القرآن الكريم

http://www.youtube.com/watch?v=riW4W66ptqI

الرَّحْمَٰنُ {1}

[Yusufali 55:1] (Allah) Most Gracious!

عَلَّمَ الْقُرْآنَ {2}

[Yusufali 55:2] It is He Who has taught the Qur'an.

خَلَقَ الْإِنْسَانَ {3}

[Yusufali 55:3] He has created man:

عَلَّمَهُ الْبَيَانَ {4}

[Yusufali 55:4] He has taught him speech (and intelligence).

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ {5}

[Yusufali 55:5] The sun and the moon follow courses (exactly) computed;

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ {6}

[Yusufali 55:6] And the herbs and the trees - both (alike) prostrate in adoration.

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ {7}

[Yusufali 55:7] And the Firmament has He raised high, and He has set up the Balance (of Justice),

أَلَّا تَطْغَوْا فِي الْمِيزَانِ {8}

[Yusufali 55:8] In order that ye may not transgress (due) balance.

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ {9}

[Yusufali 55:9] So establish weight with justice and fall not short in the balance.

وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ {10}

[Yusufali 55:10] It is He Who has spread out the earth for (His) creatures:

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ {11}

[Yusufali 55:11] Therein is fruit and date-palms, producing spathes (enclosing dates);

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ {12}

[Yusufali 55:12] Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {13}

[Yusufali 55:13] Then which of the favours of your Lord will ye deny?

خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ {14}

[Yusufali 55:14] He created man from sounding clay like unto pottery,

وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ {15}

[Yusufali 55:15] And He created Jinns from fire free of smoke:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {16}

[Yusufali 55:16] Then which of the favours of your Lord will ye deny?

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ {17}

[Yusufali 55:17] (He is) Lord of the two Easts and Lord of the two Wests:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {18}

[Yusufali 55:18] Then which of the favours of your Lord will ye deny?

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ {19}

[Yusufali 55:19] He has let free the two bodies of flowing water, meeting together:

بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ {20}

[Yusufali 55:20] Between them is a Barrier which they do not transgress:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {21}

[Yusufali 55:21] Then which of the favours of your Lord will ye deny?

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ {22}

[Yusufali 55:22] Out of them come Pearls and Coral:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {23}

[Yusufali 55:23] Then which of the favours of your Lord will ye deny?

وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ {24}

[Yusufali 55:24] And His are the Ships sailing smoothly through the seas, lofty as mountains:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {25}

[Yusufali 55:25] Then which of the favours of your Lord will ye deny?

كُلُّ مَنْ عَلَيْهَا فَانٍ {26}

[Yusufali 55:26] All that is on earth will perish:

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ {27}

[Yusufali 55:27] But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {28}

[Yusufali 55:28] Then which of the favours of your Lord will ye deny?

يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ {29}

[Yusufali 55:29] Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {30}

[Yusufali 55:30] Then which of the favours of your Lord will ye deny?

سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ {31}

[Yusufali 55:31] Soon shall We settle your affairs, O both ye worlds!

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {32}

[Yusufali 55:32] Then which of the favours of your Lord will ye deny?

يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ {33}

[Yusufali 55:33] O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {34}

[Yusufali 55:34] Then which of the favours of your Lord will ye deny?

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ {35}

[Yusufali 55:35] On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {36}

[Yusufali 55:36] Then which of the favours of your Lord will ye deny?

فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ {37}

[Yusufali 55:37] When the sky is rent asunder, and it becomes red like ointment:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {38}

[Yusufali 55:38] Then which of the favours of your Lord will ye deny?

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ {39}

[Yusufali 55:39] On that Day no question will be asked of man or Jinn as to his sin.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {40}

[Yusufali 55:40] Then which of the favours of your Lord will ye deny?

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ {41}

[Yusufali 55:41] (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {42}

[Yusufali 55:42] Then which of the favours of your Lord will ye deny?

هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ {43}

[Yusufali 55:43] This is the Hell which the Sinners deny:

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ {44}

[Yusufali 55:44] In its midst and in the midst of boiling hot water will they wander round!

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {45}

[Yusufali 55:45] Then which of the favours of your Lord will ye deny?

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ {46}

[Yusufali 55:46] But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {47}

[Yusufali 55:47] Then which of the favours of your Lord will ye deny?-

ذَوَاتَا أَفْنَانٍ {48}

[Yusufali 55:48] Containing all kinds (of trees and delights);-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {49}

[Yusufali 55:49] Then which of the favours of your Lord will ye deny?-

فِيهِمَا عَيْنَانِ تَجْرِيَانِ {50}

[Yusufali 55:50] In them (each) will be two Springs flowing (free);

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {51}

[Yusufali 55:51] Then which of the favours of your Lord will ye deny?-

فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ {52}

[Yusufali 55:52] In them will be Fruits of every kind, two and two.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {53}

[Yusufali 55:53] Then which of the favours of your Lord will ye deny?

مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ {54}

[Yusufali 55:54] They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55}

[Yusufali 55:55] Then which of the favours of your Lord will ye deny?

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ {56}

[Yusufali 55:56] In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {57}

[Yusufali 55:57] Then which of the favours of your Lord will ye deny?-

كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ {58}

[Yusufali 55:58] Like unto Rubies and coral.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {59}

[Yusufali 55:59] Then which of the favours of your Lord will ye deny?

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ {60}

[Yusufali 55:60] Is there any Reward for Good - other than Good?

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {61}

[Yusufali 55:61] Then which of the favours of your Lord will ye deny?

وَمِنْ دُونِهِمَا جَنَّتَانِ {62}

[Yusufali 55:62] And besides these two, there are two other Gardens,-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {63}

[Yusufali 55:63] Then which of the favours of your Lord will ye deny?-

مُدْهَامَّتَانِ {64}

[Yusufali 55:64] Dark-green in colour (from plentiful watering).

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {65}

[Yusufali 55:65] Then which of the favours of your Lord will ye deny?

فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ {66}

[Yusufali 55:66] In them (each) will be two Springs pouring forth water in continuous abundance:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {67}

[Yusufali 55:67] Then which of the favours of your Lord will ye deny?

فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ {68}

[Yusufali 55:68] In them will be Fruits, and dates and pomegranates:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {69}

[Yusufali 55:69] Then which of the favours of your Lord will ye deny?

فِيهِنَّ خَيْرَاتٌ حِسَانٌ {70}

[Yusufali 55:70] In them will be fair (Companions), good, beautiful;-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {71}

[Yusufali 55:71] Then which of the favours of your Lord will ye deny?-

حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ {72}

[Yusufali 55:72] Companions restrained (as to their glances), in (goodly) pavilions;-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {73}

[Yusufali 55:73] Then which of the favours of your Lord will ye deny?-

لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ {74}

[Yusufali 55:74] Whom no man or Jinn before them has touched;-

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {75}

[Yusufali 55:75] Then which of the favours of your Lord will ye deny?-

مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ {76}

[Yusufali 55:76] Reclining on green Cushions and rich Carpets of beauty.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {77}

[Yusufali 55:77] Then which of the favours of your Lord will ye deny?

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ {78}

[Yusufali 55:78] Blessed be the name of thy Lord, full of Majesty, Bounty and Honour.

136 תְּהִלִּים

א הוֹדוּ לַיהוָה כִּי-טוֹב: כִּי לְעוֹלָם חַסְדּוֹ.	1 O give thanks unto the LORD, for He is good, for His mercy endureth for ever.
ב הוֹדוּ, לֵאלֹהֵי הָאֱלֹהִים: כִּי לְעוֹלָם חַסְדּוֹ.	2 O give thanks unto the God of gods, for His mercy endureth for ever.
ג הוֹדוּ, לַאֲדֹנֵי הָאֲדֹנִים: כִּי לְעוֹלָם חַסְדּוֹ.	3 O give thanks unto the Lord of lords, for His mercy endureth for ever.
ד לְעֹשֵׂה נִפְלָאוֹת גְּדֹלוֹת לְבַדּוֹ: כִּי לְעוֹלָם חַסְדּוֹ.	4 To Him who alone doeth great wonders, for His mercy endureth for ever.
ה לְעֹשֵׂה הַשָּׁמַיִם, בִּתְבוּנָה: כִּי לְעוֹלָם חַסְדּוֹ.	5 To Him that by understanding made the heavens, for His mercy endureth for ever.
ו לְרֹקַע הָאָרֶץ, עַל-הַמָּיִם: כִּי לְעוֹלָם חַסְדּוֹ.	6 To Him that spread forth the earth above the waters, for His mercy endureth for ever.
ז לְעֹשֵׂה, אוֹרִים גְּדֹלִים: כִּי לְעוֹלָם חַסְדּוֹ.	7 To Him that made great lights, for His mercy endureth for ever;
ח אֶת-הַשֶּׁמֶשׁ, לְמֶמְשֶׁלֶת בַּיּוֹם: כִּי לְעוֹלָם חַסְדּוֹ.	8 The sun to rule by day, for His mercy endureth for ever;
ט אֶת-הַיָּרֵחַ וְכוֹכָבִים, לְמֶמְשְׁלוֹת בַּלָּיְלָה: כִּי לְעוֹלָם חַסְדּוֹ.	9 The moon and stars to rule by night, for His mercy endureth for ever.
י לְמַכֵּה מִצְרַיִם, בִּבְכוֹרֵיהֶם: כִּי לְעוֹלָם חַסְדּוֹ.	10 To Him that smote Egypt in their first-born, for His mercy endureth for ever;
יא וַיּוֹצֵא יִשְׂרָאֵל, מִתּוֹכָם: כִּי לְעוֹלָם חַסְדּוֹ.	11 And brought out Israel from among them, for His mercy endureth for ever;
יב בְּיָד חֲזָקָה, וּבִזְרוֹעַ נְטוּיָה: כִּי לְעוֹלָם חַסְדּוֹ.	12 With a strong hand, and with an outstretched arm, for His mercy endureth for ever.
יג לְגֹזֵר יַם-סוּף, לִגְזָרִים: כִּי לְעוֹלָם חַסְדּוֹ.	13 To Him who divided the Red Sea in sunder, for His mercy endureth for ever;
יד וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ: כִּי לְעוֹלָם חַסְדּוֹ.	14 And made Israel to pass through the midst of it, for His mercy endureth for ever;
טו וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם-סוּף: כִּי לְעוֹלָם חַסְדּוֹ.	15 But overthrew Pharaoh and his host in the Red Sea, for His mercy endureth for ever.
טז לְמוֹלִיךְ עַמּוֹ, בַּמִּדְבָּר: כִּי לְעוֹלָם חַסְדּוֹ.	16 To Him that led His people through the wilderness, for His mercy endureth for ever.
יז לְמַכֵּה, מְלָכִים גְּדֹלִים: כִּי לְעוֹלָם חַסְדּוֹ.	17 To Him that smote great kings; for His mercy endureth for ever;
יח וַיַּהֲרֹג, מְלָכִים אַדִּירִים: כִּי לְעוֹלָם חַסְדּוֹ.	18 And slew mighty kings, for His mercy endureth for ever.
יט לְסִיחוֹן, מֶלֶךְ הָאֱמֹרִי: כִּי לְעוֹלָם חַסְדּוֹ.	19 Sihon king of the Amorites, for His mercy endureth for ever;
כ וּלְעוֹג, מֶלֶךְ הַבָּשָׁן: כִּי לְעוֹלָם חַסְדּוֹ.	20 And Og king of Bashan, for His mercy endureth for ever;
כא וְנָתַן אַרְצָם לְנַחֲלָה: כִּי לְעוֹלָם חַסְדּוֹ.	21 And gave their land for a heritage, for His mercy endureth for ever;
כב נַחֲלָה, לְיִשְׂרָאֵל עַבְדּוֹ: כִּי לְעוֹלָם חַסְדּוֹ.	22 Even a heritage unto Israel His servant, for His mercy endureth for ever.
כג שֶׁבְּשִׁפְלֵנוּ, זָכַר לָנוּ: כִּי לְעוֹלָם חַסְדּוֹ.	23 Who remembered us in our low estate, for His mercy endureth for ever;
כד וַיִּפְרְקֵנוּ מִצָּרֵינוּ: כִּי לְעוֹלָם חַסְדּוֹ.	24 And hath delivered us from our adversaries, for His mercy endureth for ever.
כה נֹתֵן לֶחֶם, לְכָל-בָּשָׂר: כִּי לְעוֹלָם חַסְדּוֹ.	25 Who giveth food to all flesh, for His mercy endureth for ever.
כו הוֹדוּ, לְאֵל הַשָּׁמָיִם: כִּי לְעוֹלָם חַסְדּוֹ.	26 O give thanks unto the God of heaven, for His mercy endureth for ever. {P}

GREEN GIANT

El Señor

Lyre from Ancient Palestine

http://www.harpspectrum.org/historical/wheeler_short.shtml

The Ivory Billed Emperor Woodpecker

ARISTOTLES - POETICS

4. How tragedy can best achieve its function.

4.1

Plot in Tragedy

After what we have just been saying, we must perhaps discuss next what [poets] should aim at and what they should beware of in constructing plots, i.e. how tragedy will achieve its function.

4.1.1

The deduction of the best change of fortune.

Since the construction of the first tragedy should be not simple but complex, and more over it should represent terrifying and pitiable events (for this is particular to representation of this sort), first, clearly, it should not show (i) decent men undergoing a change from good fortune to misfortune; for this is neither terrifying nor pitiable, but shocking. Nor [should it show] (ii) wicked men [passing] from misfortune to good fortune. This is most un-tragic of all, as it has nothing of what it should; for it is neither morally satisfying nor pitiable nor terrifying. Nor, again, [should it show] (iii) a thoroughly villainous person falling from good fortune into misfortune: such a structure can contain moral satisfaction, but not pity or terror, for the former is [felt] for a person undeserving of his misfortune, and the later for a person like [ourselves]. Consequentially the outcome will be neither pitiable nor terrifying.

There remains, then, the person intermediate between these. Such a person is one who neither is superior [to us] in virtue and justice, nor undergoes a change to misfortune because of vice and wickedness, but because of some error, and who is one of those people with a great reputation and good fortune, e.g. Oedipus, Thyestes and distinguished men from similar families. Necessarily, then, a plot that is fine is single rather than (as some say) double, and involves a change not from misfortune to good fortune, but conversely from good fortune to misfortune, not because of wickedness but because of a great error by a person like the one mentioned, or by a better person rather than a worse one.

4.1.1.1

The tragedians’ practice confirms this

An indication [that this is so] is what is coming about. At first the poets recounted stories at random, but now the finest tragedies are constructed around a few households, e.g. about Almeon, Oedipus, Orestes, Meleager, Thyestes, Telephus and the others, who happen to have had dreadful things done to them, or to have done them. So the tragedy which is finest according to the [principles of the] art results from this structure.

4.1.1.2

Critics of this change of fortune are misguided.

For this reason, people make the same error when they bring against Euripides the charge that he does this in his tragedies, and many of his [tragedies] end in misfortune; for this, as we said, is correct. A very important indication [that this is so is the following]. On stage and in performance tragedies of this sort, if they are done correctly, are obviously the most tragic, and although Euripides manages badly in other respects, he is obviously the most tragic of poets.

The second [-best] structure is that which some say is first, the [tragedy] which has a double structure like the Odyssey, and which ends in opposite ways for the better and worse [persons]. This [structure] would seem to be first because of the weakness of the audiences; the poets follow the spectators, composing to suit their wishes.

4.1.1.3

Plot not spectacle can best achieve the function of tragedy.

That which is terrifying and pitiable can arise from spectacle, but it can also arise from the structure of the incidents itself; this is superior and belongs to a better poet. For the plot should be constructed in such a way that, even without seeing it, someone who hears about the incidents will shudder and feel pity at the outcome, as someone may feel upon hearing the plot of the Oedipus. To produce this by means of spectacle is less artful and requires lavish production.

But this is not the pleasure (that) [comes from tragedy, but is more particular to comedy. There the bitterest enemies in the story, e.g. Orestes and Aegisthus, exit as

friends at the conclusion, and nobody kills anyone else.

Those [poets] who use spectacle to produce what is only monstrous and not terrifying have nothing in common with tragedy. For we should not seek every [kind] pleasure from tragedy, but [only] the sort which is particular to it. Since the poet should use representation to produce the pleasure [arising] from pity and terror, it is obvious that this must be put into the incidents.

New York University and Discrimination