9 11 Remembrance Quotes

Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. 3 What does man gain by all the toil at which he toils under the sun? 4 A generation goes, and a generation comes, but the earth remains forever. 5 The sun rises, and the sun goes down, and hastens to the place where it rises. 6 The wind blows to the south and goes around to the north; around and around goes the wind, and on its circuits the wind returns. 7 All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again. 8 All things are full of weariness; a man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing. 9 What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. 10 Is there a thing of which it is said, “See, this is new”? It has been already in the ages before us. 11 There is no remembrance of former things, nor will there be any remembrance of later things yet to be among those who come after.

Remembering is not what's important. What's important is never forgetting the need to remember.

My soul refused to be comforted. 3I remembered God, and was troubled; I complained, and my spirit was overwhelmed. Selah 4You hold my eyelids open; I am so troubled that I cannot speak. 5I have considered the days of old, The years of ancient times. 6I call to remembrance my song in the night; I meditate within my heart, And my spirit amakes diligent search. 7Will the Lord cast off forever? And will He be favorable no more? 8Has His mercy ceased forever? Has His †promise failed bforevermore? 9Has God forgotten to be gracious? Has He in anger shut up His tender mercies? Selah 10And I said, “This is my canguish; But I will remember the years of the right hand of the Most High.” 11I will remember the works of the LORD;

in Ecclesiastes 1:9-11 “There is nothing new under the sun.  Is there anything new of which one might say, ‘See this, it is new?’  Already it has existed for ages which were before us.  There is no remembrance of earlier things; and of the later things which will occur, there will be no remembrance among those who will come later still.

Ecclesiastes 1:9-11 “There is nothing new under the sun.  Is there anything new of which one might say, ‘See this, it is new?’  Already it has existed for ages which were before us.  There is no remembrance of earlier things; and of the later things which will occur, there will be no remembrance among those who will come later still.

Psalm 108 (109) 1For the End; a psalm by David.†ω O God, do not pass over my praise in silence, 2 For the mouth of the sinner and the mouth of the deceitful man opened against me; They spoke against me with a deceitful tongue; 3 And they surrounded me with words of hatred, And warred against me without cause. 4 Instead of loving me, they falsely accused me, But I continued to pray; 5 So they repaid me evil for good, And hatred for my love. 6 Set a sinner over him, And let the devil stand at his right hand. 7 And when he is judged, may he go forth condemned, And let his prayer become sin. 8 Let his days be very few, And may a different man receive his office; 9 Let his children be fatherless And his wife a widow; 10 Let his children wander about and be beggars; Let them be cast out of their houses. 11 Let the creditor search out whatever possessions he has; Let strangers plunder his labors; 12 Let there be no helper for him, Nor a compassionate one for his fatherless children; 13 Let his children be utterly destroyed; In a single generation, let his name be blotted out. 14 May the lawlessness of his fathers be remembered before the Lord, And may the sin of his mother not be blotted out; 15 Let them be continually before the Lord, And may the remembrance of them be utterly destroyed from the earth, 16 Because he did not remember to show mercy, But persecuted a poor and needy man, And one pierced to the heart, that he might kill him. 17 And he loved cursing, and it came to him, And he did not desire blessing, so it shall be far from him. 18 So he clothed himself with cursing like a garment, And it entered like water into his bowels And like oil into his bones; 19 Let it be for him like a garment that clothes him, And like a belt that girds him continually. 20 This is the work of those who falsely accuse me before the Lord, And of those who speak evil things against my soul. 21 But You, O Lord, O Lord, deal mercifully with me for Your name's sake, For Your mercy is good. 22 Save me, for I am poor and needy, And my heart is troubled within me. 23 I was removed like a shadow when it declines; I was shaken off like the locusts. 24 My knees were weak from fasting, And my flesh was changed because of the oil. 25 And I became an object of reproach to them; They saw me; they shook their heads. 26 Help me, O Lord my God; Save me according to Your mercy; 27 Then let them know this is Your hand, And You, O Lord, did this. 28 They themselves shall curse, but You shall bless; Let those who rise up against me be put to shame, But let Your servant be glad. 29 Let those who falsely accuse me be clothed with shame, And let them be covered with their dishonor like a double cloak. 30 I will give thanks to the Lord abundantly with my mouth, And in the midst of many I will praise Him, 31 Because He stood at the right hand of a poor man, To save me from those who persecute my soul.

While the three in the pinnace debated what to do, the Ring sent a second bitmap to the pinnace: 1, 3, 5, 7, 11, 13, 1, 4, 2, 1, 5, 9. Then a third bitmap: 1, 3, 5, 7, 11, 13, 16, 6, 10, 10, 4, 7. A fourth: 1, 3, 5, 7, 11, 13, 19, 5, 1, 15, 4, 8. A fifth: 1, 3, 5, 7, 11, 13, 7, 2, 16, 4, 1, 14. The bitmaps came one after another. The first six numbers in each consisted of the six prime numbers sent by the pinnace as a greeting.

tongue or Zikar (remembrance of Allah) of the heart. 9.Baz Gast, it means  during  Zikar ( remembrance of Allah), praying  for the grant of  Maqsad (goal ), willingness , knowledge and love of Allah. 10.Nighadast, it means   not to reveal the condition and mysteries . 11.Yaddast, it means to be away from carelessness without endeavour and without work and to be  busy in condition  and mysteries and  not to think  about self-consciousness  and selflessness and such status which will be   available

them. 23.  But whoever turns away and disbelieves. 24.  God will punish him with the greatest punishment. 25. To Us is their return. 26.  Then upon Us rests their reckoning. 89. The Dawn (al-Fajr) In the name of God, the Gracious, the Merciful. 1. By the daybreak. 2. And ten nights. 3.  And the even and the odd. 4.  And the night as it recedes. 5.  Is there in this an oath for a rational person? 6.  Have you not seen how your Lord dealt with Aad? 7. Erum of the pillars. 8.  The like of which was never created in the land. 9.  And Thamood-those who carved the rocks in the valley. 10. And Pharaoh of the Stakes. 11.  Those who committed excesses in the lands. 12. And spread much corruption therein. 13.  So your Lord poured down upon them a scourge of punishment. 14.  Your Lord is on the lookout. 15.  As for man, whenever his Lord tests him, and honors him, and prospers him, he says, "My Lord has honored me." 16.  But whenever He tests him, and restricts his livelihood for him, he says, "My Lord has insulted me." 17.  Not at all. But you do not honor the orphan. 18.  And you do not urge the feeding of the poor. 19.  And you devour inheritance with all greed. 20.  And you love wealth with immense love. 21.  No-when the earth is leveled, pounded, and crushed. 22.  And your Lord comes, with the angels, row after row. 23.  And on that Day, Hell is brought forward. On that Day, man will remember, but how will remembrance avail him? 24.  He will say, "If only I had forwarded for my life." 25.  On that Day, none will punish as He punishes. 26.  And none will shackle as He shackles. 27.  But as for you, O tranquil soul. 28.  Return to your Lord, pleased and accepted. 29. Enter among My servants. 30. Enter My Paradise. 90.

11 There is no remembrance of former things [nobody remembers the past]; neither shall there be any remembrance of things that are to come with those that shall come after [neither will the future be remembered by those who come after it; in other words, nothing changes]. By the way, you can probably see that verses 9–11, above, could also be interpreted as saying, in effect, that nobody ever seems to learn from the past, which in many ways would be true of worldly societies and people.

from heaven—1 Peter 1:12 Without measure—John 3:34 As a gift—Acts 10:45 As a helper—John 14:26 As righteousness, peace, and joy—Romans 14:17 In power—Acts 1:8 As truth—1 John 5:6 As a witness of the resurrection—Acts 5:32 We should also note how the Holy Spirit ministers to people: Teaches us all things and brings them to remembrance—John 14:26 Encourages us—Acts 9:31 Indwells the believer—Romans 8:11 Renews us—Titus 3:5 Gives us life—2 Corinthians 3:6 Convicts us of sin, righteousness, and judgment—John 16:8 Guides and discloses—John 16:13 Bears witness that we are children of God—Romans 8:16 Searches all things—1 Corinthians 2:10 Sanctifies us—Romans 15:16 Helps our weaknesses and intercedes for us—Romans 8:26 Glorifies Christ—John 16:14

I cannot engage in the remembrance of the 9-11 attacks because I am aware of the far greater number of horrific deaths of innocent civilians that the USA unleashed in Iraq and Afghanistan.

This issue of Stvar we dedicate to the anniversaries. Each effort that commences from historical years and epochal dates, however, is not only supposed to cope with the legacy and lessons of evoked events and figures, but also to question a certain (dominant) relation to the past and history. In other words, the task is not a commemorative one, that is, a fetishist relation to the epoch of decisive dates and big events, but rather the radical grasping of the materiality of history following its work where social contradictions require that fight for emancipation and progress is to be taken up. What is at stake here is not an academic requiem or a leftist memorial service to the era of revolutions and great revolutionaries; it is all about casting our gaze toward the past in order to better examine those moments where the past opens itself toward the future. The relation toward past, therefore, should contain perspectives of different future. Amputation of the future is nowadays one of the features of many current academic, scientific and ideological discourses. Once this perspective of different future has been eliminated, the resignification of Marx, Luxemburg, Kollontai, Lenin and others becomes possible, because their doctrines and results have been quite depoliticized. On the contrary, it is the memory that calls for struggle that is the main cognitive attitude toward the events remembered in the collected texts in this issue. Not nostalgic or collectionist remembrance but critical memory filled with hope. The main question, thus, is that of radical social transformations, i.e. theory and practice of revolution. In this sense, Marx, Kollontai, Lenin and other Bolsheviks, and Gramsci as well, constitute the coordinates in which every theoretical practice that wants to offer resistance to capitalist expansion and its ideological forms is moving. The year 1867, when the first Volume of Marx’s Capital is brought out in Hamburg, then October 1917 in Russia, when all power went to the hands of Soviets, and 1937, when Gramsci dies after 11 years of fascist prison: these are three events that we are rethinking, highlighting and interpreting so that perspective of the change of the current social relations can be further developed and carried on. Publishing of the book after which nothing was the same anymore, a revolutionary uprising and conquest of the power, and then a death in jail are the coordinates of historical outcomes as well: these events can be seen as symptomatic dialectical-historical sequence. Firstly, in Capital Marx laid down foundations for the critique of political economy, indispensable frame for every understanding of production and social relations in capitalism, and then in 1917, in the greatest attempt of the organization of working masses, Bolsheviks undermined seriously the system of capitalist production and created the first worker’s state of that kind; and at the end, Gramsci’s death in 1937 somehow symbolizes a tragical outcome and defeat of all aspirations toward revolutionizing of social relations in the Western Europe. Instead of that, Europe got fascism and the years of destruction and sufferings. Although the 1937 is the symbolic year of defeat, it is also a testimony of hope and survival of a living idea that inspires thinkers and revolutionaries since Marx. Gramsci also handed down the huge material of his prison notebooks, as one of the most original attempts to critically elaborate Marx’s and Lenin’s doctrine in new conditions. Isn’t this task the same today?