Good Islamic Quotes

We've searched our database for all the quotes and captions related to Good Islamic. Here they are! All 200 of them:

تبسمك في وجه أخيك صدقة، وأمرك بالمعروف صدقة ونهيك عن المنكر صدقة، وإرشادك الرجل في أرض الضلال لك صدقة، ونصرك الرجل الرديء البصر لك صدقة، وإماطتك الحجر والشوك العظم عن الطريق لك صدقة Smiling in your brother’s face is an act of charity. So is enjoining good and forbidding evil, giving directions to the lost traveller, aiding the blind and removing obstacles from the path. (Graded authentic by Ibn Hajar and al-Albani: Hidaayat-ur-Ruwaah, 2/293)
Some are born virtuous, some become virtuous. To be good by nature is indeed fortunate but to become good is like walking on a double-edged sword; it takes a longer time and is more painful.
Umera Ahmed
My value as a woman is not measured by the size of my waist or the number of men who like me. My worth as a human being is measured on a higher scale: a scale of righteousness and piety. And my purpose in life-despite what fashion magazines say-is something more sublime than just looking good for men.
Yasmin Mogahed (Reclaim Your Heart: Personal Insights on Breaking Free from Life's Shackles)
Small good decisions will lead you to the glorious path of success.
Zain Hashmi (A Blessed Olive Tree: A Spiritual Journey in Twenty Short Stories)
Multiculturalism should not mean that we tolerate another culture’s intolerance. If we do in fact support diversity, women’s rights, and gay rights, then we cannot in good conscience give Islam a free pass on the grounds of multicultural sensitivity.
Ayaan Hirsi Ali (Heretic: Why Islam Needs a Reformation Now)
Freedom is a double-edged ideal, because true freedom comes without the protection of laws that also enslave us by defining us--female, male; Christian, Islamic; good, evil. All at the whim of a frail minority.
Ellen Hopkins (Impulse (Impulse, #1))
I couldn’t understand what the Taliban were trying to do. “They are abusing our religion,” I said in interviews. “How will you accept Islam if I put a gun to your head and say Islam is the true religion? If they want every person in the world to be Muslim, why don’t they show themselves to be good Muslims first?
Malala Yousafzai (I Am Malala: The Girl Who Stood Up for Education and Was Shot by the Taliban)
I cannot emphasize enough how wrongheaded this is. Withholding criticism and ignoring differences are racism in its purest form. Yet these cultural experts fail to notice that, through their anxious avoidance of criticizing non-Western countries, they trap the people who represent these cultures in a state of backwardness. The experts may have the best of intentions, but as we all know, the road to hell is paved with good intentions.
Ayaan Hirsi Ali (The Caged Virgin: An Emancipation Proclamation for Women and Islam)
If you are well-mannered towards those whose views are similar to yours, you may be said to exhibit a fairly good character. But, if you behave properly wit those holding divergent views from you or who criticize you, then you deserve to be credited with having an excellent character. (p. 99)
Maulana Wahiduddin Khan (The True Jihad: The Concept of Peace, Tolerance and Non Violence in Islam)
Ibn Mas'ud reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I tell you who is unlawful for the Fire - or the one for whom the Fire is unlawful? It is unlawful for everyone who is easy, flexible, modest and uncomplicated.
Muhammad al-Tirmidhi
When you help people, don't wait around to hear them say, "Thank you." A lot of times we do good things, but in the back of our mind we're hoping to get some appreciation. But if you make your intentions pure, and you expect only from Allah, He will take more care of you than you could ever imagine.
Nouman Ali Khan
How we live our lives does not,unfortunately depend on us alone.Circumstances,good or bad,constantly intervene.A person close to us die.A person not so close to us carries on living.All these things affect how we live.
Tariq Ali (The Stone Woman (Islam Quintet, #3))
Ka'b ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two hungry wolves loose among sheep do not cause as much damage as that caused to a man's deen by his greed for money and reputation.
Muhammad al-Tirmidhi
Do not be a people without a will of your own saying: If others treat well you will also treat well and if they do wrong we will do wrong; but accustom yourselves to do good if people do good and do not do wrong if they do evil.
Anonymous (The Sayings of the Prophet Muhammad / Min al-Hadith al-Sharif (Bilingual Edition: English/Arabic))
One learns a good deal in the school of suffering. I wonder what would have happened to me if I had had an easy life, and had not had the privilege of tasting the joys of jail and all it means." ~ Badsha Khan, quote in Nonviolent Soldier of Islam, p. 87
Eknath Easwaran (Nonviolent Soldier of Islam: Badshah Khan: A Man to Match His Mountains)
The sign of the victorious communities are that they forbid evil; call to good and spend in the way of Allah.
Muhammad Tahir-ul-Qadri (Prophetic Virtues & Miracles: Al-Minhaj Al-Sawi)
GK Chesterton once said that to criticise religion because it leads people to kill each other is like criticising love because it has the same effect. All the best things we have, when abused, will cause bad things to happen. The need for sacrifice, to obey, to make a gift of your life is in all of us and it’s a deep thing. In the Islamic world today, people are trying to rejoin themselves to an antiquated and ancient faith and the result is massive violence when they encounter people who have not done that. We’d say that sense of sacrifice is good but only if you’re sacrificing your own life; once you sacrifice another’s life you’ve overstepped the mark.
Roger Scruton (The Soul of the World)
Don't worry, life is good despite everything!
Tahar Ben Jelloun (Islam Explained)
Ibn al-Arabi gave this advice: Do not attach yourself to any particular creed exclusively, so that you may disbelieve all the rest; otherwise you will lose much good, nay, you will fail to recognize the real truth of the matter. God, the omnipresent and omnipotent, is not limited by any one creed, for he says, 'Wheresoever ye turn, there is the face of Allah' (Koran 2:109). Everyone praises what he believes; his god is his own creature, and in praising it he praises himself. Consequently, he blames the disbelief of others, which he would not do if he were just, but his dislike is based on ignorance.
Karen Armstrong (A History of God: The 4,000-Year Quest of Judaism, Christianity, and Islam)
Of course, a single verse of the Holy Qur'an or a hadith moves the faithful to good actions, but volumes of books would not move an unwilling person who is like an ass carrying a load of books.
Muhammad Zakariyya Kandhalvi
Since I speak and write about this a good deal, I am often asked at public meetings, in what sometimes seems to me a rather prurient way, whether I myself or my family have 'ever been threatened' by jihadists. My answer is that yes, I have, and so has everyone else in the audience, if they have paid enough attention to the relevant bin-Ladenist broadcasts to notice the fact.
Christopher Hitchens (Hitch 22: A Memoir)
A country that believes it has never done any wrong is a country that could do wrong at any time. But a country that believes it has only done wrong, or done such a terrible, unalleviated amount of wrong in the past, is likely to become a country that is inclined to doubt its ability to ever do any good in the future.
Douglas Murray (The Strange Death of Europe: Immigration, Identity, Islam)
I regard monotheism as the greatest disaster ever to befall the human race. I see no good in Judaism, Christianity, or Islam -- good people, yes, but any religion based on a single, well, frenzied and virulent god, is not as useful to the human race as, say, Confucianism, which is not a religion but an ethical and educational system.
Gore Vidal (At Home: Essays 1982-1988)
Meanwhile, the question is not whether we should 'lose ourselves' - since all do so in one way or another - but where we lose ourselves: in light or in darkness, in good dreams or in nightmares, in truth or in falsehood.
Charles Le Gai Eaton (Islam and the Destiny of Man)
I am the slave of the Master of Prophets And my fealty to him has no beginning. I am a slave of his slave, and of his slave’s slave, And so forth endlessly, For I do not cease to approach the door Of his good pleasure among the beginners. I proclaim among people the teaching of his high attributes, And sing his praises among the poets. Perhaps he shall tell me: “You are a noted friend Of mine, a truly excellent beautifier of my tribute.” Yes, I would sacrifice my soul for the dust of his sanctuary. His favor should be that he accept my sacrifice. He has triumphed who ascribes himself to him! - Not that he needs such following, For he is not in need of creation at all, While they all need him without exception. He belongs to Allah alone, Whose purified servant he is, As his attributes and names have made manifest; And every single favor in creation comes from Allah To him, and from him to everything else.
يوسف النبهاني
I think I have a very good idea why it is that anti-Semitism is so tenacious and so protean and so enduring. Christianity and Islam, theistic though they may claim to be, are both based on the fetishizing of human primates: Jesus in one case and Mohammed in the other. Neither of these figures can be called exactly historical but both have one thing in common even in their quasi-mythical dimension. Both of them were first encountered by the Jews. And the Jews, ravenous as they were for any sign of the long-sought Messiah, were not taken in by either of these two pretenders, or not in large numbers or not for long. If you meet a devout Christian or a believing Muslim, you are meeting someone who would give everything he owned for a personal, face-to-face meeting with the blessed founder or prophet. But in the visage of the Jew, such ardent believers encounter the very figure who did have such a precious moment, and who spurned the opportunity and turned shrugging aside. Do you imagine for a microsecond that such a vile, churlish transgression will ever be forgiven? I myself certainly hope that it will not. The Jews have seen through Jesus and Mohammed. In retrospect, many of them have also seen through the mythical, primitive, and cruel figures of Abraham and Moses. Nearer to our own time, in the bitter combats over the work of Marx and Freud and Einstein, Jewish participants and protagonists have not been the least noticeable. May this always be the case, whenever any human primate sets up, or is set up by others, as a Messiah.
Christopher Hitchens (Hitch 22: A Memoir)
And speak to people good [words]
Quran 2 83
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.
يوسف القرضاوي (Uṣūl al Fiqh al Islāmī: Source Methodology in Islamic Jurisprudence)
In such a view of society, however greatly you might wish to benefit from an endless supply of cheap labour, a wider range of cuisine or the salving of a generation’s conscience, you still would not have a right to wholly transform your society. Because that which you inherited that is good should also be passed on. Even were you to decide that some of the views or lifestyles of your ancestors could be improved upon, it does not follow that you should hand over to the next generation a society that is chaotic, fractured and unrecognisable.
Douglas Murray (The Strange Death of Europe: Immigration, Identity, Islam)
Our faith is in our actions. We welcome strangers into our homes, give money and food to those who have none, and sit with the body of a loved one before burial. Even being a good student, or kind to your spouse, is an act equal to prayer. Things that keep us alive and allow poor people to help others, like simple bread, are holy.
Nadia Murad (The Last Girl: My Story of Captivity, and My Fight Against the Islamic State)
I have a friend — or had a friend, now dead — Abdus Salam, a very devout Muslim, who was trying to bring science into the universities in the Gulf states and he told me that he had a terrible time because, although they were very receptive to technology, they felt that science would be a corrosive to religious belief, and they were worried about it… and damn it, I think they were right. It is corrosive of religious belief, and it’s a good thing too.
Steven Weinberg
Saying of the Prophet Envy Envy devours good deeds, as a fire devours fuel.
Idries Shah (Caravan of Dreams)
Now is as good a time as ever to revisit the history of the Crusades, or the sorry history of partition in Kashmir, or the woes of the Chechens and Kosovars. But the bombers of Manhattan represent fascism with an Islamic face, and there's no point in any euphemism about it. What they abominate about 'the West,' to put it in a phrase, is not what Western liberals don't like and can't defend about their own system, but what they do like about it and must defend: its emancipated women, its scientific inquiry, its separation of religion from the state. Loose talk about chickens coming home to roost is the moral equivalent of the hateful garbage emitted by Falwell and Robertson, and exhibits about the same intellectual content.
Christopher Hitchens
There was no good reason to deny innocent people a safe place to live.
Nadia Murad (The Last Girl: My Story of Captivity, and My Fight Against the Islamic State)
It was only by escaping into the desert that Moses and the Jews were able to solidify their identity and reemerge as a social and political force. Jesus spent his forty days in the wilderness, and Mohammed, too, fled Mecca at a time of great peril for a period of retreat. He and just a handful of his most devoted supporters used this period to deepen their bonds, to understand who they were and what they stood for, to let time work its good. Then this little band of believers reemerged to conquer Mecca and the Arabian Peninsula and later, after Mohammed's death, to defeat the Byzantines and the Persian empire, spreading Islam over vast territories. Around the world every mythology has a hero who retreats, even to Hades itself in the case of Odysseus, to find himself.
Robert Greene (The 33 Strategies of War)
One does not need to be brown to discuss racism, one does not need to be Muslim to discuss Islam. Ideas have no color, or country. Good ideas are truly universal. Any attempt to police ideas, to quarantine thought based on race or religion, and to pre-define what is and what isn’t a legitimate conversation, must be resisted by all.
Maajid Nawaz
Confucians, along with Hebrew, Islamic, and Catholic scholastics, as well as Protestant fundamentalists, are like tourists who study guidebooks and maps instead of wandering freely and looking at the view. Speech and writing are undoubtedly marvelous, but for this very reason they have a hypnotic and fascinating quality which can lead to the neglect of nature itself until they become too much of a good thing.
Alan W. Watts (Tao: The Watercourse Way)
Satan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and exhales the following words, ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.
Abu Huraira
I don’t know why God spared me,” he said. “But I know I need to use my life for good.
Nadia Murad (The Last Girl: My Story of Captivity, and My Fight Against the Islamic State)
T. S. Eliot memorably described it, an effort at ‘dreaming of systems so perfect that no one will need to be good’.
Douglas Murray (The Strange Death of Europe: Immigration, Identity, Islam)
Over a billion people believe in Allah without truly knowing what Allah supposedly stands for or what he really demands of them. And the minority that do understand continue to be Moslems because they have redefined their morality and ethics to fit within the teachings of Islam, which are floridly lacking in morality. They therefore redefine what is good and evil in order to fit their lives into what is preached by Islam, instead of examining Islam to see if it fits within the good life. Backwards thinking, imposed by a backward religion.
Bertrand Russell
A person of good character is he who is modest, says little, causes little trouble, speaks the truth, seeks the good, worships much, has few faults, meddles little, desires the good for all, and does good works for all. He is compassionate, dignified, measured, patient, content, grateful, sympathetic, friendly, abstinent, and not greedy. He does not use foul language, nor does he exhibit haste, nor does he harbor hatred in his heart. He is not envious. He is candid, well-spoken, and his friendship and enmity, his anger and his pleasure are for the sake of God Most High and nothing more.
Abu Hamid al-Ghazali (On the Treatment of the Lust of the Stomach and the Sexual Organs (Great Books of the Islamic World))
Make a ritual ablution before each prayer, beginning every action with "In the name of God, the Compassionate, the Merciful." First wash your hands, intending to pull them away from the affairs of this world. Then wash your mouth, remember and reciting God's name, purifying it in order to utter His Name. Wash your nose wishing to inhale the perfumes of the Divine. Wash your face feeling shame, and intending to wipe from it arrogance and hypocrisy. Wash your forearms trusting God to make you do what is good. Wet the top of your head feeling humility and wash your ears (in preparation) to hear the address of your Lord. Wash from your feet the dirt of the world so that you don't stain the sands of Paradise. Then thank and praise the Lord, and send prayers of peace and blessing upon our Master, who brought the canons of Islam and taught them to us. After you leave the place of your ablution without turning your back to it, perform two cycles of prayer out of hope and thankfulness for His making you clean. Next, stand in the place where you are going to make your prayers as if between the two hands of your Lord. Imagine, without forms and lines, that you are facing the Ka'bah, and that there is no one else on the face of this earth but you. Bring yourself to express your servanthood physically. Choose the verses you are going to recite, understanding their meanings within you. With the verses that start with "Say..." feel that you are talking to your Lord as He wishes you to do: let every word contain praise. Allow time between the sentences, contemplating what our Master, the Messenger of God, gave us, trying to keep it in your heart. Believing that your destiny is written on your forehead, place it humbly on the floor in prostration. When you finish and give salutations to your right and to your left, keep your eyes on yourself and your connection with your Lord, for you are saluting the One under whose power you are and who is within you...
Ibn Arabi
Never be saddened by what you lose in this world, When you have Islam and good health with you. If you lose something that you were rushing towards, Then the fact that you lost it is sufficient. لا تأس في الدنيا على فائت *** وعندك الإسلام والعافية إن فات أمر كنت تسعى له *** ففيهما من فائت كافيه
Imam Al Shafi'i
Respect and the observation of good manners when dealing with ulama (the Muslim clergy) are commanded by the nas (Scripture) of Islam, but this has never stopped a person presenting intelligent criticisms, nor prevented his questioning the opinions of ulama, even though he maintains the disciplines of religion.
Mohd Asri Zainul Abidin (Islam in Malaysia: Perceptions & Facts)
I challenge anyone to understand Islam, its spirit, and not to love it. It is a beautiful religion of brotherhood and devotion. The mosque was truly an open construction, to God and to breeze. We sat cross-legged listening to the imam until the time came to pray. Then the random pattern of sitters disappeared as we stood and arranged ourselves shoulder to shoulder in rows, every space ahead being filled by someone from behind until every line was solid and we were row after row of worshippers. It felt good to bring my forehead to the ground. Immediately it felt like a deeply religious contact.
Yann Martel (Life of Pi)
Muslim students would go through a bunch of feel-good exercises and leave with the impression that without Islamic contributions to science, there would be no U.S. space program.
Brad Thor (Act of War (Scott Harvath, #13))
No text, being human creation, is free from flaws – it is the human mind that should be conscientious enough to accept their good elements and discard the bad ones.
Abhijit Naskar (The Krishna Cancer)
Nothing is a hindrance more Than fear of losing your good name;
Various (Islamic Mystical Poetry: Sufi Verse from the Early Mystics to Rumi)
Hide your good actions as you would your bad.
Zarina Bibi
Men learn wisdom from their sins, not from their righteous deeds.
Marmaduke William Pickthall
Happiness is like good health. You only miss it when it disappears.
Tariq Ali (The Book of Saladin (Islam Quintet, #2))
I have heard that in the day of Hope and Fear the Merciful One will pardon the evil for the sake of the good. If you see evil in my words, do the same.
Atheism is an idea. Most often (thank God), it is an idea lived and told with blunt jumbo-crayon clumsiness. Some child of Christianity or Judaism dons an unbelieving Zorro costume and preens about the living room. Behold, a dangerous thinker of thinks! A believer in free-from-any-and-all-goodness! Fear my brainy blade! Put candy in their bucket. Act scared. Don't tell them that they're adorable. Atheism is not an idea we want fleshed out. Atheism incarnate does happen in this reality narrative. But it doesn't rant about Islam's treatment of women as did the (often courageous) atheist Christopher Hitchens. It doesn't thunder words like evil and mean it (as Hitch so often did) when talking about oppressive communist regimes. His costume slipped all the time—and in many of his best moments. Atheism incarnate is nihilism from follicle to toenail. It is morality merely as evolved herd survival instinct (non-bindng, of course, and as easy for us to outgrow as our feathers were). When Hitchens thundered, he stood in the boots of forefathers who knew that all thunder comes from on high.
N.D. Wilson (Death by Living: Life Is Meant to Be Spent)
Did my father talk to me? It's true, he didn't say a lot to me, but I knew what had to be done. No need for big speeches. He taught me the fundamentals of our religion: My son, Islam is simple: you are alone responsible for yourself before God, so if you are good, you will find goodness in the afterlife, and if you are bad, you'll find that instead. There's no mystery: everything depends on how you treat people, especially the weak, the poor, so Islam, that means you pray, you address the Creator and don't do evil around you, don't lie, don't steal, don't betray your wife or your country, don't kill- but do I really need to remind you of this?
Tahar Ben Jelloun (A Palace in the Old Village)
I've learned much from the land of many gods and many ways to worship. From Buddhism the power to begin to manage my mind, from Jainism the desire to make peace in all aspects of life, while Islam has taught me to desire goodness and to let go of that which cannot be controlled. I thank Judaism for teaching me the power of transcendence in rituals and the Sufis for affirming my ability to find answers within and reconnecting me with the power of music. Here's to the Parsis for teaching me that nature must be touched lightly, and the Sikhs for the importance of spiritual strength....And most of all, I thank Hinduism for showing me that there are millions of paths to the divine.
Sarah Macdonald (Holy Cow)
It takes time,patience and endurance to become a devout Muslim. No one, not even God, expects anyone to become an angel overnight. That’s fortunate, I thought, because I sensed that the road ahead might be a long one
Kristiane Backer (From MTV to Mecca: How Islam Inspired My Life)
The texts of agreements made by the Prophet (saas) and those who succeeded him with various Christian, Jewish and other religious groups are today conserved as important documents. In the text of an agreement he had prepared for the Christian Ibn Harris bin Ka'b and his co-religionists, for instance, the Prophet (saas) first had the following words written: "The religion, churches, lives, chastity and goods of all Christians living in the East are under the protection of Allah and all believers. None of those living by Christianity will be forced to turn to Islam. If any Christian is subjected to any killing or injustice, Muslims must help him"65 and then read this verse from the Qur'an: "Only argue with the People of the Book in the kindest way …" (Surat al-'Ankabut: 46)
Harun Yahya (The Prophet Muhammad)
The idea behind verses about the sealing of hearts appears to be the psychological law that if a person once does a good or an evil deed, his chances of repeating that kind of action increase and of doing its opposite proportionately decrease. With constant repetition of an evil or of a good action, it becomes almost impossible for a person to do the opposite, or even to think of it, so much so that while men's hearts become "sealed" and their eyes "blinded" if they do evil, their doing good produces such a state of mind that the devil himself can have no sway over it. Nevertheless, actions which create a psychological habit, however strong their influence may be, must not be construed as absolute determinants, for there is no "point of no return" for human behavior: genuine repentance (tauba) can turn an apparently wholly evil man into a paragon of virtue; on the other hand, although this is much more rare, an apparent paragon of virtue (even a prophet!) can turn into a near devil enmeshed in carnal pleasures .
Fazlur Rahman (Major Themes of the Qur'an)
We who have the luxury of living in the West have an obligation to stand up for liberal principles. Multiculturalism should not mean that we tolerate another culture's intolerance. If we do in fact support diversity, women's rights, and gay rights, then we cannot in good conscience give Islam a free pass on the grounds of multicultural sensitivity. And we need to say unambiguously to Muslims living in the West: if you want to live in our societies, to share in their material benefits, then you need to accept that our freedoms are not optional. They are the foundations of our way of life; of our civilization - a civilization that learned, slowly and painfully, not to burn heretics, but to honor them.
Ayaan Hirsi Ali (Heretic: Why Islam Needs a Reformation Now)
Culture is a powerful force that influences our perceptions, our mindsets and even our domestic and foreign policies. The rich, messy complexity of 1,400 years of Islamic civilization and 1.6 billion Muslims has been reduced to token stereotypes. We are either avatars of destruction or the good Muslim who helps the national security narrative. But the overwhelming majority of us live in the giant middle—the grey zone—where impressions exist in more colors than just black and white.” *
Rabia Chaudry (Adnan's Story: The Search for Truth and Justice After Serial)
I would say somewhat bitterly, “Look at how great life is in Kurdistan, while we are living in these poor villages,” and my mother would scold me. “They deserve good lives, Nadia,” she would say. “They went through a genocide under Saddam, you know.
Nadia Murad (The Last Girl: My Story of Captivity, and My Fight Against the Islamic State)
Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. (The Holy Quran, an-Nahl 16:91) This verse sets forth three gradations of doing good. The first is the doing of good in return for good. This is the lowest gradation and even an average person can easily acquire this gradation that he should do good to those who do good to him. The second gradation is a little more difficult than the first, and that is to take the initiative in doing good out of pure benevolence. This is the middle grade. Most people act benevolently towards the poor, but there is a hidden deficiency in benevolence, that the person exercising benevolence is conscious of it and desires gratitude or prayer in return for his benevolence. If on any occasion the other person should turn against him, he considers him ungrateful. On occasion he reminds him of his benevolence or puts some heavy burden upon him. The third grade of doing good is graciousness as between kindred. God Almighty directs that in this grade there should be no idea of benevolence or any desire for gratitude, but good should be done out of such eager sympathy as, for instance, a mother does good to her child. This is the highest grade of doing good which cannot be exceeded. But God Almighty has conditioned all these grades of doing good with their appropriate time and place. The verse cited above clearly indicates that if these virtues are not exercised in their proper places they would become vices.
Mirza Ghulam Ahmad
There is no ‘Aum’ without Indian dharmas, as there is no ‘Allah’ without Islam, nor ‘Pull-up!’ without UK Garage, or two hands coming together to form a W without Wu Tang. That is to say: You cannot have meaning without knowledge of the environment from which it stems.
Nikesh Shukla (The Good Immigrant)
And there are many people, both Moslem and Christian, who have a good grasp of each others0 conceptions of surrender to God an other principles. But the widespread existence of bias, misinformation and lack of knowledge (…) militate against the effectiveness of dialogue, (…) by the most subtle and one of the most effective of instruments, the subconscious, almost the subliminal, introduction of hostility.
Idries Shah (The Elephant in the Dark)
Even on social and cultural matters Muhammad liked to engage with people and hear views, routinely publicly praising the view of the person who initiated the discussion or whose opinion eventually prevailed, even if it had differed from his own. He delighted in good ideas, and made sure everyone knew who had advanced them, without claiming them as his own. He believed that credit should go to whom it was due.
Joel Hayward (The Leadership of Muhammad: A Historical Reconstruction)
Colonization of the world, more often than not by robbery and warfare, spread Christianity into the Americas and other corners of the earth, just as Islam was spread throughout Asia and Africa. lt is not a coincidence that the two most widespread religions in the world today are the most warlike and intolerant religions in history. Before the rise of Christianity, religious tolerance, including a large degree of religious freedom, was not only custom but in many ways law under the Roman and Persian empires. They conquered for greed and power, rarely for any declared religious reasons, and actually sought to integrate foreign religions into their civilization, rather than seeking to destroy them. People were generally not killed because they practiced a different religion. Indeed, the Christians were persecuted for denying that the popular gods existed — not for following a different religion. In other words, Christians were persecuted for being intolerant.
Richard C. Carrier (Sense and Goodness Without God: A Defense of Metaphysical Naturalism)
I am not one of those who believes—as Obama is said to believe—that a solution to the Palestinian statehood question would bring an end to Muslim resentment against the United States. (Incidentally, if he really does believe this, his lethargy and impotence in the face of Netanyahu's consistent double-dealing is even more culpable.) The Islamist fanatics have their own agenda, and, as in the case of Hamas and its Iranian backers, they have already demonstrated that nothing but the destruction of Israel and the removal of American influence from the region will possibly satisfy them. No, it is more the case that justice—and a homeland for the Palestinians—is a good and necessary cause in its own right. It is also a special legal and moral responsibility of the United States, which has several times declared a dual-statehood outcome to be its objective.
Christopher Hitchens
The construction of civilizational difference is not exclusive in any simple sense. The de-essentialization of Islam is paradigmatic for all thinking about the assimilation of non-European peoples to European civilization. The idea that people's historical experience is inessential to them, that it can be shed at will, makes it possible to argue more strongly for the Enlightenment's claim to universality: Muslims, as members of the abstract category "humans," can be assimilated or (as some recent theorist have put it) "translated" into a global ("European") civilization once they have divested themselves of what many of them regard (mistakenly) as essential to themselves. The belief that human beings can be separated from their histories and traditions makes it possible to urge a Europeanization of the Islamic world. And by the same logic, it underlies the belief that the assimilation to Europe's civilization of Muslim immigrants who are--for good or for ill--already in European states is necessary and desirable.
Talal Asad (Formations of the Secular: Christianity, Islam, Modernity)
The dreams of communism and socialism were the sincerest attempts of their day to come up with and put into practice a theory of everything. The endless writings and pamphlets and evangelism in every country of Europe were one more attempt to dream a meaningful dream, capable of solving everything and addressing the problems of everyone. It was, as T. S. Eliot memorably described it, an effort at ‘dreaming of systems so perfect that no one will need to be good’.
Douglas Murray (The Strange Death of Europe: Immigration, Identity, Islam)
Zoroaster preached that the universe was divided between darkness and light, between good and evil, between truth and falsehood, between life and death. The universe split into these opposing camps at the moment of creation, they had been locked in struggle ever since, and the contest would endure to the end of time.
Tamim Ansary (Destiny Disrupted: A History of the World through Islamic Eyes)
...What remains to be said is that no portrait of the Prophet’s character will do him justice. He was superior to anything we can imagine. Perhaps the description that comes closest to the truth is that he was “the teacher of perfect goodness.” May God reward him well for having taught that perfect goodness to humanity.
Adil Salahi (Muhammad: His Character and Conduct)
Life is a game where nobody wins. .. except for those who believe and do good deeds. . . (Qur'an 103:3).” via > book> Notes from Prison ― Alija Izetbegović, the first President of the Republic of Bosnia and Herzegovina (1992) and the author of several books, most notably " Islam Between East and West " and " Islamic Declaration ".
Alija Izetbegović
Muhammad was gentle and flexible when he recognized sometimes that a greater good might be accomplished by releasing someone from a vow. When a young man happened to tell him that his pledge to emigrate with him (presumably to Medina) had made his parents cry, he humanely said: “Go back to them, and make them smile just as you had made them weep.
Joel Hayward (The Leadership of Muhammad: A Historical Reconstruction)
Woe to those who call evil good and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!” (Isaiah 5:20).
Walid Shoebat (God's War on Terror: Islam, Prophecy and the Bible: Islam, Prophecy and the Bible)
O Woman - Allah has made you the Queen of Piety and Modesty, Don't belittle yourself to be the slave of unlawful admiration and mortal fame & fortune.
Ayisha Tabbassum
A good deed that follows upon another is the reward for the first one, and an evil deed that follows upon another is a punishment for the first one.
Although everyone knew it as freedom from the laws of Islam, no one was quite sure what else westernization was good for.
Orhan Pamuk (Istanbul: Memories and the City)
Mereka yang merasa sudah cukup dengan segala amal dan ibadahnya barangkali adalah sekurang-kurangnya manusia.
Robi Aulia Abdi (@aksarataksa)
I have written this book with the conviction that the response to injury does not have to be vengeance and that we need to distinguish between revenge and justice. A response other than revenge is possible and desirable. For that to happen, however, we need to turn the moment of injury into a moment of freedom, of choice. For Americans, that means turning 9/11 into an opportunity to reflect on America's place in the world. Grief for victims should not obscure the fact that there is no choice without a debate and no democracy without choice.
Mahmood Mamdani (Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror)
Albania’s future is towards Christianity, since it is connected with it culturally, old memories, and its pre-Turkish nostalgia. With the passing of time, the late Islamic religion that came with the Ottomans should evaporate (at first in Albania and then in Kosova), until it will be replaced by Christianity or, to be more exact, Christian culture. Thus from one evil (the prohibition of religion in 1967) goodness will come. The Albanian nation will make a great historical correction that will accelerate its unity with its mother continent: Europe
Ismail Kadare (Mëngjeset në Kafe Rostand)
Suddenly, out of nowhere, rationalizing Islamic terror had become a progressive position. According to progressives, it was another 2-D argument: brown people = good, white people = bad.
Dave Rubin (Don't Burn This Book: Thinking for Yourself in an Age of Unreason)
I do have a strong faith in humanity that the day will come when good Muslims will stand up collectively against bad Muslims and say, "That is not Islam", and good Christians will stand up against bad Christians and say, "That is not how Christ would behave", and good Jews will take a stand against bad Jews and say, "That is not true Judaism", and good Hindus, Buddhists and Sikhs will stand up against bad Hindus, Buddhists and Sikhs and do the same — and so on. The day will come when the genuinely 'Truthful and Beautiful' will stand up against the 'Untruthful and Ugly', and the conscience will overpower the ego, and substance will reign over the superficial. This day will come before my generation is buried 6 feet deep, but not before the storm passes, and not before all races and religions of the world recognize that we all share a common enemy, and that the sum of us all is ONE. This day will come. I promise it will come. But it starts now with me, you and everyone. And do remember, dark clouds always eventually scatter after every storm to make way for the majestic rays of the beautiful sun. There is hope over the horizon. Truth always rises with Time.
Suzy Kassem (Rise Up and Salute the Sun: The Writings of Suzy Kassem)
The words of the Quran all seemed strangely familiar yet so unlike anything I had ever read before,’ he told us. He embraced Islam in 1977, and changed his name to Yusuf, the Arabic for Joseph. ‘I identified with the story of Joseph in the Quran,’ he said. ‘His brothers sold him like goods in the market place.’ Yusuf felt the music business had treated him not like an artist but as a commodity.
Kristiane Backer (From MTV to Mecca: How Islam Inspired My Life)
The essence of all human rights is the equality of the entire human race, which the Qur’ān assumed, affirmed, and confirmed. It obliterated all distinctions among men except goodness and virtue (taqwā)
Fazlur Rahman (Major Themes of the Qur'an)
This struggle between good and evil, fresh and stale, new and decrepit, between the vigor of moral youth and the dotage of senility, is of positive benefit, for it keeps the perennial moral values alive
Fazlur Rahman (Major Themes of the Qur'an)
The construction of civilizational difference is not exclusive in any simple sense. The de-essentialization of Islam is paradigmatic for all thinking about the assimilation of non-European poeples to European civilization. The idea that people's historical experience is inessential to them, that it can be shed at will, makes it possible to argue more strongly for the Enlightenment's claim to universality: Muslims, as members of the abstract category "humans," can be assimilated or (as some recent theorist have put it) "translated" into a global ("European") civilization once they have divested themselves of what many of them regard (mistakenly) as essential to themselves. The belief that human beings can be separated from their histories and traditions makes it possible to urge a Europeanization of the Islamic world. And by the same logic, it underlies the belief that the assimilation to Europe's civilization of Muslim immigrants who are--for good or for ill--already in European states is necessary and desirable.
Talal Asad (Formations of the Secular: Christianity, Islam, Modernity)
Just as clouds cannot affect the presence and power of the sun’s light, but can alter our experience of the intensity of the light, sin can veil our perception of our inner goodness, but it cannot change it.
A. Helwa (Secrets of Divine Love: A Spiritual Journey into the Heart of Islam)
The essence of all human rights is the equality of the entire human race, which the Qur’ān assumed, affirmed, and confirmed. It obliterated all distinctions among men except goodness and virtue (taqwā): The reason the Qur’ān emphasizes essential human equality is that the kind of vicious superiority which certain members of this species assert over others is unique among all animals. This is where human reason appears in its most perverted forms.
Fazlur Rahman (Major Themes of the Qur'an)
Multiculturalism should not mean that we tolerate another culture’s intolerance. If we do in fact support diversity, women’s rights, and gay rights, then we cannot in good conscience give Islam a free pass on the grounds of multicultural sensitivity. And we need to say unambiguously to Muslims living in the West: If you want to live in our societies, to share in their material benefits, then you need to accept that our freedoms are not optional. They
Ayaan Hirsi Ali (Heretic: Why Islam Needs a Reformation Now)
It suddenly became clear to me that the whole purpose of faith is not to be “good enough” before we begin on the path to God, but to come with all our deficiencies to God, knowing that only He can fill in our gaps through His mercy.
A. Helwa (Secrets of Divine Love: A Spiritual Journey into the Heart of Islam)
The radical Islamic movement has availed itself of the PC mentality to convince good-hearted people around the world that the Jews, Israel, and the ‘fascist government of the United States of America’ are responsible for the ills of the Muslim people, and that their daily suffering is because of them. The PC crowds label anyone who disagrees with this notion a bigot. Human rights groups such as Amnesty International and the like have picked up on this phenomenon.
Brigitte Gabriel (Because They Hate)
Ansar is an Arabic term that means helpers or supporters. They were the citizens of Medina who helped Prophet Mohammed upon His arrival to the Holy city. While 'Hussain' is a derivation of 'Hassan' that means 'GOOD' (I also owe this one to Khaled Hosseini). That's how my favorite character in my debut novel 'When Strangers meet..' gets his name... HUSSAIN ANSARI, because he is the one who helps Jai realize the truth in the story and inspires his son, Arshad, to have FAITH in Allah.
K.Hari Kumar (When Strangers meet..)
You cannot win a war if you cannot talk honestly about the enemy Since the 9/11 attacks, political correctness and ideological prejudice—under both Republican and Democratic presidents—have distorted our analysis of the enemy, preventing us from drawing an effective plan to defeat the likes of Al Qaeda and the Islamic State. The Obama administration, blinded by its own preconceived ideas of why terrorism occurs, is influenced by malevolent actors who have an interest in censoring any talk of the religious aspects of the enemy’s ideology. At the highest level of the U.S. government, terrorism is deemed to be the result of poverty, unemployment, and lack of political enfranchisement. This fallacy must be jettisoned. We are not at war with Islam. The people most immanently in danger, in fact, are the nonviolent and non-extremist Muslims of the Middle East, such as our allies in Jordan and the modern Muslims of Egypt and the United Arab Emirates. They are on the most important front of this war, and they understand just how much religion truly matters. We do a great disservice to those brave Muslims when we try to convince the world that the threat will disappear if enough people have good jobs and sound educations.
Sebastian Gorka (Defeating Jihad: The Winnable War)
One of the credos of my life is taken from Viktor Frankl, a Jewish survivor of Nazi concentration camps, who was a psychiatrist and author. In his highly influential book, Man’s Search for Meaning, he related that after the war someone asked him if he ‘hated the German race.’ He responded that he did not because in his view, ‘There are only two races, the decent and the indecent.’ That is how I divide the world. Not between Muslim and non-Muslim, black and white, or American and non-American, but between the decent and indecent. The issues I raise about Islam are not about the decency of Muslims, but about whether Islam in its traditional Islamist configuration is more or less likely than the American value system to produce good societies.
Dennis Prager (Still the Best Hope: Why the World Needs American Values to Triumph)
I think virtue is the quintessence of perfection, and the One who created it definitely stands beyond that value. Virtues like honesty, loyalty and courtesy, do not have to be completely defined by their relation to extrinsic things. Even if they are not realized by actions, their good value remains.
Aishah Madadiy (Bits of Heaven)
This was a momentous incident, for it would set a pattern: good became identified with anything that redounded to the benefit of Muslims, and evil with anything that harmed them, without reference to any larger moral standard. Moral absolutes were swept aside in favor of the overarching principle of expediency.
Robert Spencer (The Truth About Muhammad: Founder of the World's Most Intolerant Religion)
Therefore, good-bye Columbus? Balzac once suggested that all great fortunes are founded on a crime. So too all great civilizations. The European conquest of the Americas, like the conquest of other civilizations, was indeed accompanied by great cruelty. But that is to say nothing more than that the European conquest of America was, in this way, much like the rise of Islam, the Norman conquest of Britain and the widespread American Indian tradition of raiding, depopulating and appropriating neighboring lands. The real question is, What eventually grew on this bloodied soil? The answer is, The great modern civilizations
Charles Krauthammer (Things That Matter: Three Decades of Passions, Pastimes, and Politics)
I am often asked what will replace organized religion. The answer, I believe, is nothing and everything. Nothing need replace its ludicrous and divisive doctrines—such as the idea that Jesus will return to earth and hurl unbelievers into a lake of fire, or that death in defense of Islam is the highest good. These are terrifying and debasing fictions. But what about love, compassion, moral goodness, and self-transcendence? Many people still imagine that religion is the true repository of these virtues. To change this, we must talk about the full range of human experience in a way that is as free of dogma as the best science already is.
Sam Harris (Waking Up: A Guide to Spirituality Without Religion)
Good became identified with anything that redounded to the benefit of Muslims, regardless of whether it violated moral or other laws. The moral absolutes enshrined in the Ten Commandments, and other teachings of the great religions that preceded Islam, were swept aside in favor of an overarching principle of expediency.
Robert Spencer (The Politically Incorrect Guide to Islam (and the Crusades))
Parenthetically, in the West’s current war against Islamic fundamentalist terrorism, it would be good for the leaders to remember this “Islamic tactic of warfare.” According to this “religious” doctrine of Islam, what Muslims say does not have to be true— after all, to them, “War is deception.” And the end justifies the means.
Hal Lindsey (The Everlasting Hatred)
On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do
Kamel Daoud
1 SHA’BAN Did you know that 6 month prior to Ramadan the Sahaba’s used to make du’a to Allah that He would let them reach Ramadan. After Ramadan they used to make du’a for 6 month that Allah would accept their fasting and good deeds. Today is the first day of Sha’ban and Ramadan is not too far off. You might be wondering where the time has gone, and might feel a bit overwhelmed or even afraid of the long hours of fasting. You might also be asking yourself, “what have I done so far to prepare myself for this blessed month?” Many times we focus too much on the aspect of planning our meals for this month, but Ramadan is not the month of cooking, it is the month when the Quran was sent down, a month of worship. So let’s put the menu planning on the side, and prioritize on how we can prepare our hearts for this glorious month. Something you can start right now is to follow the Sahaba’s example and make that same du’a until we reach Ramadan. “Allahumma Balighna Ramadan” “Oh Allah let us reach Ramadan
Cristina Tarantino (Be Successful This Ramadan)
Christian reformism arose originally from the ability of its advocates to contrast the Old Testament with the New. The cobbled-together ancient Jewish books had an ill-tempered and implacable and bloody and provincial god, who was probably more frightening when he was in a good mood (the classic attribute of the dictator). Whereas the cobbled-together books of the last two thousand years contained handholds for the hopeful, and references to meekness, forgiveness, lambs and sheep, and so forth. This distinction is more apparent than real, since it is only in the reported observations of Jesus that we find any mention of hell and eternal punishment. The god of Moses would brusquely call for other tribes, including his favorite one, to suffer massacre and plague and even extirpation, but when the grave closed over his victims he was essentially finished with them unless he remembered to curse their succeeding progeny. Not until the advent of the Prince of Peace do we hear of the ghastly idea of further punishing and torturing the dead. First presaged by the rantings of John the Baptist, the son of god is revealed as one who, if his milder words are not accepted straightaway, will condemn the inattentive to everlasting fire. This has provided texts for clerical sadists ever since, and features very lip-smackingly in the tirades of Islam.
Christopher Hitchens (God Is Not Great: How Religion Poisons Everything)
We in the West still seemed to believe the old story of how a man transformed an Islamic empire into a secular republic: Atatürk came along, changed some rules, the people followed. Old Turkish textbooks didn’t portray the suppression of Islam as anything other than a liberation. But I began to question for the first time what it was like to suddenly lose your language, your mode of dress, your idea of the world. My assumption had been that any social revolution that resulted in a country becoming more “modern,” in the American sense, must have been a good thing. In Turkey, not only had this revolution been damaging, but it hadn’t worked. It was strange, I was as critical of the United States as I thought one could be. But at that point, I still had no idea that with even those political views came an unassailable, perhaps unconscious faith in my country’s inherent goodness, as well as in my country’s Western way of living, and perhaps in my own inherent, God-given, Christian-American goodness as well.
Suzy Hansen (Notes on a Foreign Country: An American Abroad in a Post-American World)
Muhammad advocated a system of ethics where the guiding question is: ‘What will be good for Islam in these circumstances?’ The guiding question is, therefore, not ‘What is true’? Because of this it is perfectly permissible to tell lies and half-truths, especially if they are told to non-Muslims , if this can serve the interests of Islam.
Peter Townsend (Questioning Islam: Tough Questions & Honest Answers About the Muslim Religion)
The story must not be neglected by any modern, who may think in error that the East has finally fallen before the West, that Islam is now enslaved — to our political and economic power at any rate if not to our philosophy. It is not so. Islam essentially survives, and Islam would not have survived had the Crusade made good its hold upon the essential point of Damascus. Islam survives. Its religion is intact; therefore its material strength may return. Our religion is in peril, and who can be confident in the continued skill, let alone the continued obedience, of those who make and work our machines? ... There is with us a complete chaos in religious doctrine.... We worship ourselves, we worship the nation; or we worship (some few of us) a particular economic arrangement believed to be the satisfaction of social justice.... Islam has not suffered this spiritual decline; and in the contrast between [our religious chaos and Islam's] religious certitudes still strong throughout the Mohammedan world lies our peril.
Hilaire Belloc (The Crusades)
Muslim scholars have clarified that two basic conditions must be fulfilled for the acceptance of righteous deeds. Firstly, the intention must be to perform those deeds for Allah’s sake alone, without any showing off or desire to gain praise or fame. Secondly, such deeds must be performed in accordance with the Sunnah of Allah’s Messenger (sa)
Mohammad Rahman
The purpose of man's creation is that he do good in the world, not substitute himself for God and think that he can make and unmake the moral law at his own convenience and for his own selfish and narrow ends. This is the difference between physical laws and the moral law—the one is to be used and put to service; the other must be obeyed and served. For God says
Fazlur Rahman (Major Themes of the Qur'an)
One wonders why no one in church history has ever been considered a heretic for being unloving. People were anathematized and often tortured and killed for disagreeing on matters of doctrine or on the authority of the church. But no one on record has ever been so much as rebuked for not loving as Christ loved. Yet if love is to be placed above all other considerations (Col. 3:14; 1 Peter 4:8), if nothing has any value apart from love (1 Cor. 13:1–3), and if the only thing that matters is faith working in love (Gal. 5:6), how is it that possessing Christlike love has never been considered the central test of orthodoxy? How is it that those who tortured and burned heretics were not themselves considered heretics for doing so? Was this not heresy of the worst sort? How is it that those who perpetrated such things were not only not deemed heretics but often were (and yet are) held up as “heroes of the faith”? If there is an answer to this question, I believe it lies in the deceptive power of the sword. While God uses the sword of governments to preserve law, order, and justice, as we have seen, there is a corrupting principality and power always at work. Much like the magical ring in Tolkien’s Lord of the Rings, the sword has a demonic power to deceive us. When we pick it up, we come under its power. It convinces us that our use of violence is a justified means to a noble end. It intoxicates us with the unquenchable dream of redemptive violence and blinds us to our own iniquities, thereby making us feel righteous in overpowering the unrighteousness of others. Most of the slaughtering done throughout history has been done by people who sincerely believed they were promoting “the good.” Everyone thinks their wars are just, if not holy. Marxists, Nazis, the Khmer Rouge, Islamic terrorists, and Christian crusaders have this in common.
Gregory A. Boyd (The Myth of a Christian Nation: How the Quest for Political Power Is Destroying the Church)
A sick person is Allah’s guest for as long as he is ill. Every day he is sick, God gives him countless rewards, as long as he says ‘ al hamdulillah’, praise be to God, and does not fight it and complain. When God returns to him his health, he expiates his sins and gives him the status of the newly-born (completely pure and free of any sin). Illness is a mercy and a blessing.
Kristiane Backer (From MTV to Mecca: How Islam Inspired My Life)
There is in fact no good reason al-Ghazali and his ilk should have the last word in defining Islam. Muslims around the world cannot go on claiming that “true” Islam has somehow been “hijacked” by a group of extremists. Instead they must acknowledge that inducements to violence lie at the root of their own most sacred texts, and take responsibility for actively redefining their faith.
Ayaan Hirsi Ali (Heretic: Why Islam Needs a Reformation Now)
Contrary to the invariable translation of the word ikhtiyar by 'choice', we maintain that ikhtyar does not simply mean 'choice'. The word khayr, meaning 'good', which is bound in meaning with ikhtiyar and being derived from the same root, determines that the choice meant is towards what is good. This point is most important when aligned to the philosophical question of freedom. A so-called 'choice' towards what is bad is therefore not a choice. Since we affirm that freedom is to act as our real and true nature demands, only the exercise of that choice which is good can properly be called 'free choice'. A choice for the better is an exercise of freedom. It presupposes knowledge of good and evil. A 'choice' for the worse is not a choice, as it is based upon ignorance and on the instigation of the soul that inclines towards the blameworthy aspects of the animal powers.
Syed Muhammad Naquib al-Attas (Prolegomena to the Metaphysics of Islam)
At the center of Zoroastrian theology was a unique monotheistic system based on the sole god, Ahura Mazda (“the Wise Lord”). Like most ancients, Zarathustra could not easily conceive of his god as being the source of both good and evil. He therefore developed an ethical dualism in which two opposing spirits, Spenta Mainyu (“the beneficent spirit”) and Angra Mainyu (“the hostile spirit”), were responsible for good and evil, respectively.
Reza Aslan (No god but God: The Origins and Evolution of Islam)
Bistami watched his fellow scholars around the fire in the evenings, intent on a point of doctrine, or the questionable isnad of a hadith, and what that meant, arguing with exaggerated punctilio and little debater’s jokes and flourishes, while a pot of thick hot coffee was poured with solemn attention into little glazed clay cups, all eyes gleaming with firelight and pleasure in the argument; and he thought, these are the Muslims who make Islam good.
Kim Stanley Robinson (The Years of Rice and Salt)
According to Islam, whenever we are struck by illness or misfortune or someone hurts us, there is a higher purpose behind it, which we may not understand at the time,’ one of them said to me. ‘That’s where trust comes in. Through suffering, God helps us to better ourselves and make good our mistakes. It is a form of purification and also God’s way of testing the strength of our faith and the goodness of our character.’ Another lady suggested I look on the bright side. ‘Suffering draws us closer to God and that is our aim in life,’ she said. Then she quoted Rumi who had said, ‘It is pain that draws man to his Lord, because when he is well, he doesn’t remember the Lord.’ I tried to look at the positive and believe that there was a higher, spiritual perspective on what I had just been through, and all the advice I was given helped me a lot. But it took quite a while for my heart to catch up with my mind.
Kristiane Backer (From MTV to Mecca: How Islam Inspired My Life)
It’s very much worth adding that Muslims have enormous respect for Jesus and never say his name without adding the homage “Peace be upon him.” The Qur’an refers to the immaculate birth of Christ, acknowledges His miracles, and predicts his Second Coming. In fact, the Islam faith believes that in the final days both Jesus and the prophet Imam Mahdi, a descendant of Muhammad, will come to Earth to combine forces of good against evil and usher in the Apocalypse.
Sylvia Browne (End of Days: Predictions and Prophecies About the End of the World)
Dignity and honor are gifts: “[O God], You exalt whomever You will, and You debase whomever You will” (QURAN, 3:26). Proofs of this Divine law abound. There are many accounts, for example, of people who were once in positions of authority and wealth, who then find themselves paupers completely stripped of their former glory, reduced, in many instances, to wards of the state. God is powerful over all things, and all good, authority, and provision are in His hand, not ours.
Hamza Yusuf (Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart)
I think virtue is the quintessence of perfection, and the One who created it definitely stands beyond that value. Virtues like honesty, loyalty and courtesy, do not have to be completely defined by their relation to extrinsic things. Even if they are not realized by actions, their good value remains. Thus, it is not the end of virtue that I fear, but the end of me. What kind of person will I become without righteousness, for instance? I may not even be able to define myself.
Aishah Madadiy
One thing was for sure: I had no interest in questioning whether Islam was inherently a religion of peace or one of war, whether the terrorists had misappropriated an innocent faith or the liberal Muslims were only in denial of what Islam actually taught. I'd never claim to know what "true" Islam stood for; religions were too big to make it that simple, there was too much history and too many verses, and everyone just took the parts that they wanted anyway. For a prophet's message to become what they call a world religion, it'd have to be big enough to accommodate all kinds of personalities. Good ones, mean ones, greedy ones, kind ones, hard ones, soft ones, and they all own Islam as much as it owns them. The water has no shape; it's shaped by the bottle. I could see that as a Muslim, contrasting Qari Saheb's sweetness with that maniac Rushdie, and I even saw it with Catholics in Geneva, between sweet Gramps and that dickhead monsignor or Fat Ed.
Michael Muhammad Knight
Radicals have value, at least; they can move the center. On a scale of 1 to 5, 3 is moderate, 1 and 5 the hardliners. But if a good radical takes it up to 9, then 5 becomes the new center. I already saw it working in the American Muslim community. For years women were neglected in mosques, denied entrance to the main prayer halls and relegated to poorly maintained balconies and basements. It was only after a handdful of Muslim feminists raised "lunatic fringe" demands like mixed-gender prayers with men and women standing together and even women imams giving sermons and leading men in prayer that major organizations such as ISNA and CAIR began to recognize the "moderate" concerns and deal with the issue of women in mosques. I've taken part in the woman-led prayer movement, both as a writer and as a man who prays behind women, happy to be the extremist who makes moderate reform seem less threatening. Insha'Allah, what's extreme today will not be extreme tomorrow.
Michael Muhammad Knight (Journey to the End of Islam)
We may well prefer a democratically controlled oligarchy to some other kind. We may well have a choice between Marxist and Islamic and other statements of the vision of the good society. But what our contemporaries find themselves practically incapable of challenging is that the social problem can be solved by determining which aristocrats are morally justified, by virtue of their better ideology, to use the power of society from the top so as to lead the whole system in their direction.8
Gregory A. Boyd (The Myth of a Christian Nation: How the Quest for Political Power Is Destroying the Church)
There is absolutely nothing divine about the Shariah and in no way can it possibly be considered fixed and infallible. The argument that the Shariah derives its divine nature from its first and primary source, the Quran, falls flat when one recognizes that the Quran, unlike the Torah, is not a book of laws. The Quran is God’s direct self-revelation to humanity. Certainly, it contains the moral framework for living a holy and righteous life as a Muslim. But it was never meant to function as a legal code, which is precisely why scholars had to rely so heavily on extra-Quranic sources like ijma (consensus), qiyas (analogy), istislah (which refers to the common good of the people), and ijtihad (independent juristic reasoning)—all of them, by definition, reliant on human judgment and historical context—in order to construct the Shariah in the first place. To say the Shariah is divine because the Quran is divine is akin to arguing that water and wine are the same, since water is a primary ingredient in wine.
Reza Aslan (No God But God: The Origins, Evolution and Future of Islam)
however greatly you might wish to benefit from an endless supply of cheap labour, a wider range of cuisine or the salving of a generation’s conscience, you still would not have the right to wholly transform your society. Because that which you inherited that is good should also be passed on. Even were you to decide that some of the views or lifestyles of your ancestors could be improved upon, it does not follow that you should hand over to the next generation a society that is chaotic, fractured and unrecognisable.
Douglas Murray (The Strange Death of Europe: Immigration, Identity, Islam)
Boys will always be boys,’ he said. ‘The relationship obviously wasn’t meant to be.’ He told me I should trust that the break-up was for the best, even if I couldn’t see that yet. As with every form of suffering, heartache brings with it catharsis, and turns us into better human beings. ‘It is like an iron in the furnace that is beaten into shape,’ he said. These bad experiences were ultimately a good sign because God tests the ones He loves. That might be why He has so few friends,’ he added dryly. His words cheered me up a bit.
Kristiane Backer (From MTV to Mecca: How Islam Inspired My Life)
Devotees of these two spiritual paths of experience—oneness and goodness—have been at odds for centuries. Proponents of the oneness path have insisted that the goal of spirituality is to reconnect with everlasting eternity. They yearn to taste the quintessence of their being, to transcend time and space, to be unified with the one. In the other camp, advocates of the goodness path have traditionally seen stark choices in the world. They believe we should choose love, compassion, beauty, truth, and altruism over hatred, fear, anger, judgment, and other opposites of goodness. To them, there are constructive forces in the world that are being challenged by destructive ones. Their goal has been to stand their ground and choose to be good above all else. Even with those apparent differences, both paths have found homes within each of the world’s religions. As noted earlier, Hinduism offers the oneness path of Yoga, Judaism offers Kabbalah, Islam offers Sufism, Christianity offers Mysticism, and so on. Whatever the arrangement, the two paths have historically found ways to co-exist.
Gudjon Bergmann (Experifaith: At the Heart of Every Religion; An Experiential Approach to Individual Spirituality and Improved Interfaith Relations)
However, talking about the biblical principles of material prosperity without putting emphasis on living lives of self-denial, sacrifice, and putting the cause of the gospel foremost in our lives amounts to nothing but spiritualized greed, selfishness, and the lust for material things. People should realize that God wants more than just their money. He wants their hearts. Not only that, but at times God may want us to forsake some of the good things of this world so that others may have that which is far more excellent, namely, the knowledge of Jesus Christ our Lord.
Christopher Alam (Out Of Islam: One Muslim's Journey to Faith in Christ)
Thabit ibn Qurra (AD 836-901, and also born in Harran), would have had little patience with loaded terms like "star idolatry" which seek to place the "paganism" of the Sabians on a lower level than the deadly, and often bigoted, narrow-minded and unscientific clerical monotheism of religions like Christianity, Judaism and Islam. Thabit was well aware that, underlying the ancient Sabian practices misunderstood by these young religions as "star idolatry," were indeed exact sciences of great benefit to mankind, and thus he wrote: 'Who else have civilized the world, and built the cities, if not the nobles and kings of Paganism? Who else have set in order the harbors and rivers? And who else have taught the hidden wisdom? To whom else has the Deity revealed itself, given oracles, and told about the future, if not the famous men among the Pagans? The Pagans have made known all this. They have discovered the art of healing the soul; they have also made known the art of healing the body. They have filled the earth with settled forms of government, and with wisdom, which is the highest good. Without Paganism the world would be empty and miserable.
Graham Hancock (Magicians of the Gods: The Forgotten Wisdom of Earth's Lost Civilization)
Death begs us to anchor our happiness not on what is fleeting, but rather on Allah, whose love is eternal and unchanging. Death reminds us that the only thing that is real and unchanging is God. Everything else in existence, whether it be good or bad, will eventually perish. As the great Tibetan master Jetsun Milarepa poetically said, “The sound of thunder, although deafening, is harmless; the rainbow, despite its brilliant colors does not last; this world, though it appears pleasant, is like a dream; the pleasures of the senses, though agreeable, ultimately lead to disillusionment.
A. Helwa
Timbuktu, Mali. In 1492, Askia Muhammed came to power and decreed that Jews should convert to Islam or leave; Judaism became illegal in Mali, as it did in Catholic Spain that same year. As the historian Leo Africanus wrote in 1526: “The king (Askia) is a declared enemy of the Jews. He will not allow any to live in the city. If he hears it said that a Berber merchant frequents them or does business with them, he confiscates his goods.” Just like the inquisition pressure of Christianity in the Kingdom of Kongo in the 16th century, Islam in Timbuktu Mali was the cause for the the virtual disappearance of Judaism.
Dom Pedro V (The Quantum Vision of Simon Kimbangu: Kintuadi in 3D)
A deep disconnect exists between the feminists in the Western countries and the feminists in the Muslim-majority countries. Growing up as a first-generation Canadian in a fundamentalist Muslim family, I spent a lot of time being caught between those two worlds. At home I was taught that from the time I was nine years old, I needed to wear a hijab to protect myself from men who wanted to molest me. From my society, I learned that this is called victim blaming. At home I was taught that good, pure, clean girls wore hijab, and filthy, loose, despicable girls did not. From my society, I learned that was called slut shaming.
Yasmine Mohammed (Unveiled: How Western Liberals Empower Radical Islam)
It was common among Muslim scholars to discuss the delicate balance between hope and fear. If one is overwhelmed with fear, he enters a psychological state of terror that leads to despair (ya’s)— that is, despair of God’s mercy. In the past, this religious illness was common, but it is less so today because, ironically, people are not as religious as they used to be. However, some of this is still found among certain strains of evangelical Christianity that emphasize Hellfire and eternal damnation. One sect believes that only 144,000 people will be saved based on its interpretation of a passage in the Book of Revelations. Nonetheless, an overabundance of hope is a disease that leads to complacency and dampens the aspiration to do good since salvation is something guaranteed (in one’s mind, that is). According to some Christian sects that believe in unconditional salvation, one can do whatever one wills (although he or she is encouraged to do good and avoid evil) and still be saved from Hell and gain entrance to Paradise. This is based on the belief that once one accepts Jesus a personal savior, there is nothing to fear about the Hereafter. Such religiosity can sow corruption because human beings simply cannot handle being assured of Paradise without deeds that warrant salvation. Too many will serve their passions like slaves and still consider themselves saved. In Islam, faith must be coupled with good works for one’s religion to be complete. This does not contradict the sound Islamic doctrine that “God’s grace alone saves us.” There is yet another kind of hope called umniyyah, which is blameworthy in Islam. Essentially, it is having hope but neglecting the means to achieve what one hopes for, which is often referred to as an “empty wish.” One hopes to become healthier, for example, but remains sedentary and is altogether careless about diet. To hope for the Hereafter but do nothing for it in terms of conduct and morality is also false hope.
Hamza Yusuf (Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart)
Don't eat anything your great grandmother wouldn't recognize as food. "When you pick up that box of portable yogurt tubes, or eat something with 15 ingredients you can't pronounce, ask yourself, "What are those things doing there?" Pollan says. Don’t eat anything with more than five ingredients, or ingredients you can't pronounce. Stay out of the middle of the supermarket; shop on the perimeter of the store. Real food tends to be on the outer edge of the store near the loading docks, where it can be replaced with fresh foods when it goes bad. Don't eat anything that won't eventually rot. "There are exceptions -- honey -- but as a rule, things like Twinkies that never go bad aren't food," Pollan says. It is not just what you eat but how you eat. "Always leave the table a little hungry," Pollan says. "Many cultures have rules that you stop eating before you are full. In Japan, they say eat until you are four-fifths full. Islamic culture has a similar rule, and in German culture they say, 'Tie off the sack before it's full.'" Families traditionally ate together, around a table and not a TV, at regular meal times. It's a good tradition. Enjoy meals with the people you love. "Remember when eating between meals felt wrong?" Pollan asks. Don't buy food where you buy your gasoline. In the U.S., 20% of food is eaten in the car.
Michael Pollan (In Defense of Food: An Eater's Manifesto)
Just as trying to impose sharia law wouldn't make people into good Muslims, imposing the hijab wouldn't automatically confer modesty. Without fear of God and a true submission to Him, these outward displays of Islamic identities were just about showing off an identity, he explained, not about faith. "There could be people who follow sharia law, but they're not believers," he said. "Or they could be someone who doesn't cover, but they are believers," he said. Covering your head required true commitment before it truly worked. "Clothes don't make your pious," he told his students. "If you're pious, the covering can protect you. But trying to force women into the house, or into the hijab, it's not going to make them pious.
Carla Power (If the Oceans Were Ink: An Unlikely Friendship and a Journey to the Heart of the Quran)
Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.
Richard C. Carrier (Sense and Goodness Without God: A Defense of Metaphysical Naturalism)
Allah (glorified is He) tells us in a very profound ayah (verse): “Verily with hardship comes ease.” (Qur’an, 94:5). Growing up I think I understood this ayah wrongly. I used to think it meant: after hardship comes ease. In other words, I thought life was made up of good times and bad times. After the bad times, come the good times. I thought this as if life was either all good or all bad. But that is not what the ayah is saying. The ayah is saying WITH hardship comes ease. The ease is at the same time as the hardship. This means that nothing in this life is ever all bad (or all good). In every bad situation we’re in, there is always something to be grateful for. With hardship, Allah also gives us the strength and patience to bear it.
Yasmin Mogahed (Reclaim Your Heart: Personal Insights on Breaking Free from Life's Shackles)
I’ve heard bombs going off in our embassies, mobs screaming for blood, mullahs issuing death decrees, so-called leaders yelling for jihad. They’ve been burning books, Dave—the temperature of hate in parts of the Islamic world has gone out to Pluto. And I’ve been listening to them.” “And you don’t think we have—the people in Washington?” He said it without anger. I was at one time a leading intelligence agent and I think he genuinely wanted to know. “Maybe in your heads. Not in your gut.” He turned and looked out the window. It was starting to rain. He was quiet for a long time and I began to wonder if his blood pressure had taken off again. “I think you’re right,” he said at last. “I think, like the Jews, we believed in the fundamental goodness of men; we never thought it could really happen.
Terry Hayes (I Am Pilgrim (Pilgrim, #1))
We can see the process of deification taking place in the Indians’ perception of Mahatma Gandhi. Here we had as great a man as any the world has seen, but also full of human frailties. Not one of his four sons got on with him; one even embraced Islam to spite him. He was vain, took offence at the slightest remark against him, and a fad-ist who made nubile girls lie naked next to him to make sure that he had overcome his libidinous desires. All these failings which make him human and down to earth and yet hold him up as a shining example of a human being for all of mankind are being lost thanks to our putting him on a pedestal and worshipping him. It is time we learnt to give avatars and prophets their proper places as important historical personalities who did good to humanity. No more than that.
Khushwant Singh (The End Of India)
For the believer, participating in ritual activity is a 're-enactment of profound truth,' that which makes one belong to a belief system drawing the believer and the community of believers near to God. Yet despite its central role, the essence of a religious belief cannot be grasped by simply observing ritual practice. Ritual can mark, identify and separate a community of believers, it can point to what is held most sacred in terms of rites and worship, but it can never quite capture faith, for faith transcends form and imagery. This is particularly true of Islam, where faith is presented a a gradual process from Islam (surrender) to iman (faith) to the final state of ihsan (doing good). Belief in God is a deeper state of awareness, of conviction and of humility, all of which ultimately lie beyond ritual.
Mona Siddiqui (How to Read the Qur'an)
The reality of the Islamic metaphysical world was not taken seriously despite the fact that Iqbal, who was the ideological founder of Pakistan, had shown much interest in Islamic philosophy, although I do not think that he is really a traditional Islamic philosopher. He himself was influenced by Western philosophy, but at least was intelligent enough to realize the significance of Islamic philosophy. The problem with him was that he did not know Arabic well enough. His Persian was very good, but he could not read all the major texts of Islamic philoso- phy, which are written mostly in Arabic. Nevertheless, he wrote on the development of metaphysics in Persia, and he had some philosophical substance, much more than the other famous reformers who are men- tioned all the time, such as Sir Syed Ahmad Khan or Muh:ammad ‘Abduh.
Seyyed Hossein Nasr (در جست‌وجوی امر قدسي)
In Pakistan and Iran, calls to raise the legal age of marriage are shot down as un-Islamic. Nearly every two seconds a girl under eighteen is married. ... Many Muslim-majority countries have enacted the marry-your-rapist law, which stipulates that if a girl is raped, she must marry her rapist because no one else will want her. She is used goods, her seal has been broken. It is important to remember that these ideas travel across borders. People with this mind-set do not magically change their minds when they move to another country. Girls all over the world are subjected to the same dehumanization, even if it is not the law in the new country they reside in. That is why it is essential for Western countries to protect their young girl citizens from the barbaric and archaic families and communities that engage in such atrocities.
Yasmine Mohammed (Unveiled: How Western Liberals Empower Radical Islam)
„The Prophet had a universal soul. He had an oceanic soul. One that embraced all other Souls and our masters in our tradition talk about that. They talk about the magnanimity of the Prophet. The great souledness of our Prophet. That meant that he had the ability to relate to every single human being: as they are, where they are, to feel and suffer with them if they had harm and to feel joy with them if they had good and to be intent on their well-being in all things that they did. This is an incredible capacity. And as we grow spiritually this must be one of the gauges by which growth is measured. You are able to embrace people as a whole, not just your own group, not just your own family, not just your own country, but to embrace all people. And not just the good ones but also the bad ones as well. The more that we grow spiritually, the greater this quality becomes. That‘s why the community that embodies that becomes a mercy to the worlds like the Prophet himself. Then that community is a mercy for everyone around it. For the trees, for the animals, for all the people no matter who they are. For the homeless, for the down-and-out, for the people that have nothing. This is the way the community got to be. It‘s got to be a community with open arms, a community that is here to serve and to love. That‘s the way the Prophet was, isn‘t it? The Prophet who is the greatest thing that God created in creation, the greatest of all the human beings, of all the Jin, greater than all the angels. Greater than anything that God created. And we believe also that he is the first thing that God created, the light of our Prophet. “ (From the lecture „Community and Continuity“)
Dr. Umar Faruq Abd Allah
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.
Benjamin Franklin
Most Americans, and indeed most Europeans, would much rather ignore the fundamental conflict between Islam and their own worldview. This is partly because they generally assume that ‘religion,’ however defined, is a force for good and that any set of religious beliefs should be considered acceptable in a tolerant society. I can sympathize with that. But that does not mean that we should be blind to the potential consequences of accommodating beliefs that are openly hostile to Western laws, traditions, and values. For it is not simply a religion we have to deal with. It is a political religion many of whose fundamental tenets are irreconcilably inimical to our way of life. We need to insist that it is not we in the West who must accommodate ourselves to Muslim sensitivities; it is Muslims who must accommodate themselves to Western liberal ideals.
Ayaan Hirsi Ali (Heretic: Why Islam Needs a Reformation Now)
Seeking God: My Journey as a Christian It was a journey of nearly 15 years. I spent it searching for answers, longing to have a sense of intimacy & unshakeable belief & trust in God. I had spent a lifetime feeling like I could never be good enough for God, good enough for a church or good enough for my family. About a year before I came to Islam, I joined a large, nondenominational church. I hadn't been part of a church in about 10 years. I was touched & compelled by its musical programs at each service. I felt emotional, broken, & healed simultaneously. It was my first experience in church as an adult, & my first experience in "praising" or "worshipping" God. My entire history in church & with God had been based on guilt, shame, & confusion. I had carried around a lot of questions growing up, & they had always been avoided or ignored. They created
Angela Walden (How & Why I Converted to Islam)
Punishment was thus directed to outsiders as well as to sinful Christians. One of the characteristics of Western Christianity between the eleventh and thirteenth centuries is its identification of various groups within the Western world as distinct, marginal and a constant potential threat to good order: principal among such groups were Jews, heretics, lepers and (curiously belatedly) homosexuals.8 In 1321 there was panic all over France, ranging from poor folk to King Philip V himself, that lepers and Jews had combined together with the great external enemy, Islam, to overthrow all good order in Christendom by poisoning wells. Lepers (as if they had not enough misfortune) were victimized, tortured into confessions and burned at the stake, and the pogroms against Jews were no less horrific. Muslims were lucky enough to be out of reach on that occasion.
Diarmaid MacCulloch (A History of Christianity: The First Three Thousand Years)
The cure for hatred is straightforward. One should pray for the person toward whom he feels hatred; make specific supplication mentioning this person by name, asking God to give this person good things in this life and the next. When one does this with sincerity, hearts mend. If one truly wants to purify his or her heart and root out disease, there must be total sincerity and conviction that these cures are effective. Arguably, the disease of hatred is one of the most devastating forces in the world. But the force that is infinitely more powerful is love. Love is an attribute of God; hate is not. A name of God mentioned in the Quran is al-Wadud, the Loving one. Hate is the absence of love, and only through love can hatred be removed from the heart. In a profound and beautiful hadith, the Prophet said, "None of you has achieved faith until he loves for his brother what he loves for himself.
Hamza Yusuf (Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart)
So Allah has to deny perfect justice in order to be merciful. There’s no penalty for wrongdoing if you have done enough good things to offset it. But true justice doesn’t work that way, not even on earth. If someone is convicted of fraud, the judge doesn’t say, ‘Well, he was a kind Little League coach. That offsets it.’ In Islam, Allah is not perfectly just, because if he were, people would have to pay the penalty for every sin, and no one would get into paradise. That’s what perfect justice is.” I pushed the vegetables around on my neglected plate. “But I thought God is forgiving. You’re implying that because of justice, God can’t forgive.” “God is forgiving. God wants to forgive people more than anything in the world, to restore them to himself. What I’m saying is that God’s desire to forgive doesn’t negate his perfect justice. Someone has to pay the penalty for sins. God’s justice demands it.
David Gregory (Dinner with a Perfect Stranger: An Invitation Worth Considering)
Since I am a loyal American, I am not supposed to tell you why this has taken place, but then it is not usual for us to examine why anything happens; we simply accuse others of motiveless malignity. “We are good,” G.W. proclaims, “They are evil,” which wraps that one up in a neat package. Later, Bush himself put, as it were, the bow on the package in an address to a joint session of Congress where he shared with them—as well as with the rest of us somewhere over the Beltway—his profound knowledge of Islam’s wiles and ways: “They hate what they see right here in this Chamber.” I suspect a million Americans nodded sadly in front of their TV sets. “Their leaders are self-appointed. They hate our freedoms, our freedom of religion, our freedom of speech, our freedom to vote and assemble and disagree with each other.” At this plangent moment what American’s gorge did not rise like a Florida chad to the bait?
Gore Vidal (Perpetual War for Perpetual Peace)
Locke made the case that religious beliefs are, in the words of the scholar Adam Wolfson, “matters of opinion, opinions to which we are all equally entitled, rather than quanta of truth or knowledge.”1 In Locke’s formulation, protection against persecution is one of the highest responsibilities of any government or ruler. Locke also argued that where there is coercion and persecution to change hearts and minds, it will “work” only at a very high human cost, producing in its wake both cruelty and hypocrisy. For Locke, no one person should “desire to impose” his or her view of salvation on others. Instead, in his vision of a tolerant society, each individual should be free to follow his or her own path in religion, and respect the right of others to follow their own paths: “Nobody, not even commonwealths,” Locke wrote, “have any just title to invade the civil rights and worldly goods of each other upon pretense of religion.”2
Ayaan Hirsi Ali (Heretic: Why Islam Needs a Reformation Now)
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.
Edward W. Said (Representations of the Intellectual)
The Average Occidental- be he a democrat or a Fascist, a Capitalist or a Bolshevik, a manual worker or an intellectual- knows only one positive "religion", and that is the worship of material progress, the belief that there is no other goal in life than to make that very life continually easier or, as the current expression goes, "independent of nature". The temples of this "religion" are the gigantic factories, cinemas, chemical laboratories, dancing halls, hydro- electric works; and its priests are bankers, engineers,film stars, captains of industry, record-airmen. The unavoidable result of this craving after power and pleasure is the creation of hostile groups armed to the teeth and determined to destroy each other whenever their respective interests come to clash. And on the cultural side the result is the creation of a human type whose morality is confined to the question of practical utility alone, and whose highest criterion of good and evil is material progress.
Muhammad Asad (Islam At The Crossroads)
SPIEGEL: You have a lot of respect for the Dalai Lama, you even rewrote some Buddhist writings for him. Are you a religious person? Cleese: I certainly don't think much of organized religion. I am not committed to anything except the vague feeling that there is something more going on than the materialist reductionist people think. I think you can reduce suffering a little bit, like the Buddhists say, that is one of the few things I take seriously. But the idea that you can run this planet in a rational and kind way -- I think it's not possible. There will always be these sociopaths at the top -- selfish people, power-seekers who want to spend their whole lives seeking it. Robin Skynner, the psychiatrist that I wrote two books with, said to me that you could begin to enjoy life when you realized how bad the planet is, how hopeless everything is. I reached that point these last two or three years when I saw that our existence here is absolutely hopeless. I see the rich people have got a stranglehold on us. If somebody had said that to me when I was 20, I would have regarded him as a left-wing loony. SPIEGEL: You may not have been a left-wing loony, but you were happy to attack and ridicule the church. The "Life of Brian," the story of a young man in Judea who isn't Jesus Christ, but is nevertheless followed like a savior and crucified afterwards, was regarded as blasphemy when it was released in 1979. Cleese: Well there was a small number of people in country towns, all very conservative, who got upset and said, "You can't show the film." So people hired a coach and drove 15 miles to the next town and went to see the film there. But a lot of Christians said, "We got it, we know that the joke is not about religion, but about the way people follow religion." If Jesus saw the Spanish Inquisition I think he would have said, "What are you doing there?" SPIEGEL: These days Muslims and Islam are risky subjects. Do you think they are good issues for satire? Cleese: For sure. In 1982, Graham Chapman and I wrote a number of scenes for "The Meaning of Life" movie which had an ayatollah in them. This ayatollah was raging against all the evil inventions of the West, you know, like toilet paper. These scenes were never included in the film, although I thought they were much better than many other scenes that were included. And that's why I didn't do any more Python films: I didn't want to be outvoted any longer. But I wouldn't have made fun of the prophet. SPIEGEL: Why not? Cleese: How could you? How could you make fun of Jesus or Saint Francis of Assisi? They were wonderful human beings. People are only funny when they behave inappropriately, when they've been taken over by some egotistical emotion which they can't control and they become less human. SPIEGEL: Is there a difference between making fun of our side, so to speak, the Western, Christian side, and Islam? Cleese: There shouldn't be a difference. [SPIEGEL Interview with John Cleese: 'Satire Makes People Think' - 2015]
John Cleese
This is not a small matter. It is from Christian Europe, after all, no matter how reluctant the PC establishment is to acknowledge it, that most philosophical and scientific exploration, as well as technological advancement, have sprung. We have already seen one key reason why science developed in the Christian world rather than the Muslim world: Christians believed in a coherent and consistent universe governed by a good God; Muslims believed in a universe governed by a God whose will was so absolute as to preclude coherence and consistency. But the implications of this all-important philosophical difference could not have worked themselves out without freedom. That freedom was not available to Christians or any other non-Muslims who had the misfortune to live under Muslim rule. In fact, any people who came under Muslim rule throughout history were ultimately reduced—no matter how extensive their numbers and grand their achievements before the Muslim conquest—to the status of a tiny and culturally derivative minority.
Robert Spencer (The Politically Incorrect Guide to Islam (and the Crusades))
So wrongdoing must be understood by standing it against righteousness" explained Abdel Hamid, holding out his hands "like right against left". He turned one hand over and then the other. He paused to take note of whether Rustam Bey was still with him. "Righteousness is good morality but it is also that about which the soul feels tranquil and the heart feels tranquil. This is what the Prophet said to Wabisah bin Ma'bad. As for wrongdoing Nawas bin Sam'an said he heard the Prophet saying that wrongdoing is that which wavers in the soul and which you dislike people finding out about, and Wabisah bin Ma'bad said that he heard the Prophet saying that wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion in its favour. Both of these traditions came from imams with a good chain of authorities, one from Imam Ahmad Ibn Hanbal and the other from Imam Al-Darimi, may God be pleased with them both. So no doubt that these things were said by the Prophet, peace be upon him.
Louis de Bernières (Birds Without Wings)
We need to distinguish between two contrasting narratives of Culture Talk. One thinks of premodern peoples as those who are not yet modern, who are either lagging behind or have yet to embark on the road to modernity. The other depicts the premodern as also the antimodern. Whereas the former conception encourages relations based on philanthropy, the latter notion is productive of fear and preemptive police or military action. The difference is clear if we contrast earlier depictions of Africans with contemporary talk about Muslims. During the Cold War, Africans were stigmatized as the prime example of peoples not capable of modernity. With the end of the Cold War, Islam and the Middle East have displaced Africa as the hard premodern core in a rapidly globalizing world. The difference in the contemporary perception of black Africa and Middle Eastern Islam is this: whereas Africa is seen as incapable of modernity, hard-core Islam is seen as not only incapable of but also resistant to modernity. Whereas Africans are said to victimize themselves, hard-core Muslims are said to be prone to taking others along to the world beyond.
Mahmood Mamdani (Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror)
Events. Events in response to other events. Think about it. Nothing since the big bang has happened without a reason. And even the big bang might have come from something, because of something. One thing makes another thing, and then that thing makes the next thing. Look at these kids. These two brothers, still kids. They don't know themselves yet. They are acting in response, in reaction, passionate reaction to something that set them off, made them commit to violence. They would not be here if the United States had not invaded Iraq in 2003. The United States would not have had fertile ground for the lie it told about Irag, weapons of mass destruction, Saddam Hussein, etc., etc., if not for Osama bin Laden and 9/11. Osama bin Laden would not have been able to recruit those men to learn how to fly planes and then crash them into buildings if not for propaganda about the persecution of the global Muslims, Afghanistan after the Russian invasion, Chechnya in the nineties, Bosnian genocides, or any instance of Islam under attack by the West, one culture trying to extinguish another. History is always a story of cause and effect.
Laleh Khadivi (A Good Country)
Buddhism: “Hurt not others in ways that you yourself would find hurtful…” (Udana Varga, 5:18) Christianity: “All things whatsoever you would that mean should do to you, do you even so to them, for this is the law and the prophets…” (Matthew 7:12) Confucianism: “If there is one maxim that ought to be acted upon throughout one’s whole life, surely it is the maxim of loving-kindness. Do not unto others what you would not have them do unto you…” (Analects 15:23) Hinduism: “This is the sum of duty: do nothing unto others what would cause you pain if done unto you…” (Mahabharata, 5:1517) Islam: “Love for humanity what you love for yourself…”13 (Hadith of Prophet Muhammad) “Hurt no one so that no one may hurt you…” (Prophet Muhammad, The Farewell Sermon) Judaism: “What is hateful to you, do not unto your fellow man. This is the whole Torah; all the rest is commentary…” (Talmud, Shabbat 31a; Tobit 4:15) Taoism: “Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss…” (T’ai Shang Kan-Ying P’ien, 213-218) Zoroastrianism: “That nature alone is good which refrains from doing unto others what it would not do itself…”14 (Dadistan-I Dinik, 94:5)
Arsalan Iftikhar (Islamic Pacifism)
As I was completing this book, I saw news reports quoting NASA chief Charles Bolden announcing that from now on the primary mission of America’s space agency would be to improve relations with the Muslim world. Come again? Bolden said he got the word directly from the president. “He wanted me to find a way to reach out to the Muslim world and engage much more with dominantly Muslim nations to help them feel good about their historic contribution to science and math and engineering.” Bolden added that the International Space Station was a kind of model for NASA’s future, since it was not just a U.S. operation but included the Russians and the Chinese. Bolden, who made these remarks in an interview with Al-Jazeera, timed them to coincide with the one-year anniversary of Obama’s own Cairo address to the Muslim world.3 Bolden’s remarks provoked consternation not only among conservatives but also among famous former astronauts Neil Armstrong and John Glenn and others involved in America’s space programs. No surprise: most people think of NASA’s job as one of landing on the moon and Mars and exploring other faraway destinations. Even some of Obama’s supporters expressed puzzlement. Sure, we are all for Islamic self-esteem, and seven or eight hundred years ago the Muslims did make a couple of important discoveries, but what on earth was Obama up to here?
Dinesh D'Souza (The Roots of Obama's Rage)
A few years before his death in 1934 the great Algerian Sheikh, Ahmad al-'Alawi, became friendly with a Frenchman, Dr. Carret, who had been treating him for various minor ailments. One day Carrett tried to explain his agnosticism to the Sheikh, adding, however, that what most surprised him was that people who did claim to be religious 'should be able to go on attaching importance to this earthly life'. After a pause, the Sheikh said to him: 'It is a pity that you will not let your spirit rise above yourself. But whatever you may say and whatever you may imagine, you are nearer to God than you think'. In this confused age in which we now find ourselves there may be many a believer who is a kafir under the skin, and many a kafir who is closer than he knows to the God in whom he thinks he does not believe. It is important to be aware of these paradoxes because the distrust of religion - or at least of 'organized religion' - which is so widespread in the Western world, derives less from intellectual doubts than from a critical judgement of the way in which religious people are seen to behave. The agnostic does not concern himself with the supernatural dimensions of religion, let alone with ultimate truth. He sees only that part of the iceberg which is visible above the surface, and he judges this to be misshapen. The whole sad story is summed up in the wise child's prayer: 'Lord, please make good people religious and make religious people good'.
Charles Le Gai Eaton (Islam and the Destiny of Man)
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)
Robert Spencer (The Politically Incorrect Guide to Islam (and the Crusades))
[...] The West, having destroyed its own values, finds itself back at the zero degree of symbolic power, and in a turnabout, it wants to impose the zero degree on everyone. lt challenges the rest of the world to annihilate itself symbolically as well. lt demands that the rest of the world enter into its game, participate in the generalized, planetary exchange and fall into its trap. Then an extraordinary potlatch comes into play between global power and the powers opposing it, between those who wager their own death and those who cannot wager it because they no longer control it.The game does not end there. There is a moral and philosophical confrontation, almost a metaphysical one, beyond Good and Evil. Islam? The United States? lt doesn't matter! There is a confrontation between two powers. lt is an asymmetrical potlatch between terrorism and global power, and each side fights with its own weapons. Terrorism wagers the death of terrorists, which is a gesture with tremendous symbolic power and the West responds with its complete powerlessness. But this powerlessness is also a challenge. Challenge versus challenge. When people make fun of the carnival, the masquerade of the elections in America every four years, they are being too hasty. In the name of critical thought, of very European, very French thought, we do a contemptuous analysis of this kind of parody and self-denial. But we are wrong, because the empire of simulation, of simulacra, of parody, but also of networks, constitutes the true global power. It is more founded on this than on economic control. The essential is in the extraordinary trap set for the rest of the world so that everyone goes to the zero degree of value, a trap that fascinates the rest of the world.
Jean Baudrillard (The Agony of Power)
Umar said: “One day when we were sitting with the Messenger of God there came unto us a man whose clothes were of exceeding whiteness and whose hair was of exceeding blackness, nor were there any signs of travel upon him, although none of us knew him. He sat down knee unto knee opposite the Prophet, upon whose thighs he placed the palms of his hands, saying: “O Muhammad, tell me what is the surrender (islam)’. The Messenger of God answered him saying: ‘The surrender is to testify that there is no god but God and that Muhammad is God’s Messenger, to perform the prayer, bestow the alms, fast Ramadan and make, if thou canst, the pilgrimage to the Holy House.’ He said: ‘Thou hast spoken truly,’ and we were amazed that having questioned him he should corroborate him. Then he said: ‘Tell me what is faith (iman).’ He answered: ‘To believe in God and His Angels and His Books and His Messengers and the Last Day, and to believe that no good or evil cometh but by His Providence.’ ‘Thou hast spoken truly,’ he said, and then: ‘Tell me what is excellence (ihsan).’ He answered: ‘To worship God as if thou sawest Him, for if thou seest Him not, yet seeth He thee.’ ‘Thou hast spoken truly,’ he said, and then: ‘Tell me of the Hour.’ He answered: ‘The questioned thereof knoweth no better than the questioner.’ He said: ‘Then tell me of its signs.’ He answered: ‘That the slave-girl shall give birth to her mistress; and that those who were but barefoot naked needy herdsmen shall build buildings ever higher and higher.’ Then the stranger went away, and I stayed a while after he had gone; and the Prophet said to me: ‘O ‘Umar, knowest thou the questioner, who he was?’ I said: ‘God and His Messenger know best.’ He said: ‘It was Gabriel. He came unto you to teach you your religion.
Martin Lings (Muhammad: His Life Based on the Earliest Sources)
Plenty of tolerant people out there say, “Okay, you’re into this cross thing, and Jesus being crucified, and that’s your truth. Good for you—we are an inclusive people. You’re welcome to your foolish view of religion, your foolish perspective, your simple, silly story of a crucified Jew, and that’s fine if that’s your truth. But that’s not our truth.” Well, here’s the rub: It is your truth. It’s everybody’s truth. It’s the only truth. The power of the crucified Christ is the only power of God by which He saves. Salvation comes only through a belief in that gospel, the gospel of Jesus. No gospel, no salvation. The absolute exclusivity of it has always been a shameful, embarrassing, inconvenient message to worldly-wise sinners, but the truth is nonnegotiable. Other religions are not truth and lead only to eternal damnation. Islam is a damning system. Buddhism is a damning system. Hinduism is a damning system. Simply not believing the gospel is itself enough to damn a person. People in false religions do not worship the true God by another name, as some suggest. They unwittingly worship Satan’s demons. Here is what the Bible says: “The things which the Gentiles sacrifice they sacrifice to demons and not to God” (1 Cor. 10:20). Even so, a book called The Christ of Hinduism actually exists, and it argues that Hinduism’s symbols and doctrines contain the Christian message. But there is no Christ of Hinduism, nor has the true God any part in Hinduism. Christ is the only way to the one true God, and biblical Christianity is the only way to the one true Christ. Misguided people who recognize any other god and engage in any other religion are not worshipping and sacrificing to God, but to demons. I didn’t make this up. This isn’t my theology. This is Christianity 101.
John F. MacArthur Jr. (Hard to Believe: The High Cost and Infinite Value of Following Jesus)
Allah's Messenger (ﷺ) said, "The Hour will not be established (1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, (2) till about thirty Dajjals (liars) appear, and each one of them will claim that he is Allah's Messenger (ﷺ), t(3) till the religious knowledge is taken away (by the death of Religious scholars) (4) earthquakes will increase in number (5) time will pass quickly, (6) afflictions will appear, (7) Al-Harj, (i.e., killing) will increase, (8) till wealth will be in abundance ---- so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, 'I am not in need of it, (9) till the people compete with one another in constructing high buildings, (10) till a man when passing by a grave of someone will say, 'Would that I were in his place (11) and till the sun rises from the West. So when the sun will rise and the people will see it (rising from the West) they will all believe (embrace Islam) but that will be the time when: (As Allah said,) 'No good will it do to a soul to believe then, if it believed not before, nor earned good (by deeds of righteousness) through its Faith.' (6.158) And the Hour will be established while two men spreading a garment in front of them but they will not be able to sell it, nor fold it up; and the Hour will be established when a man has milked his she-camel and has taken away the milk but he will not be able to drink it; and the Hour will be established before a man repairing a tank (for his livestock) is able to water (his animals) in it; and the Hour will be established when a person has raised a morsel (of food) to his mouth but will not be able to eat it.
Abu Huraira
The release of the book just tomorrow. Get ready for a good dose of adrenaline ;-) Meanwhile, I have for you next article. Let’s talk about terroritstic activity in Afghanistan. The problem with which we are dealing today almost everywhere. And turning back to the Wild Heads of War, in the book you will find a lot of military action in Afghanistan, led by NATO soldiers. One of them was my friend, who in 2009 was killed by IED (Improvised Explosive Device). The book tells the stories based on fiction but for all fans of the genre it will be surely good story. Article below made just to bring you closer to terroritstic activity in Afghanistan, that is, what is worth knowing by reading Wild Heads of War. Stabilization mission in Afghanistan belongs to one of the most dangerous. The problem is in the unremitting terroristic activity. The basis is war, which started in 1979 after USSR invasion. Soviets wanted to take control of Afghanistan by fighting with Mujahideen powered by US forces. Conflict was bloody since the beginning and killed many people. Consequence of all these happenings was activation of Taliban under the Osama Bin Laden’s leadership. The situation became exacerbated after the downfall of Hussein and USA/coalition forces intervention. NATO army quickly took control and started realizing stabilization mission. Afghans consider soldiers to be aggressors and occupants. Taliban, radical Muslims, treat battle ideologically. Due to inconsistent forces, the battle is defined to be irregular. Taliban’s answer to strong, well-equiped Coalition Army is partisan war and terroristic attacks. Taliban do not dispose specialistic military equipment. They are mostly equipped with AK-47. However, they specialized in creating mines and IED (Improvised Explosive Device). They also captured huge part of weapons delivered to Afghan government by USA. Terroristic activity is also supported by poppy and opium crops, smuggling drugs. Problem in fighting with Afghan terrorists is also caused by harsh terrain and support of local population, which confesses islam. After refuting the Taliban in 2001, part of al Qaeda combatants found shelter on the borderland of Afghanistan and Pakistan. Afghan terrorists are also trained there.
Artur Fidler
Here is my six step process for how we will first start with ISIS and then build an international force that will fight terrorism and corruption wherever it appears. “First, in dedication to Lieutenant Commander McKay, Operation Crapshoot commenced at six o’clock this morning. I’ve directed a handpicked team currently deployed in Iraq to coordinate a tenfold increase in aerial bombing and close air support. In addition to aerial support, fifteen civilian security companies, including delegations from our international allies, are flying special operations veterans into Iraq. Those forces will be tasked with finding and annihilating ISIS, wherever they walk, eat or sleep. I’ve been told that they can’t wait to get started. “Second, going forward, our military will be a major component in our battle against evil. Militaries need training. I’ve been assured by General McMillan and his staff that there is no better final training test than live combat. So without much more expenditure, we will do two things, train our troops of the future, and wipe out international threats. “Third, I have a message for our allies. If you need us, we will be there. If evil raises its ugly head, we will be with you, arm in arm, fighting for what is right. But that aid comes with a caveat. Our allies must be dedicated to the common global ideals of personal and religious freedom. Any supposed ally who ignores these terms will find themselves without impunity. A criminal is a criminal. A thief is a thief. Decide which side you’re on, because our side carries a big stick. “Fourth, to the religious leaders of the world, especially those of Islam, though we live with differing traditions, we are still one people on this Earth. What one person does always has the possibility of affecting others. If you want to be part of our community, it is time to do your part. Denounce the criminals who besmirch your faith. Tell your followers the true meaning of the Koran. Do not let the money and influence of hypocrites taint your religion or your people. We request that you do this now, respectfully, or face the scrutiny of America and our allies. “Fifth, starting today, an unprecedented coalition of three former American presidents, my predecessor included, will travel around the globe to strengthen our alliances. Much like our brave military leaders, we will lead from the front, go where we are needed. We will go toe to toe with any who would seek to undermine our good intentions, and who trample the freedoms of our citizens. In the coming days you will find out how great our resolve truly is. “Sixth, my staff is in the process of drafting a proposal for the members of the United Nations. The proposal will outline our recommendations for the formation of an international terrorism strike force along with an international tax that will fund ongoing anti-terrorism operations. Only the countries that contribute to this fund will be supported by the strike force. You pay to play.
C.G. Cooper (Moral Imperative (Corps Justice, #7))
In the past, the states best able to manage events beyond their borders have been those best able to avoid the temptation to overreach. Great powers remain great in large measure because they posses wisdom to temper active involvement in foreign interventions - to remain within the limits of a national strategy that balances ambition with military resources. The first principle of the strategic art states simply that the greatest weight of resources be devoted to safeguarding the most vital interests of the state. If a vital interest is threatened, the survival of the state is threatened. Generally, the most vital interest of a liberal democracy include, first and foremost, preservation of the territorial integrity of the state. The example of the attacks on New York and Washington should send a message to those of similar ambitions that the surest way to focus the wrath of the American people against them would be to strike this country within its borders again. The second strategic priority is the protection of the national economic welfare by ensuring free and open access to markets for vital materials and finished goods. Other important but less vital interests should be defended by the threat of force only as military resources permit. Outside the limits of U.S. territory, the strategic problem defining the geographic limits of U.S. vital interests becomes complex. While the United States may have some interests in every corner of the world, there are certain regions where its strategic interests, both economic and cultural, are concentrated and potentially threatened. These vital strategic "centers of gravity" encompass in the first instance those geographic areas essential to maintaining access to open markets and sources of raw material, principally oil. Fortunately, many of these economically vital centers are secure from serious threat. But a few happen to be located astride regions that have witnessed generations of cultural and ethnic strife. Four regions overshadow all others in being both vital to continued domestic prosperity and continually under the threat of state-supported violence. These regions are defined generally by an arc of territories along the periphery of Eurasia: Europe, the Middle East, South Asia, and north East Asia. For the past several centuries, these regions have been the areanas of the world's most serious and intractable conflicts. Points of collision begin with the intersection of Western and Eastern Christianity and continue southward to mark Islam's incursion into southeastern Europe in the Balkans. The cultural divide countries without interruption across the Levant in an unbroken line of unrest and warring states from the crescent of the Middle East to the subcontinent of South Asia. The fault-line concludes with the divide between China and all the traditional cultural competitors along its land and sea borders. Other countries outside the periphery of Eurasia might, in extreme cases, demand the presence of U.S. forces for peacekeeping or humanitarian operations. But it is unlikely that in the years to come the United States will risk a major conflict that will involve the calculated commitment of forces in a shooting war in regions outside this "periphery of Eurasia," which circumscribes and defines America's global security.
Robert H. Scales
The concept of ta'dib, if properly understood and competently explicated, is the correct concept of education in Islam, and not ta'lim or tarbiyah, which are currently in vogue among Muslims all over the world. this is because ta'dib already includes within its conceptual structure the elements of knowledge ('ilm), instruction (ta'lim), and good breeding (tarbiyah).
Wan Mohd Nor Wan Daud (Islamization of Contemporary Knowledge and the Role of the University in the Context of De-Westernization and Decolonization)
Like the last three British prime ministers, Barack Obama has had a philosophy and plan to win the hearts and minds of Muslims, both overseas and at home. It has been an American variant of British multiculturalism. Beyond withdrawing from the Muslim Middle East, he stressed his reverence for Islam and Islamic civilization, and the (mostly illusory) bonds between Americans and Muslims around the world. In Cairo in 2009, he even said that it was “part of my responsibility as president of the United States to fight against negative stereotypes of Islam wherever they appear.” He suggested that Americans would not interfere in how Muslims (that is, Muslim rulers) ran their own affairs. This fraternal and felicitous experiment doesn’t seem to be going well. It might be wise if he, too, considered an alternative approach. A good first step might be to say unequivocally that there is a serious problem within the House of Islam. And it’s not incidental to the faith.
There is traditional mosaic work and glazed tiles in geometric designs, but there is also a smattering of Western consumer goods: ‘several fine European pier glasses with very handsome hangings’ in the royal apartments, for instance, and ‘in each room is a fine gilt branch for wax candles’.60 This is not a straightforward act of emulation of Western tastes, however. In Islamic tradition, light possesses a divine quality as the visible manifestation of God’s presence and reason. As he consistently tries to do, Sidi Muhammad has borrowed from the West with
Linda Colley (The Ordeal of Elizabeth Marsh: A Woman in World History)
has 4.5% of the world’s population. Americans consume 19% of the world’s energy and 22% of the world’s total annual output of goods and services. How does God view the Daughter of Babylon’s living standards?            “You who live by many waters and are rich in treasures…” (Jeremiah 51:13)            “…the merchants of the earth grew rich from her excessive luxuries” (Revelation 18:3)            “Give her as much torture and grief as the glory and luxury she gave herself.” Revelation 18:7
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
Since the total amount of imported goods flowing onto our shores is over a Trillion dollars, we can understand why the world will be shaken to its core when the world’s largest buyer of its goods is no longer buying.
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
Tens of millions of laborers across the world will be quickly thrown out of work, with all that will entail for their national economies. The world’s financial superpower, which made the merchants of the world “rich through her wealth” (Revelation 18:19), will one day, in a day, no longer be buying their goods.
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
Intolerance of Christianity will rise to levels many of us have not believed possible in our lifetimes, and public policy will become hostile toward evangelical Christians, seeing it as the opponent of the common good…Evangelicals will increasingly be seen as a threat to cultural progress. Public leaders will consider us bad for America, bad for education, bad for children and bad for society.” (Michael Spencer, CS Monitor)
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
Revelation Chapter 18 details the many goods which are sold through the Daughter of Babylon’s ports. The lengthy list appears in Revelation 18:11-13. Take any one of those goods listed by John two thousand years ago and ask this question: is any other nation the center for world trade in those commodities, except for the United States? Where else does one find exchanges as important as the New York Stock Exchange, the American Stock Exchange, the New York Mercantile Exchange, the New York Cotton Exchange, the Chicago Board of Trade, the Chicago Mercantile Exchange and numerous other exchanges for currency, coffee, sugar, tea, cocoa, soybeans, oats, wheat, cattle, hogs, lumber, diamonds, iron, ivory, marble, spices, cosmetics, steel, tin, zinc, rubber, etc. Those exchanges, through which the world’s commerce is passed daily, are all located in one country. They’re not in Iraq, nor in Rome.
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
Major world events have occurred in the last 60 plus years that should give any person cause to seriously ponder Biblical end times prophecies. The most important, which we have already examined, is the re-birth of the nation of Israel in 1948 back in its original land. In spite of the good intentions of a lot of good  people, to find the end times in their times,  it was just not going to happen until the Fig Tree of Israel re-budded, which it miraculously did in the middle of the last century.
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
These prophetic verses certainly would apply to the United States. Twenty-two of our states have ports or harbors through which flow the world’s goods for America’s consumption. There are over 400 coastal and inland ports throughout the United States. The U.S. Census Bureau has identified two hundred and forty national trading partners of the United States using those ports. Some of the largest U.S. ports are located on inland waterways, including Houston, Texas; Mobile, Alabama; New Orleans, Louisiana; and Portland, Oregon. The port city farthest from the ocean, Fairmont, West Virginia, is 2,085 miles from the sea via an inland waterway. America is truly a nation dwelling on many waters.
John Price (The End of America: The Role of Islam in the End Times and Biblical Warnings to Flee America)
Truth leads to good deeds, and good deeds lead to Paradise. Falsehood leads to evil deeds, and evil deeds lead to the Fire.
Even colloquial Egyptian changed: ‘Good morning’ (‘Naharak Saeed’) and ‘Good evening’ (‘masaa al-kheir’) were replaced by ‘peace be upon you’, Islam's greeting (‘al-salamu aleikom’).
Tarek Osman (Egypt on the Brink: From the Rise of Nasser to the Fall of Mubarak)
Ibn Taimiyah spent years hunting down any philosophical interpretation that appeared to deviate from the literalist, ‘clear’ interpretation of the Koran. He was especially scathing of the Sufis, the mystics of Islam, who, in earlier ages, had produced some of the most creative and refreshing insights in Islamic thought. Ibn Taimiyah's most famous book, Politics in the Name of Divine Rule for Establishing Good Order in the Affairs of the Shepherd and the Flock, called for strict imposition of the Sharia, set out the literalist interpretation of the Koran as the sole source and measure of law and rule, and criminalized the separation of power and authority from religious rule and jihad. Ibn Taimiyah's ideas had featured regularly, not only in Sayyid Qutb's writings, but in those of other jihadist theorists as well.
Tarek Osman (Egypt on the Brink: From the Rise of Nasser to the Fall of Mubarak)
in retrospect Nasser's pan-Arabism seems to have given Arabs little to celebrate, it is certain nothing good can come from the Arab world as long as the fanatical Wahhabis of Saudi Arabia are in control. For Egypt, the results of the spread of Wahhabism are already evident. As we have seen, the condemnation by a minority of Wahhabi-inspired zealots of popular moulids as un-Islamic is one. The singling out for discrimination and violence of Egypt's Christian minority, also damned as infidels by Wahhabi doctrine, is another.
John R. Bradley (Inside Egypt: The Land of the Pharaohs on the Brink of a Revolution)
Gramsci set out to provide a revolutionary blueprint that would pervert the Roman Catholic Church’s values of goodness and forgiveness into a mind control tool in the hands of the new Marxists. He knew that the working classes were defined by their Christian faith and their Christian culture. Christianity, Gramsci recognized, blocked the way toward uprisings by the workers against the ruling class. No matter how strong might be their oppression, the working classes defined themselves in terms of their Christian faith. Christian culture liberated the working classes against even the most repressive secular abuses. While Gramsci shared the world views of Marx and Lenin concerning a future “workers paradise,” he knew that it had to come about in a wholly different way than through violent revolution.21 A high priority item for contemporary radical Leftists, therefore, is to destroy religion, a competitor for winning the “hearts and minds” necessary for Marxist revolution. For the Left, worship of God must be replaced by a worship of man, or “secular humanism.
Robert Chandler (Shadow World: Resurgent Russia, the Global New Left, and Radical Islam)
Gradual change is in principle, of course, a good idea, certainly in countries where a blatant disregard for civil liberties go hand in hand with outright brutality and a plundering of the nation’s resources. In such instances—and in the Arab world Egypt is an obvious example—any long reign of extreme censorship especially tends to hamper not only cultural expression, but the capacity for it as well. The most extreme example, Saudi Arabia, is a country now devoid of art or culture of any value whatsoever, Islamic or otherwise, official or clandestine. Under such circumstances, censorship, like any prohibition, strangles the soul, not only of the censored but of the censor, too, so that over time the authorities find themselves turning in an ever tighter circle as the perimeter of the permissible draws in.
John R. Bradley (Behind the Veil of Vice: The Business and Culture of Sex in the Middle East)
Bernard Lewis, a lifelong student of Jews and Islam and himself a Jew, reflected on the fourteen centuries of Jewish life under Islamic rule, eight centuries after Maimonides’ damning verdict. Lewis wrote: ‘The Jews were never free from discrimination, but only rarely subject to persecution.’ He noted that the situation of Jews living under Islamic rulers was ‘never as bad as in Christendom at its worst, nor ever as good as in Christendom at its best.’ Lewis observed that ‘there is nothing in Islamic history to parallel the Spanish expulsion and Inquisition, the Russian pogroms, or the Nazi Holocaust.’ But he also commented that, on the other hand, there was nothing in the history of Jews under Islam ‘to compare with the progressive emancipation and acceptance accorded to Jews in the democratic West during the last three centuries.’11
Martin Gilbert (In Ishmael's House)
What good is a fragile spirit, as when touched, shatters into a thousand pieces.
Aisha Mirza
The collapse of solidarity and security for many western European working people after the 1970s was compounded by the postwar flood of Third World immigrants into western Europe. When times were good, the immigrants were welcome to do the dirty jobs that the national labor force now spurned. When Europeans began to face long-term structural unemployment for the first time since the Great Depression, however, immigrants became unwelcome. Moreover, European immigration had changed. Whereas earlier immigrants had come from southern or eastern Europe and differed only slightly from their new hosts (with the notable and significant exception of Jews from eastern Europe in the 1880s and the 1930s), the new immigrants came from former colonial territories: North and sub-Saharan Africa, the Caribbean, India, Pakistan, and Turkey. And whereas earlier immigrants (some Jews again excepted) had tended to assimilate quickly and disappear, the new immigrants often clung to visibly different customs and religions. Europeans had to learn to coexist with permanent African, Indian, and Islamic communities that flaunted their separate identities. The immigrant threat was not only economic and social. The immigrants were seen increasingly as undermining national identity with their alien customs, languages, and religions. A global youth culture, mostly marketed by Americans and often associated with black performers, did to local cultural traditions what the global economy had done to local smokestack industry. Anti-immigrant resentment was pay dirt for radical Right movements in western Europe after the 1970s. It was the main force behind the British National Front. The most successful of them—Jean-Marie Le Pen’s Front National in France and Jörg Haider’s Freiheitspartei in Austria—were almost entirely devoted to exploiting anti-immigrant fears, fighting multiculturalism and an alleged immigrant criminal propensity, and proposing the expulsion of the alien poor.
Robert O. Paxton (The Anatomy of Fascism)
The Christos (from the Greek, meaning 'anointed') spent a lot of His time, while on Earth, healing people. I refer specifically to the fact that He spent a lot of time casting out what the Bible calls unclean spirits. These unclean spirits were Alien Parasites. Mark's Gospel is replete with examples of this aspect of the Christos' healing ministry. In Christianity, there is talk about good angels and evil angels; in Islam, the pious and evil jinn, in Buddhism and other religions, beneficent spirits and malevolent spirits. Alien Parasites have been attacking humanity since humans first walked on this Planet.
Laurence Galian (Alien Parasites: 40 Gnostic Truths to Defeat the Archon Invasion!)
Father Joe grinned. “What is good, and what is evil?” People shifted uncomfortably in their chairs. “Islam says good is doing whatever Allah has decreed is good. Evil is the opposite. Hinduism talks about ignorance that causes one to err and those errors are the karma of past lives that hurt one in the present. Not only is evil inevitable in creation, but it is said to be a good thing, a necessary part of the universe, the will of Brahma, the creator. If the gods are responsible for the existence of evil in the world, they either create it willingly—and are thus evil themselves—or are forced to create it by the higher law of karma, which makes them weak. “Buddhism disagrees. In fact, the whole of life for the Buddhist is suffering that stems from the wrong desire to perpetuate the illusion of personal existence. The Noble Truth of Suffering, dukkha, is this: ‘Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; dissociation from the pleasant is suffering; not to get what one wants is suffering—in brief, the five aggregates of attachment are suffering.’ Samyutta Nikaya 56, 11. According to that belief, good is the complete abolition of personhood, because that is what ends suffering. “The monotheistic religions go another route. Now listen to this: “‘When you reap your harvest, leave the corners of your field for the poor. When you pluck the grapes in your vineyard, leave those grapes that fall for the poor and the stranger. Do not steal; don’t lie to one another, or deny a justified accusation against you. Don’t use My name to swear to a lie. Don’t extort your neighbor, or take what is his, or keep the wages of a day laborer overnight. Don’t curse a deaf man or put a stumbling block before a blind man. Don’t misuse the powers of the law to give special consideration to the poor or preferential honor to the great; according to what is right shall you judge your neighbor. Don’t stand by when the blood of your neighbor is spilled. Don’t hate your fellow man in your heart but openly rebuke him. Do not take revenge nor bear a grudge. Love your neighbor’s well-being as if it were your own.’ “And overarching all these commandments is the supreme admonition not to be good but to be holy, ‘because I am holy.’” The class looked stunned. “Pretty specific, no?” He smiled. “Especially in contrast to the detachment from life of the Eastern religions. In this, we find perhaps the greatest piece of moral education and legislation ever given to mankind in all human history. Do any of you recognize the source?” “Gospels?” someone guessed. “It’s from the Old Testament of the Jews. From the book of Leviticus.
Naomi Ragen (An Unorthodox Match: A Novel)
Life is a gift; each day is a chance to do better, to be better. In the Quran, God says that he created Day and Night for us to remember him and to thank him for his blessings. They are a continuous chance to correct our mistakes, to do more good deeds, to learn more, to teach more, to help this world thrive again.
Noora Ahmed Alsuwaidi
Without Daniel and Revelation, we would be left with mere vague and shadowy reflections about the afterlife and the destiny of our human race. We would lack full assurance that it is a good thing to be a good person.” History and Mystery: “What does a kiss have to do with apocalyptic judgment? How did the Moabites help form Hebrew and Christian eschatology? Why do Branch Dividian types and Islamic terrorists seek suicide in apocalyptic fervor but the general public lends it scant attention? How can a lamb be ferocious and a wolf be a pacifist
Bernie Calaway, Discernment from Daniel
And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.
(Quran 17:70)
The fifth line of catastrophe is the rise of fanatical religious cults, principally Islam. The rise of radical Islam is the backlash to the excesses of the cosmopolitanism of modernity that wanted to impose on the entire world the model of atheist individualism, the cult of material goods, the loss of spiritual values and the dictatorship of the spectacle. In reaction to this aggression, Islam has radicalised, just as it was already becoming once again a religion of domination and conquest, in conformity with its traditions.
Guillaume Faye (Convergence of Catastrophes)
Palestine (the Muslims) squaring off in this epic battle of the ages. Ironically, many Muslims despise ‘Jews,’ not realizing that they are, themselves, ‘Hebrews’ if they truly believe their own Quran. The three Pentateuch-reading religions—Judaism, Islam, and Christianity—are referred to as the ‘Abrahamic’ religions. What separates the three is, the ‘denial’ of Christ being our ‘Lord and Savior’—the ancient mechanism of antichrist. If you will remember, this was one of the central requirements for partaking in the ‘Knowledge of Good and Evil’ : ‘the denial of the existence of God.’ Most readers never catch on to any of these scriptural nuances, (‘tweaks’) and head to their respective temples every week simply to play church.
Judah (Back Upright: Sacred Scroll of Seven Seals II)
As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations. When one asks what the motivations of Islamists and jihadists actually are, one encounters a tsunami of liberal delusion. Needless to say, the West is to blame for all the mayhem we see in Muslim societies. After all, how would we feel if outside powers and their mapmakers had divided our lands and stolen our oil? These beleaguered people just want what everyone else wants out of life. They want economic and political security. They want good schools for their kids. They want to be free to flourish in ways that would be fully compatible with a global civil society. Liberals imagine that jihadists and Islamists are acting as anyone else would given a similar history of unhappy encounters with the West. And they totally discount the role that religious beliefs play in inspiring a group like the Islamic State—to the point where it would be impossible for a jihadist to prove that he was doing anything for religious reasons. Apparently, it’s not enough for an educated person with economic opportunities to devote himself to the most extreme and austere version of Islam, to articulate his religious reasons for doing so ad nauseam, and even to go so far as to confess his certainty about martyrdom on video before blowing himself up in a crowd. Such demonstrations of religious fanaticism are somehow considered rhetorically insufficient to prove that he really believed what he said he believed. Of course, if he said he did these things because he was filled with despair and felt nothing but revulsion for humanity, or because he was determined to sacrifice himself to rid his nation of tyranny, such a psychological or political motive would be accepted at face value. This double standard is guaranteed to exonerate religion every time. The game is rigged.
Sam Harris (Islam and the Future of Tolerance: A Dialogue)
The truth as Joseph and his comrades discovered, was that the Islamic State's fighters were skilled butchers, but lousy soldiers. "They're only good at terrorizing people who aren't armed," he said. "They think they're good, but when we wake them up in the middle of the night, they would crap their pants.
Joby Warrick (Black Flags: The Rise of ISIS)
Love of what is good and useful, and hatred of what is ugly or evil and harmful are the conditions for success. Bashfulness (hayâ, corresponding to Greek aidôs) and the avoidance of bad company and of sloth are among the qualities strongly recommended for inculcation in the young.
Franz Rosenthal (Knowledge Triumphant: The Concept of Knowledge in Medieval Islam)
Among the conventional adab anthologies, we encounter a somewhat different organization of the traditional material in the Kitâb Adab ad- dunyâ wa-d-dîn of al-Mâwardî (d. 450/1058).84 The five large chapters of the work deal with 1. the excellence of the intellect and intelligence and the blameworthiness of instinctive desire and blind prejudice (hawâ); 2. the âdâb of knowledge; 3. the âdâb of religion (dealing mainly with the negative aspects of the material world); 4. the âdâb of this world; and 5. the âdâb of the soul. As the plural âdâb indicates, the various ways in which intellectual, religious, practical/material, and spiritual/ethical behavior is to be practised are illustrated by preferably brief and aphoristic statements in prose and, quite often, in verse. As is to be expected, the chapter on knowledge shows no systematic arrangement. It starts out with strong expressions of praise for knowledge and the appropriate Qur- ânic citations and statements by the Prophet and early Muslim authorities. Evidence is presented for the superiority of knowledge over ignorance. The impossibility of attaining complete knowledge is explained, and the need to acquire knowledge of all kinds wherever possible is stressed. The relationship between knowledge and material possessions is explored in the usual manner. It is recommended that the process of studying begin at an early age. Knowledge is dif- cult to acquire. Again, the prevalence of ignorance is discussed. The objectionable character of using knowledge for ulterior purposes comes in for customary mention. There are sayings explaining the best methods of study and instruction, the qualities students ought to possess, the need for long and strenuous study, and the drawbacks of forgetfulness. Then, we read remarks about handwriting, about the usually bad handwriting of scholars, and about their constantly being engaged in writing. Remarks on the qualifi cations of students, the hadîth that “good questions are one half of knowledge,” and sayings about the character qualities of scholars complete the part of the work devoted to knowledge. Its predominantly secular outlook is indicated by the fact that knowledge here continues to precede the discussion of religion and ethics. The basic role conceded to the intellect with respect to both intellectual/educational and religious/ ethical activity is formally acknowledged by placing the chapter on it at the beginning, as was also the case in the work of al-Marzubânî.
Franz Rosenthal (Knowledge Triumphant: The Concept of Knowledge in Medieval Islam)
An apparently old and often cited dictum extolling the superiority of scholars over statesmen was attributed to the legendary grammarian of the seventh century, Abû l-Aswad ad-Du- alî, and couched in this form: “There is nothing more powerful (a- azz) than knowledge. This is shown by the fact that kings exercise control (hukkâm) over people, and scholars exercise control over kings.” If the scholars themselves cannot be in positions of political power, then at least, the rulers should have knowledge. “Knowledge,” Aristotle says, “is an ornament of kings.” Again, Greek statecraft is transferred to Iran in the form of a statement ascribed to Anûsharwân: “When God means well for a nation, He places knowledge in its kings, and kingship in its scholars.” The concept of the philosopher-king appears in Muslim adab under the name of Diogenes. “Asked when the world was in good shape, Diogenes replied: When its kings philosophize, and its philosophers are kings.
Franz Rosenthal (Knowledge Triumphant: The Concept of Knowledge in Medieval Islam)
HIDDEN POLYTHEISM: MAKING A DISPLAY OF PRAYERS The second kind of polytheism is hidden polytheism, such as making a display of our prayers or other forms of obedience to Allah. The difference between this polytheism and polytheism in prayers is that in the case of polytheism in prayers we associate some other thing or being with Allah. If someone directs his attention towards anything other than Allah, in the ritual prayer, or if, by the suggestion of shaitan, he has a picture of a false deity in his mind, or if his guide is the center of his attention, then he is a polytheist. Nothing except Allah, should be the object of attention in our worship. The Prophet said that if someone does a good deed and makes someone else a partner with Allah in it, then his whole deed is for the partner. Allah hates that action as well as its doer. It has also been reported that the Holy Prophet said that if someone offers the ritual prayer, observes a fast, or performs the Pilgrimage and has the idea that by his doing so the people will praise him, "then verily, he has made a partner with Allah in his action.
Sultanu'l-Wa'izin Shirazi (Peshawar Nights: Shia Islam in Sunni Traditions)