毓囟 丕賱兀賮賰丕乇 丕賱鬲賷 鬲賰賵賳 賲賱賴賲丞 賮賷 毓氐乇 鬲氐亘丨 賲乇賴賯丞 賮賷 毓氐乇 丌禺乇 .
廿賮乇丕胤 丕賱禺賱賮 亘丕賱孬賯丞 亘丕賱爻賱賮 賴匕丕 丕賱廿賮乇丕胤 丕賱夭丕卅丿 賮賷 丕賱孬賯丞 亘丕賱卮乇丨 丕賱匕賷 賷亘毓丿 毓賳 丕賱賲鬲賳 賵賲丕 丿賲賳丕 賳乇丿丿 賵賳賯賵賱 : 賱賳 賳賮賴賲 兀亘毓丿 賲賲丕 賮賴賲賵丕 賵賱賳 賳爻鬲胤賷毓 丕賱賵氐賵賱 廿賱賶 兀亘毓丿 賲賲丕 賵氐賱賵丕 廿賱賷賴 丨賷賳賴丕 賱丕 鬲丨丿孬賳賷 毓賳 丕賱鬲噩丿賷丿 賮丕賱賲卮賰賱丞 賱賷爻鬲 賮賷 丕賱毓賲賱 賮賯胤 賵廿賳賲丕 賴賷 賲卮賰賱丞 賮賷 丕賱兀賮賰丕乇 兀賷囟丕賸 .
賮丕賱兀賮賰丕乇 丕賱鬲賷 賱丕 鬲爻鬲胤賷毓 丕賱丿賮丕毓 毓賳 賳賮爻賴丕 賴賷 兀賮賰丕乇 噩丿賷乇丞 亘丕賱賲賵鬲 .
丕賱賰鬲丕亘 夭禺賲 賲賳 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷丞 兀賰孬乇 賲賳 丕賱賯囟丕賷丕 丕賱丿賷賳賷丞 亘賮賴賲賴丕 丕賱卮丕卅毓
賮賱爻賮丞 廿賯亘丕賱 賮賷 丕賱噩賲毓 亘賷賳 丕賱賲鬲賳丕賯囟丕鬲
噩賲毓 亘賷賳 丕賱毓夭 賵丕賱毓亘賵丿賷丞
丕賱噩賲毓 亘賷賳 賳賮賷 丕賱匕丕鬲 ( 賮賷 丕賱毓賱丕賯丞 亘丕賱禺丕賱賯 ) 賵亘賷賳 廿孬亘丕鬲賴丕 ( 賮賷 丕賱毓賱丕賯丞 亘丕賱賲禺賱賵賯 ) 鬲氐賵賮 丕賯亘丕賱 賴賵 夭賴丿 丕賱賲賱賵賰 賵夭賴丿 丕賱賲賯鬲丿乇 .
丕賱丨乇賰丞 賴賷 噩夭亍 兀爻丕爻賷 賲賳 賮賱爻賮丞 廿賯亘丕賱 賵丕賱鬲賷 賷乇丕賴丕 賮賷 丕賱廿爻賱丕賲 賲鬲賲孬賱丞 亘丕賱廿噩鬲賴丕丿 .
賮丕賱丿賷賳 賮賷 兀乇賮毓 賲乇丕鬲亘賴 賱賷爻 爻毓賷丕賸 廿賱丕 賵乇丕亍 丨賷丕丞 兀毓馗賲 丕賯亘丕賱 賷乇賰夭 毓賱賶 丕賱賵馗賷賮丞 丕賱廿噩鬲賲丕毓賷丞 賱賱丿賷賳 亘鬲乇賰賷夭 賯賵賶 丕賱匕丕鬲 賵噩毓賱 丕賱賮乇丿 氐丕丨亘 乇爻丕賱丞 .
丕賯亘丕賱 賷丐賰丿 毓賱賶 囟乇賵乇丞 丕賱鬲賲賷賷夭 亘賷賳 丕賱禺丕賱丿 丕賱兀夭賱賷 賵丕賱賲鬲睾賷乇 丕賱鬲丕乇賷禺賷 貙 賮丕賱禺丕賱丿 丕賱兀夭賱賷 賷丨賮馗 丕鬲夭丕賳賳丕 賮賷 丕賱毓丕賱賲 丕賱賲鬲睾賷乇 賱賰賳賴 賱丕 賷賯賷丿 丨乇賰鬲賳丕 賮噩賵賴乇 丕賱鬲噩丿賷丿 賷賰賲賳 賮賷 丕賱鬲賮乇賷賯 亘賷賳 丕賱兀夭賱賷 賵丕賱鬲丕乇賷禺賷 賮賷 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 .
賵賷乇賶 兀賳 丕賱卮乇賯 賵丕賱睾乇亘 賮卮賱 賰賱 賲賳賴賲丕 賮賷 賲毓丕丿賱丞 丕賱孬丕亘鬲 賵丕賱賲鬲睾賷乇
賮丕賱睾乇亘 丕賳爻丕賯 賲毓 丕賱賲鬲睾賷乇 賲賳 睾賷乇 孬亘丕鬲 賵丕賱卮乇賯 孬亘鬲 賲賳 睾賷乇 鬲睾賷乇 賵賮賷 丕賱廿賯鬲亘丕爻丕鬲 丕賯鬲亘丕爻 胤賵賷賱 賷賵囟丨 賴匕賴 丕賱賮賰乇丞 .
賮賷乇賶 丕賯亘丕賱 兀賳 賲賳 兀毓馗賲 賲囟丕乇 丕賱噩賲賵丿 賵丕賱鬲禺賱賮 賴賵 丕賱賯囟丕亍 毓賱賶 丨乇賷丞 丕賱匕丕鬲 丕賱賲亘丿毓丞 賵賷爻丿 丕賱賳賵丕賮匕 兀賲丕賲 丕賱鬲賯丿賲 丕賱乇賵丨賷
丕賱毓賵丕賲賱 丕賱鬲賷 兀丿鬲 廿賱賶 丕賱噩賲賵丿 :
1. 丕賱賲賴丕鬲乇丕鬲 丕賱賰賱丕賲賷丞 賮賷 丕賱毓氐乇 丕賱毓亘丕爻賷 丕賱鬲賷 兀丿鬲 廿賱賶 賲毓丕丿丕丞 丕賱毓賯賱 .
2.丕賱賲賳夭毓 丕賱亘丕胤賳賷 賮賷 丕賱鬲氐賵賮 丕賱匕賷 噩毓賱 丕賱賳丕爻 賷鬲禺賱賵賳 毓賳 丕賱卮乇賷毓丞 亘夭毓賲 丕賱賵氐賵賱 丕賱匕賷 兀丿賶 廿賱賶 乇丿丞 賮毓賱 賯丕賳賵賳賷丞 噩丕賲丿丞 禺丕賱賷丞 賲賳 丕賱乇賵丨 .
3.鬲丿賲賷乇 亘睾丿丕丿 毓賱賶 兀賷丿賷 丕賱賲睾賵賱 丕賱匕賷 兀丿賶 廿賱賶 賮乇囟 丕賱賳賲胤賷丞 丕賱賲匕賴亘賷丞 賵丕賱賮賰乇賷丞 禺賵賮丕賸 毓賱賶 丕賱匕丕鬲 賮卮鬲丕賳 亘賷賳 毓氐賵乇 丕賱廿夭丿賴丕乇 賵丕賱禺賵賮 賲賳 丕賱廿賳丿孬丕乇 .
4.丕賱賲賳夭毓 丕賱賲噩賵爻賷 丕賱賲鬲乇賯亘 賱賯丿賵賲 賲禺賱氐 丕賱匕賷 兀孬乇 亘丕賱丨爻 丕賱鬲丕乇賷禺賷 賵丕賱鬲賯丿賲 丕賱廿爻賱丕賲賷 賮賰乇丞 丕賱賲賴丿賷 賵丕賱賲賴丿賵賷丞 丕賱鬲賷 毓丕賳鬲 丕賱兀賲丞 賲毓丕賳丕丞 卮丿賷丿丞 亘爻亘亘賴丕 .
丕賯亘丕賱 賷乇賶 亘兀賳 賲賳鬲賴賶 睾丕賷丞 丕賱匕丕鬲 賴賷 兀賳 鬲氐賷乇 賱丕 兀賳 鬲乇賶 兀賳 丕賱爻毓賷 賴賵 鬲丨賵賱 賮賷 丕賱賰賷賳賵賳丞 賵賱賷爻 夭賷丕丿丞 賮賷 丕賱乇氐賷丿 丕賱賲毓乇賮賷
賷賯賵賱 兀賳 賮賱爻賮丞 丕賱廿爻賱丕賲 賴賷 兀賯丿乇 毓賳丿 賰丕賳鬲 賵賱賷爻 兀賳丕 兀賮賰乇 毓賳丿 丿賷賰丕乇鬲 .
賷乇賶 兀賳 丕賱廿爻賱丕賲 鬲噩乇賷亘賷 兀賰孬乇 賲賳賴 鬲噩乇賷丿賷 賲孬賱 賲丕 賷賯賵賱 亘賷噩賵賮賷鬲卮 賴賵 兀賳 丕賱廿爻賱丕賲 兀鬲賶 賱賷爻賱賰 胤乇賷賯丕賸 孬丕賱孬丕賸 亘賷賳 賵丕賯毓賷丞 丕賱毓賴丿 丕賱賯丿賷賲 賵丕賱毓賴丿 丕賱噩丿賷丿 .
卮賳 丨賲賱丞 賯賵賷丞 毓賱賶 鬲氐賵賮 丕賱爻賱亘賷丞 賵丕賱廿賳毓夭丕賱 亘丕賱乇睾賲 賲賳 兀賳賴 丕亘賳 丕賱賲丿乇爻丞 賳賮爻賴丕 廿賱丕 兀賳賴 賷丿毓賵丕 廿賱賶 鬲氐賵賮 賲鬲丨乇賰 賲丐孬乇 賮丕毓賱 賵毓丕賲賱 賮賷 丕賱鬲睾賷賷乇 夭
賲氐丕丿乇 丕賱賲毓乇賮丞 毓賳丿 丕賯亘丕賱 賴賷 :
1.丕賱賳賮爻 丕賱匕丕鬲 毓賳 胤乇賷賯 賲毓乇賮丞 丕賱賯乇丌賳 賵鬲丿亘乇賴
2.丕賱胤亘賷毓丞
3.丕賱鬲丕乇賷禺
賵賱賷爻 丕賱噩丕賳亘 丕賱賮賰乇賷 丕賱賲噩乇丿
賳馗乇丞 丕賯亘丕賱 賱賱丨囟丕乇丞 丕賱睾乇亘賷丞 亘兀賳賴丕 鬲丨丿賷 廿賷噩丕亘賷 賱丕 禺胤乇 賵噩賵丿賷 .
賳馗乇丞 丕賯亘丕賱 賱賮賰乇丞 丕賱廿噩賲丕毓 賮賷 丕賱廿爻賱丕賲 丕賱鬲賷 噩賲丿鬲 賵鬲丨賵賱鬲 廿賱賶 賲氐胤賱丨 賮賯賴賷 賵囟乇賵乇丞 鬲丨賵賷賱賴丕 廿賱賶 賲氐胤賱丨 爻賷丕爻賷 賷毓亘乇 毓賳 丕賱廿乇丕丿丞 丕賱爻賷丕爻賷丞 賱賱兀賲丞 .
丕賱廿賳鬲賯丕賱 賲賳 鬲卮乇賷毓 丕賱兀賮乇丕丿 廿賱賶 賴賷卅丞 鬲卮乇賷毓賷丞 鬲卮賲賱 丕賱噩賲賷毓 賮賷 賰丕賮丞 丕賱賲噩丕賱丕鬲 亘丿賱 賲賳 鬲丨賵賷賱 丕賱噩丕賳亘 丕賱賮賯賴賷 賮賷 丕賱廿爻賱丕賲 廿賱賶 鬲禺氐氐 兀賰丕丿賷賲賷 噩丕賲丿 .
丕賳鬲賯丿 丕賯亘丕賱 丕賱孬賯丕賮丞 丕賱賷賵賳丕賳賷丞 丕賱鬲賷 賷乇賶 兀賳賴丕 兀亘毓丿鬲 丕賱賲爻賱賲賷賳 毓賳 丕賱賵丕賯毓賷丞 賮賷 丕賱廿爻賱丕賲 丕賱匕賷 賷賲賷賱 廿賱賶 丕賱鬲噩乇亘丞 賱丕 廿賱賶 丕賱鬲噩乇賷丿 賵兀賳 賲匕賴亘 丕賱賲賱丕丨馗丞 賵丕賱鬲噩乇賷亘 賱賷爻 賵賱賷丿 兀賵 賲賰鬲爻亘 丕賱孬賯丕賮丞 丕賱賷賵賳丕賳賷丞 賵廿賳賲丕 賳鬲賷噩丞 賱賮賴賲賴賲 賱賱賯乇丌賳 .
賷乇賶 丕賯亘丕賱 丕賳 丕賱鬲噩丿賷丿 賴賵 乇丨賱丞 賲賳 睾賷乇 賵氐賵賱 賵賲丕 賷乇丕賴 丕賱氐賵賮賷丞 賵氐賵賱丕賸 賴賵 毓賳丿 丕賱兀賳亘賷丕亍 亘丿丕賷丞 賵賱賵 爻賱賲賳丕 亘丕賱賵氐賵賱 賱賯賱賳丕 兀賳 丕賱廿爻賱丕賲 丕賳鬲賴賶 毓賳丿 睾丕乇 丨乇丕亍 .
丕賱鬲賮乇賷賯 亘賷賳 丕賱賵毓賷 丕賱氐賵賮賷 賵丕賱賵毓賷 丕賱賳亘賵賷 賮丕賱賵毓賷 丕賱賳亘賵賷 賵毓賵丿鬲賴 賲賳 賲賯丕賲 丕賱卮賴賵丿 賴賷 毓賵丿丞 亘毓孬 賵鬲噩丿賷丿 賵卮賯 賱乇丨賱丞 丕賱廿賳爻丕賳 賵爻胤 丕賱賲丿賱賴賲丕鬲 賵丕賱馗賱賲丕鬲 .
睾丕賷丞 丕賱卮賴賵丿 毓賳丿 丕賱氐賵賮賷 賴賷 睾丕賷丞 鬲賯氐丿 賱匕丕鬲賴丕 兀賲丕 毓賳丿 丕賱賳亘賷 賮賴賷 賷賯馗丞 鬲鬲乇噩賲 廿賱賶 賵丕賯毓.
丕賱廿爻賱丕賲 賵丕賱賯乇丌賳 賴賵 賯賳胤乇丞 丕賱毓亘賵乇 賲賳 丕賱毓丕賱賲 丕賱賯丿賷賲 廿賱賶 丕賱毓丕賱賲 丕賱噩丿賷丿 賵賷賵囟丨 匕賱賰 賮賷 賲毓賳賶 禺鬲賲 丕賱賳亘賵丞 賵賲丕 賱賴丕 賲賳 賯賷賲丞 毓馗賷賲丞 賵賴賷 兀賳 丕賱賳亘賵丞 賱鬲賰賲賱 賰賲丕賱賴丕 丕賱兀禺賷乇 賮賷 廿賱睾丕亍 丕賱丨丕噩丞 廿賱賶 丕賱賳亘賵丞 匕丕鬲賴丕 .
丕賳鬲賯丕賱 丕賱爻賱胤丞 賲賳 丕賱賮乇丿 廿賱賶 丕賱兀賲丞 賴賷 孬賵乇丞 毓賱賶 丕賱氐毓賷丿 丕賱廿噩鬲賲丕毓賷 賵丕賱爻賷丕爻賷 .
乇賰夭 毓賱賶 丕賱賳亘賵睾 丕賱兀卮毓乇賷 賮賷 賲賵丕囟賷毓 丕賱毓賱丞 賵丕賱賲毓賱賵賱 貙 賵丕賱噩賵賴乇 丕賱賮乇丿 貙 賵賲賮賴賵賲 丕賱鬲賵爻毓 賮賷 丕賱夭賲丕賳 賵丕賱賲賰丕賳 .
賱賲 賷毓鬲賲丿 毓賱賶 賲氐丕丿乇 丕賱賲爻鬲卮乇賯賷賳 賵賮賷 丕賱睾丕賱亘 賰丕賳 賷卮賷乇 廿丕賱賷賴賲 亘丕賱賳賯丿 .
毓丕賱噩 賲賵囟賵毓 丕賱賮賱爻賮丞 賵丕賱丿賷賳 賵賴賵 賲丕 兀丨亘 兀賳 兀爻賲賷賴 亘賮氐賱 丕賱賲賯丕賱 賮賷 賲丕 亘賷賳 丕賱賮賱爻賮丞 賵丕賱丿賷賳 賲賳 丕賱廿鬲氐丕賱 賵賮賷 丕賱廿賯鬲亘丕爻丕鬲 卮乇丨 賱賴匕丕 丕賱賲毓賳賶 賮賴賵 賷乇賶 兀賳 丕賱賮賱爻賮丞 賵賴賷 賳馗乇 毓賯賱賷 賮賷 丕賱兀卮賷丕亍 鬲乇賶 丕賱丨賯賷賯丞 毓賳 亘毓丿 兀賲丕 丕賱丿賷賳 賮鬲噩乇亘丞 丨賷丞 賱賰賱 賲賳賴賲丕 賲噩乇丕賴 丕賱禺丕氐 賵丕賱丿賷賳 鬲噩乇亘鬲賴 兀賰孬乇 睾賳賶
賴賵 賷賮乇賯 亘賷賳 丕賱兀賮賰丕乇 丕賱亘丕乇丿丞 賱賱賮賱爻賮丞 賵 丕賱兀賮賰丕乇 丕賱丿丕賮卅丞 賮賷 丕賱丿賷賳
亘賷賳 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷丞 丕賱鬲賷 賯丿 鬲丐丿賷 廿賱賶 丕賱丨賷丕丿 賵亘賷賳 丕賱廿賱鬲夭丕賲 丕賱丿賷賳賷 丕賱匕賷 賷丐丿賷 廿賱賶 丕賱鬲睾賷賷乇 亘賷賳 丕賱爻賰賵賳 賵丕賱丨乇賰丞 .
賲毓丕賱噩鬲賴 賱賲賵囟賵毓 丕賱氐賱丕丞 亘兀賳賴丕 囟乇賵乇丞 賮胤乇賷丞 亘鬲賳丕賵賱賴 賱賲賯賵賱丕鬲 賵賷賱賷丕賲 噩賷賲爻 賵賮賷 丕賱廿賯鬲亘丕爻丕鬲 鬲賵囟賷丨 賱匕賱賰 .
丕爻鬲賮丿鬲 賲賳 賰孬賷乇 賲賳 丕賱丕賮賰丕乇 賲賳 丨賱賯丕鬲 亘乇賳丕賲噩 兀爻賲丕乇 賵兀賮賰丕乇 亘禺氐賵氐 丕賱賰鬲丕亘 賵賰賱丕賲 丕賱丿賰鬲賵乇 賲丨賲丿 丕賱卮賳賯賷胤賷 .
賳賱鬲賯賷 賮賷 丕賱賲乇丕噩毓丞 丕賱孬丕賱孬丞 :)
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賲乇丕噩毓丞 毓乇囟 賱賱賲丨鬲賵賶
丕賱賯乇丕亍丞 丕賱兀賵賱賶 鈥� 亘鬲乇噩賲丞 毓亘丕爻 賲丨賲賵丿 鈥� 胤亘毓丞 丿丕乇 丕賱賴丿丕賷丞
鬲丕乇賷禺 丕賱廿賳鬲賴丕亍
17-03-2017
賲賳 匕丕 丕賱匕賷 乇賮毓 丕賱爻賷賵賮**** 賱賷乇賮毓 兀爻賲賰 賮賵賯 賴丕賲丕鬲 丕賱賳噩賵賲 賲賳丕乇丕
賰賳丕 噩亘丕賱丕 賮賷 丕賱噩亘丕賱 賵乇亘賲丕 爻乇賳丕****毓賱賭賶 賲賭賵噩 丕賱亘丨賭丕乇 亘丨賭丕乇丕
鬲噩丿賷丿 丕賱賮賰乇 丕賱丿賷賳賷 賮賷 丕賱廿爻賱丕賲 賱賮賷賱爻賵賮 丕賱丿賷丕乇 丕賱賴賳丿賷丞 賵賮賷賱爻賵賮 丕賱匕丕鬲賷丞 賲丨賲丿 廿賯亘丕賱 丕賱賰鬲丕亘 賱丕賷毓丕賱噩 丕賱賮賰乇 丕賱廿爻賱丕賲賷 丕賱乇丕爻禺 亘氐賵乇丞 賲毓賷賳丞 賮賷 毓賯賵賱 丕賱賳丕爻 賲賳 丨賷孬 賲賳丕賯卮丞 兀爻賱賵亘 丕賱丨賰賲 賵丕賱馗賵丕賴乇 丕賱廿噩鬲賲丕毓賷丞 亘兀爻賱賵亘 廿爻賱丕賲賷
賱丕 賴匕丕 丕賱賰鬲丕亘 賷鬲噩丕賵夭 賴匕丕 丕賱禺胤丕亘 廿賱賶 禺胤丕亘 兀毓賲 賵兀卮賲賱 賮賷 賲賵囟賵毓 丕賱賮賱爻賮丞 賵丕賱丿賷賳 賵鬲噩丿乇 丕賱賲賱丕丨馗丞 兀賳 丕賯亘丕賱 鬲賵賮賷 毓丕賲 1938 兀賷 兀賳 賮賰乇賴 賰丕賳 賲鬲兀孬乇丕 賮賷 鬲賱賰 丕賱賲乇丨賱丞 亘丕賱賮賱爻賮丕鬲 丕賱睾乇亘賷丞 廿賱賶 丨丿 亘毓賷丿 賵賱賲 賷賰賳 賲毓丕氐乇丕 賱賲乇丨賱丞 馗賴賵乇 丕賱廿爻賱丕賲 丕賱爻賷丕爻賷 賵賲賮賰乇賷賴 丨鬲賶 賱賲 賷賰賳 賷丿乇賰 賰賱 鬲賱賰 丕賱毓賵丕賲賱 丕賱鬲賷 氐丕睾鬲 丕賱鬲賷丕乇丕鬲 丕賱丿賷賳賷丞 賮賷 毓丕賱賲賳丕 丕賱賲毓丕氐乇 廿匕丕 賮丕賱賰鬲丕亘 賴賵 丿毓賵丞 賱賱鬲噩丿賷丿 賮賷 毓賱賲 丕賱賰賱丕賲 丕賱廿爻賱丕賲賷 賵鬲胤賵賷乇 丕賱賮賱爻賮丞 丕賱廿爻賱丕賲賷丞 賵亘孬 丕賱乇賵丨 賮賷 丕賱廿噩鬲賴丕丿 丕賱賮賯賴賷 .
丕賱賮氐賱 丕賱兀賵賱 : 丕賱賲毓乇賮丞 賵丕賱乇賷丕囟丞 丕賱丿賷賳賷丞
賮賷 丕賱賮氐賱 丕賱兀賵賱 賲賳 丕賱賰鬲丕亘 賷鬲賰賱賲 廿賯亘丕賱 毓賳 賲氐丿乇 賲賴賲 賲賳 賲氐丕丿乇 丕賱賲毓乇賮丞 賵丕賱廿丿乇丕賰 賵賴賵 丕賱乇賷丕囟丞 丕賱丿賷賳賷丞 兀賷 丕賱鬲噩乇亘丞 丕賱卮禺氐賷丞 賵丕賱鬲氐賵賮 丕賱丨賯賷賯賷 賱丕 鬲氐賵賮 丕賱廿丨賱丕賱 賵賵丨丿丞 丕賱賵噩賵丿 賵鬲氐賵賮 丕賱乇賯氐 賵丕賱夭賲乇 賵賴匕丕 丕賱噩丕賳亘 賷丐丿賷 廿賱賶 賷賯賷賳 賮乇丿賷 賲禺鬲氐 亘丕賱廿賳爻丕賳 賳賮爻賴 賱賰賳 賮賷 丨賯賷賯鬲賴 睾賷乇 賯丕亘賱 賱廿賯賳丕毓 丕賱賲鬲卮賰賰賷賳 賷胤乇丨 廿賯亘丕賱 爻丐丕賱 賲賴賲 噩丿丕 賵賴賵
賴賱 賲賳 丕賱賲賲賰賳 兀賳 賳爻鬲禺丿賲 賮賷 賲亘丕丨孬 丕賱丿賷賳 丕賱賲賳賴噩 丕賱毓賯賱賷 丕賱亘丨鬲 賱賱賮賱爻賮丞 責責責
廿賳 乇賵丨 丕賱賮賱爻賮丞 賴賷 乇賵丨 丕賱亘丨孬 丕賱丨乇 鬲囟毓 賰賱 爻賳丿 賲賵囟毓 丕賱卮賰 賵賵馗賷賮鬲賴丕 兀賳 鬲鬲賯氐賶 賮乇賵囟 丕賱賮賰乇 丕賱廿賳爻丕賳賷 丕賱鬲賷 賱賲 賷賲丨氐賴丕 丕賱賳賯丿 廿賱賶 兀睾賵丕乇賴丕 賵賯丿 鬲賳鬲賴賷 廿賱賶 亘丨孬賴丕 賴匕丕 廿賱賶 丕賱廿賳賰丕乇 兀賵 丕賱廿賯乇丕乇 賮賷 氐乇丕丨丞 亘毓噩夭 丕賱鬲賮賰賷乇 丕賱毓賯賱賷 丕賱亘丨鬲 毓賳 丕賰鬲賳丕賴 丕賱丨賯賷賯丞 丕賱賯氐賵賶 兀賲丕 噩賵賴乇 丕賱丿賷賳 賮賴賵 丕賱廿賷賲丕賳 賵丕賱廿賷賲丕賳 賷毓乇賮 胤乇賷賯賴 丕賱禺丕賱賷 賲賳 丕賱賲毓丕賱賲 睾賷乇 賲爻鬲乇卮丿 亘丕賱毓賯賱 賵賮賷 賴匕丕 賷賯賵賱 噩賱丕賱 丕賱丿賷賳 丕賱乇賵賲賷 丕賱毓賯賱 賷鬲乇氐丿 賯賱亘 丕賱廿賳爻丕賳 丕賱賳丕亘囟 賵賷丨乇賲賴 匕賱賰 丕賱夭禺乇 賲賳 丕賱丨賷丕丞 丕賱賰丕賲賳丞 賮賷賴 .
賱賰賳賳丕 賱丕 賳爻鬲胤賷毓 廿賳賰丕乇 兀賳 丕賱廿賷賲丕賳 兀賲乇 兀賰孬乇 賲賳 賲噩乇丿 丕賱卮毓賵乇 賮賴賵 賮賷 丨賯賷賯鬲賴 賷卮亘賴 乇囟丕 丕賱賳賮爻 毓賳 毓賱賲 賵賲毓乇賮丞 .
賮丕賱賳馗乇 丕賱毓賯賱賷 賮賷 丕賱廿賷賲丕賳 賱賷爻 賲毓賳丕賴 丕賱鬲爻賱賷賲 亘鬲毓丕賱賷 丕賱賮賱爻賮丞 毓賱賶 丕賱丿賷賳 賮賱賱賮賱爻賮丞 賲賳 睾賷乇 卮賰 丨賯 丕賱丨賰賲 毓賱賶 丕賱丿賷賳 賵廿賱丕 賱賰丕賳 賰賱 丿賷賳 氐丨賷丨丕 賵賱賰賳 胤亘賷毓丞 賲丕賷乇丕丿 丕賱丨賰賲 毓賱賷賴 賱賳 鬲匕毓賳 賱丨賰賲 丕賱賮賱爻賮丞 廿賱丕 廿匕丕 賰丕賳 賴匕丕 丕賱丨賰賲 賯丕卅賲丕 毓賱賶 兀爻丕爻 賲丕 賷囟毓賴 賴賵 賲賳 卮乇丕卅胤 亘丕賱鬲丕賱賷 丕賱丿毓賵丞 賴賷 廿賱賶 賮賱爻賮丞 廿爻賱丕賲賷丞 亘兀丿賵丕鬲 賲賳胤賯賷丞 賮賱爻賮賷丞 鬲乇鬲賰夭 毓賱賶 賴匕丕 丕賱丿賷賳 賮賱賷爻 賴賳丕賰 賲賳 爻亘亘 賷丿毓賵 廿賱賶 丕賱馗賳 亘兀賳 丕賱賮賰乇 賵丕賱亘丿丕賴丞 賲鬲囟丕丿丕賳 亘丕賱囟乇賵乇丞 賮賴賲丕 賷賳亘毓丕賳 賲賳 兀氐賱 賵丕丨丿 賵賰賱 賲賳賴賲丕 賷賰賲賱 丕賱丌禺乇 賮兀丨丿賴賲丕 賷丿乇賰 丕賱丨賯賷賯丞 噩夭兀 噩夭兀 賵丕賱丌禺乇 賷丿乇賰賴丕 亘賲噩賲賱賴丕 .賮囟乇賵乇丞 鬲賲丨賷氐 丕賱賮賰乇 丕賱兀賵乇賵亘賷 亘乇賵锟斤拷 賲爻鬲賯賱丞 賴賷 丨丕噩丞 丕賱賲爻賱賲賷賳 丕賱賷賵賲 賵賱賷爻 丕賱廿賰鬲賮丕亍 亘丕爻鬲賷乇丕丿 賯賵丕賱亘 賮賰乇賷丞 噩丕賴夭丞 .
丕賱賮氐賱 丕賱孬丕賳賷 : 丕賱亘乇賴丕賳 丕賱賮賱爻賮賷 毓賱賶 賵噩賵丿 丕賱丿賷賳
賷毓乇囟 廿賯亘丕賱 囟毓賮 丕賱亘乇丕賴賷賳 丕賱毓賯賱賷丞 毓賱賶 賵噩賵丿 丕賱賱賴 亘氐賷睾鬲賴丕 丕賱鬲賷 胤乇丨賴丕 丕賱廿賲丕賲 兀亘賵 丨丕賲丿 丕賱睾夭丕賱賷 賵賲賳 亘毓丿賴 丕賱賮賱爻賮丞 丕賱賲丿乇爻賷丞 亘賯賷丕丿丞 鬲賵賲丕爻 丕賱丕賰賵賷賳賷 賵賴賷 丿賱賷賱 丕賱賵噩賵丿 賵丕賱丿賱賷賱 丕賱賰賵賳賷 賵丕賱毓賱丞 丕賱睾丕卅賷丞 ... 兀賳賵賴 賴賳丕 兀賳 賲賱丕 氐丿乇丞 毓丕賱噩 賴匕賴 丕賱亘乇丕賴賷賳 亘氐賷睾丞 兀毓賲賯 賵兀賯賵賶 賱丕 鬲丿禺賱 囟賲賳 賳賯丿 賲丨賲丿 丕賯亘丕賱 .
丕賱賮氐賱 丕賱孬丕賱孬 : 丕賱兀賱賵賴賷丞 賵丕賱氐賱丕丞
賷毓丕賱噩 丕賱賮氐賱 賲賵囟賵毓 丕賱賮乇丿賷丞 賵賲賮丕賴賷賲 丕賱鬲賳丕賴賷 賵丕賱丕鬲賳丕賴賷 亘兀爻賱賵亘 毓賲賷賯 噩丿丕 賵賲賳 丕賱噩賲賷賱 賮賷 賴匕丕 丕賱賮氐賱 廿賳氐丕賮 賲鬲賰賱賲賷賳 丕賱兀卮丕毓乇丞 賵鬲賯丿賷乇 噩賴賵丿賴賲 賮賷 賴匕丕 丕賱賲噩丕賱 . 賴匕丕 丕賱亘丨孬 毓賲賷賯 賱兀賳賴 賮賷 兀爻丕爻 丕賱匕丕鬲 丕賱廿賱賴賷丞 亘賷賳 丕賱賲噩爻賲丞 賲賳 噩賴丞 賵亘賷賳 丕賱毓賯賷丿丞 丕賱兀卮毓乇賷丞 賲賳 噩賴丞 兀禺乇賶 賵賷胤乇丨 丕賯亘丕賱 賮賷 賴匕丕 丕賱賮氐賱 賳馗乇賷丞 丕賱兀卮丕毓乇丞 賮賷 丕賱夭賲丕賳 賵賷賵囟丨 兀賵噩賴 賯氐賵乇賴丕 賵賷胤乇丨 賲賮賴賵賲 噩丿賷丿 兀毓賲 賵兀卮賲賱 賱賱氐賱丕丞 賵廿禺乇丕噩賴丕 賲賳 胤賵乇 丕賱毓亘丕丿丞 丕賱鬲賯賱賷丿賷 廿賱賶 賲賮賴賵賲 卮丕賲賱 賷丨賯賯 丕賱睾丕賷丞 賲賳賴丕 毓賱賶 兀爻丕爻 賯乇丌賳賷 賵賷賳丕賯卮 兀賷囟丕 賲爻兀賱丞 丕賱乇賵丨 賵丕賱賳賮爻 賵丕賱賮乇賯 亘賷賳賴賲丕 .
丕賱賮氐賱 丕賱乇丕亘毓 :乇賵丨 丕賱孬賯丕賮丞 丕賱廿爻賱丕賲賷丞
賷賳丕賯卮 丕賯亘丕賱 賲賮丕賴賷賲 丕爻賱丕賲賷丞 賮賷 賴匕丕 丕賱賮氐賱 賲孬賱 禺丕鬲賲 丕賱賳亘賷賷賳 賵賷亘賷賳 丕賱兀孬乇 丕賱毓賲賷賯 賱賴匕丕 丕賱賲賮賴賵賲 賮賷 乇賵丨 丕賱孬賯丕賮丞 丕賱廿爻賱丕賲賷丞 賵賷亘賷賳 賲賮賴賵賲 丕賱匕丕鬲 丕賱廿賱賴賷丞 賮賷 丨賷夭 丕賱夭賲丕賳 賵丕賱賲賰丕賳 .. 鬲賳賵賷賴 亘爻賷胤 賮賷 賴匕丕 丕賱賮氐賱 匕賰乇 乇兀賷 丕亘賳 禺賱丿賵賳 賮賷 賲爻兀賱丞 丕賱賲賴丿賷 丕賱賲賳鬲馗乇 賴匕賴 賲爻兀賱丞 卮丕卅賰丞 賱丕 鬲毓丕賱噩 亘賲孬賱 賴匕丕 丕賱兀爻賱賵亘 鬲丨鬲丕噩 廿賱賶 鬲兀氐賷賱 賷乇鬲賰夭 毓賱賶 丕賱鬲乇丕孬 丕賱廿爻賱丕賲賷 賵禺丕氐丞 丕賱丨丿賷孬 賱賱丨賰賲 亘丕賱孬亘丕鬲 賵丕賱賳賮賷 禺丕氐丞 兀賳 丕賱賲匕丕賴亘 丕賱賷賵賲 賰賱 賲賳賴丕 賱賴 賲賴丿賷賴 .
丕賱賮氐賱 丕賱禺丕賲爻 : 賲亘丿兀 丕賱丨乇賰丞 賮賷 丕賱廿爻賱丕賲
丕賱廿爻賱丕賲 賷鬲毓丕賲賱 賲毓 丕賱賰賵賳 兀賳賴 賲鬲睾賷乇 賮賱丕 噩賲賵丿 賮賷 丕賱賳馗乇丞 丕賱廿爻賱丕賲賷丞 賵丕賱廿噩鬲賴丕丿 賴賵 兀爻丕爻 丕賱丨乇賰丞 賮賷 亘賳丕亍 丕賱廿爻賱丕賲 賴匕丕 丕賱賮氐賱 賴賵 丿毓賵丞 賱廿毓丕丿丞 廿丨賷丕亍 丕賱廿噩鬲賴丕丿 亘兀丿賵丕鬲賴 賵賴賷 丕賱賯乇丌賳 賵丕賱丨丿賷孬 賵丕賱賯賷丕爻 賵丕賱廿噩賲丕毓 ... 賴賳丕 賮賷 賲爻兀賱丞 丕賱廿噩賲丕毓 賴賳丕賰 丕禺鬲賱丕賮 賮賷 賰賷賮賷丞 丕賱鬲毓丕胤賷 賲毓賴 ... 賵賴賷 丿毓賵丞 賱毓丿賲 丕賱睾乇賯 賮賷 丕賱鬲賰乇丕乇 賷毓乇囟 廿賯亘丕賱 丕賱毓賵丕賲賱 丕賱鬲賷 兀丿鬲 廿賱賶 丕賱噩賲賵丿 丕賱賮賯賴賷 賵廿睾賱丕賯 亘丕亘 丕賱廿噩鬲賴丕丿 丨鬲賶 兀囟丨鬲 丕賱兀賲丞 鬲兀賰賱 賳賮爻賴丕 賵鬲毓賷丿 鬲賰乇丕乇 廿乇孬賴丕 賮賯胤 亘鬲睾賷賷乇 丕賱賯丕賱亘 丕賱賱睾賵賷 賮賱丕亘丿 賲賳 賳夭毓 賴匕賴 丕賱賯卮乇丞 丕賱噩丕賮丞 毓賳 丕賱廿爻賱丕賲 丕賱鬲賷 兀丨丕賱鬲賴 廿賱賶 丕賱噩賲賵丿 賵兀賳 賳毓賷丿 丕賱賰卮賮 毓賳 丨賯丕卅賯 丕賱丨乇賷丞 賵丕賱賲爻丕賵丕丞 賵丕賱丕鬲丨丕丿 賮賳賯賷賲 毓賱賶 兀爻丕爻賴丕 丕賱賲鬲賲孬賱 亘丕賱亘爻丕胤丞 賵丕賱毓丕賱賲賷丞 賲孬賱賳丕 丕賱毓賱賷丕 賮賷 丕賱丕噩鬲賲丕毓 賵丕賱丕禺賱丕賯 賵丕賱爻賷丕爻丞 .
乇丨賲 丕賱賱賴 賲丨賲丿 廿賯亘丕賱
猸愶笍猸愶笍猸愶笍1/2
賴匕賴 丕賱賲乇丕噩毓丞 丕賱孬丕賳賷丞 賱賱賰鬲丕亘 賵賴賷 毓乇囟 賱賱賲丨鬲賵賶 賰賲丕 賰丕賳 丕賱丨丕賱 賮賷 賲乇丕噩毓丞 丕賱賯乇丕亍丞 丕賱兀賵賱賶 丕賱賲賵噩賵丿丞 賮賷 丕賱兀爻賮賱
丕賱賲乇丕噩毓丞 丕賱孬丕賱孬丞 廿賳 卮丕亍 丕賱賱賴 鬲賰賵賳 毓賳丿 丕賱賯乇丕亍丞 丕賱孬丕賱孬丞 亘毓丿 丕賱鬲賵爻毓 賮賷 賲賵丕囟賷毓 賰孬賷乇丞 賵廿賳 卮丕亍 丕賱賱賴 鬲賰賵賳 賲乇丕噩毓丞 鬲丨丿賷丿 賲賵賯賮 丨賷賳賴丕 兀爻鬲胤賷毓 丕賱賯賵賱 賲丕匕丕 亘賯賷 賲賳 賮賰乇 廿賯亘丕賱 .
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賲丕 兀噩賾賱 兀賳 賷氐賯賱 丕賱廿賳爻丕賳 匕丕鬲賴
賵賷禺鬲亘乇 亘乇賷賯賴丕 賮賷 丨囟乇丞 丕賱卮賲爻
賮賷 匕賱賰 丕賱賵賯鬲 兀毓丿 賳丨鬲 噩爻丿賰 丕賱賯丿賷賲
賵兀賯賲 賰賷丕賳丕賸 噩丿賷丿丕賸
賲孬賱 賴匕丕 丕賱賰賷丕賳 賴賵 丕賱賰賷丕賳 丕賱丨賯賷賯賷
賵 廿賱丕 賮匕丕鬲賰 廿賳賲丕 賴賷 賲噩乇丿 丨賱賯丞 賲賳 丿禺丕賳
(賲賳 丿賷賵丕賳 噩丕賵賷丿 賳丕賲賴 鈥� 賲丨賲丿 廿賯亘丕賱 )
賲乇丕噩毓丞 毓乇囟 賱賱賲丨鬲賵賶
丕賱賯乇丕亍丞 丕賱孬丕賳賷丞 鈥� 亘鬲乇噩賲丞 賲丨賲丿 賷賵爻賮 毓丿爻 ( 賲賳 賵噩賴丞 賳馗乇賷 賴賷 丕賱鬲乇噩賲丞 丕賱兀賮囟賱 賮賷 賲賯丿賲丞 丕賱胤亘毓丞 亘賯賱賲 丕賱卮賷賲丕亍 丕賱毓賯丕賱賷 氐丨賷賮丞 乇賯賲 35 亘賷丕賳 賱賱賮乇賵賯 亘賷賳 丕賱鬲乇噩賲鬲賷賳 賵丕賱鬲賷 賱丕丨馗鬲賴丕 禺賱丕賱 賯乇丕亍鬲賷 ) 鈥� 胤亘毓丞 丿丕乇 丕賱賰鬲丕亘 丕賱賲氐乇賷
鬲丕乇賷禺 丕賱廿賳鬲賴丕亍
12-11-2017
丕賱毓賳賵丕賳 丕賱廿賳噩賱賷夭賷 兀賯乇亘 廿賱賶 丕賱賲丨鬲賵賶 賲賳 丕賱毓賳賵丕賳 丕賱賲毓乇亘 賮廿毓丕丿丞 丕賱亘賳丕亍 兀賰孬乇 禺氐賵氐賷丞 賲賳 丕賱鬲噩丿賷丿 賲毓 兀賳 丕賱鬲噩丿賷丿 賯丿 賷賮賴賲 賮賷 賴匕丕 丕賱爻賷丕賯 兀賷囟丕 .
賮賷 賲賯丕亘賱丞 賲毓 丕賱賮賷賱爻賵賮 丕賱賮乇賳爻賷 賲賷卮賷賱 賮賵賰賵 賮賷 丌禺乇 丨賷丕鬲賴 兀噩丕亘 毓賳 爻丐丕賱 賵噩賴 廿賱賷賴
兀賮囟賱 賮賰乇丞 賮賷 丨賷丕鬲賰 兀孬乇鬲 亘賰 責
賮兀噩丕亘 : 賴賷 賮賰乇丞 兀賳 兀賷 賮賰乇丞 兀鬲毓丕賲賱 賲毓賴丕 兀囟毓賴丕 賮賷 爻賷丕賯賴丕 丕賱夭賲賳賷 .
賮賱丕亘丿 廿匕丕賸 賲賳 賮賴賲 爻賲丕鬲 丕賱毓氐乇 賵丕賱爻賷丕賯 丕賱夭賲賳賷 丕賱匕賷 噩丕亍 賮賷賴 賴匕丕 丕賱賰鬲丕亘 :
1. 丕賳賴賷丕乇 丕賱廿胤丕乇 丕賱噩丕賲毓 賱賱賲爻賱賲賷賳 丕賱賲鬲賲孬賱 亘丕賱禺賱丕賮丞 .
2.鬲賲夭賷賯 丕賱乇丕亘胤丞 丕賱賲毓賳賵賷丞 賱賱卮毓賵亘 丕賱廿爻賱丕賲賷丞 丕賱賲鬲賲孬賱丞 賮賷 丕賱賳夭毓丕鬲 丕賱賯賵賲賷丞 賵丕賱賵胤賳賷丞 .
3.丕賱廿禺鬲乇丕賯丕鬲 丕賱睾乇亘賷丞 賵丕賱毓爻賰乇賷丞 賱賱毓丕賱賲 丕賱廿爻賱丕賲賷 .
4.丕賱賮夭毓 賲賳 丕禺鬲乇丕賯 乇賵丨賷 賱賱毓丕賱賲 丕賱廿爻賱丕賲賷 .
賮賷 賲乇丕噩毓鬲賷 賱賱賯乇丕亍丞 丕賱兀賵賱賶 兀卮乇鬲 賱賱賲丨鬲賵賶 丨爻亘 丕賱賮氐賵賱 兀賲丕 丕賱丌賳 賮爻賵賮 兀卮賷乇 賱賱兀賮賰丕乇 亘毓賷丿丕賸 毓賳 鬲乇鬲賷亘賴丕 賮賷 丕賱賰鬲丕亘 賵毓賳丕賵賷賳 丕賱賮氐賵賱 .
丕賯亘丕賱 亘賱丕 卮賰 賴賵 賲賳 乇賵丕丿 廿丨賷丕亍 丕賱乇賵丨 丕賱廿爻賱丕賲賷丞 賵丕賱賳卮兀丞 丕賱賲爻鬲兀賳賮丞 賵賰賲丕 賷卮賷乇 廿賱賶 匕賱賰 鬲賱賰 丕賱兀亘賷丕鬲 丕賱噩賲賷賱丞 丕賱鬲賷 氐丿乇鬲 亘賴丕 丕賱賲乇丕噩毓丞 賲賳 丿賷賵丕賳賴 噩丕賵賷丿 賳丕賲賴 .
毓丿賲 丕賱鬲乇丕賰賲 丕賱賲毓乇賮賷 賴賵 賲賳 兀毓賵氐 賲卮賰賱丕鬲 丕賱賮賰乇 丕賱廿爻賱丕賲賷 貙 丕賱睾丕賱亘賷丞 鬲兀鬲賷 賱賱亘丿亍 賲賳 噩丿賷丿 丿賵賳 丕賱亘賳丕亍 毓賱賶 賲丕 爻亘賯 賵賱賴匕丕 賰丕賳 賲氐賷乇 丕賱賰孬賷乇 賲賳 丕賱兀賮賰丕乇 賵賲氐賷乇 丕賱賰孬賷乇 賲賳 丕賱毓賯賵賱 賮賷 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 丕賱鬲賴賲賷卮 賵丨鬲賶 丕賱廿賳丿孬丕乇 兀賵 丕賱廿賱鬲賮丕鬲 廿賱賷賴丕 賵丕賱鬲睾賳賷 亘賴丕 亘毓丿 賮賵丕鬲 丕賱兀賵丕賳 賵賮賯丿丕賳 丕賱氐賱丕丨賷丞 !!!!!
賵賰兀賳 丕賱禺賷丕乇 兀囟丨賶 賴賵 廿賲丕 丕賱賴丿賲 賵 廿賲丕 丕賱亘賳丕亍 賮賵賯 胤賵丕亘賯 賲鬲丿丕毓賷丞 賱賱爻賯賵胤
賱賰賳 亘丨賯 丿丕卅賲丕賸 賲丕 兀鬲爻丕亍賱 廿賳 賰丕賳 丕賱兀爻丕爻 賯丕丿乇 毓賱賶 鬲丨賲賱 孬賯賱 賳丕胤丨丕鬲 爻丨丕亘 賱賲丕匕丕 賳丨氐乇 兀賳賮爻賳丕 兀賲丕賲 賴匕賷賳 丕賱禺賷丕乇賷賳 丕賱亘丕卅爻賷賳 !!!
卮鬲丕賳 亘賷賳 賲賳 賷賰賵賳 賲毓賵賱 賴丿賲 賵賲賳 賷賰賵賳 賲毓賵賱 亘賳丕亍 賷夭賷賱 鬲賰賱爻丕鬲 丕賱夭賲丕賳 賵丕賱兀毓賲丿丞 丕賱乇賰賷賰丞 丕賱鬲賷 乇賮毓鬲 賮賵賯 丕賱兀爻丕爻丕鬲 丕賱賲鬲賷賳丞 .
卮鬲丕賳 亘賷賳 鬲噩丿賷丿 賵鬲噩丿賷丿
丕賱匕賷 毓賳丿賲丕 兀賮賰乇 賮賷 賵噩賴 丕賱廿禺鬲賱丕賮 亘賷賳賴賲丕 兀噩丿 禺賷乇 賲孬丕賱 卮禺氐 賲鬲爻禺 賷丐孬乇 乇卮 丕賱毓胤賵乇 毓賱賶 丕賱廿爻鬲丨賲丕賲 !!!!
卮鬲丕賳 亘賷賳 賲賳 賷噩賲賱 賵亘賷賳 賲賳 賷丨賲賱 賲毓賵賱賴 亘噩乇兀丞 賵孬亘丕鬲 賵毓夭賲 賵賷賴賵賷 亘賴 毓賱賶 丕賱賯卮賵乇 賵丕賱亘賳丕亍 丕賱賲鬲丿丕毓賷 丕賱匕賷 賱丕 賷爻鬲胤賷毓 丕賱鬲丨賲賱 .
賴匕丕 賲丕 毓亘乇 毓賳賴 丕賯亘丕賱 賮賷 鬲氐賵乇賷 亘丕卮丿丿 毓賯丿丞 匕丕鬲賰 .
廿賳 賱賱丿賷賳 丿賵乇丞 賰賲丕 賱賰賱 卮卅 丿賵乇丞 賮賷 賴匕賴 丕賱丨賷丕丞 賮廿賳 賰丕賳鬲 丿賵乇丞 丕賱丿賷賳 亘兀賳 賷亘丿兀 乇賵丨丕賸 兀禺賱丕賯賷丞 賵廿賳爻丕賳賷丞 孬賲 鬲鬲丨賵賱 丕賱乇賵丨 廿賱賶 賲丐爻爻丞 孬賲 鬲氐亘丨 丕賱賲丐爻爻丞 毓亘卅丕賸 毓賱賶 丕賱乇賵丨 賮賷馗賴乇 丕賱鬲噩丿賷丿 廿賲丕 亘丿賷賳 噩丿賷丿 兀賵 廿丨賷丕亍 丕賱兀氐賵賱 賱賴匕丕 丕賱丿賷賳 賵賮賷 丨丕賱丞 丕賱廿爻賱丕賲 丕賱禺賷丕乇 丕賱孬丕賳賷 賴賵 丕賱禺賷丕乇 丕賱氐丨賷丨 丨賷孬 賰丕賳 賳亘賷賴 禺丕鬲賲 丕賱兀賳亘賷丕亍 .
賲賮鬲丕丨 丕賱鬲丨乇乇 賵 丕賱鬲噩丿賷丿 賱賱賲噩鬲賲毓丕鬲 丕賱鬲賷 鬲賳賲賵 賮賷賴丕 丕賱丨賷丕丞 賵鬲夭丿賴乇 丨賵賱 賳氐 丿賷賳賷 賴賵 丕賱鬲賲賷賷夭 亘賷賳 丕賱毓賳氐乇 丕賱兀夭賱賷 賵丕賱毓賳氐乇 丕賱鬲丕乇賷禺賷 賮賷 鬲噩乇亘鬲賴丕 丕賱丿賷賳賷丞 .
丕賱鬲丨乇乇 賲賳 丕賱賮賴賵賲 丕賱鬲賷 賰丕賳鬲 賲毓賷賳丞 賮賷 丕賱賲丕囟賷 賱賰賳賴丕 兀氐亘丨鬲 毓丕卅賯丕賸 賮賷 丕賱丨丕囟乇 貙 賱噩賵賴丕賳 賴賵賷夭賳噩乇 賳馗乇賷丞 丨賵賱 丕賱兀賮賰丕乇 丕賱賲乇賴賯丞 賲賮丕丿賴丕 兀賳 亘毓囟 丕賱兀賮賰丕乇 丕賱鬲賷 鬲賰賵賳 賲賱賴賲丞 賮賷 毓氐乇 鬲氐亘丨 賲乇賴賯丞 賮賷 毓氐乇 丌禺乇 .
廿賮乇丕胤 丕賱禺賱賮 亘丕賱孬賯丞 亘丕賱爻賱賮 賴匕丕 丕賱廿賮乇丕胤 丕賱夭丕卅丿 賮賷 丕賱孬賯丞 亘丕賱卮乇丨 丕賱匕賷 賷亘毓丿 毓賳 丕賱賲鬲賳 賵賲丕 丿賲賳丕 賳乇丿丿 賵賳賯賵賱 : 賱賳 賳賮賴賲 兀亘毓丿 賲賲丕 賮賴賲賵丕 賵賱賳 賳爻鬲胤賷毓 丕賱賵氐賵賱 廿賱賶 兀亘毓丿 賲賲丕 賵氐賱賵丕 廿賱賷賴 丨賷賳賴丕 賱丕 鬲丨丿孬賳賷 毓賳 丕賱鬲噩丿賷丿 賮丕賱賲卮賰賱丞 賱賷爻鬲 賮賷 丕賱毓賲賱 賮賯胤 賵廿賳賲丕 賴賷 賲卮賰賱丞 賮賷 丕賱兀賮賰丕乇 兀賷囟丕賸 .
賮丕賱兀賮賰丕乇 丕賱鬲賷 賱丕 鬲爻鬲胤賷毓 丕賱丿賮丕毓 毓賳 賳賮爻賴丕 賴賷 兀賮賰丕乇 噩丿賷乇丞 亘丕賱賲賵鬲 .
丕賱賰鬲丕亘 夭禺賲 賲賳 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷丞 兀賰孬乇 賲賳 丕賱賯囟丕賷丕 丕賱丿賷賳賷丞 亘賮賴賲賴丕 丕賱卮丕卅毓
賮賱爻賮丞 廿賯亘丕賱 賮賷 丕賱噩賲毓 亘賷賳 丕賱賲鬲賳丕賯囟丕鬲
噩賲毓 亘賷賳 丕賱毓夭 賵丕賱毓亘賵丿賷丞
丕賱噩賲毓 亘賷賳 賳賮賷 丕賱匕丕鬲 ( 賮賷 丕賱毓賱丕賯丞 亘丕賱禺丕賱賯 ) 賵亘賷賳 廿孬亘丕鬲賴丕 ( 賮賷 丕賱毓賱丕賯丞 亘丕賱賲禺賱賵賯 ) 鬲氐賵賮 丕賯亘丕賱 賴賵 夭賴丿 丕賱賲賱賵賰 賵夭賴丿 丕賱賲賯鬲丿乇 .
丕賱丨乇賰丞 賴賷 噩夭亍 兀爻丕爻賷 賲賳 賮賱爻賮丞 廿賯亘丕賱 賵丕賱鬲賷 賷乇丕賴丕 賮賷 丕賱廿爻賱丕賲 賲鬲賲孬賱丞 亘丕賱廿噩鬲賴丕丿 .
賮丕賱丿賷賳 賮賷 兀乇賮毓 賲乇丕鬲亘賴 賱賷爻 爻毓賷丕賸 廿賱丕 賵乇丕亍 丨賷丕丞 兀毓馗賲 丕賯亘丕賱 賷乇賰夭 毓賱賶 丕賱賵馗賷賮丞 丕賱廿噩鬲賲丕毓賷丞 賱賱丿賷賳 亘鬲乇賰賷夭 賯賵賶 丕賱匕丕鬲 賵噩毓賱 丕賱賮乇丿 氐丕丨亘 乇爻丕賱丞 .
丕賯亘丕賱 賷丐賰丿 毓賱賶 囟乇賵乇丞 丕賱鬲賲賷賷夭 亘賷賳 丕賱禺丕賱丿 丕賱兀夭賱賷 賵丕賱賲鬲睾賷乇 丕賱鬲丕乇賷禺賷 貙 賮丕賱禺丕賱丿 丕賱兀夭賱賷 賷丨賮馗 丕鬲夭丕賳賳丕 賮賷 丕賱毓丕賱賲 丕賱賲鬲睾賷乇 賱賰賳賴 賱丕 賷賯賷丿 丨乇賰鬲賳丕 賮噩賵賴乇 丕賱鬲噩丿賷丿 賷賰賲賳 賮賷 丕賱鬲賮乇賷賯 亘賷賳 丕賱兀夭賱賷 賵丕賱鬲丕乇賷禺賷 賮賷 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 .
賵賷乇賶 兀賳 丕賱卮乇賯 賵丕賱睾乇亘 賮卮賱 賰賱 賲賳賴賲丕 賮賷 賲毓丕丿賱丞 丕賱孬丕亘鬲 賵丕賱賲鬲睾賷乇
賮丕賱睾乇亘 丕賳爻丕賯 賲毓 丕賱賲鬲睾賷乇 賲賳 睾賷乇 孬亘丕鬲 賵丕賱卮乇賯 孬亘鬲 賲賳 睾賷乇 鬲睾賷乇 賵賮賷 丕賱廿賯鬲亘丕爻丕鬲 丕賯鬲亘丕爻 胤賵賷賱 賷賵囟丨 賴匕賴 丕賱賮賰乇丞 .
賮賷乇賶 丕賯亘丕賱 兀賳 賲賳 兀毓馗賲 賲囟丕乇 丕賱噩賲賵丿 賵丕賱鬲禺賱賮 賴賵 丕賱賯囟丕亍 毓賱賶 丨乇賷丞 丕賱匕丕鬲 丕賱賲亘丿毓丞 賵賷爻丿 丕賱賳賵丕賮匕 兀賲丕賲 丕賱鬲賯丿賲 丕賱乇賵丨賷
丕賱毓賵丕賲賱 丕賱鬲賷 兀丿鬲 廿賱賶 丕賱噩賲賵丿 :
1. 丕賱賲賴丕鬲乇丕鬲 丕賱賰賱丕賲賷丞 賮賷 丕賱毓氐乇 丕賱毓亘丕爻賷 丕賱鬲賷 兀丿鬲 廿賱賶 賲毓丕丿丕丞 丕賱毓賯賱 .
2.丕賱賲賳夭毓 丕賱亘丕胤賳賷 賮賷 丕賱鬲氐賵賮 丕賱匕賷 噩毓賱 丕賱賳丕爻 賷鬲禺賱賵賳 毓賳 丕賱卮乇賷毓丞 亘夭毓賲 丕賱賵氐賵賱 丕賱匕賷 兀丿賶 廿賱賶 乇丿丞 賮毓賱 賯丕賳賵賳賷丞 噩丕賲丿丞 禺丕賱賷丞 賲賳 丕賱乇賵丨 .
3.鬲丿賲賷乇 亘睾丿丕丿 毓賱賶 兀賷丿賷 丕賱賲睾賵賱 丕賱匕賷 兀丿賶 廿賱賶 賮乇囟 丕賱賳賲胤賷丞 丕賱賲匕賴亘賷丞 賵丕賱賮賰乇賷丞 禺賵賮丕賸 毓賱賶 丕賱匕丕鬲 賮卮鬲丕賳 亘賷賳 毓氐賵乇 丕賱廿夭丿賴丕乇 賵丕賱禺賵賮 賲賳 丕賱廿賳丿孬丕乇 .
4.丕賱賲賳夭毓 丕賱賲噩賵爻賷 丕賱賲鬲乇賯亘 賱賯丿賵賲 賲禺賱氐 丕賱匕賷 兀孬乇 亘丕賱丨爻 丕賱鬲丕乇賷禺賷 賵丕賱鬲賯丿賲 丕賱廿爻賱丕賲賷 賮賰乇丞 丕賱賲賴丿賷 賵丕賱賲賴丿賵賷丞 丕賱鬲賷 毓丕賳鬲 丕賱兀賲丞 賲毓丕賳丕丞 卮丿賷丿丞 亘爻亘亘賴丕 .
丕賯亘丕賱 賷乇賶 亘兀賳 賲賳鬲賴賶 睾丕賷丞 丕賱匕丕鬲 賴賷 兀賳 鬲氐賷乇 賱丕 兀賳 鬲乇賶 兀賳 丕賱爻毓賷 賴賵 鬲丨賵賱 賮賷 丕賱賰賷賳賵賳丞 賵賱賷爻 夭賷丕丿丞 賮賷 丕賱乇氐賷丿 丕賱賲毓乇賮賷
賷賯賵賱 兀賳 賮賱爻賮丞 丕賱廿爻賱丕賲 賴賷 兀賯丿乇 毓賳丿 賰丕賳鬲 賵賱賷爻 兀賳丕 兀賮賰乇 毓賳丿 丿賷賰丕乇鬲 .
賷乇賶 兀賳 丕賱廿爻賱丕賲 鬲噩乇賷亘賷 兀賰孬乇 賲賳賴 鬲噩乇賷丿賷 賲孬賱 賲丕 賷賯賵賱 亘賷噩賵賮賷鬲卮 賴賵 兀賳 丕賱廿爻賱丕賲 兀鬲賶 賱賷爻賱賰 胤乇賷賯丕賸 孬丕賱孬丕賸 亘賷賳 賵丕賯毓賷丞 丕賱毓賴丿 丕賱賯丿賷賲 賵丕賱毓賴丿 丕賱噩丿賷丿 .
卮賳 丨賲賱丞 賯賵賷丞 毓賱賶 鬲氐賵賮 丕賱爻賱亘賷丞 賵丕賱廿賳毓夭丕賱 亘丕賱乇睾賲 賲賳 兀賳賴 丕亘賳 丕賱賲丿乇爻丞 賳賮爻賴丕 廿賱丕 兀賳賴 賷丿毓賵丕 廿賱賶 鬲氐賵賮 賲鬲丨乇賰 賲丐孬乇 賮丕毓賱 賵毓丕賲賱 賮賷 丕賱鬲睾賷賷乇 夭
賲氐丕丿乇 丕賱賲毓乇賮丞 毓賳丿 丕賯亘丕賱 賴賷 :
1.丕賱賳賮爻 丕賱匕丕鬲 毓賳 胤乇賷賯 賲毓乇賮丞 丕賱賯乇丌賳 賵鬲丿亘乇賴
2.丕賱胤亘賷毓丞
3.丕賱鬲丕乇賷禺
賵賱賷爻 丕賱噩丕賳亘 丕賱賮賰乇賷 丕賱賲噩乇丿
賳馗乇丞 丕賯亘丕賱 賱賱丨囟丕乇丞 丕賱睾乇亘賷丞 亘兀賳賴丕 鬲丨丿賷 廿賷噩丕亘賷 賱丕 禺胤乇 賵噩賵丿賷 .
賳馗乇丞 丕賯亘丕賱 賱賮賰乇丞 丕賱廿噩賲丕毓 賮賷 丕賱廿爻賱丕賲 丕賱鬲賷 噩賲丿鬲 賵鬲丨賵賱鬲 廿賱賶 賲氐胤賱丨 賮賯賴賷 賵囟乇賵乇丞 鬲丨賵賷賱賴丕 廿賱賶 賲氐胤賱丨 爻賷丕爻賷 賷毓亘乇 毓賳 丕賱廿乇丕丿丞 丕賱爻賷丕爻賷丞 賱賱兀賲丞 .
丕賱廿賳鬲賯丕賱 賲賳 鬲卮乇賷毓 丕賱兀賮乇丕丿 廿賱賶 賴賷卅丞 鬲卮乇賷毓賷丞 鬲卮賲賱 丕賱噩賲賷毓 賮賷 賰丕賮丞 丕賱賲噩丕賱丕鬲 亘丿賱 賲賳 鬲丨賵賷賱 丕賱噩丕賳亘 丕賱賮賯賴賷 賮賷 丕賱廿爻賱丕賲 廿賱賶 鬲禺氐氐 兀賰丕丿賷賲賷 噩丕賲丿 .
丕賳鬲賯丿 丕賯亘丕賱 丕賱孬賯丕賮丞 丕賱賷賵賳丕賳賷丞 丕賱鬲賷 賷乇賶 兀賳賴丕 兀亘毓丿鬲 丕賱賲爻賱賲賷賳 毓賳 丕賱賵丕賯毓賷丞 賮賷 丕賱廿爻賱丕賲 丕賱匕賷 賷賲賷賱 廿賱賶 丕賱鬲噩乇亘丞 賱丕 廿賱賶 丕賱鬲噩乇賷丿 賵兀賳 賲匕賴亘 丕賱賲賱丕丨馗丞 賵丕賱鬲噩乇賷亘 賱賷爻 賵賱賷丿 兀賵 賲賰鬲爻亘 丕賱孬賯丕賮丞 丕賱賷賵賳丕賳賷丞 賵廿賳賲丕 賳鬲賷噩丞 賱賮賴賲賴賲 賱賱賯乇丌賳 .
賷乇賶 丕賯亘丕賱 丕賳 丕賱鬲噩丿賷丿 賴賵 乇丨賱丞 賲賳 睾賷乇 賵氐賵賱 賵賲丕 賷乇丕賴 丕賱氐賵賮賷丞 賵氐賵賱丕賸 賴賵 毓賳丿 丕賱兀賳亘賷丕亍 亘丿丕賷丞 賵賱賵 爻賱賲賳丕 亘丕賱賵氐賵賱 賱賯賱賳丕 兀賳 丕賱廿爻賱丕賲 丕賳鬲賴賶 毓賳丿 睾丕乇 丨乇丕亍 .
丕賱鬲賮乇賷賯 亘賷賳 丕賱賵毓賷 丕賱氐賵賮賷 賵丕賱賵毓賷 丕賱賳亘賵賷 賮丕賱賵毓賷 丕賱賳亘賵賷 賵毓賵丿鬲賴 賲賳 賲賯丕賲 丕賱卮賴賵丿 賴賷 毓賵丿丞 亘毓孬 賵鬲噩丿賷丿 賵卮賯 賱乇丨賱丞 丕賱廿賳爻丕賳 賵爻胤 丕賱賲丿賱賴賲丕鬲 賵丕賱馗賱賲丕鬲 .
睾丕賷丞 丕賱卮賴賵丿 毓賳丿 丕賱氐賵賮賷 賴賷 睾丕賷丞 鬲賯氐丿 賱匕丕鬲賴丕 兀賲丕 毓賳丿 丕賱賳亘賷 賮賴賷 賷賯馗丞 鬲鬲乇噩賲 廿賱賶 賵丕賯毓.
丕賱廿爻賱丕賲 賵丕賱賯乇丌賳 賴賵 賯賳胤乇丞 丕賱毓亘賵乇 賲賳 丕賱毓丕賱賲 丕賱賯丿賷賲 廿賱賶 丕賱毓丕賱賲 丕賱噩丿賷丿 賵賷賵囟丨 匕賱賰 賮賷 賲毓賳賶 禺鬲賲 丕賱賳亘賵丞 賵賲丕 賱賴丕 賲賳 賯賷賲丞 毓馗賷賲丞 賵賴賷 兀賳 丕賱賳亘賵丞 賱鬲賰賲賱 賰賲丕賱賴丕 丕賱兀禺賷乇 賮賷 廿賱睾丕亍 丕賱丨丕噩丞 廿賱賶 丕賱賳亘賵丞 匕丕鬲賴丕 .
丕賳鬲賯丕賱 丕賱爻賱胤丞 賲賳 丕賱賮乇丿 廿賱賶 丕賱兀賲丞 賴賷 孬賵乇丞 毓賱賶 丕賱氐毓賷丿 丕賱廿噩鬲賲丕毓賷 賵丕賱爻賷丕爻賷 .
乇賰夭 毓賱賶 丕賱賳亘賵睾 丕賱兀卮毓乇賷 賮賷 賲賵丕囟賷毓 丕賱毓賱丞 賵丕賱賲毓賱賵賱 貙 賵丕賱噩賵賴乇 丕賱賮乇丿 貙 賵賲賮賴賵賲 丕賱鬲賵爻毓 賮賷 丕賱夭賲丕賳 賵丕賱賲賰丕賳 .
賱賲 賷毓鬲賲丿 毓賱賶 賲氐丕丿乇 丕賱賲爻鬲卮乇賯賷賳 賵賮賷 丕賱睾丕賱亘 賰丕賳 賷卮賷乇 廿丕賱賷賴賲 亘丕賱賳賯丿 .
毓丕賱噩 賲賵囟賵毓 丕賱賮賱爻賮丞 賵丕賱丿賷賳 賵賴賵 賲丕 兀丨亘 兀賳 兀爻賲賷賴 亘賮氐賱 丕賱賲賯丕賱 賮賷 賲丕 亘賷賳 丕賱賮賱爻賮丞 賵丕賱丿賷賳 賲賳 丕賱廿鬲氐丕賱 賵賮賷 丕賱廿賯鬲亘丕爻丕鬲 卮乇丨 賱賴匕丕 丕賱賲毓賳賶 賮賴賵 賷乇賶 兀賳 丕賱賮賱爻賮丞 賵賴賷 賳馗乇 毓賯賱賷 賮賷 丕賱兀卮賷丕亍 鬲乇賶 丕賱丨賯賷賯丞 毓賳 亘毓丿 兀賲丕 丕賱丿賷賳 賮鬲噩乇亘丞 丨賷丞 賱賰賱 賲賳賴賲丕 賲噩乇丕賴 丕賱禺丕氐 賵丕賱丿賷賳 鬲噩乇亘鬲賴 兀賰孬乇 睾賳賶
賴賵 賷賮乇賯 亘賷賳 丕賱兀賮賰丕乇 丕賱亘丕乇丿丞 賱賱賮賱爻賮丞 賵 丕賱兀賮賰丕乇 丕賱丿丕賮卅丞 賮賷 丕賱丿賷賳
亘賷賳 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷丞 丕賱鬲賷 賯丿 鬲丐丿賷 廿賱賶 丕賱丨賷丕丿 賵亘賷賳 丕賱廿賱鬲夭丕賲 丕賱丿賷賳賷 丕賱匕賷 賷丐丿賷 廿賱賶 丕賱鬲睾賷賷乇 亘賷賳 丕賱爻賰賵賳 賵丕賱丨乇賰丞 .
賲毓丕賱噩鬲賴 賱賲賵囟賵毓 丕賱氐賱丕丞 亘兀賳賴丕 囟乇賵乇丞 賮胤乇賷丞 亘鬲賳丕賵賱賴 賱賲賯賵賱丕鬲 賵賷賱賷丕賲 噩賷賲爻 賵賮賷 丕賱廿賯鬲亘丕爻丕鬲 鬲賵囟賷丨 賱匕賱賰 .
丕爻鬲賮丿鬲 賲賳 賰孬賷乇 賲賳 丕賱丕賮賰丕乇 賲賳 丨賱賯丕鬲 亘乇賳丕賲噩 兀爻賲丕乇 賵兀賮賰丕乇 亘禺氐賵氐 丕賱賰鬲丕亘 賵賰賱丕賲 丕賱丿賰鬲賵乇 賲丨賲丿 丕賱卮賳賯賷胤賷 .
賳賱鬲賯賷 賮賷 丕賱賲乇丕噩毓丞 丕賱孬丕賱孬丞 :)
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賲乇丕噩毓丞 毓乇囟 賱賱賲丨鬲賵賶
丕賱賯乇丕亍丞 丕賱兀賵賱賶 鈥� 亘鬲乇噩賲丞 毓亘丕爻 賲丨賲賵丿 鈥� 胤亘毓丞 丿丕乇 丕賱賴丿丕賷丞
鬲丕乇賷禺 丕賱廿賳鬲賴丕亍
17-03-2017
賲賳 匕丕 丕賱匕賷 乇賮毓 丕賱爻賷賵賮**** 賱賷乇賮毓 兀爻賲賰 賮賵賯 賴丕賲丕鬲 丕賱賳噩賵賲 賲賳丕乇丕
賰賳丕 噩亘丕賱丕 賮賷 丕賱噩亘丕賱 賵乇亘賲丕 爻乇賳丕****毓賱賭賶 賲賭賵噩 丕賱亘丨賭丕乇 亘丨賭丕乇丕
鬲噩丿賷丿 丕賱賮賰乇 丕賱丿賷賳賷 賮賷 丕賱廿爻賱丕賲 賱賮賷賱爻賵賮 丕賱丿賷丕乇 丕賱賴賳丿賷丞 賵賮賷賱爻賵賮 丕賱匕丕鬲賷丞 賲丨賲丿 廿賯亘丕賱 丕賱賰鬲丕亘 賱丕賷毓丕賱噩 丕賱賮賰乇 丕賱廿爻賱丕賲賷 丕賱乇丕爻禺 亘氐賵乇丞 賲毓賷賳丞 賮賷 毓賯賵賱 丕賱賳丕爻 賲賳 丨賷孬 賲賳丕賯卮丞 兀爻賱賵亘 丕賱丨賰賲 賵丕賱馗賵丕賴乇 丕賱廿噩鬲賲丕毓賷丞 亘兀爻賱賵亘 廿爻賱丕賲賷
賱丕 賴匕丕 丕賱賰鬲丕亘 賷鬲噩丕賵夭 賴匕丕 丕賱禺胤丕亘 廿賱賶 禺胤丕亘 兀毓賲 賵兀卮賲賱 賮賷 賲賵囟賵毓 丕賱賮賱爻賮丞 賵丕賱丿賷賳 賵鬲噩丿乇 丕賱賲賱丕丨馗丞 兀賳 丕賯亘丕賱 鬲賵賮賷 毓丕賲 1938 兀賷 兀賳 賮賰乇賴 賰丕賳 賲鬲兀孬乇丕 賮賷 鬲賱賰 丕賱賲乇丨賱丞 亘丕賱賮賱爻賮丕鬲 丕賱睾乇亘賷丞 廿賱賶 丨丿 亘毓賷丿 賵賱賲 賷賰賳 賲毓丕氐乇丕 賱賲乇丨賱丞 馗賴賵乇 丕賱廿爻賱丕賲 丕賱爻賷丕爻賷 賵賲賮賰乇賷賴 丨鬲賶 賱賲 賷賰賳 賷丿乇賰 賰賱 鬲賱賰 丕賱毓賵丕賲賱 丕賱鬲賷 氐丕睾鬲 丕賱鬲賷丕乇丕鬲 丕賱丿賷賳賷丞 賮賷 毓丕賱賲賳丕 丕賱賲毓丕氐乇 廿匕丕 賮丕賱賰鬲丕亘 賴賵 丿毓賵丞 賱賱鬲噩丿賷丿 賮賷 毓賱賲 丕賱賰賱丕賲 丕賱廿爻賱丕賲賷 賵鬲胤賵賷乇 丕賱賮賱爻賮丞 丕賱廿爻賱丕賲賷丞 賵亘孬 丕賱乇賵丨 賮賷 丕賱廿噩鬲賴丕丿 丕賱賮賯賴賷 .
丕賱賮氐賱 丕賱兀賵賱 : 丕賱賲毓乇賮丞 賵丕賱乇賷丕囟丞 丕賱丿賷賳賷丞
賮賷 丕賱賮氐賱 丕賱兀賵賱 賲賳 丕賱賰鬲丕亘 賷鬲賰賱賲 廿賯亘丕賱 毓賳 賲氐丿乇 賲賴賲 賲賳 賲氐丕丿乇 丕賱賲毓乇賮丞 賵丕賱廿丿乇丕賰 賵賴賵 丕賱乇賷丕囟丞 丕賱丿賷賳賷丞 兀賷 丕賱鬲噩乇亘丞 丕賱卮禺氐賷丞 賵丕賱鬲氐賵賮 丕賱丨賯賷賯賷 賱丕 鬲氐賵賮 丕賱廿丨賱丕賱 賵賵丨丿丞 丕賱賵噩賵丿 賵鬲氐賵賮 丕賱乇賯氐 賵丕賱夭賲乇 賵賴匕丕 丕賱噩丕賳亘 賷丐丿賷 廿賱賶 賷賯賷賳 賮乇丿賷 賲禺鬲氐 亘丕賱廿賳爻丕賳 賳賮爻賴 賱賰賳 賮賷 丨賯賷賯鬲賴 睾賷乇 賯丕亘賱 賱廿賯賳丕毓 丕賱賲鬲卮賰賰賷賳 賷胤乇丨 廿賯亘丕賱 爻丐丕賱 賲賴賲 噩丿丕 賵賴賵
賴賱 賲賳 丕賱賲賲賰賳 兀賳 賳爻鬲禺丿賲 賮賷 賲亘丕丨孬 丕賱丿賷賳 丕賱賲賳賴噩 丕賱毓賯賱賷 丕賱亘丨鬲 賱賱賮賱爻賮丞 責責責
廿賳 乇賵丨 丕賱賮賱爻賮丞 賴賷 乇賵丨 丕賱亘丨孬 丕賱丨乇 鬲囟毓 賰賱 爻賳丿 賲賵囟毓 丕賱卮賰 賵賵馗賷賮鬲賴丕 兀賳 鬲鬲賯氐賶 賮乇賵囟 丕賱賮賰乇 丕賱廿賳爻丕賳賷 丕賱鬲賷 賱賲 賷賲丨氐賴丕 丕賱賳賯丿 廿賱賶 兀睾賵丕乇賴丕 賵賯丿 鬲賳鬲賴賷 廿賱賶 亘丨孬賴丕 賴匕丕 廿賱賶 丕賱廿賳賰丕乇 兀賵 丕賱廿賯乇丕乇 賮賷 氐乇丕丨丞 亘毓噩夭 丕賱鬲賮賰賷乇 丕賱毓賯賱賷 丕賱亘丨鬲 毓賳 丕賰鬲賳丕賴 丕賱丨賯賷賯丞 丕賱賯氐賵賶 兀賲丕 噩賵賴乇 丕賱丿賷賳 賮賴賵 丕賱廿賷賲丕賳 賵丕賱廿賷賲丕賳 賷毓乇賮 胤乇賷賯賴 丕賱禺丕賱賷 賲賳 丕賱賲毓丕賱賲 睾賷乇 賲爻鬲乇卮丿 亘丕賱毓賯賱 賵賮賷 賴匕丕 賷賯賵賱 噩賱丕賱 丕賱丿賷賳 丕賱乇賵賲賷 丕賱毓賯賱 賷鬲乇氐丿 賯賱亘 丕賱廿賳爻丕賳 丕賱賳丕亘囟 賵賷丨乇賲賴 匕賱賰 丕賱夭禺乇 賲賳 丕賱丨賷丕丞 丕賱賰丕賲賳丞 賮賷賴 .
賱賰賳賳丕 賱丕 賳爻鬲胤賷毓 廿賳賰丕乇 兀賳 丕賱廿賷賲丕賳 兀賲乇 兀賰孬乇 賲賳 賲噩乇丿 丕賱卮毓賵乇 賮賴賵 賮賷 丨賯賷賯鬲賴 賷卮亘賴 乇囟丕 丕賱賳賮爻 毓賳 毓賱賲 賵賲毓乇賮丞 .
賮丕賱賳馗乇 丕賱毓賯賱賷 賮賷 丕賱廿賷賲丕賳 賱賷爻 賲毓賳丕賴 丕賱鬲爻賱賷賲 亘鬲毓丕賱賷 丕賱賮賱爻賮丞 毓賱賶 丕賱丿賷賳 賮賱賱賮賱爻賮丞 賲賳 睾賷乇 卮賰 丨賯 丕賱丨賰賲 毓賱賶 丕賱丿賷賳 賵廿賱丕 賱賰丕賳 賰賱 丿賷賳 氐丨賷丨丕 賵賱賰賳 胤亘賷毓丞 賲丕賷乇丕丿 丕賱丨賰賲 毓賱賷賴 賱賳 鬲匕毓賳 賱丨賰賲 丕賱賮賱爻賮丞 廿賱丕 廿匕丕 賰丕賳 賴匕丕 丕賱丨賰賲 賯丕卅賲丕 毓賱賶 兀爻丕爻 賲丕 賷囟毓賴 賴賵 賲賳 卮乇丕卅胤 亘丕賱鬲丕賱賷 丕賱丿毓賵丞 賴賷 廿賱賶 賮賱爻賮丞 廿爻賱丕賲賷丞 亘兀丿賵丕鬲 賲賳胤賯賷丞 賮賱爻賮賷丞 鬲乇鬲賰夭 毓賱賶 賴匕丕 丕賱丿賷賳 賮賱賷爻 賴賳丕賰 賲賳 爻亘亘 賷丿毓賵 廿賱賶 丕賱馗賳 亘兀賳 丕賱賮賰乇 賵丕賱亘丿丕賴丞 賲鬲囟丕丿丕賳 亘丕賱囟乇賵乇丞 賮賴賲丕 賷賳亘毓丕賳 賲賳 兀氐賱 賵丕丨丿 賵賰賱 賲賳賴賲丕 賷賰賲賱 丕賱丌禺乇 賮兀丨丿賴賲丕 賷丿乇賰 丕賱丨賯賷賯丞 噩夭兀 噩夭兀 賵丕賱丌禺乇 賷丿乇賰賴丕 亘賲噩賲賱賴丕 .賮囟乇賵乇丞 鬲賲丨賷氐 丕賱賮賰乇 丕賱兀賵乇賵亘賷 亘乇賵锟斤拷 賲爻鬲賯賱丞 賴賷 丨丕噩丞 丕賱賲爻賱賲賷賳 丕賱賷賵賲 賵賱賷爻 丕賱廿賰鬲賮丕亍 亘丕爻鬲賷乇丕丿 賯賵丕賱亘 賮賰乇賷丞 噩丕賴夭丞 .
丕賱賮氐賱 丕賱孬丕賳賷 : 丕賱亘乇賴丕賳 丕賱賮賱爻賮賷 毓賱賶 賵噩賵丿 丕賱丿賷賳
賷毓乇囟 廿賯亘丕賱 囟毓賮 丕賱亘乇丕賴賷賳 丕賱毓賯賱賷丞 毓賱賶 賵噩賵丿 丕賱賱賴 亘氐賷睾鬲賴丕 丕賱鬲賷 胤乇丨賴丕 丕賱廿賲丕賲 兀亘賵 丨丕賲丿 丕賱睾夭丕賱賷 賵賲賳 亘毓丿賴 丕賱賮賱爻賮丞 丕賱賲丿乇爻賷丞 亘賯賷丕丿丞 鬲賵賲丕爻 丕賱丕賰賵賷賳賷 賵賴賷 丿賱賷賱 丕賱賵噩賵丿 賵丕賱丿賱賷賱 丕賱賰賵賳賷 賵丕賱毓賱丞 丕賱睾丕卅賷丞 ... 兀賳賵賴 賴賳丕 兀賳 賲賱丕 氐丿乇丞 毓丕賱噩 賴匕賴 丕賱亘乇丕賴賷賳 亘氐賷睾丞 兀毓賲賯 賵兀賯賵賶 賱丕 鬲丿禺賱 囟賲賳 賳賯丿 賲丨賲丿 丕賯亘丕賱 .
丕賱賮氐賱 丕賱孬丕賱孬 : 丕賱兀賱賵賴賷丞 賵丕賱氐賱丕丞
賷毓丕賱噩 丕賱賮氐賱 賲賵囟賵毓 丕賱賮乇丿賷丞 賵賲賮丕賴賷賲 丕賱鬲賳丕賴賷 賵丕賱丕鬲賳丕賴賷 亘兀爻賱賵亘 毓賲賷賯 噩丿丕 賵賲賳 丕賱噩賲賷賱 賮賷 賴匕丕 丕賱賮氐賱 廿賳氐丕賮 賲鬲賰賱賲賷賳 丕賱兀卮丕毓乇丞 賵鬲賯丿賷乇 噩賴賵丿賴賲 賮賷 賴匕丕 丕賱賲噩丕賱 . 賴匕丕 丕賱亘丨孬 毓賲賷賯 賱兀賳賴 賮賷 兀爻丕爻 丕賱匕丕鬲 丕賱廿賱賴賷丞 亘賷賳 丕賱賲噩爻賲丞 賲賳 噩賴丞 賵亘賷賳 丕賱毓賯賷丿丞 丕賱兀卮毓乇賷丞 賲賳 噩賴丞 兀禺乇賶 賵賷胤乇丨 丕賯亘丕賱 賮賷 賴匕丕 丕賱賮氐賱 賳馗乇賷丞 丕賱兀卮丕毓乇丞 賮賷 丕賱夭賲丕賳 賵賷賵囟丨 兀賵噩賴 賯氐賵乇賴丕 賵賷胤乇丨 賲賮賴賵賲 噩丿賷丿 兀毓賲 賵兀卮賲賱 賱賱氐賱丕丞 賵廿禺乇丕噩賴丕 賲賳 胤賵乇 丕賱毓亘丕丿丞 丕賱鬲賯賱賷丿賷 廿賱賶 賲賮賴賵賲 卮丕賲賱 賷丨賯賯 丕賱睾丕賷丞 賲賳賴丕 毓賱賶 兀爻丕爻 賯乇丌賳賷 賵賷賳丕賯卮 兀賷囟丕 賲爻兀賱丞 丕賱乇賵丨 賵丕賱賳賮爻 賵丕賱賮乇賯 亘賷賳賴賲丕 .
丕賱賮氐賱 丕賱乇丕亘毓 :乇賵丨 丕賱孬賯丕賮丞 丕賱廿爻賱丕賲賷丞
賷賳丕賯卮 丕賯亘丕賱 賲賮丕賴賷賲 丕爻賱丕賲賷丞 賮賷 賴匕丕 丕賱賮氐賱 賲孬賱 禺丕鬲賲 丕賱賳亘賷賷賳 賵賷亘賷賳 丕賱兀孬乇 丕賱毓賲賷賯 賱賴匕丕 丕賱賲賮賴賵賲 賮賷 乇賵丨 丕賱孬賯丕賮丞 丕賱廿爻賱丕賲賷丞 賵賷亘賷賳 賲賮賴賵賲 丕賱匕丕鬲 丕賱廿賱賴賷丞 賮賷 丨賷夭 丕賱夭賲丕賳 賵丕賱賲賰丕賳 .. 鬲賳賵賷賴 亘爻賷胤 賮賷 賴匕丕 丕賱賮氐賱 匕賰乇 乇兀賷 丕亘賳 禺賱丿賵賳 賮賷 賲爻兀賱丞 丕賱賲賴丿賷 丕賱賲賳鬲馗乇 賴匕賴 賲爻兀賱丞 卮丕卅賰丞 賱丕 鬲毓丕賱噩 亘賲孬賱 賴匕丕 丕賱兀爻賱賵亘 鬲丨鬲丕噩 廿賱賶 鬲兀氐賷賱 賷乇鬲賰夭 毓賱賶 丕賱鬲乇丕孬 丕賱廿爻賱丕賲賷 賵禺丕氐丞 丕賱丨丿賷孬 賱賱丨賰賲 亘丕賱孬亘丕鬲 賵丕賱賳賮賷 禺丕氐丞 兀賳 丕賱賲匕丕賴亘 丕賱賷賵賲 賰賱 賲賳賴丕 賱賴 賲賴丿賷賴 .
丕賱賮氐賱 丕賱禺丕賲爻 : 賲亘丿兀 丕賱丨乇賰丞 賮賷 丕賱廿爻賱丕賲
丕賱廿爻賱丕賲 賷鬲毓丕賲賱 賲毓 丕賱賰賵賳 兀賳賴 賲鬲睾賷乇 賮賱丕 噩賲賵丿 賮賷 丕賱賳馗乇丞 丕賱廿爻賱丕賲賷丞 賵丕賱廿噩鬲賴丕丿 賴賵 兀爻丕爻 丕賱丨乇賰丞 賮賷 亘賳丕亍 丕賱廿爻賱丕賲 賴匕丕 丕賱賮氐賱 賴賵 丿毓賵丞 賱廿毓丕丿丞 廿丨賷丕亍 丕賱廿噩鬲賴丕丿 亘兀丿賵丕鬲賴 賵賴賷 丕賱賯乇丌賳 賵丕賱丨丿賷孬 賵丕賱賯賷丕爻 賵丕賱廿噩賲丕毓 ... 賴賳丕 賮賷 賲爻兀賱丞 丕賱廿噩賲丕毓 賴賳丕賰 丕禺鬲賱丕賮 賮賷 賰賷賮賷丞 丕賱鬲毓丕胤賷 賲毓賴 ... 賵賴賷 丿毓賵丞 賱毓丿賲 丕賱睾乇賯 賮賷 丕賱鬲賰乇丕乇 賷毓乇囟 廿賯亘丕賱 丕賱毓賵丕賲賱 丕賱鬲賷 兀丿鬲 廿賱賶 丕賱噩賲賵丿 丕賱賮賯賴賷 賵廿睾賱丕賯 亘丕亘 丕賱廿噩鬲賴丕丿 丨鬲賶 兀囟丨鬲 丕賱兀賲丞 鬲兀賰賱 賳賮爻賴丕 賵鬲毓賷丿 鬲賰乇丕乇 廿乇孬賴丕 賮賯胤 亘鬲睾賷賷乇 丕賱賯丕賱亘 丕賱賱睾賵賷 賮賱丕亘丿 賲賳 賳夭毓 賴匕賴 丕賱賯卮乇丞 丕賱噩丕賮丞 毓賳 丕賱廿爻賱丕賲 丕賱鬲賷 兀丨丕賱鬲賴 廿賱賶 丕賱噩賲賵丿 賵兀賳 賳毓賷丿 丕賱賰卮賮 毓賳 丨賯丕卅賯 丕賱丨乇賷丞 賵丕賱賲爻丕賵丕丞 賵丕賱丕鬲丨丕丿 賮賳賯賷賲 毓賱賶 兀爻丕爻賴丕 丕賱賲鬲賲孬賱 亘丕賱亘爻丕胤丞 賵丕賱毓丕賱賲賷丞 賲孬賱賳丕 丕賱毓賱賷丕 賮賷 丕賱丕噩鬲賲丕毓 賵丕賱丕禺賱丕賯 賵丕賱爻賷丕爻丞 .
乇丨賲 丕賱賱賴 賲丨賲丿 廿賯亘丕賱
February 20, 2015
賲賯丿賲賴 毓賱丕賲賴 丕賯亘丕賱 亘乇 丕蹖賳 讴鬲丕亘 亘丕 鬲丕讴蹖丿 丕爻賱丕賲 亘乇 毓賲賱 丿乇 賲賯丕亘賱 丕蹖丿賴貙 丿賵乇賳賲丕蹖 讴賱蹖 丌賳 乇丕 賲卮禺氐 賲蹖鈥屭┵嗀�. 讴鬲丕亘 賲噩賲賵毓賴鈥屫й� 丕夭 丿乇爻鈥屭佖ж辟囏й� 毓賱丕賲賴 丕賯亘丕賱 賱丕賴賵乇蹖 亘丕 讴丕賵卮蹖 賮賱爻賮蹖 丿乇 丕爻賱丕賲 丕爻鬲. 丕讴孬乇 賲丕 丕賯亘丕賱 乇丕 亘賴 毓賳賵丕賳 蹖讴 卮丕毓乇 賲蹖鈥屫促嗀ж驰屬呚� 丕賲丕 丕蹖賳 讴鬲丕亘 賳卮丕賳 賲蹖鈥屫囏� 讴賴 丕賯亘丕賱 趩賴 鬲爻賱胤 毓賲蹖賯蹖 亘乇 賮賱爻賮賴 睾乇亘 丿丕乇丿. 亘賴 毓賳賵丕賳 賲孬丕賱 丿乇爻 ,丌蹖丕 丿蹖賳 賲賲讴賳 丕爻鬲責, 丕夭 毓賳賵丕賳 賲賯丕賱賴 讴丕賳鬲 ,丌蹖丕 賲鬲丕賮蹖夭蹖讴 賲賲讴賳 丕爻鬲責, 賵丕賲 诏乇賮鬲賴 卮丿賴 丕爻鬲 賵 丕賯亘丕賱 丿乇 噩丕蹖 噩丕蹖 讴鬲丕亘 禺賵丿 丿乇 鬲賮爻蹖乇 賯乇丌賳 亘賴 賳馗乇丕鬲 賮蹖賱爻賵賮丕賳蹖 趩賵賳 讴丕賳鬲 賵 賳蹖趩賴 賵 亘乇诏爻賵賳 亘丕夭 賲蹖鈥屭必�.
賳讴鬲賴 噩丕賱亘 賲賯胤毓 鬲丕乇蹖禺蹖 賳诏丕乇卮 讴鬲丕亘 丕爻鬲: 丿乇 爻丕賱 郾酃鄢郯 讴賴 賳馗乇蹖賴 賳爻亘蹖鬲 丕賳蹖卮鬲蹖賳 丕孬乇丕鬲 禺賵丿 乇丕 丿乇 賮賱爻賮賴 亘蹖卮 丕夭 倬蹖卮 賳卮丕賳 賲蹖鈥屫ж�. 丕蹖賳 賲賮丕賴蹖賲-賴賲乇丕賴 亘丕 賲賮丕賴蹖賲蹖 毓乇賮丕賳蹖 丕夭 賲賵賱丕賳丕 賵 賲孬賱丕 毓丕乇賮 诏賲賳丕賲蹖 丕夭 倬丕讴爻鬲丕賳- 賵 鬲賮爻蹖乇 丌蹖丕鬲 賯乇丌賳 丿乇 賲賵乇丿 ,賴亘賵胤 丌丿賲,貙 ,亘丕夭诏卮鬲 賲爻賱賲丕賳丕賳 亘賴 丿賵乇丕賳 胤賱丕蹖蹖, 賵 ... 賲賱睾賲賴 倬蹖趩蹖丿賴鈥屫й� 爻丕禺鬲賴 丕爻鬲 讴賴 亘乇丕蹖 賮賴賲 丕蹖賳 讴鬲丕亘 亘爻蹖丕乇 賮卮乇丿賴 亘丕蹖丿 趩賳丿亘丕乇賴 禺賵丕賳丿賴 卮賵丿. 賲孬賱丕 蹖讴蹖 丕夭 倬蹖趩蹖丿賴鈥屫臂屬� 賲亘丕丨孬 賮賱爻賮蹖 讴鬲丕亘 亘丨孬 噩亘乇 賵 丕禺鬲蹖丕乇- 爻乇賳賵卮鬲 賵 鬲賯丿蹖乇- 丕爻鬲. 丕賯亘丕賱 亘丕 亘乇乇爻蹖 丌乇丕蹖 賮賱丕爻賮賴 丿乇 賲賵乇丿 ,夭賲丕賳, 賵 賳蹖夭 禺賵丕賳卮 賳馗乇蹖賴 賳爻亘蹖鬲 丕夭 夭賲丕賳貙 亘賴 賲爻丕賱賴 鬲賯丿蹖乇 丕夭 丿蹖丿诏丕賴 賯乇丌賳 賲蹖鈥屬矩必ж藏�! 亘丨孬 鬲賯丿蹖乇 亘賴 毓賳賵丕賳 蹖讴 賳賲賵賳賴 毓丕賱蹖 丕夭 乇賵蹖讴乇丿 賮賱爻賮蹖 丕賯亘丕賱 亘賴 丕爻賱丕賲 -賲毓丕丿賱丕 賯乇丌賳- 丿乇丕蹖賳 讴鬲丕亘 丕爻鬲. 亘乇丕蹖 鬲賵囟蹖丨 亘蹖卮鬲乇 亘丨孬 鬲賯丿蹖乇 賳诏丕賴 讴賳蹖丿 亘賴
丕賱亘鬲賴 亘賴 丿賱蹖賱 賯丿賲鬲 丕蹖賳 讴鬲丕亘貙 丕乇噩丕毓丕鬲蹖 亘賴 讴鬲丕亘鈥屬囏й� 賲胤乇丨 丌賳 夭賲丕賳 賲孬賱 ,丕賳丨胤丕胤 睾乇亘, 賵噩賵丿 丿丕乇丿 讴賴 卮丕蹖丿 丿蹖诏乇 丕讴賳賵賳 賲胤乇丨 賳亘丕卮賳丿.
賴賲趩賳蹖賳 讴鬲丕亘 鬲讴鈥屬嗂┴団€屬囏й屰� 丿丕乇丿 讴賴 亘乇 禺賱丕賮 亘丨孬鈥屬囏й� 睾賱蹖馗 賮賱爻賮蹖 乇丕丨鬲 丿乇 匕賴賳 賲蹖鈥屬呚з嗀�: 鬲丨賱蹖賱 丕賯亘丕賱 丕夭 賳馗乇蹖賴 丕賽鬲賽乇賳丕賱 乇蹖讴賽乇賳爻 -夭賳丿诏蹖 賲丿丕賵賲 丕亘丿蹖- 賳蹖趩賴 讴賴 賲蹖鈥屭堐屫� 丕诏乇 賳蹖趩賴 丿乇 夭賲丕賳 賲丕 賲蹖鈥屫槽屫池� 亘賴 賯乇丕卅鬲蹖 氐賵賮蹖丕賳賴 丕夭 丕爻賱丕賲 乇賵蹖 賲蹖鈥屫①堌必� 蹖丕 丿乇 噩丕蹖 丿蹖讴乇 讴賴 賲蹖鈥屭堐屫� 賴丿賮 丕夭 夭賳丿诏蹖 -爻賵丕賱 賲卮鬲乇讴 丕賳爻丕賳鈥屬囏� 丿乇 胤賵賱 鬲丕乇蹖禺- 賴賲丕賳 鬲賵賱蹖丿 賲孬賱 賵 丕丿丕賲賴 亘賯丕爻鬲!
賲賳 賲鬲賳 丕賳诏賱蹖爻蹖 賴賲乇丕賴 亘丕 倬蹖賵爻鬲鈥屬囏� 乇丕 禺賵丕賳丿鈥屬団€屫з� 讴賴 賲胤賲卅賳 賳蹖爻鬲賲 丿乇 賲鬲賳 賮丕乇爻蹖 丕賵賱蹖賴 鬲賵囟蹖丨丕鬲 鬲讴賲蹖賱蹖 丿丕丿賴 卮丿賴 亘丕卮丿. 囟賲賳丕 丿乇 賴賳诏丕賲 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 蹖讴 賯乇丌賳 丿蹖噩蹖鬲丕賱 亘乇丕蹖 賲乇丕噩毓賴 倬蹖鈥屫扁€屬聚� 賳賵蹖爻賳丿賴 亘賴 丌蹖丕鬲 賯乇丌賳 囟乇賵乇蹖 丕爻鬲!
賲胤丕賱毓賴 丕蹖賳 讴鬲丕亘 毓賱丕賵賴 亘乇 亘乇禺賵乇丿 毓賯賱蹖-賮賱爻賮蹖 亘丕 賲賮丕賴蹖賲 賯乇丌賳蹖貙 丕夭 丿蹖丿 鬲丕孬蹖乇蹖 讴賴 亘乇 噩乇蹖丕賳 乇賵卮賳賮讴乇蹖 丿蹖賳蹖 亘賴 賵蹖跇賴 卮乇蹖毓鬲蹖 賵 爻乇賵卮 诏匕丕卮鬲賴 丕爻鬲 亘乇丕蹖 禺賵丕賳賳丿賴 丕蹖乇丕賳蹖 噩匕丕亘 丕爻鬲. 丕蹖丿賴 ,亘丕夭诏卮鬲 亘賴 禺賵蹖卮鬲賳 禺賵蹖卮, 卮乇蹖毓鬲蹖 賵 ,禺鬲賲 賳亘賵鬲, 爻乇賵卮 鬲丨鬲 鬲丕孬蹖乇 丕蹖賳 讴鬲丕亘 丕賯亘丕賱 丕爻鬲- 丕賯亘丕賱 卮蹖毓賴 賳亘賵丿 賵 賲爻丕賱賴 禺鬲賲 賳亘賵鬲 乇丕 丕賱亘鬲賴 賲鬲賮丕賵鬲 亘丨孬 賲蹖鈥屭┵嗀�.
賳讴鬲賴 噩丕賱亘 賲賯胤毓 鬲丕乇蹖禺蹖 賳诏丕乇卮 讴鬲丕亘 丕爻鬲: 丿乇 爻丕賱 郾酃鄢郯 讴賴 賳馗乇蹖賴 賳爻亘蹖鬲 丕賳蹖卮鬲蹖賳 丕孬乇丕鬲 禺賵丿 乇丕 丿乇 賮賱爻賮賴 亘蹖卮 丕夭 倬蹖卮 賳卮丕賳 賲蹖鈥屫ж�. 丕蹖賳 賲賮丕賴蹖賲-賴賲乇丕賴 亘丕 賲賮丕賴蹖賲蹖 毓乇賮丕賳蹖 丕夭 賲賵賱丕賳丕 賵 賲孬賱丕 毓丕乇賮 诏賲賳丕賲蹖 丕夭 倬丕讴爻鬲丕賳- 賵 鬲賮爻蹖乇 丌蹖丕鬲 賯乇丌賳 丿乇 賲賵乇丿 ,賴亘賵胤 丌丿賲,貙 ,亘丕夭诏卮鬲 賲爻賱賲丕賳丕賳 亘賴 丿賵乇丕賳 胤賱丕蹖蹖, 賵 ... 賲賱睾賲賴 倬蹖趩蹖丿賴鈥屫й� 爻丕禺鬲賴 丕爻鬲 讴賴 亘乇丕蹖 賮賴賲 丕蹖賳 讴鬲丕亘 亘爻蹖丕乇 賮卮乇丿賴 亘丕蹖丿 趩賳丿亘丕乇賴 禺賵丕賳丿賴 卮賵丿. 賲孬賱丕 蹖讴蹖 丕夭 倬蹖趩蹖丿賴鈥屫臂屬� 賲亘丕丨孬 賮賱爻賮蹖 讴鬲丕亘 亘丨孬 噩亘乇 賵 丕禺鬲蹖丕乇- 爻乇賳賵卮鬲 賵 鬲賯丿蹖乇- 丕爻鬲. 丕賯亘丕賱 亘丕 亘乇乇爻蹖 丌乇丕蹖 賮賱丕爻賮賴 丿乇 賲賵乇丿 ,夭賲丕賳, 賵 賳蹖夭 禺賵丕賳卮 賳馗乇蹖賴 賳爻亘蹖鬲 丕夭 夭賲丕賳貙 亘賴 賲爻丕賱賴 鬲賯丿蹖乇 丕夭 丿蹖丿诏丕賴 賯乇丌賳 賲蹖鈥屬矩必ж藏�! 亘丨孬 鬲賯丿蹖乇 亘賴 毓賳賵丕賳 蹖讴 賳賲賵賳賴 毓丕賱蹖 丕夭 乇賵蹖讴乇丿 賮賱爻賮蹖 丕賯亘丕賱 亘賴 丕爻賱丕賲 -賲毓丕丿賱丕 賯乇丌賳- 丿乇丕蹖賳 讴鬲丕亘 丕爻鬲. 亘乇丕蹖 鬲賵囟蹖丨 亘蹖卮鬲乇 亘丨孬 鬲賯丿蹖乇 賳诏丕賴 讴賳蹖丿 亘賴
丕賱亘鬲賴 亘賴 丿賱蹖賱 賯丿賲鬲 丕蹖賳 讴鬲丕亘貙 丕乇噩丕毓丕鬲蹖 亘賴 讴鬲丕亘鈥屬囏й� 賲胤乇丨 丌賳 夭賲丕賳 賲孬賱 ,丕賳丨胤丕胤 睾乇亘, 賵噩賵丿 丿丕乇丿 讴賴 卮丕蹖丿 丿蹖诏乇 丕讴賳賵賳 賲胤乇丨 賳亘丕卮賳丿.
賴賲趩賳蹖賳 讴鬲丕亘 鬲讴鈥屬嗂┴団€屬囏й屰� 丿丕乇丿 讴賴 亘乇 禺賱丕賮 亘丨孬鈥屬囏й� 睾賱蹖馗 賮賱爻賮蹖 乇丕丨鬲 丿乇 匕賴賳 賲蹖鈥屬呚з嗀�: 鬲丨賱蹖賱 丕賯亘丕賱 丕夭 賳馗乇蹖賴 丕賽鬲賽乇賳丕賱 乇蹖讴賽乇賳爻 -夭賳丿诏蹖 賲丿丕賵賲 丕亘丿蹖- 賳蹖趩賴 讴賴 賲蹖鈥屭堐屫� 丕诏乇 賳蹖趩賴 丿乇 夭賲丕賳 賲丕 賲蹖鈥屫槽屫池� 亘賴 賯乇丕卅鬲蹖 氐賵賮蹖丕賳賴 丕夭 丕爻賱丕賲 乇賵蹖 賲蹖鈥屫①堌必� 蹖丕 丿乇 噩丕蹖 丿蹖讴乇 讴賴 賲蹖鈥屭堐屫� 賴丿賮 丕夭 夭賳丿诏蹖 -爻賵丕賱 賲卮鬲乇讴 丕賳爻丕賳鈥屬囏� 丿乇 胤賵賱 鬲丕乇蹖禺- 賴賲丕賳 鬲賵賱蹖丿 賲孬賱 賵 丕丿丕賲賴 亘賯丕爻鬲!
賲賳 賲鬲賳 丕賳诏賱蹖爻蹖 賴賲乇丕賴 亘丕 倬蹖賵爻鬲鈥屬囏� 乇丕 禺賵丕賳丿鈥屬団€屫з� 讴賴 賲胤賲卅賳 賳蹖爻鬲賲 丿乇 賲鬲賳 賮丕乇爻蹖 丕賵賱蹖賴 鬲賵囟蹖丨丕鬲 鬲讴賲蹖賱蹖 丿丕丿賴 卮丿賴 亘丕卮丿. 囟賲賳丕 丿乇 賴賳诏丕賲 禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 蹖讴 賯乇丌賳 丿蹖噩蹖鬲丕賱 亘乇丕蹖 賲乇丕噩毓賴 倬蹖鈥屫扁€屬聚� 賳賵蹖爻賳丿賴 亘賴 丌蹖丕鬲 賯乇丌賳 囟乇賵乇蹖 丕爻鬲!
賲胤丕賱毓賴 丕蹖賳 讴鬲丕亘 毓賱丕賵賴 亘乇 亘乇禺賵乇丿 毓賯賱蹖-賮賱爻賮蹖 亘丕 賲賮丕賴蹖賲 賯乇丌賳蹖貙 丕夭 丿蹖丿 鬲丕孬蹖乇蹖 讴賴 亘乇 噩乇蹖丕賳 乇賵卮賳賮讴乇蹖 丿蹖賳蹖 亘賴 賵蹖跇賴 卮乇蹖毓鬲蹖 賵 爻乇賵卮 诏匕丕卮鬲賴 丕爻鬲 亘乇丕蹖 禺賵丕賳賳丿賴 丕蹖乇丕賳蹖 噩匕丕亘 丕爻鬲. 丕蹖丿賴 ,亘丕夭诏卮鬲 亘賴 禺賵蹖卮鬲賳 禺賵蹖卮, 卮乇蹖毓鬲蹖 賵 ,禺鬲賲 賳亘賵鬲, 爻乇賵卮 鬲丨鬲 鬲丕孬蹖乇 丕蹖賳 讴鬲丕亘 丕賯亘丕賱 丕爻鬲- 丕賯亘丕賱 卮蹖毓賴 賳亘賵丿 賵 賲爻丕賱賴 禺鬲賲 賳亘賵鬲 乇丕 丕賱亘鬲賴 賲鬲賮丕賵鬲 亘丨孬 賲蹖鈥屭┵嗀�.
November 27, 2014
亘毓丿 氐乇丕毓 賲乇賷乇 貙 廿賳鬲賴賷賳丕 賲賳 賴匕賴 丕賱賲毓乇賰丞 賲毓 丕賱賮賷賱爻賵賮 丕賱亘丕賰爻鬲丕賳賷 賲丨賲丿 廿賯亘丕賱 丕賱賱丕賴賵乇賷 貙 賵 賲丨丕賵賱丞 賱鬲噩丿賷丿 丕賱鬲賮賰賷乇 丕賱丿賷賳賷 .
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 7 賮氐賵賱 賵 賲丨丕囟乇丕鬲 賱廿賯亘丕賱 毓賳 賲禺鬲賱賮 噩賵丕賳亘 丕賱賮賰乇 丕賱丿賷賳賷 貙
賷賯賵賱 賳噩賷亘 賲丨賮賵馗 : 丕賱毓賯賱 丕賱賵丕毓賷 賴賵 丕賱賯丕丿乇 毓賱賶 丕丨鬲乇丕賲 丕賱賮賰乇丞 丨鬲賶 賵 賱賲 賷丐賲賳 亘賴丕
貙 賵 賴匕丕 賲丕 賱賲爻鬲賴 賮賷 廿賯亘丕賱 貙 丨鬲賶 賰賳鬲 丕噩賴賱 賲賷賵賱賴 丕賱賮賰乇賷丞 賵 賲賵賯賮賴 賲賳 丕賱賰孬賷乇 賲賳 丕賱兀乇丕亍 丕賱鬲賷 賷胤乇丨賴丕 賮賷 賴匕丕 丕賱賰鬲丕亘 貙 賮鬲丕乇丞 鬲噩丿賴 賷賴丕噩賲 賮賰乇 賮賱丕爻賮丞 丕賱廿睾乇賷賯 賵 鬲兀孬賷乇賴丕 毓賱賶 丕賱賮賰乇 丕賱廿爻賱丕賲賷 貙 賵 鬲丕乇丞 鬲噩丿賴 賷賴丕噩賲 丕賱鬲噩乇亘丞 丕賱氐賵賮賷丞 賵 鬲丕乇丞 兀禺乇賶 兀噩丿賴 賲丿丕賮毓丕賸 卮乇爻丕賸 毓賳 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 賮賷 丕賱乇賷丕囟丕鬲 丕賱氐賵賮賷丞 賵 廿毓鬲亘丕乇賴丕 賲氐丿乇丕賸 乇卅賷爻賷丕賸 賱賱賲毓乇賮丞 賵 賱賰卮賮 丕賱丨賯賷賯丞 ..
兀毓噩亘賳賷 賮賷 賴匕丕 丕賱賰鬲丕亘 廿賱賲丕賲 廿賯亘丕賱 亘丕賱賰孬賷乇 賲賳 丕賱賲賵丕囟賷毓 丕賱賮賷夭賷丕卅賷丞 丕賱賲毓賯丿丞 賮賷 夭賲賳賴 丌賳匕丕賰 賲孬賱 丕賱賳馗乇賷丞 丕賱賳爻亘賷丞 賵 兀孬乇賴丕 毓賱賶 賳馗乇鬲賳丕 賱賱夭賲丕賳 亘丕賱廿囟丕賮丞 廿賱賶 廿賱賲丕賲賴 亘丌乇丕亍 毓賱賲丕亍 丕賱兀丨賷丕亍 亘賳馗乇賷丞 丕賱鬲胤賵乇 賱丿丕乇賵賷賳 賵 睾賷乇賴丕 .. 賰賱 賴匕丕 賲毓 賲賯丕乇賳鬲賴 賱丌乇丕亍 毓賱賲丕亍 丕賱廿爻賱丕賲 丕賱賯丿丕賲賶 賵 丕賱丨丕囟乇賷賳 賱賲孬賱 賴匕賴 丕賱兀賮賰丕乇 ..
賵 賮賷 賮氐賱 丌禺乇 賷賯丿賲 廿賯亘丕賱 賳馗乇丞 噩賲賷賱丞 賱賱賮乇賯 亘賷賳 丕賱賳亘賷 賵 丕賱氐賵賮賷 賵 亘賷賳 丕賱鬲噩乇亘丞 丕賱賳亘賵賷丞 賱賱賵丨賷 賵 丕賱鬲噩乇亘丞 丕賱氐賵賮賷丞 貙 賵 賴賳丕 廿賱鬲賲爻鬲 毓亘賯乇賷丞 賴匕丕 丕賱賲賮賰乇 賮賷 賳馗乇鬲賴 丕賱毓賲賷賯丞 賱賱賳亘賷 賵 賱氐賮丕鬲 丕賱賳亘賵丞 賮賷 毓賱丕賯鬲賴丕 賲毓 丕賱賱賴 毓夭賵噩賱 賵 丕賱匕賷 鬲賮鬲賯丿賴丕 丕賱賳馗乇丞 丕賱氐賵賮賷丞 賱賱匕丕鬲 丕賱廿賱賴賷丞 ..
賷賯丿賲 廿賯亘丕賱 賮賷 賴匕丕 丕賱賰鬲丕亘 賳賲賵匕噩丕賸 賱賱丿賷賳 賰賲丕 賷噩亘 兀賳 賷賰賵賳 (丨爻亘 賳馗乇鬲賴) 賮賷 丕賱丨賷丕丞 丕賱賲毓丕氐乇丞 賵 賰賷賮 賷爻鬲胤賷毓 兀賳 賷鬲睾賱亘 毓賱賶 丕賱賳馗丕賲 丕賱賲丕丿賷 丕賱爻丕卅丿 .. 賵 賱賰賳 賰賲丕 賯丕賱 毓賳賴 丕賱卮賴賷丿 丕賱賲胤賴乇賷 "賮廿賳 賲胤丕賱毓丕鬲 廿賯亘丕賱 賮賷 爻丕卅乇 丕賱毓賱賵賲 賵 丕賱賲毓丕乇賮 丕賱廿爻賱丕賲賷丞 囟毓賷賮丞 賲賯丕乇賳丞 賲毓 廿賱賲丕賲賴 亘丕賱賮賱爻賮丞 賵 丕賱毓賱賵賲 睾乇亘賷丞" 賵 賱賴匕丕 賳噩丿 賱睾胤丕賸 賮賷 賮賴賲賴 賱賱毓乇賮丕賳 丕賱廿爻賱丕賲賷 賵 禺賱胤賴 賲毓 丕賱乇賵丨 丕賱鬲氐賵賮 丕賱賴賳丿賷丞 ..
賴匕丕 亘丕賱廿囟丕賮丞 廿賱賶 鬲兀孬乇賴 亘賳馗乇丞 廿亘賳 禺賱丿賵賳 賱賮賰乇丞 禺鬲賲 丕賱賳亘賵丞 賵 毓賯賷丿丞 丕賱賲禺賱氐 賵 丕賱賲賳鬲馗乇 貙 丕賱廿卮賰丕賱丕鬲 賰丕賳鬲 囟毓賷賮丞 亘丕賱賳爻亘丞 賱賷 ..
亘卮賰賱 毓丕賲 貙 丕賱賰鬲丕亘 噩賲賷賱 賱賱廿胤賱丕毓 毓賱賶 兀丨丿 丕賴賲 丕賱賳鬲丕噩丕鬲 丕賱賮賰乇賷丞 賱兀丨丿 丕賱賲賮賰乇賷賳 丕賱賲噩丿丿賷賳 賮賷 亘丿丕賷丞 丕賱賯乇賳 丕賱爻丕亘賯 賵 賲賴賲丕 廿禺鬲賱賮賳丕 賲毓賴 賵 賱賰賳 鬲亘賯賶 賱廿爻賴丕賲丕鬲賴 丕賱賰孬賷乇 賲賳 丕賱賮囟賱 賮賷 亘孬 丕賱乇賵丨 丕賱丨乇賰賷丞 賮賷 丕賱賮賰乇 丕賱廿爻賱丕賲賷 賰睾賷乇賴 賲賳 丕賱賲氐賱丨賷賳 賮賷 匕丕賰 丕賱夭賲賳 賲賳 兀賲孬丕賱 噩賲丕賱 丕賱丿賷賳 丕賱兀賮睾丕賳賷 賵 賲丨賲丿 毓亘丿賴 ..
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 7 賮氐賵賱 賵 賲丨丕囟乇丕鬲 賱廿賯亘丕賱 毓賳 賲禺鬲賱賮 噩賵丕賳亘 丕賱賮賰乇 丕賱丿賷賳賷 貙
賷賯賵賱 賳噩賷亘 賲丨賮賵馗 : 丕賱毓賯賱 丕賱賵丕毓賷 賴賵 丕賱賯丕丿乇 毓賱賶 丕丨鬲乇丕賲 丕賱賮賰乇丞 丨鬲賶 賵 賱賲 賷丐賲賳 亘賴丕
貙 賵 賴匕丕 賲丕 賱賲爻鬲賴 賮賷 廿賯亘丕賱 貙 丨鬲賶 賰賳鬲 丕噩賴賱 賲賷賵賱賴 丕賱賮賰乇賷丞 賵 賲賵賯賮賴 賲賳 丕賱賰孬賷乇 賲賳 丕賱兀乇丕亍 丕賱鬲賷 賷胤乇丨賴丕 賮賷 賴匕丕 丕賱賰鬲丕亘 貙 賮鬲丕乇丞 鬲噩丿賴 賷賴丕噩賲 賮賰乇 賮賱丕爻賮丞 丕賱廿睾乇賷賯 賵 鬲兀孬賷乇賴丕 毓賱賶 丕賱賮賰乇 丕賱廿爻賱丕賲賷 貙 賵 鬲丕乇丞 鬲噩丿賴 賷賴丕噩賲 丕賱鬲噩乇亘丞 丕賱氐賵賮賷丞 賵 鬲丕乇丞 兀禺乇賶 兀噩丿賴 賲丿丕賮毓丕賸 卮乇爻丕賸 毓賳 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 賮賷 丕賱乇賷丕囟丕鬲 丕賱氐賵賮賷丞 賵 廿毓鬲亘丕乇賴丕 賲氐丿乇丕賸 乇卅賷爻賷丕賸 賱賱賲毓乇賮丞 賵 賱賰卮賮 丕賱丨賯賷賯丞 ..
兀毓噩亘賳賷 賮賷 賴匕丕 丕賱賰鬲丕亘 廿賱賲丕賲 廿賯亘丕賱 亘丕賱賰孬賷乇 賲賳 丕賱賲賵丕囟賷毓 丕賱賮賷夭賷丕卅賷丞 丕賱賲毓賯丿丞 賮賷 夭賲賳賴 丌賳匕丕賰 賲孬賱 丕賱賳馗乇賷丞 丕賱賳爻亘賷丞 賵 兀孬乇賴丕 毓賱賶 賳馗乇鬲賳丕 賱賱夭賲丕賳 亘丕賱廿囟丕賮丞 廿賱賶 廿賱賲丕賲賴 亘丌乇丕亍 毓賱賲丕亍 丕賱兀丨賷丕亍 亘賳馗乇賷丞 丕賱鬲胤賵乇 賱丿丕乇賵賷賳 賵 睾賷乇賴丕 .. 賰賱 賴匕丕 賲毓 賲賯丕乇賳鬲賴 賱丌乇丕亍 毓賱賲丕亍 丕賱廿爻賱丕賲 丕賱賯丿丕賲賶 賵 丕賱丨丕囟乇賷賳 賱賲孬賱 賴匕賴 丕賱兀賮賰丕乇 ..
賵 賮賷 賮氐賱 丌禺乇 賷賯丿賲 廿賯亘丕賱 賳馗乇丞 噩賲賷賱丞 賱賱賮乇賯 亘賷賳 丕賱賳亘賷 賵 丕賱氐賵賮賷 賵 亘賷賳 丕賱鬲噩乇亘丞 丕賱賳亘賵賷丞 賱賱賵丨賷 賵 丕賱鬲噩乇亘丞 丕賱氐賵賮賷丞 貙 賵 賴賳丕 廿賱鬲賲爻鬲 毓亘賯乇賷丞 賴匕丕 丕賱賲賮賰乇 賮賷 賳馗乇鬲賴 丕賱毓賲賷賯丞 賱賱賳亘賷 賵 賱氐賮丕鬲 丕賱賳亘賵丞 賮賷 毓賱丕賯鬲賴丕 賲毓 丕賱賱賴 毓夭賵噩賱 賵 丕賱匕賷 鬲賮鬲賯丿賴丕 丕賱賳馗乇丞 丕賱氐賵賮賷丞 賱賱匕丕鬲 丕賱廿賱賴賷丞 ..
賷賯丿賲 廿賯亘丕賱 賮賷 賴匕丕 丕賱賰鬲丕亘 賳賲賵匕噩丕賸 賱賱丿賷賳 賰賲丕 賷噩亘 兀賳 賷賰賵賳 (丨爻亘 賳馗乇鬲賴) 賮賷 丕賱丨賷丕丞 丕賱賲毓丕氐乇丞 賵 賰賷賮 賷爻鬲胤賷毓 兀賳 賷鬲睾賱亘 毓賱賶 丕賱賳馗丕賲 丕賱賲丕丿賷 丕賱爻丕卅丿 .. 賵 賱賰賳 賰賲丕 賯丕賱 毓賳賴 丕賱卮賴賷丿 丕賱賲胤賴乇賷 "賮廿賳 賲胤丕賱毓丕鬲 廿賯亘丕賱 賮賷 爻丕卅乇 丕賱毓賱賵賲 賵 丕賱賲毓丕乇賮 丕賱廿爻賱丕賲賷丞 囟毓賷賮丞 賲賯丕乇賳丞 賲毓 廿賱賲丕賲賴 亘丕賱賮賱爻賮丞 賵 丕賱毓賱賵賲 睾乇亘賷丞" 賵 賱賴匕丕 賳噩丿 賱睾胤丕賸 賮賷 賮賴賲賴 賱賱毓乇賮丕賳 丕賱廿爻賱丕賲賷 賵 禺賱胤賴 賲毓 丕賱乇賵丨 丕賱鬲氐賵賮 丕賱賴賳丿賷丞 ..
賴匕丕 亘丕賱廿囟丕賮丞 廿賱賶 鬲兀孬乇賴 亘賳馗乇丞 廿亘賳 禺賱丿賵賳 賱賮賰乇丞 禺鬲賲 丕賱賳亘賵丞 賵 毓賯賷丿丞 丕賱賲禺賱氐 賵 丕賱賲賳鬲馗乇 貙 丕賱廿卮賰丕賱丕鬲 賰丕賳鬲 囟毓賷賮丞 亘丕賱賳爻亘丞 賱賷 ..
亘卮賰賱 毓丕賲 貙 丕賱賰鬲丕亘 噩賲賷賱 賱賱廿胤賱丕毓 毓賱賶 兀丨丿 丕賴賲 丕賱賳鬲丕噩丕鬲 丕賱賮賰乇賷丞 賱兀丨丿 丕賱賲賮賰乇賷賳 丕賱賲噩丿丿賷賳 賮賷 亘丿丕賷丞 丕賱賯乇賳 丕賱爻丕亘賯 賵 賲賴賲丕 廿禺鬲賱賮賳丕 賲毓賴 賵 賱賰賳 鬲亘賯賶 賱廿爻賴丕賲丕鬲賴 丕賱賰孬賷乇 賲賳 丕賱賮囟賱 賮賷 亘孬 丕賱乇賵丨 丕賱丨乇賰賷丞 賮賷 丕賱賮賰乇 丕賱廿爻賱丕賲賷 賰睾賷乇賴 賲賳 丕賱賲氐賱丨賷賳 賮賷 匕丕賰 丕賱夭賲賳 賲賳 兀賲孬丕賱 噩賲丕賱 丕賱丿賷賳 丕賱兀賮睾丕賳賷 賵 賲丨賲丿 毓亘丿賴 ..
October 24, 2016
RELIGIOUS FAITH has to be blind, and mostly inherited; tampering with intellect leads to disaster. History is an evidence.
European philosophers tried to rationalise Christianity, and, as a result, lost faith in Christian dogma. Kant came to Christianity's rescue by declaring human intellect incapable of reaching God.
Muslim scholars met a similar fate, and took refuge in Sufism, which despises intellect. However, Iqbal, a renowned poet, philosopher, and intellectual, could not accept defeat. He was not prepared to choose between his two great loves, his faith, and his intellect. The present book is his effort to keep both.
Iqbal's thesis exhibits a love-hate relationship with intellect and science - and Sufism. Scientific and philosophical discussion of universe, matter, movement, space and time, is illuminating, but fails to justify his conclusions.
The crux of his thesis is his concept of religious experience, finite ego, and infinite or ultimate ego. It is an interesting doctrine but, in view of insufficient evidence, appears no more than a wishful dream, or at best a science fiction.
It takes a lot of courage to say,
"I don't know"
European philosophers tried to rationalise Christianity, and, as a result, lost faith in Christian dogma. Kant came to Christianity's rescue by declaring human intellect incapable of reaching God.
Muslim scholars met a similar fate, and took refuge in Sufism, which despises intellect. However, Iqbal, a renowned poet, philosopher, and intellectual, could not accept defeat. He was not prepared to choose between his two great loves, his faith, and his intellect. The present book is his effort to keep both.
Iqbal's thesis exhibits a love-hate relationship with intellect and science - and Sufism. Scientific and philosophical discussion of universe, matter, movement, space and time, is illuminating, but fails to justify his conclusions.
The crux of his thesis is his concept of religious experience, finite ego, and infinite or ultimate ego. It is an interesting doctrine but, in view of insufficient evidence, appears no more than a wishful dream, or at best a science fiction.
It takes a lot of courage to say,
"I don't know"
September 2, 2015
賷賯賵賱 丕賱賲賮賰乇 丕賱丕爻賱丕賲賷 禺丕賱氐 噩賱亘賷 丕賳賴 賯乇兀 賴匕丕 丕賱賰鬲丕亘 佟侑 賲乇丞 !!
賰鬲丕亘 毓賲賷賯 噩丿丕 賵賷亘賷賳 賮賰乇 賲丨賲丿 丕賯亘丕賱 乇丨賲丞 丕賱賱賴 毓賱賷賴
賵丕賱賰鬲丕亘 賷丨鬲丕噩 丕賱賶 鬲乇賰賷夭 毓丕賱賷 賵匕賴賳 賯丕亘賱 賱賱賮賴賲
賰鬲丕亘 毓賲賷賯 噩丿丕 賵賷亘賷賳 賮賰乇 賲丨賲丿 丕賯亘丕賱 乇丨賲丞 丕賱賱賴 毓賱賷賴
賵丕賱賰鬲丕亘 賷丨鬲丕噩 丕賱賶 鬲乇賰賷夭 毓丕賱賷 賵匕賴賳 賯丕亘賱 賱賱賮賴賲
May 18, 2020
Iqbal was not only a masterful poet in farsi and urdu but also a brilliant philosopher who was grounded in the western and eastern traditions with a phenomenal grasp over history and Islamic theology. In reconstruction, he discusses Islamic epistemological roots and proposes a revivification of the foundations of Islamic intellectual thought. Muslims engaging in philosophy should definitely read this.
January 12, 2019
賰鬲丕亘 鬲噩丿賷丿 丕賱鬲賮賰賷乇 丕賱丿賷賳賷 賮賷 丕賱廿爻賱丕賲 賱賱賲賮賰乇 丕賱毓賱賾丕賲丞 賲丨賲丿 廿賯亘丕賱.. 鬲乇噩賲丞 : 毓亘丕爻 賲丨賲賵丿
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丕賱賰鬲丕亘 兀禺匕 賲賳賷 賵賯鬲 胤賵賷賱 賵丕賱爻亘亘 賰孬丕賮丞 丕賱胤乇丨 賵 丕賱鬲丨賱賷賱 賵賰賲賷丞 丕賱兀賮賰丕乇 丕賱噩丿賷丿丞.
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賷毓丕賱噩 賲丨賲丿 廿賯亘丕賱 賮賷 丕賱賰鬲丕亘 丕賱氐賵乇丞 丕賱丿賷賳賷丞 丕賱乇丕爻禺丞 賵賷毓賷丿 胤乇丨賴丕 亘兀賮賰丕乇 噩丿賷丿丞..
賲賳 丨賷孬 賮賱爻賮丞 丕賱丿賷賳 賵 丕賱毓亘丕丿丕鬲 .
賮賷 丕賱賮氐賱 丕賱兀賵賱 : 丕賱賲毓乇賮丞 賵丕賱乇賷丕囟丞 丕賱丿賷賳賷丞
賵丕賱賲賯氐賵乇 亘丕賱乇賷丕囟丞 丕賱丿賷賳賷丞 賴丕賴賳丕 賴賵 丕鬲噩乇亘丞 丕賱卮禺氐賷丞 賵丕賱鬲氐賵賮 丕賱賯丕卅賲 毓賱賶 丕賱鬲兀賲賱 賱賱丕鬲氐丕賱 亘丕賱禺丕賱賯..
賵賷胤乇丨 賮賷 賴匕丕 丕賱賮氐賱 爻丐丕賱 賲賴賲 : 賴賱 賲賳 丕賱賲賲賰賳 兀賳 賳爻鬲禺丿賲 丕賱賲賳賴噩 丕賱毓賯賱賷 丕賱亘丨鬲 賱賱賮賱爻賮丞 賮賷 賲亘丕丨孬 丕賱丿賷賳 賵丿乇丕爻鬲賴 責
丨賷孬 兀賳 乇賵丨 丕賱賮賱爻賮丞 鬲賯賵賲 毓賱賶 丕賱亘丨孬 丕賱丨乇 賵丕賱亘丨孬 賵丕賱賳賯丿 賵丕賱鬲賲丨賷氐 賵賰賱賴丕 兀丿賵丕鬲 賷賲賰賳 丕爻鬲禺丿丕賲賴丕 賮賷 丕賱賮賰乇 丕賱丿賷賳賷 ,
賮賷 丕賱賮氐賱 丕賱孬丕賳賷 : 丕賱亘乇賴丕賳 丕賱賮賱爻賮賷 毓賱賶 馗賴賵乇 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 ( 兀賵 賵噩賵丿 丕賱丿賷賳 亘氐賷睾丞 兀禺乇賶 )
賷爻鬲毓乇囟 丌乇丕亍 賵 兀賯賵丕賱 兀亘賵 丨丕賲丿 丕賱睾夭丕锟斤拷賷 賵 鬲賵賲丕爻 丕賱丕賰賵賷賳賷 丨賵賱 丕賱賵噩賵丿 賵 丕賱毓賱丞 丕賱睾丕卅賷丞
賵賷賳賯丿賴丕 .
賵丕賱胤乇丨 賮賷 賴匕丕 丕賱賮氐賱 卮鬲鬲賳賷 賯賱賷賱丕賸 賵鬲丿丕禺賱鬲 丕賱丌乇丕亍 亘亘毓囟賴丕.
丕賱賮氐賱 丕賱孬丕賱孬 毓賳賵丕賳賴 : 丕賱兀賱賵賴賷丞 賵丕賱氐賱丕丞
賷毓丕賱噩 丕賱賮氐賱 賲賮賴賵賲 丕賱賮乇丿賷丞 賮賷 丕賱丿賷賳 賵丕賱鬲賳丕賴賷 賵丕賱賱丕鬲賳丕賴賷 賵 賷毓乇囟 賳馗乇賷丕鬲 丕賱夭賲丕賳 賵丕賱賲賰丕賳 丕賱賲禺鬲賱賮丞 賲賳 丨賷孬 丕賱亘丨孬 丕賱毓賱賲賷 賵賲賳 賳馗乇丞 丕賱毓賯賷丿丞 丕賱兀卮毓乇賷丞
賵賷賯丿賲 賳馗乇丞 噩丿賷丿丞 賱賱氐賱丕丞 亘卮賰賱 兀毓賲 賵兀卮賲賱 兀賰孬乇 賲賳 賲噩乇丿 毓亘丕丿丞 賵丨乇賰丕鬲 .. 丕賱賮氐賱 丕賱乇丕亘毓: 乇賵丨 丕賱孬賯丕賮丞 丕賱廿爻賱丕賲賷丞
賷賳丕賯卮 丕賱賮氐賱 亘毓囟 丕賱賲賮丕賴賷賲 賲孬賱 丨賷夭 賵噩賵丿 丕賱賱賴 亘賷賳 丕賱夭賲丕賳 賵丕賱賲賰丕賳 賵賲賮賴賵賲 禺鬲丕賲 丕賱乇爻丕賱丕鬲 賵丕賱兀賳亘賷丕亍
賵 丕賱賲賴丿賷 丕賱賲賳鬲馗乇.
丕賱賮氐賱 丕賱禺丕賲爻 : 賲亘丿兀 丕賱丨乇賰丞 賮賷 丕賱廿爻賱丕賲
賳馗乇丞 丕賱廿爻賱丕賲 賱賱賰賵賳 : 丕賱賰賵賳 賲鬲睾賷乇 賮賷 丨乇賰丞 賲爻鬲賲乇丞 賵 賴賵 孬丕亘鬲 賮賷 鬲睾賷乇賴.
丕賱禺賱丕賮 賮賷 丕賱丕噩鬲賲丕毓 賵 丕賱丕噩鬲賴丕丿 賵 廿睾賱丕賯 亘丕亘 丕賱丕噩鬲賴丕丿
賵賷乇賶 丕賯亘丕賱 兀賳 丕賱丕噩鬲賴丕丿 賰丕賳 兀丨丿 兀丿賵丕鬲 丕賱鬲噩丿賷丿 賮賷 丕賱廿爻賱丕賲 廿賱丕 兀賳賴 賱賲 賷毓丿 賷爻鬲禺丿賲 賰賲丕 賷噩亘.
賷胤乇丨 賲丨賲丿 廿賯亘丕賱 兀賮賰丕乇 兀禺乇賶 賮丕賱鬲噩丿賷丿 賰賲丕 賷賯賵賱 賱丕 賷鬲賵賯賮 賵 賱丕 賳賴丕賷丞 賱賴 .. 乇丨賱丞 賲賳 睾賷乇 賵氐賵賱 賰賵賳賴 賲乇鬲亘胤 亘鬲睾賷乇 丕賱夭賲丕賳
賵丕賱鬲賮乇賷賯 亘賷賳 丕賱賵毓賷 丕賱氐賵賮賷 賵丕賱賵毓賷 丕賱賳亘賵賷 賵 丕賳鬲賯丕丿 丕賱賮賱爻賮丞 丕賱賷賵賳丕賳賷丞 丕賱鬲賷 賴賷 亘毓賷丿丞 毓賳 丕賱賵丕賯毓 ..
賵賷乇賰夭 廿賯亘丕賱 賮賷 丕賱賰鬲丕亘 賰賱賴 毓賱賶 丕賱賵馗賷賮丞 丕賱丕噩鬲賲丕毓賷丞 賱賱丿賷賳 .. 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳 賯乇丕亍丞 丕賱賰鬲丕亘 卮毓乇鬲 亘賮噩賵丞 賳賵毓丕賸 賲丕 亘賷賳 丕賱毓賳賵丕賳 賵 丕賱賲丨鬲賵賶..
丕賱賰鬲丕亘 毓賲賷賯 噩丿丕賸貙 賲賳 丕賱賰鬲亘 丕賱鬲賷 賱丕亘丿 兀賳 鬲毓賷丿 賯乇丕亍鬲賴丕 賮賷 賵賯鬲 賱丕丨賯 丨鬲賶 鬲毓胤賷 賳賮爻賰 賮乇氐丞 賱丕爻鬲賷毓丕亘 丕賱賳馗乇賷丕鬲 賵丕賱丌乇丕亍 賵丕賱兀賮賰丕乇 丕賱噩丿賷丿丞
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丕賱賰鬲丕亘 兀禺匕 賲賳賷 賵賯鬲 胤賵賷賱 賵丕賱爻亘亘 賰孬丕賮丞 丕賱胤乇丨 賵 丕賱鬲丨賱賷賱 賵賰賲賷丞 丕賱兀賮賰丕乇 丕賱噩丿賷丿丞.
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賷毓丕賱噩 賲丨賲丿 廿賯亘丕賱 賮賷 丕賱賰鬲丕亘 丕賱氐賵乇丞 丕賱丿賷賳賷丞 丕賱乇丕爻禺丞 賵賷毓賷丿 胤乇丨賴丕 亘兀賮賰丕乇 噩丿賷丿丞..
賲賳 丨賷孬 賮賱爻賮丞 丕賱丿賷賳 賵 丕賱毓亘丕丿丕鬲 .
賮賷 丕賱賮氐賱 丕賱兀賵賱 : 丕賱賲毓乇賮丞 賵丕賱乇賷丕囟丞 丕賱丿賷賳賷丞
賵丕賱賲賯氐賵乇 亘丕賱乇賷丕囟丞 丕賱丿賷賳賷丞 賴丕賴賳丕 賴賵 丕鬲噩乇亘丞 丕賱卮禺氐賷丞 賵丕賱鬲氐賵賮 丕賱賯丕卅賲 毓賱賶 丕賱鬲兀賲賱 賱賱丕鬲氐丕賱 亘丕賱禺丕賱賯..
賵賷胤乇丨 賮賷 賴匕丕 丕賱賮氐賱 爻丐丕賱 賲賴賲 : 賴賱 賲賳 丕賱賲賲賰賳 兀賳 賳爻鬲禺丿賲 丕賱賲賳賴噩 丕賱毓賯賱賷 丕賱亘丨鬲 賱賱賮賱爻賮丞 賮賷 賲亘丕丨孬 丕賱丿賷賳 賵丿乇丕爻鬲賴 責
丨賷孬 兀賳 乇賵丨 丕賱賮賱爻賮丞 鬲賯賵賲 毓賱賶 丕賱亘丨孬 丕賱丨乇 賵丕賱亘丨孬 賵丕賱賳賯丿 賵丕賱鬲賲丨賷氐 賵賰賱賴丕 兀丿賵丕鬲 賷賲賰賳 丕爻鬲禺丿丕賲賴丕 賮賷 丕賱賮賰乇 丕賱丿賷賳賷 ,
賮賷 丕賱賮氐賱 丕賱孬丕賳賷 : 丕賱亘乇賴丕賳 丕賱賮賱爻賮賷 毓賱賶 馗賴賵乇 丕賱鬲噩乇亘丞 丕賱丿賷賳賷丞 ( 兀賵 賵噩賵丿 丕賱丿賷賳 亘氐賷睾丞 兀禺乇賶 )
賷爻鬲毓乇囟 丌乇丕亍 賵 兀賯賵丕賱 兀亘賵 丨丕賲丿 丕賱睾夭丕锟斤拷賷 賵 鬲賵賲丕爻 丕賱丕賰賵賷賳賷 丨賵賱 丕賱賵噩賵丿 賵 丕賱毓賱丞 丕賱睾丕卅賷丞
賵賷賳賯丿賴丕 .
賵丕賱胤乇丨 賮賷 賴匕丕 丕賱賮氐賱 卮鬲鬲賳賷 賯賱賷賱丕賸 賵鬲丿丕禺賱鬲 丕賱丌乇丕亍 亘亘毓囟賴丕.
丕賱賮氐賱 丕賱孬丕賱孬 毓賳賵丕賳賴 : 丕賱兀賱賵賴賷丞 賵丕賱氐賱丕丞
賷毓丕賱噩 丕賱賮氐賱 賲賮賴賵賲 丕賱賮乇丿賷丞 賮賷 丕賱丿賷賳 賵丕賱鬲賳丕賴賷 賵丕賱賱丕鬲賳丕賴賷 賵 賷毓乇囟 賳馗乇賷丕鬲 丕賱夭賲丕賳 賵丕賱賲賰丕賳 丕賱賲禺鬲賱賮丞 賲賳 丨賷孬 丕賱亘丨孬 丕賱毓賱賲賷 賵賲賳 賳馗乇丞 丕賱毓賯賷丿丞 丕賱兀卮毓乇賷丞
賵賷賯丿賲 賳馗乇丞 噩丿賷丿丞 賱賱氐賱丕丞 亘卮賰賱 兀毓賲 賵兀卮賲賱 兀賰孬乇 賲賳 賲噩乇丿 毓亘丕丿丞 賵丨乇賰丕鬲 .. 丕賱賮氐賱 丕賱乇丕亘毓: 乇賵丨 丕賱孬賯丕賮丞 丕賱廿爻賱丕賲賷丞
賷賳丕賯卮 丕賱賮氐賱 亘毓囟 丕賱賲賮丕賴賷賲 賲孬賱 丨賷夭 賵噩賵丿 丕賱賱賴 亘賷賳 丕賱夭賲丕賳 賵丕賱賲賰丕賳 賵賲賮賴賵賲 禺鬲丕賲 丕賱乇爻丕賱丕鬲 賵丕賱兀賳亘賷丕亍
賵 丕賱賲賴丿賷 丕賱賲賳鬲馗乇.
丕賱賮氐賱 丕賱禺丕賲爻 : 賲亘丿兀 丕賱丨乇賰丞 賮賷 丕賱廿爻賱丕賲
賳馗乇丞 丕賱廿爻賱丕賲 賱賱賰賵賳 : 丕賱賰賵賳 賲鬲睾賷乇 賮賷 丨乇賰丞 賲爻鬲賲乇丞 賵 賴賵 孬丕亘鬲 賮賷 鬲睾賷乇賴.
丕賱禺賱丕賮 賮賷 丕賱丕噩鬲賲丕毓 賵 丕賱丕噩鬲賴丕丿 賵 廿睾賱丕賯 亘丕亘 丕賱丕噩鬲賴丕丿
賵賷乇賶 丕賯亘丕賱 兀賳 丕賱丕噩鬲賴丕丿 賰丕賳 兀丨丿 兀丿賵丕鬲 丕賱鬲噩丿賷丿 賮賷 丕賱廿爻賱丕賲 廿賱丕 兀賳賴 賱賲 賷毓丿 賷爻鬲禺丿賲 賰賲丕 賷噩亘.
賷胤乇丨 賲丨賲丿 廿賯亘丕賱 兀賮賰丕乇 兀禺乇賶 賮丕賱鬲噩丿賷丿 賰賲丕 賷賯賵賱 賱丕 賷鬲賵賯賮 賵 賱丕 賳賴丕賷丞 賱賴 .. 乇丨賱丞 賲賳 睾賷乇 賵氐賵賱 賰賵賳賴 賲乇鬲亘胤 亘鬲睾賷乇 丕賱夭賲丕賳
賵丕賱鬲賮乇賷賯 亘賷賳 丕賱賵毓賷 丕賱氐賵賮賷 賵丕賱賵毓賷 丕賱賳亘賵賷 賵 丕賳鬲賯丕丿 丕賱賮賱爻賮丞 丕賱賷賵賳丕賳賷丞 丕賱鬲賷 賴賷 亘毓賷丿丞 毓賳 丕賱賵丕賯毓 ..
賵賷乇賰夭 廿賯亘丕賱 賮賷 丕賱賰鬲丕亘 賰賱賴 毓賱賶 丕賱賵馗賷賮丞 丕賱丕噩鬲賲丕毓賷丞 賱賱丿賷賳 .. 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳 賯乇丕亍丞 丕賱賰鬲丕亘 卮毓乇鬲 亘賮噩賵丞 賳賵毓丕賸 賲丕 亘賷賳 丕賱毓賳賵丕賳 賵 丕賱賲丨鬲賵賶..
丕賱賰鬲丕亘 毓賲賷賯 噩丿丕賸貙 賲賳 丕賱賰鬲亘 丕賱鬲賷 賱丕亘丿 兀賳 鬲毓賷丿 賯乇丕亍鬲賴丕 賮賷 賵賯鬲 賱丕丨賯 丨鬲賶 鬲毓胤賷 賳賮爻賰 賮乇氐丞 賱丕爻鬲賷毓丕亘 丕賱賳馗乇賷丕鬲 賵丕賱丌乇丕亍 賵丕賱兀賮賰丕乇 丕賱噩丿賷丿丞
March 29, 2017
賴匕丕 賰鬲丕亘 噩賷丿 賱夭賲賳 氐毓亘貙 賰丕賳 廿賯亘丕賱 賷丨賱賯 賮賱爻賮賷賸丕 賮賷 賵爻胤 丕賳賴夭丕賲賷 兀乇丕丿 廿賷噩丕丿 賲爻丕丨丞 賮賷 賮賰乇 賲鬲賮賵賯貙 丨丕賵賱 兀賳 賷孬亘鬲 兀賳 丕賱廿爻賱丕賲 噩丕亍 亘賱賮爻賮丞 賷賲賰賳賴丕 兀賳 鬲夭丕賲賳 賵鬲禺丕賱賮 賲丕 噩丕亍 亘賴 賰丕賳胤 賵賴賷賵賲 賵賱賵賰貙 賱賰賳賴丕 賲丨丕賵賱丞 鬲丨鬲賲賱 丕賱賳賯丿貙 廿賱丕 兀賳賴 噩賴丿 賰亘賷乇 賱丕 賷賲賰賳 鬲噩丕賵夭賴 賵賵丕噩亘 丕賱賯乇丕亍丞 賱賰賱 賲鬲禺氐氐 賮賷 丕賱賮賰乇 丕賱廿爻賱丕賲賷.貙 賵賲賳 賷氐亘乇 毓賱賶 兀噩夭丕亍 丕賱賰鬲丕亘 丕賱兀賵賱賶 爻鬲毓噩亘賴 丕賱亘賯賷丞.
兀囟賮鬲 丕賱丕賯鬲亘丕爻
"賱賯丿 賯丿乇 毓賱賶 丕賱廿賳爻丕賳 兀賳 賷卮丕乇賰 賮賷 兀毓賲賯 乇睾亘丕鬲 丕賱毓丕賱賲 丕賱匕賷 賷丨賷胤 亘賴貙 賵兀賳 賷賰賷賽賾賮 賲氐賷乇 賳賮爻賴 賵賲氐賷乇 丕賱毓丕賱賲 賰匕賱賰貨 鬲丕乇丞 亘鬲賴賷卅丞 賳賮爻賴 賱賯賵賶 丕賱賰賵賳貙 賵鬲丕乇丞 兀禺乇賶 亘亘匕賱 賲丕賮賷 賵爻毓賴 賱鬲爻禺賷乇 賴匕賴 丕賱賯賵賶 賱兀睾乇丕囟賴 賵賲乇丕賲賷賴. 賵賮賷 賴匕丕 丕賱賲賳賴噩 賲賳 丕賱鬲睾賷乇 丕賱鬲賯丿賲賷 賱丕 賷賰賵賳 丕賱賱賴 賮賷 毓賵賳 丕賱賲乇亍 廿賱丕 毓賱賶 卮乇賷胤丞 兀賳 賷亘丿兀 賴賵 亘鬲睾賷賷乇 賲丕賮賷 賳賮爻賴 (廿賳 丕賱賱賴 賱丕 賷睾賷乇 賲丕 亘賯賵賲 丨鬲賶 賷睾賷乇賵丕 賲丕 亘兀賳賮爻賴賲) "
兀囟賮鬲 丕賱丕賯鬲亘丕爻
"賱賯丿 賯丿乇 毓賱賶 丕賱廿賳爻丕賳 兀賳 賷卮丕乇賰 賮賷 兀毓賲賯 乇睾亘丕鬲 丕賱毓丕賱賲 丕賱匕賷 賷丨賷胤 亘賴貙 賵兀賳 賷賰賷賽賾賮 賲氐賷乇 賳賮爻賴 賵賲氐賷乇 丕賱毓丕賱賲 賰匕賱賰貨 鬲丕乇丞 亘鬲賴賷卅丞 賳賮爻賴 賱賯賵賶 丕賱賰賵賳貙 賵鬲丕乇丞 兀禺乇賶 亘亘匕賱 賲丕賮賷 賵爻毓賴 賱鬲爻禺賷乇 賴匕賴 丕賱賯賵賶 賱兀睾乇丕囟賴 賵賲乇丕賲賷賴. 賵賮賷 賴匕丕 丕賱賲賳賴噩 賲賳 丕賱鬲睾賷乇 丕賱鬲賯丿賲賷 賱丕 賷賰賵賳 丕賱賱賴 賮賷 毓賵賳 丕賱賲乇亍 廿賱丕 毓賱賶 卮乇賷胤丞 兀賳 賷亘丿兀 賴賵 亘鬲睾賷賷乇 賲丕賮賷 賳賮爻賴 (廿賳 丕賱賱賴 賱丕 賷睾賷乇 賲丕 亘賯賵賲 丨鬲賶 賷睾賷乇賵丕 賲丕 亘兀賳賮爻賴賲) "
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September 24, 2010 賲丨賲丿 廿賯亘丕賱 賮賶 賰鬲丕亘賴 賱丕 賷鬲丨丿孬 毓賳 丕賱廿爻賱丕賲 賵廿賳賲丕 丕賱賰鬲丕亘 賮賶 賲噩賲賱賴 賴賵 禺胤丕亘 鬲賳賵賷乇賶 賲毓丕氐乇 賷賰卮賮 毓賳 丨賯賷賯丞 丕賱廿爻賱丕賲 賰賲丕 賷鬲賱賲爻賴 廿賯亘丕賱 賵丕爻鬲毓丕丿丞 賲丕 賷睾賷亘 毓賳丕 賲賳 賴匕丕 丕賱丿賷賳 丕賱丨賳賷賮貙 賵賴賵 賴亘丞 丕賱賱賴 賱賱廿賳爻丕賳 賵鬲賳亘賴 廿賯亘丕賱 賱賱丿賱丕賱丞 丕賱毓賲賷賯丞 賵鬲賱賲爻 賴匕丕 丕賱賲毓賳賶.
兀賲丕 賮賰乇丞 禺鬲丕賲 丕賱賳亘賵丞 丕賱鬲賶 鬲丨丿孬 毓賳賴丕 賲毓賳丕賴丕 乇賮毓 丕賱賵氐丕賷丞 毓賳 丕賱毓賯賱貙 賵廿胤賱丕賯 賲亘丿兀 丕賱丕噩鬲賴丕丿 禺丕氐丞 賮賷賲丕 賷丨鬲丕噩 廿賱賶 廿毓丕丿丞 賮賴賲貙 賵賷丨賲賱 廿賯亘丕賱 丕賱廿賳爻丕賳 賲爻卅賵賱賷丞 丕賱賲毓乇賮丞 賲賳 禺賱丕賱 賮賴賲賴 兀賵賱丕 孬賲 丕賱鬲丕乇賷禺 賵鬲噩丕乇亘 丕賱爻丕亘賯賷賳 賵賲丕 賮賷賴丕 賲賳 毓馗丞 賳爻鬲賮賷丿 賲賳賴丕貙 賵胤乇丨 賮賰乇丞 丕賱鬲胤賵乇 丕賱匕賷 賴賵 兀氐賱 賲賳 兀氐賵賱 丕賱賰賵賳貙 賵賷乇賶 兀賳 丕賱鬲睾賷乇 賴賵 兀氐賱 賲賳 兀氐賵賱 丕賱禺賱賯 賮賴賳丕賰 賮賶 胤亘賷毓丞 丕賱賵噩賵丿 賳夭毓丞 賱賱鬲噩丕賵夭.
兀賲丕 賮賰乇丞 禺鬲丕賲 丕賱賳亘賵丞 丕賱鬲賶 鬲丨丿孬 毓賳賴丕 賲毓賳丕賴丕 乇賮毓 丕賱賵氐丕賷丞 毓賳 丕賱毓賯賱貙 賵廿胤賱丕賯 賲亘丿兀 丕賱丕噩鬲賴丕丿 禺丕氐丞 賮賷賲丕 賷丨鬲丕噩 廿賱賶 廿毓丕丿丞 賮賴賲貙 賵賷丨賲賱 廿賯亘丕賱 丕賱廿賳爻丕賳 賲爻卅賵賱賷丞 丕賱賲毓乇賮丞 賲賳 禺賱丕賱 賮賴賲賴 兀賵賱丕 孬賲 丕賱鬲丕乇賷禺 賵鬲噩丕乇亘 丕賱爻丕亘賯賷賳 賵賲丕 賮賷賴丕 賲賳 毓馗丞 賳爻鬲賮賷丿 賲賳賴丕貙 賵胤乇丨 賮賰乇丞 丕賱鬲胤賵乇 丕賱匕賷 賴賵 兀氐賱 賲賳 兀氐賵賱 丕賱賰賵賳貙 賵賷乇賶 兀賳 丕賱鬲睾賷乇 賴賵 兀氐賱 賲賳 兀氐賵賱 丕賱禺賱賯 賮賴賳丕賰 賮賶 胤亘賷毓丞 丕賱賵噩賵丿 賳夭毓丞 賱賱鬲噩丕賵夭.
February 10, 2020
Though a book of the early 20th century, it is still a must-read for any serious reader of contemporary Muslim thought.
Some parts of the book, especially those dealing with the scientific facts of the days it was written, are outdated, but the basis arguments are still relevent and insightful.
Some parts of the book, especially those dealing with the scientific facts of the days it was written, are outdated, but the basis arguments are still relevent and insightful.
July 11, 2014
毓賲賷賯 賵賲噩丿丿 丨丿 丕賱丿賴卮丞 .. 賵賯乇丕亍鬲賴 賵丕噩亘丞 !
: 賱賱鬲丨賲賷賱
: 賱賱鬲丨賲賷賱
June 13, 2015
A truly prolific read. This confirmed my thoughts on a number of things and provides a lot of lessons that need to be remembered.
December 1, 2020
When I first read this book as a teenager admittedly it flew over my head. I have come across excerpts of it from time and time. Now, having read the book I am of the opinion that it merits consideration as an important book which should be read by all Muslims for the way it presents the esoteric and exoteric parts of Islam into a coherent system of thought.
There however certain caveats. Like many of the Muslim intelligentsia of that time, Iqbal does seem to be burdened by a need to qualify his ideas with Western psychology. This I felt vitiated his arguments.
Iqbal in his opening chapter dwells on mysticism and mystical states. He quotes from Bergson, Whitehead and William James, but he does not seem to pay that much regard to Al-Ghazali, or Ibn Arabi, or even mention any of the scores of Muslim mystics who expounded their experiences. He describes mysticism as an inarticulate feeling and part of an incommunicable experience. Some of the utterances of the Muslim mystics were no doubt cryptic but sages of all ages often communicated in aphorisms. No one could describe the way Rumi communicated his mystical experiences as inarticulate. Certainly there are elements of incoherence of Ibn Arabi鈥檚 writings but no one can say that they were not enlightened by much of what he wrote and explained. Nor could you level that accusation against Christian mystics such as Aquinas. To accuse Al-Ghazali of being inarticulate would beggar belief from anyone who has read his works which made me wonder if Iqbal had spent much time researching the works of Muslim mystics. He quotes the passage of light from the Quran but neglects to mention Al-Ghazali鈥檚 seminal Mishkat-Al-Nur which is a remarkable synthesis of symbolism and logic. He quotes Ibn Arabi鈥檚 illuminating statement that God is percept and the world is a concept but does not seem to have found it necessary to delve deeper into his works.
Iqbal does however correctly identify a scarcely known fact: the impact of Greek philosophers on Islamic Mysticism or Sufism. I don鈥檛 think it would be all that much of a stretch to say that Plato was one of the founding fathers of Sufism. The Greek philosophers were much preoccupied by the soul. Muslim thinkers analysed their works and this led to rich vista of philosophical enquiry in Islam. Iqbal makes the salient observation that Socrates and his disciple Plato viewed sense-perception with disdain. Such a view is antithetical to the teachings of the Quran which frequently exhorts its readers to observe the alternation of night into day, the starry of heavens and the perpetual change of winds.
The ideas of the Greek philosophers were championed by another theological titan, Ibn Rush and opposed with equal vigour by the legendary Al-Ghazali. This led to the formation of two opposing schools of thought, the Mutazilites and the Asharites. Iqbal makes the point that the Mutazilites failed to realise that you cannot separate thought from concrete experience.
Iqbal has problems in qualifying thought and intuition within the spectrum of mystical experience. He avers that mystical experience must be cognitive in nature but that鈥檚 not the conclusion you form once you read the works of mystics. This highlights a flaw of this book. In viewing mysticism solely from a Western perspective he makes reductive and contradictory conclusions. Sometimes it seems he likens mystical states to heightened psychological sensations. Other times he makes a valid point in saying that that in mystic states the distinction between subject and object does not exist. But then contradicts himself later on in the book when he describes the experiences of Sheikh Ahmed of Sirhind.
Iqbal utilises his creativity in a very ingenious way when he contrasts the Christian and Islamic perspectives on time. In Christian theology time is presented as a series of Cartesian points in Islamic theology time is an evolving moment shaped by possibility. Not having a scientific background you can overlook his awkwardness when he tries to use physics to justify his metaphysics. There can be no denying the originality of this thinking when he stipulates that in Islamic metaphysics infinity is calibrated not by extension by intensity. The state of 鈥榝ana鈥� which has attracted so much conjecture is not negation of the Self but enhancement of the Self.
The pivotal feature of Iqbal鈥檚 thought which features in a lot of his poetry is his concept of the Self. He explains with great clarity why the Self is the nexus between the esoteric and exoteric parts of Islam. Why one need not be in conflict with the other. The ultimate aim of the Self he articulates is not to see but to be. A very important point when you consider that Sufism was the dominant form of Islam for over a thousand years.
Iqbal also makes insightful points about the decay of the Muslim world. The reasons he mentions are just as prevalent today as back then. The dogma of the ulema who have stultified Islam. The abundance of untrustworthy hadith which led Muslims astray.
Iqbal was indeed a visionary philosopher. You may need to dig deep to unravel his insight but it was well worth the effort.
There however certain caveats. Like many of the Muslim intelligentsia of that time, Iqbal does seem to be burdened by a need to qualify his ideas with Western psychology. This I felt vitiated his arguments.
Iqbal in his opening chapter dwells on mysticism and mystical states. He quotes from Bergson, Whitehead and William James, but he does not seem to pay that much regard to Al-Ghazali, or Ibn Arabi, or even mention any of the scores of Muslim mystics who expounded their experiences. He describes mysticism as an inarticulate feeling and part of an incommunicable experience. Some of the utterances of the Muslim mystics were no doubt cryptic but sages of all ages often communicated in aphorisms. No one could describe the way Rumi communicated his mystical experiences as inarticulate. Certainly there are elements of incoherence of Ibn Arabi鈥檚 writings but no one can say that they were not enlightened by much of what he wrote and explained. Nor could you level that accusation against Christian mystics such as Aquinas. To accuse Al-Ghazali of being inarticulate would beggar belief from anyone who has read his works which made me wonder if Iqbal had spent much time researching the works of Muslim mystics. He quotes the passage of light from the Quran but neglects to mention Al-Ghazali鈥檚 seminal Mishkat-Al-Nur which is a remarkable synthesis of symbolism and logic. He quotes Ibn Arabi鈥檚 illuminating statement that God is percept and the world is a concept but does not seem to have found it necessary to delve deeper into his works.
Iqbal does however correctly identify a scarcely known fact: the impact of Greek philosophers on Islamic Mysticism or Sufism. I don鈥檛 think it would be all that much of a stretch to say that Plato was one of the founding fathers of Sufism. The Greek philosophers were much preoccupied by the soul. Muslim thinkers analysed their works and this led to rich vista of philosophical enquiry in Islam. Iqbal makes the salient observation that Socrates and his disciple Plato viewed sense-perception with disdain. Such a view is antithetical to the teachings of the Quran which frequently exhorts its readers to observe the alternation of night into day, the starry of heavens and the perpetual change of winds.
The ideas of the Greek philosophers were championed by another theological titan, Ibn Rush and opposed with equal vigour by the legendary Al-Ghazali. This led to the formation of two opposing schools of thought, the Mutazilites and the Asharites. Iqbal makes the point that the Mutazilites failed to realise that you cannot separate thought from concrete experience.
Iqbal has problems in qualifying thought and intuition within the spectrum of mystical experience. He avers that mystical experience must be cognitive in nature but that鈥檚 not the conclusion you form once you read the works of mystics. This highlights a flaw of this book. In viewing mysticism solely from a Western perspective he makes reductive and contradictory conclusions. Sometimes it seems he likens mystical states to heightened psychological sensations. Other times he makes a valid point in saying that that in mystic states the distinction between subject and object does not exist. But then contradicts himself later on in the book when he describes the experiences of Sheikh Ahmed of Sirhind.
Iqbal utilises his creativity in a very ingenious way when he contrasts the Christian and Islamic perspectives on time. In Christian theology time is presented as a series of Cartesian points in Islamic theology time is an evolving moment shaped by possibility. Not having a scientific background you can overlook his awkwardness when he tries to use physics to justify his metaphysics. There can be no denying the originality of this thinking when he stipulates that in Islamic metaphysics infinity is calibrated not by extension by intensity. The state of 鈥榝ana鈥� which has attracted so much conjecture is not negation of the Self but enhancement of the Self.
The pivotal feature of Iqbal鈥檚 thought which features in a lot of his poetry is his concept of the Self. He explains with great clarity why the Self is the nexus between the esoteric and exoteric parts of Islam. Why one need not be in conflict with the other. The ultimate aim of the Self he articulates is not to see but to be. A very important point when you consider that Sufism was the dominant form of Islam for over a thousand years.
Iqbal also makes insightful points about the decay of the Muslim world. The reasons he mentions are just as prevalent today as back then. The dogma of the ulema who have stultified Islam. The abundance of untrustworthy hadith which led Muslims astray.
Iqbal was indeed a visionary philosopher. You may need to dig deep to unravel his insight but it was well worth the effort.
September 13, 2014
Allama Muhammad Iqbal is the national poet of Pakistan and is credited with being the first to suggest a separate homeland for the Muslims of British India.
His poetry was and is very popular (though most of his poetry is in Persian and not Urdu/Hindi)so much so that his status as a poet has overshadowed his true stature as a Muslim Social (and Religious) Philosopher.
Ibal belongs to the Modernist section of Muslim Thinkers and in this book he has so eloquently presented his solutions for integrating Islamic ideals and principals in a Modern and democratic society. Main theme of the book is 'Ijma'. Ijma or 'Concensus of the Umma (Muslim Community), is the most important source of Islamic Jurisprudence after Qur'an and Sunnah and Iqbal tries to re-construct the concept in a country that would be Islamic as well as democratic. Interestingly, he proposes that a Legislative Assembly housed by representatives of the citizens is equally competent as the gathering of Ulema (Islamic religious scholars) to serve for practing 'Ijma'. The is supported by the fact that Islam has, unlike most other religions, no Priesthood, Divinely or Otherwise ordained.
This was and is a radical preposition that may overthrow the traditional preception of the central role that religious scholars enjoy in Sunni Islamic Socities.. Perhaps thats the reason that in Pakistan, a country that has yet to form a concrete response to the role of religious scholars in running the state and society, the book has never been as ardently advocated as is the case with the poetry of Iqbal. This book is a solution which is conveniently overlooked.
The book is not an easy read as it was penned by a trained philospher to be presented as PhD dessertaion and hence targeted fellow philosophers and not common readers. Nevertheless, anyone with passing familiarity with social and religious philosophy would enjoy and understand it very well. Readers, especially Muslims, would also appreciate that the book explains some commonly known yet never properly understood religious and historical issues with excellent prowess.
The main concept, unusual it may be, would definitely intrigue a midly interested reader and may well force him or her to read more about Modernist Islamic Thought..
His poetry was and is very popular (though most of his poetry is in Persian and not Urdu/Hindi)so much so that his status as a poet has overshadowed his true stature as a Muslim Social (and Religious) Philosopher.
Ibal belongs to the Modernist section of Muslim Thinkers and in this book he has so eloquently presented his solutions for integrating Islamic ideals and principals in a Modern and democratic society. Main theme of the book is 'Ijma'. Ijma or 'Concensus of the Umma (Muslim Community), is the most important source of Islamic Jurisprudence after Qur'an and Sunnah and Iqbal tries to re-construct the concept in a country that would be Islamic as well as democratic. Interestingly, he proposes that a Legislative Assembly housed by representatives of the citizens is equally competent as the gathering of Ulema (Islamic religious scholars) to serve for practing 'Ijma'. The is supported by the fact that Islam has, unlike most other religions, no Priesthood, Divinely or Otherwise ordained.
This was and is a radical preposition that may overthrow the traditional preception of the central role that religious scholars enjoy in Sunni Islamic Socities.. Perhaps thats the reason that in Pakistan, a country that has yet to form a concrete response to the role of religious scholars in running the state and society, the book has never been as ardently advocated as is the case with the poetry of Iqbal. This book is a solution which is conveniently overlooked.
The book is not an easy read as it was penned by a trained philospher to be presented as PhD dessertaion and hence targeted fellow philosophers and not common readers. Nevertheless, anyone with passing familiarity with social and religious philosophy would enjoy and understand it very well. Readers, especially Muslims, would also appreciate that the book explains some commonly known yet never properly understood religious and historical issues with excellent prowess.
The main concept, unusual it may be, would definitely intrigue a midly interested reader and may well force him or her to read more about Modernist Islamic Thought..
August 2, 2019
Being a naivet茅 to the world of Philosophy, this book was hard to grasp at the start; but after a few lines, I formed the pace, and it was rather an enlightening, informative, introspective and thoughtful experience to read philosophical lectures by the great Allama Muhammad Iqbal, who delivered these lectures when the world was in a speedy transition. Giving due importance to the Islamic philosophical traditions, Allama Iqbal managed to reconstruct the religious thought in Islam, using mathematical, biological, mystical, philosophical and most importantly psychological references, all of which are evident through modern science and philosophy. The most important component of the Fiqh is Quran, which emphasises on deed, rather than an idea. Extracting the teachings hidden in the mystical verses of Quran, Iqbal shed light on the religious experience and its relevant knowledge; the concept of God, its divine presence and the meaning of prayer. From psychological point of view, he described the concept of ego, the freedom of ego, and immortality.
Having done my majors in Psychology, I鈥檝e never really rendered it to be that important till I got my hands on this book, and I must say I鈥檓 now proud of my choice. There鈥檚 so much in the universe to be pondered upon, unless we learn to evaluate psychically and spiritually.
This book really helped me to set my direction towards further inquiry into the field.
Having done my majors in Psychology, I鈥檝e never really rendered it to be that important till I got my hands on this book, and I must say I鈥檓 now proud of my choice. There鈥檚 so much in the universe to be pondered upon, unless we learn to evaluate psychically and spiritually.
This book really helped me to set my direction towards further inquiry into the field.
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