Grave Islamic Quotes

Seek knowledge from the Cradle to the Grave

Yet a personal God can become a grave liability. He can be a mere idol carved in our own image, a projection of our limited needs. fears and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them.

Can I aske forgiveness for someone else, someone whose already dead? Yes, you can. Of course you can. And you can give charity in their name and you can recite the Qur'an for their sake. All these things will reach them, your prayers will ease the hardship and loneliness of their grave or it will reach them in bright, beautiful gifts. Gifts to unwrap and enjoy and they will know that this gift is from you.

Islam’s all about knowledge, right? Muslims know everything. We seek knowledge from the cradle to the grave. We seek knowledge even if it be in China, Yusef, EVEN IN CHINA! And we’ve reduced our religion to fuckin’ academics. The guy who knows Islam best is the one who really hits the books hard, learns his shit. Muslims brag about having no priests but we’re getting molested by scholars. Yusef Ali, books are not Allah. Even a book by or from Allah is not Allah.

Now the road was crossing orange groves in flower, and the nuptial scent of the blossoms absorbed the rest as a full moon does a landscape; the smell of sweating horses, the smell of leather from the carriage upholstery, the smell of Prince and the smell of Jesuit, were all cancelled out by that Islamic perfume evoking houris and fleshly joys beyond the grave.

For the early scholars of Islam, there would have been no conflict between religion and science. The early thinkers were quite clear abou their mission: the Qur'an required them to study alsamawat wal'arth (the skies and the earth) to find proof of their faith. The prophet himself had besought this discipline to seek knowledge 'from the cradle to the grave', no matter how far that search took them, for 'he who travels in search of knowledge, travels along Allah's path to paradise

Until Islam’s articulate spokeswomen such as Rana Kabbani target their misguided coreligionists with the fervor they expend on outside critics, the grave mistake of conflating Islam with clitoridectomy and honor killings will continue. And much more importantly, so will the practices themselves, at the cost of so many Muslim women’s health and happiness.

Paradise spread forth beyond the shadowy grave

In the Cold War, the West celebrated dissidents such as Aleksandr Solzhenitsyn, Andrei Sakharov, and Vaclav Havel, who had the courage to challenge the Soviet system from within. Today, there are many dissidents who challenge Islam – former Muslims, and reformers – but the West either ignores them or dismisses them as “not representative.” This is a grave mistake. Reformers must be supported and protected. They should be as well known as Solzhenitsyn, Sakharov, and Havel were in the 1980s – and as well known as Locke and Voltaire were their day, when the West needed freethinkers of its own.

Three things follow the dead person to his grave, two of which return and one of which remains with him. His family money and deeds accompany him to the grave, then his family and wealth return and his deeds stay with him.

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

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.

They were Muslims, man, but not your uncles. They need a deen that's not your uncle's deen. Iman, think about it like that, iman! It's supposed to be all about having no fear of death, right? And we got that part down, we've done that and we have plenty of Muslims who aren't afraid to die. Mash'Allah--but now Muslims are afraid to fuckin' live! They fear life, yakee, more than they fear shaytans or shirk or fitna or bid'a or kafr or qiyamah or the torments in the grave, they fear Life... You got all these poor kids who think they're inferior because they don't get their two Fajr in, their four Zuhr, four Asr... they don't have beards, they don't wear hejab, maybe they went to their fuckin' high school proms and the only masjid around was regular horsehit-horseshit-takbir-masjid and they had to pretend like they were doing everything right...well I say fuck that and this whole house says fuck that--even Umar, you think Umar can go in a regular masjid with all his stupid tattoos and dumb straghtedge bands? Even Umar, bro, as much as he tries to Wahabbi-hard-ass his way around here, he's still one of us. He's still fuckin' taqwacore.

I wrestled with myself in prayer, trying to force my mind to encounter God, but he remained a stern taskmaster who observed my every infringement of the Rule, or tantalizingly absent. The more I read about the raptures of the saints, the more of a failure I felt. I was unhappily aware that what little religious experience I had, had somehow been manufactured by myself as I worked upon my own feelings and imagination. Sometimes a sense of devotion was an aesthetic response to the beauty of the Gregorian chant and the liturgy. But nothing had actually happened to me from a source beyond myself. I never glimpsed the God described by the prophets and mystics. Jesus Christ, about whom we talked far more than about “God,” seemed a purely historical figure, inextricably embedded in late antiquity. I also began to have grave doubts about some of the doctrines of the Church. How could anybody possibly know for certain that the man Jesus had been God incarnate and what did such a belief mean?

Yet a personal God can become a grave liability. He can be a mere idol carved in our own image, a projection of our limited needs, fears and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them. When he seems to fail to prevent a catastrophe or seems even to desire a tragedy, he can seem callous and cruel. A facile belief that a disaster is the will of God can make us accept things that are fundamentally unacceptable. The very fact that, as a person, God has a gender is also limiting: it means that the sexuality of half the human race is sacralized at the expense of the female and can lead to a neurotic and inadequate imbalance in human sexual mores. A personal God can be dangerous, therefore. Instead of pulling us beyond our limitations, “he” can encourage us to remain complacently within them; “he” can make us as cruel, callous, self-satisfied and partial as “he” seems to be. Instead of inspiring the compassion that should characterize all advanced religion, “he” can encourage us to judge, condemn and marginalize. It seems, therefore, that the idea of a personal God can only be a stage in our religious development. The world religions all seem to have recognized this danger and have sought to transcend the personal conception of supreme reality.

when the United States and Britain denied their non-propertied classes and their female citizens suffrage, or when the US operated a colonial system of slavery, genocide, and racial apartheid, no culturalist arguments were advanced to explain this grave democratic deficit among white Euro-American property-owning Protestant Christian men either (the only exception was the use by antebellum Northern white abolitionists of culturalist arguments against Southern whites as sexually excessive and libertine—on account of having learned such traits from their Black slaves and from living in a warmer climate—and confining of women, but no arguments were offered to explain the racism of Northern whites against Blacks and Native Americans, let alone Northern intolerance of Catholics and Mormons or discrimination against women).

The humiliation of the ummah was not merely a political catastrophe, but touched a Muslim’s very soul. This new weakness was a sign that something had gone gravely awry in Islamic history. The Quran had promised that a society which surrendered to God’s revealed will could not fail. Muslim history had proved this. Time and again, when disaster had struck, the most devout Muslims had turned to religion, made it speak to their new circumstances, and the ummah had not only revived but had usually gone on to greater achievements. How could Islamdom be falling more and more under the domination of the secular, Godless West? From this point, a growing number of Muslims would wrestle with these questions, and their attempts to put Muslim history back on the straight path would sometimes appear desperate and even despairing. The suicide bomber—an almost unparalleled phenomenon in Islamic history—shows that some Muslims are convinced that they are pitted against hopeless odds.

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.

Islam tells us that on the unappealable Day of Judgment, all who have perpetrated images of living things will reawaken with their works, and will be ordered to blow life into them, and they will fail, and they and their works will be cast into the fires of punishment. As a child, I knew that horror of the spectral duplication or multiplication of reality, but mine would come as I stood before large mirrors. As soon as it began to grow dark outside, the constant, infallible functioning of mirrors, the way they followed my every movement, their cosmic pantomime, would seem eerie to me. One of my insistent pleas to God and my guardian angel was that I not dream of mirrors; I recall clearly that I would keep one eye on them uneasily. I feared sometimes that they would begin to veer off from reality; other times, that I would see my face in them disfigured by strange misfortunes. I have learned that this horror is monstrously abroad in the world again. The story is quite simple, and terribly unpleasant. In 1927, I met a grave young woman, first by telephone (because Julia began as a voice without a name or face) and then on a corner at nightfall. Her eyes were alarmingly large, her hair jet black and straight, her figure severe. She was the granddaughter and greatgranddaughter of Federalists, as I was the grandson and great-grandson of Unitarians,* but that ancient discord between our lineages was, for us, a bond, a fuller possession of our homeland. She lived with her family in a big run-down high-ceiling'd house, in the resentment and savorlessness of genteel poverty. In the afternoons— only very rarely at night—we would go out walking through her neighbor-hood, which was Balvanera.* We would stroll along beside the high blank wall of the railway yard; once we walked down Sarmien to all the way to the cleared grounds of the Parque Centenario.*Between us there was neither love itself nor the fiction of love; I sensed in her an intensity that was utterly unlike the intensity of eroticism, and I feared it. In order to forge an intimacy with women, one often tells them about true or apocryphal things that happened in one's youth; I must have told her at some point about my horror of mirrors, and so in 1928 I must have planted the hallucination that was to flower in 1931. Now I have just learned that she has gone insane, and that in her room all the mirrors are covered, because she sees my reflection in them— usurping her own—and she trembles and cannot speak, and says that I am magically following her, watching her, stalking her. What dreadful bondage, the bondage of my face—or one of my former faces. Its odious fate makes me odious as well, but I don't care anymore.

Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity. The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion. There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him.

What we have here are two words that pop up which, when applied to what the Koran teaches and Moslems believe, don’t really mean anything. The first of these words is “Islam,” which doesn’t mean anything because it can only be applied to a single nation. There is no such thing as “THE Islamic Nation.” There are more than two dozen. “Islam,” in itself, means nothing, because the word itself (meaning “submission” or “obedience”) is applied to a dead sinner who never got out of the grave. You are to obey him.

I had no doubt but that if I prayed for fellow-workers, in the name of the Lord Jesus Christ, they would be given. I had no doubt but that, in answer to such prayer, the means for our going forth would be provided, and that doors would be opened before us in unreached parts of the Empire…The sense of bloodguiltiness became more and more intense. Simply because I refused to ask for them, the laborers did not come forward, did not go out to China: and every day tens of thousands in that land were passing into Christless graves!

Food is not to enjoy. That's not the reason why you're eating it. That's why the Glutton eats. But someone who's serious about maintaining their health - they eat for health. We're literally digging our graves with our teeth.

We are people of worship and work in service to God and to each other. It’s that simple. It’s that hard. While many run from Islam, or from poverty, immigration, AIDS, third-world debt relief, the church runs toward them all. It is a dangerous mission. But it is the mission to which God has called us. In our baptism, he calls us to a life of search and rescue. Each time we gather, we do so with the full knowledge that we are being sent. Sent to usher in the shalom of God, to bring shalom to every person, space, and place. The first step in not killing your Muslim neighbor is to join a church that reads the gospels (particularly Luke 10) and puts those words into action. We’re moving beyond stereotypes. The future depends upon it. Beyond fear. Beyond anger. Beyond rage. Beyond caricatures. So be bold. And do not be afraid.

We are not engaged in a war against “one of the most dangerous enemies our world has ever faced,” as Stephen Harper recently claimed in reference to ISIL, the Islamic State in Iraq and the Levant. Talk such as that, especially on the part of a sitting prime minister, is unconscionable and an affront to all those who served in two world wars, including my uncles, who must be rolling over in their graves.

Kye, Ngbe-gyo, gbe-su. Kye-nb=gbe-ta-wo-nde.”, meaning: Man: To pursue worship, to mature, and become matter without life. Man pursues a cavernous place (i.e. a grave or hole in the ground). Mandinka script (Clyde Ahmed Winters, Islam in America)

Consciousness is there in animal life. Beyond animal instincts, humans also have inherent recognition of good and evil in their conscience. Belief in deterministic justice and rewards in afterlife fulfils our aspiration to have true and fair reward for every small act of goodness and evil in afterlife. Every moment of a nurse and that of a cured or dead patient is not meaningless if one believes and prepare for afterlife by achieving excellence in morals. Imam Ghazali wrote that wealth is useful till we die, relatives till we are put in grave and only good deeds will be the currency on judgement day. If we have good deeds to take in next life, then we can have everlasting happiness that is not infected and affected by any Corona Virus.

An important event during the government of Haroon was the discovery of the hidden grave of Imam Ali (AS) in Najaf. The Shia Imams knew its hidden location and had kept it as a secret. They had only revealed it to their close companions. This location was hidden from the public for about 130 years until the government of Haroon. During this long period, the holy grave of Imam Ali was protected from the vengeful actions of the Khawarij and the Umayyads, who hated Imam Ali’s justice. For example, during the government of Hajjaj in Kufa, around 3,000 graves were exhumed by his order in an attempt to find and disrespect Imam Ali’s grave. At the time of Haroon, no serious threat was facing the unveiled grave of Imam Ali. The Khawarij ideology had been weakened and their activities were limited to the boundaries of the Islamic

It is, therefore, a travesty of truth to say that Islam enjoyed an empire in India for six centuries. What happened really was that Islam struggled for six centuries to conquer India for good, but failed in the final round in the face of stiff and continued Hindu resistance. Haji was not at all wrong when he mourned that the invincible armada of Hijaz which had swept over so many seas and rivers met its watery grave in the Ganges. Iqbal also wrote his Shikwah in sorrowful remembrance of the same failure. In fact, there is no dearth of Muslim poets and politicians who weep over the defeat of Islam in India in the past, and who look forward to a reconquest of India in the future. Hindus have survived as a majority in their motherland not because Islam spared any effort to conquer and convert them but because Islamic brutality met more than its equal in Hindu tenacity for freedom.

General Kennedy raised his hand. “Once we’ve destroyed these pigs, are we going to get our payback for their crucifixions?” he asked. The Marine commanders, who were beyond enraged, jumped in. “We found over 153 Marines crucified when we re-secured the Ben-Gurion University campus near Negev the other day,” blurted General Peeler, eyes burning with rage. “I know everyone wants payback for the crucifixions, and I assure you we will have it. Once the battlefields have been secured and the grave registration units move in, they are going to bury the IR forces in mass graves. They will do their best to identify the IR soldiers so that they can be properly marked. Prior to the graves being filled in, they have been instructed to cover all the bodies in pig’s blood, which the Germans and Brits have supplied. We have documented over 5,000 crucifixions of US Forces, so we will bury their dead in pig’s blood in retaliation. They believe that this will prevent them from entering Paradise, so we will test that theory.” A few laughs, snickers and whoops could be heard, mostly from the NCO’s. This was a tactic used by General “Black Jack” Pershing in the Philippines prior to World War One. The US had taken possession of the Philippines during the Spanish American War of 1898. In 1911, a Muslim uprising took place in Mindanao, and General Pershing had the insurgents shot with bullets dipped in pig’s blood and then their bodies were buried with the guts of the pig. This discouraged future Muslim attacks by future Jihadis because they believed they would be prevented from entering Paradise if they were buried with the blood from a pig and its guts. General Gardner’s staff wanted to take a page from history and see if it would make a difference in this war--any small advantage that could be gained was something worth pursuing, no matter how strange or unconventional it may be.

we need to do about this barbaric practice is raise awareness of it among Americans who have no idea that it is happening. The Aqsa Parvez memorial was the very first occasion on which non-Muslims began to take note of the victims of Islamic honor killing, and to serve notice to their killers that the victims would not be forgotten or their murders ignored. Memorials to Aqsa Parvez were planned in the Canadian town of Pelham, Ontario, and in Jerusalem. Aqsa Parvez was brutally murdered by her father and brother in December 2007 for refusing to wear the Islamic headscarf. But that was only the beginning; the abuse of this girl continued. She was buried in an unmarked grave. Her family refused to acknowledge her life, as she had “dishonored” them. In defiance of her devout father and brother, she had refused to live under the suffocating dictates of Islamic law. The eleventh grade student began taking off her hijab, a traditional Islamic headscarf, when she went to school, and would put it back on when she returned home. Her dad would go to her school during school hours and walk around trying to find her, trying to catch her not wearing Islamic garb, talking to boys, or hanging out with “non-muslims.” “She wanted to dress like us,” said one friend of Aqsa. “To be normal.” For this, her family prefers that she be forgotten—unknown, unloved, unmourned. In December 2008, when I read that Aqsa lay in an unmarked grave, I felt sick. I started a memorial fund to get her a headstone. But I had no idea how difficult

It has been related that the souls of believers* will be inside white birds which feed on the Garden's fruits. (Imam Al-Haddad, "The Lives of Man") *life in the grave (Barzakh)

Un certain groupe de métiers — se caractérisant par l’usage qu’ils font du feu pour transformer ou ennoblir des matières comme le métal ou les minéraux dont on fait du verre et des émaux — sert de base à une tradition spirituelle qui se rattache à Hermès Trismégiste dont le nom égyptien est Thot et que beaucoup de musulmans comptent au nombre des anciens prophètes. L’art hermétiste par excellence, c’est l’alchimie ; le plus souvent mal comprise, parce que la transmutation qui est son but et qu’elle traduit en termes artisanaux, se situe en réalité au niveau de l’âme. Que l’alchimie ait été pratiquée par beaucoup d’artisans du feu, ne fait aucun doute ; son emblème, le couple de dragons entrelacés — forme médiévale du caducée — orne de nombreux récipients en céramique ou en métal. Nombre d’artisans ou d’artistes, qu’ils aient reçu ou non une initiation correspondant à leur entrée dans une corporation professionnelle, adhéraient ou adhèrent encore à un Ordre soufi (...) on peut également dire que le soufisme se situe là où l’amour et la connaissance convergent. Or, l’objet ultime et commun de l’amour comme de la connaissance n’est autre que la Beauté divine. On comprendra dès lors comment l’art, dans une civilisation théocentrique comme celle de l’Islam, se rattache à l’ésotérisme, dimension la plus intérieure de la tradition. Art et contemplation : l’art a pour objet la beauté formelle, alors que l’objet de la contemplation est la beauté au-delà de la forme qui révèle qualitativement l’ordre formel, tout en le dépassant infiniment. Dans la mesure où l’art s’apparente à la contemplation, il est connaissance, la beauté étant un aspect de la Réalité, au sens absolu du terme. Cela nous ramène au phénomène de scission entre art et artisanat, d’une part, et art et science, d’autre part, phénomène qui a profondément marqué la civilisation européenne moderne : si l’art n’est plus considéré comme une science, c’est-à-dire comme une connaissance, c’est que la beauté, objet de contemplation à divers degrés, n’est plus reconnue comme un aspect du réel. En fait, l’ordre normal des choses a été renversé à un point tel qu’on identifie volontiers la laideur à la réalité, la beauté n’étant plus que l'objet d’un esthétisme aux contours parfaitement subjectifs et changeants. Les conséquences de cette dichotomie de l’expérience du réel sont des plus graves : car c’est finalement la beauté — subtilement rattachée à l’origine même des choses — qui jugera de la valeur ou de la futilité d’un monde. Ainsi que le Prophète l’a dit : « Dieu est beau et II aime la beauté. » p. 296-298

Grateful for their generosity, Muhammad orders the land to be leveled, the graves dug up, and the palm trees cut down for timber to build a modest home. He envisions a courtyard roofed in palm leaves, with living quarters made of wood and mud lining the walls. But this will be more than a home. This converted drying-ground and cemetery will serve as the first masjid, or mosque, of a new kind of community, one so revolutionary that many years later, when Muslim scholars seek to establish a distinctly Islamic calendar, they will begin not with the birth of the Prophet, nor with the onset of Revelation, but with the year Muhammad and his band of Emigrants came to this small federation of villages to start a new society. That year, 622 C.E., will forever be known as Year 1 A.H. (After Hijra); and the oasis that for centuries had been called Yathrib will henceforth be celebrated as Medinat an-Nabi: “The City of the Prophet,” or more simply, Medina. There

[…] D’autre part, la thèse de René Guénon sur l’unité fondamentale des formes traditionnelles n’apparaîtra pas comme tout à fait nouvelle en Islam, car il y a quelques précédents précieux, tout d’abord avec le Cheikh al-Akbar [Ibn `Arabî] dont l’enseignement ne pouvait pourtant pas être aussi explicite que celui de René Guénon en raison des réserves qu’impose tout milieu traditionnel particulier ; il y aura quand même intérêt à s’y reporter. Ce que nous venons de signaler comme points critiques et solutions à envisager lorsqu’il s’agira de juger de l’orthodoxie islamique de l’enseignement de René Guénon, aussi bien que de son orthodoxie d’une façon générale, ne doit pas faire oublier que ce qui est requis sous ce rapport de tout Oriental ou Occidental qui voudrait en juger, ce sont non seulement des qualités intellectuelles de jugement, mais aussi la connaissance étendue et profonde des doctrines qui doivent être évoquées en l’occurrence. La méthode facile et expéditive des citations tronquées et retranchées de leurs relations conceptuelles d’ensemble, aggravée peut-être encore par des méprises terminologiques ne saurait avoir ici aucune excuse, car René Guénon ne parle pas au nom ni dans les termes d’une théologie ou d’une doctrine particulière dont les références seraient immédiates. De toutes façons, une des choses les plus absurdes serait de demander à des « autorités » exotériques, qu’elles soient d’Orient ou d’Occident, d’apprécier le degré de cette orthodoxie, soit d’une façon générale, soit par rapport à quelque tradition particulière. Ces « autorités », en tant qu’exotériques, et quelles que puissent être leurs prétentions de compétence, sincères ou non, n’ont déjà aucune qualité pour porter un jugement sur les doctrines ésotériques et métaphysiques de leurs propres traditions. L’histoire est là du reste pour prouver à tout homme intelligent et de bonne foi, que chaque fois que de telles ingérences se sont produites, qu’elles aient été provoquées par de simples imprudences ou par des fautes graves, soit d’un côté soit de l’autre, il en est résulté un amoindrissement de spiritualité et la tradition dans son ensemble a eu à souffrir par la suite. (É. T. n° 305 Janv.-Fév. 1953, p. 14)

A week later the British Commissioner, Captain H. N. Davies, wrote to London to report what had passed, adding: Have since visited the remaining State Prisoners – the very scum of the reduced Asiatic harem; found all correct. None of the family appear much affected by the death of the bed-ridden old man. His death was evidently due to pure decrepitude and paralysis in the region of the throat. He expired at 5 o’clock on the morning of the funeral. The death of the ex-King may be said to have had no effect on the Mahomedan part of the populace of Rangoon, except perhaps for a few fanatics who watch and pray for the final triumph of Islam. A bamboo fence surrounds the grave for some considerable distance, and by the time the fence is worn out, the grass will again have properly covered the spot, and no vestige will remain to distinguish where the last of the Great Moghuls rests.

their focus to combatting terrorism, and the American public came to see al-Qaeda and other Islamic terrorist organizations as the greatest danger they faced—a grave miscalculation. Since 9/11, 103 people have been killed in the United States by Islamic terrorists, acting either alone or in groups.27

What the Western world does not understand about Islam is that its adherents’ first and foremost identity is being a Muslim, without the limitations of national boundaries or allegiances. There is no such thing called Sunni dar al-Islam and Shiite dar al-Islam. There is only one dar al-Islam and then there is the rest of the world, dar al-harb, or the house of war. Sunnis and Shiites understand this basic distinction and easily set aside internal conflict to deal with an external power. That is to say, the Sunni-Shiite conflict is secondary only to the Muslim–non-Muslim conflict. According to one author, “One of the myths of modern Islamist terrorism is that Sunni and Shi’a do not get along; but when it comes to common enemies or objectives or using force to replicate the Iranian revolution in other localities, they work together quite frequently.”18 There is no better example of such a display of unity against the Western influence, the external power, than the Iranian Revolution of 1979. The doctrine of jihad against nonbelievers coupled with the model of the Iranian Revolution has been a strong impetus for both Sunni as well as Shiite jihadist organizations.19 Iran sees the United States and Israel as such grave, existential, external threats to Islam that thwarting and ultimately destroying both the United States and Israel are important enough to temporarily put aside theological differences with heretical Sunni organizations, such as the Muslim Brotherhood and Hamas, making these some of the scariest partnerships in the unholy alliance.

Les formes d’expression des doctrines hindoues, tout en étant encore extrêmement différentes de toutes celles auxquelles est habituée la pensée occidentale, sont relativement plus assimilables, et elles réservent de plus larges possibilités d’adaptation ; nous pourrions dire que, pour ce dont il s’agit, l’Inde, occupant une position moyenne dans l’ensemble oriental, n’est ni trop loin ni trop près de l’Occident. En effet, il y aurait aussi, à se baser sur ce qui en est plus rapproché, des inconvénients qui, pour être d’un autre ordre que ceux que nous signalions tout à l’heure, n’en seraient pas moins assez graves ; et peut-être n’y aurait-il pas beaucoup d’avantages réels pour les compenser, car la civilisation islamique est à peu près aussi mal connue des Occidentaux que les civilisations plus orientales, et surtout sa partie métaphysique, qui est celle qui nous intéresse ici, leur échappe entièrement. Il est vrai que cette civilisation islamique, avec ses deux faces ésotérique et exotérique, et avec la forme religieuse que revêt cette dernière, est ce qui ressemble le plus à ce que serait une civilisation traditionnelle occidentale ; mais la présence même de cette forme religieuse, par laquelle l’Islam tient en quelque sorte de l’Occident, risque d’éveiller certaines susceptibilités qui, si peu justifiées qu’elles soient au fond, ne seraient pas sans danger : ceux qui sont incapables de distinguer entre les différent domaines croiraient faussement à une concurrence sur le terrain religieux ; et il y a certainement, dans la masse occidentale (où nous comprenons la plupart des pseudointellectuels), beaucoup plus de haine à l’égard de tout ce qui est islamique qu’en ce qui concerne le reste de l’Orient.

Mostly religious sectarians bury Islam in the grave of hatred and ignorance; however, reborn of Islam occurs every new Islamic year on the tenth day of the month Moharram regardless weathers, such practice is from centuries, killing each other for nothing. The majority of the Muslims, fail to qualify themselves accordingly as the teachings of the Holy Quran. Unfortunately, Muslims organize and celebrate the sad and happy occasions, but neither learn nor apply it practically upon self.

People thought I was bad, but Kavi didn’t give two fucks who he put a bullet in. That nigga was a loose cannon. Charmaine and her grease monkey ass son better chill before we make room in Tal’s grave for they ass. The Muslims always say may yo’ grave be spacious, and ion know if they ass into Islam, but we can practice the spacious part in a couple of hours.