Adoption In Islam Quotes

Happy will be those who take a lesson and warning from the mistakes and misfortunes of others and seek, nevertheless, to adopt the good they offer. Wisdom, wherever he finds it, it's a believer's goal, because he is more worthy of it than anyone else.

Secularism in the Christian world was an attempt to resolve the long and destructive struggle of church and state. Separation, adopted in the American and French Revolutions and elsewhere after that, was designed to prevent two things: the use of religion by the state to reinforce and extend its authority; and the use of the state power by the clergy to impose their doctrines and rules on others. This is a problem long seen as purely Christian, not relevant to Muslims or for that matter to Jews, for whom a similar problem has arisen in Israel. Looking at the contemporary Middle East, both Muslim and Jewish, one must ask whether this is still true -- or whether Muslims and Jews may perhaps have caught a Christian disease and might therefore consider a Christian remedy.

By imitating the manners and the mode of life of the West,the Muslims are being gradually forced to adopt the Western moral outlook: for the imitation of outward appearance leads,by degrees, to a corresponding assimilation of the world-view responsible for that appearance.

Since then Sunni Islam has adopted the official position that no new interpretations of the law can be entertained, and that what seemed right in twelfth-century Cairo or Baghdad must seem right today.

To Judaism Christians ascribe the glory of having been the first religion to teach a pure monotheism. But monotheism existed long before the Jews attained to it. Zoroaster and his earliest followers were monotheists, dualism being a later development of the Persian theology. The adoption of monotheism by the Jews, which occurred only at a very late period in their history, was not, however, the result of a divine revelation, or even of an intellectual superiority, for the Jews were immeasurably inferior intellectually to the Greeks and Romans, to the Hindus and Egyptians, and to the Assyrians and Babylonians, who are supposed to have retained a belief in polytheism. This monotheism of the Jews has chiefly the result of a religious intolerance never before equaled and never since surpassed, except in the history of Christianity and Mohammedanism, the daughters of Judaism. Jehovistic priests and kings tolerated no rivals of their god and made death the penalty for disloyalty to him. The Jewish nation became monotheistic for the same reason that Spain, in the clutches of the Inquisition, became entirely Christian.

President Obama dropped the term 'war on terror', and rightly so. Terrorism is not an enemy but a type of warfare that may or may not be adopted by an enemy. Imagine if, after Pearl Harbor, an attack that relied on aircraft carriers, President Roosevelt had declared a global war on naval aviation. By focusing on terrorism instead of al Qaeda or radical Islam, Bush elevated a specific kind of assault to a position that shaped American global strategy, which left the United States strategically off-balance. Obama may have clarified the nomenclature, but he left in place a significant portion of the imbalance, which is an obsession with the threat of terrorist attacks. As we consider presidential options in the coming decade, it appears imperative that we clear up just how much of a threat terrorism actually presents and what that threat means for U.S. policy.

People would continue to adopt a particular conception of the divine because it worked for them, not because it was scientifically or philosophically sound.

This is not true, you give yourself the right to adopt a religion that orders you to kill others, and you say, this is a religion don’t come close to it? There is a difference in the comparison, The Koran is the highest religious and political authority in the Islamic world, but the Danish cartoons are just a passing event in a newspaper that doesn’t represent any religious or political authority in Denmark. When you respect others beliefs, others will be obligated to respect your beliefs. Don’t ask others for what you don’t apply first on yourself.

Civil order mattered. Zoe didn’t know why Farah continued to wear the headscarf, but most Middle-Eastern women wore modest clothing to anchor themselves to a moral order, in an upside-down world. Zoe wore the chador as a protective shell, to erase herself, to avoid thinking, to envelop herself in the complete custody of her adopted Muslim sisters. In their care she would come out healed, able to process the bigotry that caused the murder of her Jewish parents. Then, when she was whole again, she would reclaim her place in the world. Though others couldn’t see it, behind the nameless, shapeless, Middle-Eastern garb, she was healing. The chador cocooned and nurtured her. Dour exteriors meant blossoming interiors . . . to Zoe. Judaism centered her, but Islam shielded her. Both served their purpose . . . for now.

Muslim intellectuals need to be able to adopt the ways of the modern West without looking like shameless collaborators and at the same time to oppose the power of the West without looking hopelessly anachronistic.

It is significant that Muslim leaders punished their own if they suspected a lack of Islamic zeal. Muslim warriors could be punished with death for apostasy, which contributed to the fervor of the invaders. According to al-Qutiyya, when Musa Ibn Nusayr’s son was named governor, he married the wife of King Rodrigo and began adopting Christian ways—and military leaders cut his head off in the mihrab of a mosque and sent his head to the caliph.

Rather than focusing on where people come from and their motivations for leaving, I believe the main criterion for granting residence should be how far they are likely to abide by the laws and adopt the values of their host society.

As but one example, the title of this book comes from a 1968 article that appeared in the prestigious Archives of General Psychiatry, in which psychiatrists Walter Bromberg and Frank Simon described schizophrenia as a “protest psychosis” whereby black men developed “hostile and aggressive feelings” and “delusional anti-whiteness” after listening to the words of Malcolm X, joining the Black Muslims, or aligning with groups that preached militant resistance to white society. According to the authors, the men required psychiatric treatment because their symptoms threatened not only their own sanity, but the social order of white America. Bromberg and Simon argued that black men who “espoused African or Islamic” ideologies, adopted “Islamic names” that were changed in such a way so as to deny “the previous Anglicization of their names” in fact demonstrated a “delusional anti-whiteness” that manifest as “paranoid projections of the Negroes to the Caucasian group.”10

If there remains any overriding idea it is that ideas are a problem. If there is any remaining commonly held value judgement it is that value judgements are wrong. If there remains any remaining certainty it is a distrust of certainty. And if this does not add up to a philosophy it certainly adds up to an attitude: shallow, unlikely to survive any sustained onslaught, but easy enough to adopt.

Terrorism is mostly theater. It is a strategy of weakness adopted by those who lack access to real power. During the past decade, terrorists killed every year just a few dozen people in the United States. At the same time, obesity and related illnesses killed tens of thousands of Americans annually. For the average American, Coca-Cola and McDonald’s pose a far deadlier threat than al-Qaeda and the Islamic State.

The Qur’ān has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qur’ān says: The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195) In the form of an Arabic Qur’ān, free from any ambiguity that they may save themselves [from punishment]. (39:28) This is an obvious reality about the Qur’ān. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’ān is rare or unknown (shādh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it.

How grossly are they mistaken in imagining slavery to be disallowed by the Alcoran! Are not the two precepts, to quote no more, Masters treat your slaves with kindness: Slaves serve your masters with cheerfulness and fidelity, clear proofs to the contrary? Nor can the plundering of infidels be in that sacred book forbidden, since it is well known from it, that God has given the world and all that it contains to his faithful Mussulmen, who are to enjoy it of right as fast as they can conquer it. Let us then hear no more of this detestable proposition, the manumission of christian slaves, the adoption of which would, by depreciating our lands and houses, and thereby depriving so many good citizens of their properties, create universal discontent, and provoke insurrections, to the endangering of government, and producing general confusion.

Such an approach inevitably ends up empowering fundamentalists as the most authentic, because of course the one who wins the game of “Who’s a purer Muslim?” and outdoes others in a piety contest is the stubborn, dogmatic fundamentalist. This is how “fellow-travelers” disempower liberals and reformers. Without realizing it, they also adopt the role of thought police by asserting that liberalism isn’t authentic to Muslims. Again, this is reverse bigotry kicking in.

The new community would become their new family. Muhammad insisted that each Meccan emigrant be “adopted” by a Medinan believer and regarded not as a guest but as a brother or sister, regardless of age or kinship or place of birth. What was being formed here was not another tribe but the kernel of a kind of supra-tribe. They did not yet call it Islam with a capital I, or themselves Muslims with a capital M. That usage would come later, after Muhammad’s death, as Islam spread out into the whole of

There is nothing in the Quran or early Muslim religious literature to suggest an iconoclastic attitude. Grabar has argued that Muslim calligraphy and vegetal arts were most likely a pragmatic adaptation to the need for a new imperial-Islamic emblem distinct from the Byzantine and Sasanian portraits of emperors. The use of vegetal designs and writing was prior to any religious theory about them. Once adopted, they became the norm for Islamic public art. Theories about Islamic iconoclasm were developed later.

The legal structure of Islamic marriage is predicated on a gender-differentiated allocation of interdependent claims, which would be thrown into chaos by a same-sex union. In the standard contractual understanding of marriage, the husband holds milk al-nikah, control of the marriage tie, and the wife has a claim to dower and the obligation of sexual exclusivity and availability. Several early jurists considered the possibility of whether these rights and duties could be reallocated – whether a woman could pay a man a dower, for example, and retain control over sex and divorce – and agreed unanimously that such a reallocation is not permitted. Not only are husbands’ and wives’ rights distinct, but each role is fundamentally linked to the sex/gender of the person exercising it. A woman cannot wield control of the marriage tie; a man cannot be contractually bound to sexual availability to his wife. Thus, following that logic, it would not be possible for one woman to adopt the “husband” role and the other to adopt the “wife” role in the marriage of two women. The self-contained logic of the jurisprudential framework does not permit such an outcome.

However, the word Byzantine hides this continuity. It is a word even less justifiable to designate the inhabitants of the Christian Greek Roman Empire of the Middle Ages than the word Indian is to designate the sixteenth-century inhabitants of the Americas or the word Iberia (now almost universally adopted among specialists in the English-speaking scholarly world) is to designate medieval Spain. The word Indian is an involuntary error resulting from an unavoidable lack of knowledge about an existing continent, but the words Byzantine and Iberia are artificial academic constructions resulting from ideology.

This is similarly reflected in the Hinduism of the West Indies (the leading religion amongst Indo-Caribbeans) and that of Bali, Indonesia. Further accentuating the diversity of each culture is the majoritarian context of one and the minoritarian context of the other. While one case consists of transplanted migrant communities that have found ways for their traditions to consciously speak through an adopted culture, the other exists as a community on an island surrounded by an archipelago of the largest Muslim population in the world. Given this evident diversity within religions, it is only to be expected that Islam – one of today’s major world religions, with over 1.5 billion adherents – is no exception.

We have adopted European costume, European ways of living, even the European vices of drinking and gambling, but none of their virtues. This must be remedied. We must learn at the feet of Europe, but not at the sacrifice of our Eastern individuality. But this is precisely what we have not done. We have dabbled a little in English and European history, and we have commenced to despise our religion, our literature, our history, our traditions. We have unlearned the lessons of our history and our civilization, and in their place we have secured nothing solid and substantial to hold society fast in the midst of endless changes." In fine: "Destruction has done its work, but the work of construction has not yet begun.

This critical spirit is needed today. Some Muslim thinkers regard the jihad against Mecca as the climax of Muhammad’s career and fail to note that he eventually abjured warfare and adopted a nonviolent policy. Western critics also persist in viewing the Prophet of Islam as a man of war, and fail to see that from the very first he was opposed to the jahili arrogance and egotism that not only fuelled the aggression of his time but is much in evidence in some leaders, Western and Muslim alike, today. The Prophet, whose aim was peace and practical compassion, is becoming a symbol of division and strife—a development that is not only tragic but also dangerous to the stability on which the future of our species depends.

In the Roman empire of late antiquity, people worshipped the gods to ask for help during a crisis, to secure a divine blessing for the state and to experience a healing sense of continuity with the past. Religion was a matter of cult and ritual rather than ideas; it was based on emotion, not on ideology or consciously adopted theory. This is not an unfamiliar attitude today: many of the people who attend religious services in our own society are not interested in theology, want nothing too exotic and dislike the idea of change. They find that the established rituals provide them with a link with tradition and give them a sense of security. They do not expect brilliant ideas from the sermon and are disturbed by changes in the liturgy.

In Jainism we find only one system of metaphysics, but in Buddhism many. And when Buddhism disappeared, it was not due to any violent religious conflicts within the Indian religious tradition, but in part to the invasion of Islam, and in part to the gradual development of its own doctrines towards the Upaniṣadic ones, and to the ease with which the developed doctrines could be assimilated and adopted by the philosophies based upon the Upaniṣads. Buddhism never attempted to formulate its own codes of social conduct, allowed the castes to continue as such, and, confining itself to the monasteries, sought only to teach spiritual doctrines and discipline. To be sure, it did not allow caste distinctions within monasteries, and like Jainism, established nunneries for women ascetics.

Islamic societies in the Middle East are relatively conservative and not at the forefront of technology. But medieval Islam in the same region was technologically advanced and open to innovation. It achieved far higher literacy rates than contemporary Europe; it assimilated the legacy of classical Greek civilization to such a degree that many classical Greek books are now known to us only through Arabic copies; it invented or elaborated windmills, tidal mills, trigonometry, and lateen sails; it made major advances in metallurgy, mechanical and chemical engineering, and irrigation methods; and it adopted paper and gunpowder from China and transmitted them to Europe. In the Middle Ages the flow of technology was overwhelmingly from Islam to Europe, rather than from Europe to Islam as it is today. Only after around A.D. 1500 did the net direction of flow begin to reverse.

Now everyone knows that to try to say something in the mainstream Western media that is critical of U.S. policy or Israel is extremely difficult; conversely, to say things that are hostile to the Arabs as a people and culture, or Islam as a religion, is laughably easy. For in effect there is a cultural war between spokespersons for the West and those of the Muslim and Arab world. In so inflamed a situation, the hardest thing to do as an intellectual is to be critical, to refuse to adopt a rhetorical style that is the verbal equivalent of carpet-bombing, and to focus instead on those issues like U.S. support for unpopular client re­gimes, which for a person writing in the U.S. are somewhat more likely to be affected by critical discussion. Of course, on the other hand, there is a virtual cer­tainty of getting an audience if as an Arab intellectual you passionately, even slavishly support U.S. policy, you attack its critics, and if they happen to be Arabs, you invent evi­dence to show their villainy; if they are American you confect stories and situations that prove their duplicity; you spin out stories concerning Arabs and Muslims that have the effect of defaming their tradition, defacing their history, accentuating their weaknesses, of which of course there are plenty. Above all, you attack the officially ap­ proved enemies-Saddam Hussein, Baathism, Arab na­tionalism, the Palestinian movement, Arab views of Israel. And of course this earns you the expected accolades: you are characterized as courageous, you are outspoken and passionate, and on and on. The new god of course is the West. Arabs, you say, should try to be more like the West, should regard the West as a source and a reference point. · Gone is the history of what the West actually did. Gone are the Gulf War's destructive results. We Arabs and Mus­lims are the sick ones, our problems are our own, totally self-inflicted. A number of things stand out about these kinds of performance. In the first place, there is no universalism here at all. Because you serve a god uncritically, all the devils are always on the other side: this was as true when you were a Trotskyist as it i's now when you are a recanting former Trotskyist. You do not think of politics in terms of interrelationships or of common histories such as, for instance, the long and complicated dynamic that has bound the Arabs and Muslims to the West and vice versa. Real intellectual analysis forbids calling one side innocent, the other evil. Indeed the notion of a side is, where cultures are at issue, highly problematic, since most cultures aren't watertight little packages, all homogenous, and all either good or evil. But if your eye is on your patron, you cannot think as an intellectual, but only as a disciple or acolyte. In the back of your mind there is the thought that you must please and not displease.

In the empires of the Middle East, China, India, and Europe, which are economically dependent on agriculture, a small elite, comprising not more than 2 percent of the population, which the help of a small band of retainers, systematically robbed the masses of the produce they had grown in order to support their aristocratic lifestyle. Yet, social historians argue, without this iniquitous arrangement, human beings would probably never have the leisure to develop the civilized arts and sciences that made progress possible. All premodern civilizations adopted this oppressive implications for religion, which permeated all human activities, including state building and government. Indeed, we shall see that premodern politics was inseparable from religion. And if a ruling elite adopted an ethical tradition, such as Buddishm, Christianity, or Islam, the aristocratic clergy usually adapted their ideology so that it could support the structural violence of the state.

There is one exception to this trend, however, and that is that after the debacle of Arab nationalism, a number of secularized Arab thinkers, having no access to the earlier Islamic philosophical tradition except through Western eyes, in contrast to the living Islamic philosophical tra- dition, which has had a continuous life in such places as Iran, have adopted the view of Western rationalism. Then they have tried to look within the Islamic world for a figure with whom they could identify, and they have turned to Ibn Rushd, whom they are now interpreting as the last serious Islamic philosopher, who was also a rationalist. Many gov- ernments have been in favor of this trend, because they have thought that this would create a kind of secularism against the Islamic sentiments of the population and expedite modernism. In recent years, there have been a number of conferences in Tunisia, Morocco, Jordan, and Egypt, as well as Turkey (which claims to be secu- larist), and other places on Ibn Rushd, trying to present him as the last Islamic philosopher and a rationalist to be used as a model by present- day Muslim thinkers. That phenomenon is there, I agree, but that is not the most important phenomenon, because most of the people who talk in these terms, although they are now popular in the Arab world, do not have that much of a philosophical substance to carry the day; nor is their thought connected to the worldview of their society.

John Quincy Adams on Islam: “In the seventh century of the Christian era, a wandering Arab of the lineage of Hagar [i.e., Muhammad], the Egyptian, combining the powers of transcendent genius, with the preternatural energy of a fanatic, and the fraudulent spirit of an impostor, proclaimed himself as a messenger from Heaven, and spread desolation and delusion over an extensive portion of the earth. Adopting from the sublime conception of the Mosaic law, the doctrine of one omnipotent God; he connected indissolubly with it, the audacious falsehood, that he was himself his prophet and apostle. Adopting from the new Revelation of Jesus, the faith and hope of immortal life, and of future retribution, he humbled it to the dust by adapting all the rewards and sanctions of his religion to the gratification of the sexual passion. He poisoned the sources of human felicity at the fountain, by degrading the condition of the female sex, and the allowance of polygamy; and he declared undistinguishing and exterminating war, as a part of his religion, against all the rest of mankind. THE ESSENCE OF HIS DOCTRINE WAS VIOLENCE AND LUST: TO EXALT THE BRUTAL OVER THE SPIRITUAL PART OF HUMAN NATURE…. Between these two religions, thus contrasted in their characters, a war of twelve hundred years has already raged. The war is yet flagrant…While the merciless and dissolute dogmas of the false prophet shall furnish motives to human action, there can never be peace upon earth, and good will towards men.” (Emphasis in the original)

The Koran is empathetic about the rights of other religions to practice their own beliefs. It unequivocally condemns attacks on civilians as a violation of Islam. It states that suicide, of any type, is an abomination. The tactic of suicide bombing, equated by many of the new atheists with Islam, did not arise from the Muslim world. This kind of terror, in fact, has its roots in radical Western ideologies, especially Leninism, not religion. And it was the Tamil Tigers, a Marxist group that draws its support from the Hindu families of the Tamil regions of Sri Lanka, which invented the suicide vest for their May 1991 suicide assassination of Rajiv Gandhi. Suicide bombing is what you do when you do not have artillery or planes or missiles and you want to create maximum terror for an occupying power. It was used by secular anarchists in the nineteenth and early twentieth centuries. They bequeathed to us the first version of the car bomb: a horse-drawn wagon laden with explosives that was ignited on September 16, 1920, on Wall Street. The attack was carried out by Mario Buda, an Italian immigrant, in protest over the arrest of the anarchists Sacco and Vanzetti. It left 40 people dead and wounded more than 200. Suicide bombing was adopted later by Hezbollah, al-Qaeda and Hamas. But even in the Middle East, suicide bombing is not restricted to Muslims. In Lebanon during the suicide attacks in the 1980s against French, American and Israeli targets, only eight suicide bombings were carried out by Islamic fundamentalists. Twenty-seven were the work of communists and socialists. Three were carried out by Christians.

faith in all. No Compulsion in Religion. Again, intolerance could not be ascribed to a book which altogether excludes compulsion from the sphere of religion. “There is no compulsion in religion” (2:256), it lays down in the clearest words. In fact, the Holy Qur’an is full of statements showing that belief in this or that religion is a person’s own concern, and that he is given the choice of adopting one way or another: that, if he accepts truth, it is for his own good, and that, if he sticks to error, it is to his own detriment. I give below a few of these quotations: “We have truly shown him the way; he may be thankful or unthankful” (76:3). “The Truth is from your Lord; so let him who please believe and let him who please disbelieve” (18:29). “Clear proofs have indeed come to you from your Lord: so whoever sees, it is for his own good; and whoever is blind, it is to his own harm” (6:104). “If you do good, you do good for your own souls. And if you do evil, it is for them” (17:7). Why fighting was allowed. The Muslims were allowed to fight indeed, but what was the object? Not to compel the unbelievers to accept Islam, for it was against all the broad principles in which they had hitherto been brought up. No, it was to establish religious freedom, to stop all religious persecution, to protect the houses of worship of all religions, mosques among them. Here are a few quotations: “And if Allah did not repel some people by others, cloisters and churches and synagogues and mosques in which Allah’s name is much remembered, would have been pulled down” (22:40). “And fight them until there is no persecution, and religion is only for Allah” (2:193). “And fight them until there is no more persecution, and all religions are for Allah” (8:39). Under

The Qur’an has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qur’an says: The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195) In the form of an Arabic Qur’an, free from any ambiguity that they may save themselves [from punishment]. (39:28) This is an obvious reality about the Qur’an. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’an is rare or unknown (shadh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qur’an, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable. Thus in the verses: وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (6:55), the meaning of the word اَلنَّجْمُ can only be “stars”. In وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (52:22), the word تَمَنَّى can only mean “desire”. In أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (17:88), the word الْإِبِلِ has only been used for “camel”. The only meaning of the word بَيْضٌ in the verse كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (49:37) is “eggs”. In the verse فَصَلِّ لِرَبِّكَ وَانْحَرْ (2:108), the word نَحْر only means “sacrifice”. They do not mean “plants”, “recital”, “clouds”, “the hidden sheath of eggs” and “folding hands on the chest” respectively. Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qur’an as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of the two pioneers of the Farahi school: Imam Hamid al-Din al-Farahi and Imam Amin Ahsan Islahi have fully proven that the declensions and styles adopted by the Qur’an are all in fact well-known and conventionally understood by the Arabs. Taking into consideration this principle is a requisite of the eloquence of the Qur’anic language, which as stated above, is mentioned in the Qur’an itself. No explanation of the Qur’an is acceptable while disregarding this principle.

Scholars are the barrier that stands between the people and the manipulation of their minds by various impostors. When they become scarce, those who wish to destroy Islam from within, pretending to speak in its name and to represent it, will spread their errors unopposed, and so will those who advocate the indiscriminate adoption of western immorality and materialism. The Prophet ﷺ warned us that true scholars will eventually become scarce and matters will be taken over by ignorant pretenders who will cause much harm. He ﷺ said, 'There shall come a time for my community when those who have learned will be plenty, but those who have understood few, when knowledge will be seized, and chaos rife.' 'What is chaos?' They (the Companions) asked, to which he replied, 'Killing each other.' Then he ﷺ continued, 'Then there will come a time when certain men will recite the Qur'an, but it will go no deeper than their collar bones, then there will come a time when hypocritical idolater will use against the believer the latter's own arguments.' [Al-Hakim, Mustadrak, 8544; Tabarani, Kabir, 631; Awsat, 3405] * Those who acquire religious knowledge without understanding, the literalists, those who are incapable of penetrating to the wisdom within, and those who do not practice what they know and teach are but pseudo-scholars whose harm is much greater than their benefit. It seems that the mentality of the End of Time become gradually more superficial and material, those scholars who are affected by it lose both the will to practice what they know and the knowledge of the principles that constitute wisdom. Another kind of misguided people will be those who will abandon their Islam, whether for communism, modernism, or any other ideology that happens to be in vogue at that time; who will then argue with the Muslims, across both the satellite channels and internet, and being insiders will be able to use arguments derived from Islamic texts, but used in bad faith in a deceitful manner. There will also be the extremist literalists whose understanding of the wisdom of the faith goes no further than their vocal chords, but who nevertheless, because of the conceit and arrogance in their hearts, think and act as if they were leaders of the nation. As for real scholars, their numbers will diminish gradually. They will be repressed and prevented from playing their role and many will withdraw from interaction with society at large and isolate themselves in the privacy of their homes. (p.60-62)

As the commission tartly noted, no two religious divines could agree on the definition of a Muslim. If the members of the commission tried imposing a definition of their own, the ulema would unanimously declare them to have gone outside the pale of Islam. Adopting the definition of any one religious scholar entailed becoming an infidel in the eyes of all the others.

Notwithstanding the fact that the Pakistani army had been created out of the British Indian army and had inherited all the professional qualifications of its colonial predecessor, within the first few months of independence it was also moving in the direction of adopting an Islamic ideological coloring.

They believe that the cause of the decline and eventual destruction of the caliphate was the adoption of paper money by the Ottoman State and its involvement in interest-based transactions.

Because the concept of the Trinity is not explicitly mentioned in the New Testament (the term was coined by one of the oldest and most formidable church fathers, Tertullian of Carthage, early in the third century C.E.), it was neither widely adopted nor universally construed by the early Christian communities.

Here the question must be asked: What kind of brilliant scheme could entail the industrialization of China, and the arming of an implacable enemy? Setting aside Sutton’s misinterpretations of the data (where he completely fails to grasp the psychological realities of the capitalist milieu), the entire situation may be clarified by reference to a single fact: namely, the suicidal trajectory of the Western financial elite over the past half-century. As James Burnham indicated long ago, liberalism is a philosophy leading to Western suicide. By industrializing and arming China, by rebuilding Russia’s position, by opening Europe to Islamic immigration, by adopting social policies which have collapsed Europe’s birth rate, we see the rush to suicide. What geniuses indeed! What leadership! Through intellectual superficiality, political shallowness, and arrogance, they cannot possibly hope to survive their own policies. If there is a plot to establish a universal socialist dictatorship the only people who stand a chance of establishing it are in Moscow and Beijing. I fail to see how Washington and London remain standing, let alone influential.

The sanctity of motherhood in Islam cannot be overstated. How do you think Prophets and Messengers came into this world? God could have sent angels, but He chose to send men. Moreover, God could have created them without involving the biological sequence of events we are all familiar with, but that was not the case. To come into this world Prophets and Messengers had to enter through the gate of mercy we call the womb, ar-Ra’him, which lies within the woman. Not only that, but just in case we got confused and thought men were indispensable in this process, God's Word Jesus Christ peace be upon him was brought as a sign. God does not create in vain and among the lessons to be learned from Christ’s birth is the status of motherhood. Women are the gateways of God’s mercy and revelation to this world. The Merciful, ar-Rahman­, is the predominant Divine Attribute of God, which shares the same root letters in Arabic for the womb. The misguided quest to achieve sameness based on masculine standards established by a consumerist culture that rejects the Unseen does not only desacralize motherhood, it is also an active attempt at closing off the gate of mercy to the world. It places an undue burden on the woman who feels the impulse to claim that status, either through biology or adoption, by making her experience guilt for her feelings, and lays out an expectation to ignore them in favor for material pursuits that are euphemistically called achievements and are celebrated by a culture that negates her feminine essence.

The historic importance of the Khidr story is unfortunate, given another lesson that emerges from it in Islamic tradition: don’t kill children, unless you know they’re going to grow up to be unbelievers. One early Muslim, Najda, recalled, “The Messenger of Allah (may peace be upon him) used not to kill the children, so thou shouldst not kill them unless you could know what Khadir had known about the child he killed, or you could distinguish between a child who would grow up to be a believer (and a child who would grow up to be a non-believer), so that you killed the (prospective) non-believer and left the (prospective) believer aside.”26 This interpretation may help to explain the persistent phenomenon of honor killing in Islamic countries and even among Muslims in the West, in which a Muslim kills a daughter or other relative who has “shamed” him by engaging in allegedly un-Islamic activity, such as dating a non-Muslim boy or adopting Western clothing. Muslims who take the Koran literally can find a justification in this passage for such acts by claiming his victim was turning into an unbeliever.

Our life force bioenergy has been known by a multitude of names around the world. For instance: Ki is the Japanese equivalent of chi or life energy; Prana is the Hindu term for Life force, or Life energy. Lung is a Tibetan word meaning inner ‘winds’ of life force; Ruach Ha Kodesh is Hebrew for Breath of God; Nafs and Ruh is the Islamic terms for a kind of ‘soul breath’; Spiritus Sancti is the Latin (Catholic) term meaning 'Holy Spirit’; Pneuma is Greek for 'vital breath’; Élan vital is the term for 'vital life-force' in classical European Vitalism; Orgone was the revolutionary psycho-biologist Wilhelm Reich's term for vital life force; nilch'i is the Navajo term for ‘sacred life-giving wind or life-force’; ni is the Lakota Sioux term for life-force; Mana is an Oceanic-Polynesian term (and more recently also adopted as the term for life-force by several fantasy role-playing games); ha, or the more-specifically Hawaiian (Huna), is the term for ‘breath’ or sacred life force; Ka is the Ancient Egyptian idea of a vital essence or life energy; and, of course, the classic term for bio-energy that George Lucas adopted for his modern classic Star Wars is ‘the Force.

Their apocalyptic and puritanical religious rhetoric is designed to appeal to people who are interested in that sort of thing, but the Islamic State’s leaders don’t really believe it themselves. They’ll dress their actions up in prophecy and adopt the trappings of an austere Islamic caliphate but it’s not from conviction. They see religious symbols and laws as useful vehicles for realizing their ambitions, which is not an irrational viewpoint,

When we come to Christ, God not only forgives us, he also adopts us. Through a dramatic series of events, we go from condemned orphans with no hope to adopted children with no fear. Here is how it happens. You come before the judgment seat of God full of rebellion and mistakes. Because of his justice he cannot dismiss your sin, but because of his love he cannot dismiss you. So, in an act which stunned the heavens, he punished himself on the cross for your sins. God’s justice and love are equally honored. And you, God’s creation, are forgiven. But the story doesn’t end with God’s forgiveness. . . . It would be enough if God just cleansed your name, but he does more. He gives you his name. The Great House of God DAY 8 To him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness. ROMANS 4:5 NKJV God wants you to believe in him. “Whoever believes in him shall not perish but have eternal life” (John 3:16 NIV). The phrase “believes in him” doesn’t digest well in our day of self-sufficient spiritual food. “Believe in yourself ” is the common menu selection of our day. Try harder. Work longer. Dig deeper. Self-reliance is our goal. And tolerance is our virtue. “In him” smacks of exclusion. Don’t all paths lead to heaven? Islam, Hinduism, Buddhism, and humanism? Christ walks upriver on this topic. Salvation is found, not in self or in them, but in him. Paul assures salvation to the most unlikely folks:

Jews and Hindus have their own calendar, but have never shown any inclination to impose their calendar on others. A Muslim Antichrist will demand that each nation, coming under Islam, must adopt the Hijra calendar. Thus, the Muslim Mahdi will have a reason to do what the Bible says the Antichrist will do—change the times.

In the quranic usage, jihad does not appear to mean warfare, let alone “holy war” (El Fadl 2006). The word for a necessary (not “holy”) war is harb (or qitāl). In the entire Arabic literature for all the centuries of Islam’s presence, not a single credible reference to the term “holy war” can be found, which in Arabic would be “harb al-muqaddasah.” Such an expression is absent from the Qur’an as well as Muslim writings on the subject of war. In “Islamic theology war is never holy; it is either justified or not…” (El Fadl 2002, 19). Perhaps the first usage of this term “holy war” in any language may have been the one adopted by the crusaders in the middle ages.

Not only did God keep these promises, as Israel was re-born as a nation on May 14, 1948, but He also caused them to search out the names of the towns and villages in the areas where they settled. They used the same names in the same areas, thus settling according to their old estates. (“I will settle you according to your old estates” – Ezekiel 36:11). How many nations have been wiped out, the people scattered across the face of the earth, and then, almost 2,000 years later, their descendants returned to the very same area, re-forming their nation with the same national identity and adopting the same name? Only Israel can make that claim.

Religious conservatism, even of the most uncompromising sort, had gone mainstream, and this was a reality the Brotherhood could not ignore. The Brotherhood, as always, was pragmatic, but pragmatism can cut both ways. In some contexts, the desire to maximize votes pulls ideological actors to the center. Other times, it may push them to adopt more conservative positions that they would otherwise avoid. Democracy opens the door to the proliferation of Islamist parties, which outbid each other over who can be more “Islamic.

These articles urged the gradual adoption of the Latin alphabet and prophesied that the change was bound to come. The writer propounded a problem, and invited a reply from the $eyhulislatn or the Fetva Emini:7 Franstzlar lslamiyetin esaslarnu pek makul bularak millet4e ihtida etmek istiyorlar! Acaba onlari Miisluman addedebilmek icin o pek zarif dillerinin Arap harfleriyle yazthnasi tart-t esasi mi ittihaz edilecek? 'Evet' cevabini beklemedigim halde alusam kemal-i cesar- etle'Siz bu zihniyetle diinyayi Musluman edemezsiniz' mukabelesinde bulunurum,'Hayir, beis yok' cevabtnt alirsam:'Biz Turklerin de Latin harflerini kullamnamiza miisaade bah. eder bir fetva veriniz' ricastnt serdedecegitn. Hayir, Fransizlar ne kadar az Arap iseler, biz de o kadar az Arabiz. The French, finding the principles of our religion very reasonable, wish to convert en masse to Islam! Before they can be accepted as Muslims, will it be obligatory for that very elegant language of theirs to be written in the Arabic letters? I do not expect the answer to be'Yes', but if it is I shall make so bold as to reply,'With this mentality you cannot make the world Muslim.' If I am given the answer'No, there is no harm in it' l shall make this request:'Give a fetva permitting us Turks also to use the Latin letters.' No, we are no more Arab than the French are.

E Pluribus Unum” is Latin for “Out of Many, One.” E pluribus unum is a motto found on the Great Seal of the United States, and adopted by an Act of Congress in 1782. It also appears on the seal of the President and on the seals of the Vice President of the United States, of the United States Congress, of the United States House of Representatives, of the United States Senate, and on the seal of the United States Supreme Court. The motto also is found on most United States currency.

A grassroots outpouring of sympathy for the victims of September 11 occurred on the streets in only two places in the Muslim world, both within days of the collapse of the twin towers and both among the Shia. The first was in Iran, where tens of thousands snubbed their government to go into the streets of Tehran and hold a candlelight vigil in solidarity with victims of the attacks. The second was in Karachi, where a local party that is closely associated with the city’s Shia33 broke with the public mood in Pakistan to gather thousands to denounce terrorism.34 What followed September 11 in Afghanistan and Iraq has only strengthened these feelings. The Shia in Afghanistan, between 20 and 25 percent of the population, were brutalized by the Taliban. The constitution adopted in that country in 2003 has broken with tradition to allow a Shia to become president and to recognize Shia law. The Shia have come out from the margins to join the government and take their place in public life. The violent face of Sunni militancy in Iraq underscores the divergent paths that Sunni and Shia politics are taking.

When you spend for the cause of Islam, Allah adopts another manner of asking for it: Who is there who will give a loan to Me? [al-Hadid 57: II.] Just imagine His generosity. It is His wealth, it belongs to Him. Even if He asks us for it without offering any reward, He will be justified in doing so but yet He is prepared to buy back His own property so that you may again reap its benefits and gain a noble reward. Consider

The religion of the Mongols at the time of the invasion was a paganism founded upon sorcery and magic; but they soon thereafter adopted Islamism,

Il serait intéressant aussi d’évoquer un phénomène apparu dans l’Empire ottoman et qui relève du postmarranisme, le mouvement messianique de Sabbataï Tsevi. Après s’être présenté comme un nouveau messie, Sabbataï Tsevi avait fini par se convertir à l’islam. Ses disciples ont secrètement maintenu le culte de ce messie juif tout en devenant officiellement musulmans. On donnait à ces apostats le nom de dönme (« ceux qui se sont tournés »). Ils étaient assez influents à Istanbul. Au XIXe siècle, ils ont créé des écoles laïques. Dans ces écoles se sont formés les officiers jeunes-turcs et Mustapha Kemal, qui devait lui-même instituer la laïcité dans les années 1920. Cet épisode montre aussi que les détours de l’histoire sont tout à fait curieux, mais surtout met de nouveau en avant la vertu émancipatrice de l’esprit marrane. Les sabbatéens, en se détournant de la loi juive et adoptant un islamisme de surface, se libéraient à la fois de l’un et de l’autre. C’est pourquoi, on peut les inscrire dans le mouvement de l’humanisme européen. » (Culture et barbarie européennes, p. 44-45).

In the Bible, Ham finds Noah drunk and naked in Noah's tent. He tells his brothers, Shem and Japheth, who proceed to cover their father without gazing at him. When Noah finds out what happened, he curses Ham's son Canaan, saying he shall be “a servant of servants.” Yet, in the earlier biblical account, Noah and his family are not described in racial terms. Before the 16th or 17th century, the racial interpretation of Ham is absent or contradictory. But as the story echoed through the centuries and around the world, variously interpreted by Islamic, Christian and Jewish scholars, Ham came to be widely portrayed as black; blackness, servitude, and the idea of racial hierarchy became inextricably linked. The racist interpretation of scripture was never adopted by the African Coptic Churches, and in Europe, some of the earlier representations of Jesus Christ, Mary, etc. depicted them as being dark-skinned. By the early nineteenth century, many supposed scholars in America supported the belief that African-Americans were descendants of Ham, who were cursed and consequently blackened by their sins, was a primary justification for their enslavement.

Everywhere in the world, church and state were united, and dissenters from the one true faith—the established religion—while they might be tolerated, suffered numerous pains and penalties. Jefferson proposed a revolutionary change based on two principles: first, absolute freedom of religious conscience and opinion; and second, the separation of church and state. Each principle was dependent on the other, in his view. True religious freedom cannot exist as long as the state is a party to or adopts as much as an opinion about religion; and the state cannot be disentangled from religious quarrels and hatreds except under conditions of freedom, wherein no church or sect is dominant.236

We need to analyze and contemplate the experience of modernity in the Arab and Muslim world, in order to grasp what is happening. Some of us, for example, reject modernity, and yet it’s obvious that these same people are using the products of modernity, even to the extent that when proselytizing their interpretation of Islam, which conflicts with modernity, they’re employing the tools of modernity to do so. This strange phenomenon can best be understood by contemplating our basic attitude towards modernity, stemming from two centuries ago. If we analyze books written by various Muslim thinkers at the time, concerning modernity and the importance of modernizing our societies, and so forth, we can see that they distinguished between certain aspects of modernity that should be rejected, and others that may be accepted. You can find this distinction in the very earliest books that Muslim intellectuals wrote on the topic of modernity. To provide a specific example, I’ll cite an important book that is widely regarded as having been the first ever written about modern thought in the Muslim world, namely, a book by the famous Egyptian intellectual, Rifa’ Rafi’ al-Tahtawi (1801–1873), Takhlish al-Ibriz fi Talkhish Baris, whose title may be translated as Mining Gold from Its Surrounding Dross. As you can immediately grasp from its title, the book distinguishes between the “gold” contained within modernity—gold being a highly prized, expensive and rare product of mining—and its so-called “worthless” elements, which Muslims are forbidden to embrace. Now if we ask ourselves, “What elements of modernity did these early thinkers consider acceptable, and what did they demand that we reject?,” we discover that technology is the “acceptable” element of modernity. We are told that we may adopt as much technology as we want, and exploit these products of modernity to our heart’s content. But what about the modes of thought that give rise to these products, and underlie the very phenomenon of modernity itself? That is, the free exercise of reason, and critical thought? These two principles are rejected and proscribed for Muslims, who may adopt the products of modernity, while its substance, values and foundations, including its philosophical modes of thought, are declared forbidden. Shaykh Rifa’ Rafi’ al-Tahtawi explained that we may exploit knowledge that is useful for defense, warfare, irrigation, farming, etc., and yet he simultaneously forbade us to study, or utilize, the philosophical sciences that gave rise to modern thought, and the love for scientific methodologies that enlivens the spirit of modern knowledge, because he believed that they harbored religious deviance and infidelity (to God).

There was another price too, though again, Aisha had no way of knowing the full extent of it. The sight of her riding into Medina on Safwan’s camel had branded itself into the collective memory of the oasis, and that was the last thing Muhammad needed. In due course, another Quranic revelation dictated that from now on, his wives were to be protected by a thin muslin curtain from the prying eyes of any men not their kin. And since curtains could work only indoors, they would soon shrink into a kind of minicurtain for outdoors: the veil. The Revelation of the Curtain clearly applied only to the Proph et’s wives, but this in itself gave the veil high status. Over the next few decades it would be adopted by women of the new Islamic aristocracy—and would eventually be enforced by Islamic fundamentalists convinced that it should apply to all women. There can be little doubt that this would have outraged Aisha. One can imagine her shocking Muslim conservatives by tearing off her veil in indignation. She had accepted it as a mark of distinction—but as an attempt to force her into the background? The girl so used to high visibility had no intention of being rendered invisible.

their nation with the same national identity and adopting the same name? Only Israel can make that claim.

It has become increasingly popular today to say that we live in an era of what Benjamin Barber has labelled ‘Jihad vs. McWorld’. The globalising powers of capitalism (‘McWorld’) are confronted with or resisted by the forces that Barber labels ‘Jihad’ – the variety of tribal particularisms and ‘narrowly conceived faiths’ opposed to the homogenising force of capital. Even those with a critical view of the growth of American empire and the expansion of what is erroneously termed the global market usually subscribe to this interpretation. In fact it is the critics who often argue that we need a better understanding of these local forms of resistance against the ‘universal’ force of the market. The terms of this debate are quite misleading. We live in an age, to adapt Barber’s nomenclature, of ‘McJihad’. It is an age in which the mechanisms of what we call capitalism appear to operate, in certain critical instances, only by adopting the social force and moral authority of conservative Islamic movements.

Muhammed's original view that earlier religions had been founded by God's will and through divine revelation, led both him and his successors to make an important concession: adherents of other religions were not compelled to adopt Islam.

In ninth-century Mesopotamia, Muslim exclusivist al-Jahiz denounced the Christians not just for their worldly success, but for their immersion in Arabic culture, even to the point of taking familiar Arabic names: “They are called Hasan and Husain and Abbas and Fadl and Ali, and they take all these as surnames; and there is nothing left but that they should be called Muhammad and be surnamed Abu 'l-Qasim!”15 Such wholesale absorption allowed wealthy and successful minorities to parade their success without any obvious sign of their religious taint, any hint of inferiority, and such overassimilation in all matters except the religious provoked Muslim regimes to enforce the symbolic badges of the Umaric code. But such cultural boundaries did not limit the spread of Arabic, and an Arabic-speaking world had already made a massive leap toward the possible adoption of Islam. As Peter Brown remarks, “[U]ltimately, it was the victory of Arabic which opened the doors to Islamization.”16 The older languages of the subject peoples fell increasingly into disuse, sometimes because Muslim regimes limited their use in the public sphere.

Meanwhile, it needs to be recognized, and talked about more frankly, that for philosophy the elephant in the kitchen is organized religion. More precisely, the understanding of human condition often foretold by the blending of science and religion is inhibited by the intervention of supernatural creation stories, each defining a separate tribe. It is one thing to hold and share the elevated spiritual values of theological religion, with a belief in the divine and trust in the existence of an afterlife. It is another thing entirely to adopt a particular supernatural creation story. Faith in a creation story gives comforting membership in a tribe. But it bears stressing that not all creation stories can be true, no two can be true, and most assuredly, all are false. Each is sustained by blind tribalistic faith alone. The study of religion is an essential part of the humanities. It should nonetheless be studied as an element of human nature, and the evolution thereof, and not, in the manner of Christian bible colleges and Islamic madaris, a manual for the promotion of a faith defined by a particular creation story.

When I lived in Holland, I would try to make myself physically shrink when Somali or other African men sat next to me on the train. They behaved in a proprietary manner, as though I were theirs to be subjected to lewd comments. Now I see that it is not just Somali girls editing themselves out of city streets. European women, too, are facing increased rates of sexual violence and harassment on public transit and are adopting coping mechanisms similar to those used by women in Africa and the Middle East.

Pseudonyms betray the lack of conviction and the cowardliness of their adopters.

Despite the carving out of Pakistan (and what is now Bangladesh) in the name of political Islam, and the secessionist insurgency seen in Kashmir due to similar motivations, so-called secular India did not adopt common personal laws. This happened even though Nehru changed, and rightly so, the Hindu personal laws by passing the Hindu code bills in 1955–1956. While the Hindu laws were made progressive, Muslim laws were left untouched.

The blasphemy law, whether Islamic or not, adopted by the majority of law markers displays respect for one's religious beliefs within its moral, cultural, and religious routes that abandon and restrict others, whether in a majority or minority, not to perform hatred, humiliation, insult, and disregard, and hurting the feelings, abusing its belief and its school of thought. As a fact, the blasphemy law executes a warning as traffic lights to be careful with those who deliberately and knowingly behave to invite danger, which, indeed, mirrors an initial of self-suicide. It is also protective and educational, whereas opposing that means the license of freedom to abuse, insult, humiliate and create hatred whenever one wants and desires for its motives in the name of freedom of the press and speech. In this context and concept, if one criticizes the will of the majority is a ridiculous view of the point, which demonstrates and demands the minorities' authority on the law of the majority that holds safeguard prospects. As I realize that this law determines the peace, harmony, unity, and respect in multicultural societies; however, one should not practice that in the wrong and unjust way; it will be a personal-conduct to violate the law, which is not the definition of that law; it is a crime.

Christianity was not the only option, as they discussed Russia’s potential adoption of either Judaism or Islam.

In his writing about communism’s insidiousness, Miłosz referenced a 1932 novel, Insatiability. In it, Polish writer Stanisław Witkiewicz wrote of a near-future dystopia in which the people were culturally exhausted and had fallen into decadence. A Mongol army from the East threatened to overrun them. As part of the plan to take over the nation, people began turning up in the streets selling “the pill of Murti-Bing,” named after a Mongolian philosopher who found a way to embody his “don’t worry, be happy” philosophy in a tablet. Those who took the Pill of Murti-Bing quit worrying about life, even though things were falling apart around them. When the Eastern army arrived, it surrendered happily, its soldiers relieved to have found deliverance from their internal tension and struggles. Only the peace didn’t last. “But since they could not rid themselves completely of their former personalities,” writes Miłosz, “they became schizophrenics.”7 What do you do when the Pill of Murti-Bing stops working and you find yourself living under a dictatorship of official lies in which anyone who contradicts the party line goes to jail? You become an actor, says Miłosz. You learn the practice of ketman. This is the Persian word for the practice of maintaining an outward appearance of Islamic orthodoxy while inwardly dissenting. Ketman was the strategy everyone who wasn’t a true believer in communism had to adopt to stay out of trouble. It is a form of mental self-defense. What is the difference between ketman and plain old hypocrisy? As Miłosz explains, having to be “on” all the time inevitably changes a person. An actor who inhabits his role around the clock eventually becomes the character he plays. Ketman is worse than hypocrisy, because living by it all the time corrupts your character and ultimately everything in society. Miłosz identified eight different types of ketman under communism. For example, “professional ketman” is when you convince yourself that it’s okay to live a lie in the workplace, because that’s what you have to do to have the freedom to do good work. “Metaphysical ketman” is the deepest form of the strategy, a defense against “total degradation.” It consists of convincing yourself that it really is possible for you to be a loyal opponent of the new regime while working with it. Christians who collaborated with communist regimes were guilty of metaphysical ketman. In fact, says Miłosz, it represents the ultimate victory of the Big Lie over the individual’s soul.

So it was that in the summer of 1501, when Ismail conquered the Turkmen capital, Tabriz, where he crowned himself Shah, he decided to force the people of Tabriz, who were Sunnis, to adopt Shiism.

Religious believers build self-control by regularly forcing themselves to interrupt their daily routines in order to pray. Some religions, like Islam, require prayers at fixed times every day. Many religions prescribe periods of fasting, like the day of Yom Kippur, the month of Ramadan, and the forty days of Lent. Religions mandate specific patterns of eating, like kosher food or vegetarianism. Some services and meditations require the believer to adopt and hold specific poses (like kneeling, or sitting cross-legged in the lotus position) so long that they become uncomfortable and require discipline to maintain them.

The blasphemy law, whether Islamic or not, adopted by the majority of law markers display the respect for one's religious beliefs, within its moral, cultural, and religious-routes that abandon and restrict others, whether in a majority or minority, not to perform hatred, humiliation, insult, and disregard, and hurting the feelings, abusing its belief and its school of thought. As a fact, the blasphemy law executes a warning as traffic lights, to be careful for those who deliberately and knowingly behave to invite danger; which indeed, mirrors an initial of self-suicide. It is also protective and educational; whereas, opposing that means the license of freedom to abuse, insult, humiliate and create hatred, whenever one wants and desires for its motives on the name of freedom of press and speech. In this context and concept, if one criticises the will of the majority is a ridiculous view of point, which demonstrates and demands the minorities' authority on the law of majority that holds safeguard-prospects. As I realize that this law determines the peace, harmony, unity, and respect in multicultural societies; however, one should not practice that in the wrong and unjust way; it will be a personal-conduct to violate the law, which is not the definition of that law; it is a crime.

According to the Munir Commission, no one who had ‘given serious thought to the introduction of a religious State in Pakistan’ had failed to realize ‘the tremendous difficulties with which any such scheme must be confronted’. It pointed out that before Partition ‘even Maulana Abul Ala Maududi of Jamaat-i-Islami was of the view that the form of Government in the new Muslim State, if it ever came into existence, could only be secular’.45 Although a consensus has been imposed with the help of the military over the last several decades that Pakistan must be an Islamic state, the issue remains, ‘which version of Islam should the state adopt in becoming Islamic?

The adoption of Islamic law had a decisive effect on slavery in West Africa, for it significantly reduced the causes for enslavement while at the same time encouraging manumission. Islam neither condemned nor forbade slavery but stated that enslavement was lawful under only two conditions: if the slave was born of slave parents or if he or she had been a “pagan” prisoner of war. Captives could legally be made slaves if the prisoner was a kafir (pagan) who had first refused to convert and then declined to accept the protection of the Muslims. In theory, a freeborn Muslim could never become a slave; therefore, judicial process led to death for those who had committed a capital crime—since prisons did not exist—while the perpetrators of smaller offenses, including debtors, saw their property seized or received corporal punishment.

Is faith just a human conception coming out of fear? As a matter of fact, the faithful people have lived in the most primitive civilizations as well as in the most recent times. Despite racism, bias, discrimination, genocide and even decimation of their native lands in some cases, the Muslims and Christian population alone would exceed 60% of the global population by 2050 as per Pew Research Centre. In UK alone, about 5,200 people convert to Islam every year. So, it is inappropriate to undermine conscious faithfulness by people who adopt faith even when it could result in bias, discrimination and racism.

King Faisal’s Islamic initiative was a success. He transformed the status of Jerusalem from an Arab–Israeli issue into a pan-Islamic one. More importantly, he created an Islamic Block, based in Saudi Arabia and operating through the Organization of Islamic Cooperation (OIC) and the Muslim World League, which consistently supported Saudi foreign policy objectives. In 2005, the OIC adopted King Abdullah’s proposal for peace with Israel as the policy of fifty-six Muslim countries. In 2020, the organization has permanent delegations to the United Nations and the European Union. Although Jerusalem remained the OIC’s primary focus, Muslim foreign ministers have presented unified positions at the UN on issues ranging from Iraq’s invasion of Kuwait to the Charlie Hebdo cartoons and the Syrian Civil War.

The Islamic Republic of Pakistan partition, from the Republic of India, and as entire Secular India, independence from the British Empire enter its 70th anniversary. Unfortunately, both countries fail, within its real conception of freedom as India in its secular system and Pakistan as in its democratic prospect in the perception of Islamic values that cause the partition from India. Consequently, Pakistan bore the lesson of the partition of its East Pakistan, becoming Bangladesh. Beyond all other issues, the both Pakistan and India would have become the great, richest, and powerful nations in the world map if both sides had adopted the vision, dialogue of mutual interests, and toleration for the peace and harmony. In an open fact, enmity, with the diplomatic idiocy damaged, not only the old traditional and literary relationships but also the economic destruction on both sides. Both countries produce and facilitate, and sponsor the extremists and terrorists for self-destruction on self-costs and lives. How long both countries stay on that strategy, which gains nothing, except suffering from that, both sides people? Ehsan Sehgal

The blasphemy law, whether Islamic or not, adopted by the majority of law markers display the respect for one's religious beliefs, within its moral, cultural and religious-routes that abandon and restrict others, whether in a majority or minority, not to perform hatred, humiliation, insult, and disregard and hurting the feelings, abusing its belief and its school of thought. As a fact, the blasphemy law executes a warning as traffic lights, to be careful, for those, who deliberately and knowingly behave to invite danger, which; indeed, mirrors an initial of self-suicide. It is also protective and educational; whereas, opposing that, means the license of freedom to abuse, insult, humiliate and create hatred, whenever, one wants and desires for its motives on the name of freedom of press and speech. In this context and concept, if one criticises the will of the majority, is a ridiculous view of point, which demonstrates and demands the minorities' authority on the law of majority that holds safeguard-prospects. As I realize that, this law determines the peace, harmony, unity, and respect in multicultural societies; however, one should not practice that in the wrong and unjust way; it will be a personal-conduct, to violate the law, which is not the definition of that law; it is a crime. By Ehsan Sehgal

Thus, without explicitly intending to do so, Constantinople had fused religion with ethnicity within the Orthodox tradition—a particularly potent combination. Indeed, the richness of the Orthodox Churches lay in their cultural diversity even as they remained part of a broader, powerful Orthodox community united in common spiritual values, belief, and ritual. In sharp contrast, Islam strongly resisted the creation of any “ethnic” Islamic movements or use of local languages to replace Arabic for worship; but Islam also never adopted the highly centralized model of control that Rome did. Rome had a pope, Islam had a caliph, but the latter never remotely maintained the centralized position of religious power that the pope did.

In a fascinating extension of the same theme, the Turkish historian I˙lber Ortayı suggests that Mehmet now saw Ottoman Constantinople itself as the “Third Rome”—successor to pagan Rome in Italy and to Eastern Orthodox “Rome” in Constantinople—now an “Islamic Rome” in Istanbul. In this view, Islam did not represent a rejection of Eastern Christianity; rather, in powerful continuity, it picked up and smoothly adopted much of the Eastern imperial tradition from Christianity and integrated it into what would be the world’s biggest and longest-lasting Muslim empire. Empire looms larger than faith in this great transition.

La conversion de Constantin est le fait le plus important de l'histoire du monde méditerranéen entre la constitution de l'hégémonie romaine et l'établissement de l'Islam. C'est à lui qu'est dû le triomphe du christianisme qui, en bouleversant la psychologie des hommes, a creusé un abîme entre nous et l'Antiquité. Depuis l'adoption du christianisme, nous vivons sur un autre plan.

Another route by which Galen’s ideas were transmitted during this period was through the work of the tenth-century physician ‘Alī ibn al-’Abbās Maǧūsī, known in the West as Haly Abbas–a historian has described him as ‘a Persian who took an Arab name and wrote in the language of the Qu’ran, a Zoroastrian who was imbibed with Greek traditions, a thinker from the Islamic world who was adopted by the Western Latin community less than a century after his death’.To emphasise the cosmopolitan mix of this period, his work was subsequently translated into Latin in Italy by a Christian monk who had been a Muslim refugee from North Africa.

Of all the Balkan subject peoples, the Albanians were most inclined to convert to Islam. The majority of converts, however, were men, whilst women often retained their Christian beliefs even when married to Muslims, and were a factor in maintaining goodwill between the members of the two faiths.9 At various times whole villages voluntarily renounced the religion of their forefathers for political advantage. The ability to gain a timar or avoid donating a precious healthy son to the devshirme were but two of many reasons for abandoning Christianity. The majority of conversions took place in the lowlands, around the Shkumbi river, where direct Ottoman pressure could most easily be exerted. Amongst the Albanians of Kosova there appears to have been a far greater readiness to accept Islam, perhaps because of the pressure of their close proximity to the Serbs, who by the 1830s had achieved their own autonomous state. Albanians who wished to retain their Christian faith after the Ottoman conquest often found it difficult to compete with those who had converted. To make their already difficult lives easier, therefore, many Albanians gradually adopted at least the outer signs of the Islamic faith, thus obtaining such privileges as the right to bear arms.

The blasphemy law, whether Islamic or not, adopted by the majority of law markers display the respect for one's religious beliefs, within its moral, cultural, and religious-routes that abandon and restrict others, whether in a majority or minority, not to perform hatred, humiliation, insult, and disregard, and hurting the feelings, abusing its belief and its school of thought. As a fact, the blasphemy law executes a warning as traffic lights, to be careful for those who deliberately and knowingly behave to invite danger which indeed, mirrors an initial of self-suicide. It is also protective and educational, whereas opposing that means the license of freedom to abuse, insult, humiliate, and create hatred, whenever one wants and desires for its motives in the name of freedom of press and speech. In this context and concept, if one criticizes the will of the majority is a ridiculous view of point, which demonstrates and demands the minorities' authority on the law of majority that holds safeguard-prospects. As I realize that this law determines the peace, harmony, unity, and respect in multicultural societies; however, one should not practice that in the wrong and unjust way; it will be personal conduct to violate the law, which is not the definition of that law; it is a crime.

A similar process occurred in the Arab Empire. When it was established in the mid-seventh century AD, it was based on a sharp division between the ruling Arab-Muslim elite and the subjugated Egyptians, Syrians, Iranians and Berbers, who were neither Arabs nor Muslim. Many of the empire’s subjects gradually adopted the Muslim faith, the Arabic language and a hybrid imperial culture. The old Arab elite looked upon these parvenus with deep hostility, fearing to lose its unique status and identity. The frustrated converts clamoured for an equal share within the empire and in the world of Islam. Eventually they got their way. Egyptians, Syrians and Mesopotamians were increasingly seen as ‘Arabs’. Arabs, in their turn - whether authentic Arabs from Arabia or newly minted Arabs from Egypt and Syria - came to be increasingly dominated by non-Arab Muslims, in particular by Iranians, Turks and Berbers. The great success of the Arab imperial project was that the imperial culture it created was wholeheartedly adopted by numerous non-Arab people, who continued to uphold it, develop it and spread it - even after the original empire collapsed and the Arabs as an ethnic group lost their dominion.

How and why Kiev came to adopt Christianity remains unclear. Legend has it that Prince Vladimir sent an emissary to the leaders of the main faiths to examine the beliefs of each. In the end, he allegedly rejected Islam because it forbade alcohol, which ‘is the joy of the Russian’, and Judaism, because it was the religion of a dispersed people without a state. More likely, political considerations prompted Vladimir to opt for Christianity.