Intention In Islam Quotes

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.

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.

The participation if women in some armies in the world is in reality only symbolic. The talk about the role of Zionist women in fighting with the combat units of the enemy in the war of 5 June 1967 was intended more as propaganda than anything real or substantial. It was calculated to intensify and compound the adverse psychological effects of the war by exploiting the backward outlook of large sections of Arab society and their role in the community. The intention was to achieve adverse psychological effects by saying to Arabs that they were defeated, in 1967, by women.

Purify your intentions, your inner being, your heart and be sincere in your actions,’ he wrote. ‘God looks into your heart, not at your outer form. He looks at what lies behind the clothes … He looks into your private sphere, not at your public show.

As long as your heart is beating, you have a purpose. God is intentional, so He does not keep anyone on Earth that doesn’t have to be here; if we are blessed with more life, it is because someone in the world needs us. If we are alive, it means that what we were sent to this Earth to create has not yet been accomplished.

No more alone through the world's wilderness, Although I trod the paths of high intent, I journeyed now: no more companionless

Liberal politics are incompatible with . . . a [religious] community, unless it is further believed that the individual members of the community have been endowed with reason and free will by their Creator and that they have no certain knowledge of what were/are the Creator’s intentions. —Leonard Binder, Islamic Liberalism

In the Islamic tradition a distinction is made between two holy wars, the "greater holy war" (el-jihadul-akbar) and the "lesser holy war" (el-jihadul-ashgar). This distinction originated from a saying (hadith) of the Prophet, who on the way back from a military expedition said: "You have returned from a lesser holy war to a great holy war." The greater holy war is of an inner and spiritual nature; the other is the material war waged externally against an enemy population with the particular intent of bringing "infidel" populations under the rule of "God's Law" (al-Islam). The relationship between the "greater" and "lesser holy war", however, mirrors the relationship between the soul and the body; in order to understand the heroic asceticism or "path of action", it is necessary to understand the situation in which the two paths merge, the "lesser holy war" becoming the means through which a "greater holy war" is carried out, and vice versa: the "little holy war", or the external one, becomes almost a ritual action that expresses and gives witness to the reality of the first. Originally, orthodox Islam conceived of a unitary form of asceticism: that which is connected to the jihad or "holy war".

The muslims never had any intention to seize the wealth and property of people, or to kill them through bloody wars; they never had any desire to employ compulsion in their approach to propagating islam: on the countrary, their sole purpose was to provide an atmosphere of freedom in ideology or religion: Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.

The single most important factor in the performance of any Muslim ritual is the believer’s intention, which must be consciously proclaimed before the ritual can begin.

A boy is in search of faith. Such a faith that he went to the forest for it, although it is not always preferable. The God with his entire presence is everywhere, but this boy, he loved the forest. He always thought that the forest is better than the city; free from artificially fabricated environment, free from social animals and full of real animals, whose intentions are very clear, far clearer than the social animals. When they search for prey, they use claws and teeth and jaws and roars, they don’t use soft words, fake emotions and false love.

What I love most about Islam is its focus on actions. We are or are not Muslims on the basis of our intentions and actions, not on the basis of our words. And no one is fit to judge those actions and intentions save God Himself.

It must be constantly remembered that the Qu r’ān is not just descriptive but is primarily prescriptive. Both the content of its message and the power of the form in which it is conveyed are designed not so much to "inform" men in any ordinary sense of the word as to change their character. The psychological impact and the moral import of its statements, therefore, have a primary role. Phrases like "God has sealed their hearts, blinded their eyes, deafened them to truth” in the Qur’ān do have a descriptive meaning in terms of the psychological processes described earlier; but even more primarily in such contexts, they have a definite psychological intention: to change the ways of men in the right direction.

Pour l'Islam, le mieux, c'est d'éviter les extrêmes, fût-ce au nom du bien. Tout homme d'action devrait se prémunir contre la naïveté des enthousiastes pour l'absolu. L'enfer est pavé de bonne intentions ! Un sage chinois disait à cet égard qu'il faut impérativement se garder du bien.

❝Washington — perhaps as many global powers have done in the past — uses what I might call the “immaculate conception” theory of crises abroad. That is, we believe we are essentially out there, just minding our own business, trying to help make the world right, only to be endlessly faced with a series of spontaneous, nasty challenges from abroad to which we must react. There is not the slightest consideration that perhaps US policies themselves may have at least contributed to a series of unfolding events. This presents a huge paradox: how can America on the one hand pride itself on being the world’s sole global superpower, with over seven hundred military bases abroad and the Pentagon’s huge global footprint, and yet, on the other hand, be oblivious to and unacknowledging of the magnitude of its own role — for better or for worse — as the dominant force charting the course of world events? This Alice-in-Wonderland delusion affects not just policy makers, but even the glut of think tanks that abound in Washington. In what may otherwise often be intelligent analysis of a foreign situation, the focus of each study is invariably the other country, the other culture, the negative intentions of other players; the impact of US actions and perceptions are quite absent from the equation. It is hard to point to serious analysis from mainstream publications or think tanks that address the role of the United States itself in helping create current problems or crises, through policies of omission or commission. We’re not even talking about blame here; we’re addressing the logical and self-evident fact that the actions of the world’s sole global superpower have huge consequences in the unfolding of international politics. They require examination.

If they wanted to know why she had tried to go, why were they asking about the “Islamic thoughts” in her head? Didn’t they realize a naïve, broken-bird of a girl might follow a beloved brother to the very ends of the earth? Didn’t they realize abused girls were easy prey for charismatic men with dubious intentions?

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)

In these pages, it is my intention to make many people—not only Muslims but also Western apologists for Islam—uncomfortable. I am not going to do this by drawing cartoons. Rather, I intend to challenge centuries of religious orthodoxy with ideas and arguments that I am certain will be denounced as heretical. My argument is for nothing less than a Muslim Reformation. Without fundamental alterations to some of Islam’s core concepts, I believe, we shall not solve the burning and increasingly global problem of political violence carried out in the name of religion. I intend to speak freely, in the hope that others will debate equally freely with me on what needs to change in Islamic doctrine, rather than seeking to stifle discussion.

In the Islamic framework, the heart is associated with more than mere affection and emotions. It is also the seat of intellectual and cognitive faculties and understanding, volition and intention. It is a 'super-sensory organ' that is cognizant of metaphysical truths. The heart is connected to the soul as an integral component, although the exact nature of this connection is unknown.

How could you determine a man's intention if you didn't speak his language or share his beliefs? She'd happily embarked on a study of ancient Egyptian religion but had no curiosity about Islam, which seemed an amalgam of oddities and borrowings. She felt with conviction what she'd written home more than once--that Egypt would be an exquisite country if not for the Egyptians who lived there.

Also, it has been mentioned to show one of the secrets of the Quran. Those who are heedless of this secret can not realize the pearls hidden in the Quran (that is, the deep meanings of the Quran). When one has the intention to do so, he should exert much effort and seek the help of those who are well-versed in the religious knowledge. One cannot be successful in this field with the help of his limited reason.

Shaykha Sultana al-Zubaydiyya Shaykha Sultana al-Zubaydiyya, famous scholar and saint, was the dauther of 'Ali al-Zubaydi, a man belonging to the martial Zubaydi clan of the tribe of Bani Haritha, itself an offshoot of the major tribe of Kinda, one of the most ancient and best known tribes of Southern Yemen. [...] she became known as the Rabi'a of Hadramawt. [...] Shaykha Sultana became so engrossed in her spiritual pursuits that she never found it in herself to marry and beget children as was expected of her. Instead, she visited all the great men of the valley, sitting at the back of the mosques where the gatherings were held, and listening intently until she became well known and greatly respected by them. Mostafa al-Badawi, A blessed Valley, Volume One, Wadi Hadramawt & the Alawi Tradition, Chapter 10, S. 95-97

Of course I’d like to marry a practising Muslim, someone I can share my life and also my religion with, but I just haven’t met the right man yet,’ I told her. Fadwa was sympathetic and understood my dilemma. ‘Concentrate on your relationship with God; purify yourself, your life and your intentions. Better your religion!’ she recommended. ‘If you are patient and steadfast, then you will be rewarded, insha’ Allah.

The eye of the mystic who is enraptured in love sees traces of eternal beauty everywhere and listens to the mute eloquence of everything created. Whatever he mentions, his goal is the essence of the beloved—like Zulaykha, who, longing for Joseph's beauty, applied to him "the name of every thing, from rue-seed to aloes-wood." If she piled up a hundred thousand names— her meaning and intention was always Joseph. (M 6:4022-37)

The detailed gorgeousness of Orthodoxy was the reversed image of the sparse purity of Islam. One offered the abstract simplicity of the desert horizon, a portable worship that could be performed anywhere as long as you could see the sun, a direct contact with God, the other images, colors, and music, ravishing metaphors of the divine mystery designed to lead the soul to heaven. Both were equally intent on converting the world to their vision of God.

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.

When the Soviets invaded Afghanistan in 1979, the Saudi regime saw an opportunity to rid itself, however temporarily, of the holy warriors it had nurtured for nearly a century. With economic and military support from the United States and tactical training provided by Pakistan’s Inter-Services Intelligence agency, the Saudis began funneling a steady stream of radical Islamic militants (known as the Mujahadin, or “those who make jihad”) from Saudi Arabia and across the Middle East into Afghanistan, where they could be put to use battling the godless communists. The intention, as President Jimmy Carter’s national security adviser, Zbigniew Brzezinski, famously put it, was to “give the USSR its own Vietnam” by keeping the Soviet army bogged down in an unwinnable war in hostile territory. The United States considered the Mujahadin to be an important ally in the Great Game being played out against the Soviet Union and, in fact, referred to these militants as “freedom fighters.” President Ronald Reagan even compared them to America’s founding fathers.

Muslim fundamentalists have toppled governments and either assassinated or threatened the enemies of Islam with the death penalty. Similarly, Jewish fundamentalists have settled in the Occupied Territories of the West Bank and the Gaza Strip with the avowed intention of driving out the Arab inhabitants, using force if necessary. Thus they believe that they are paving a way for the advent of the Messiah, which is at hand. In all its forms, fundamentalism is a fiercely reductive faith. Thus Rabbi Meir Kahane, the most extreme member of Israel’s Far Right until his assassination in New York in 1990: There

„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“)

It’s no exaggeration to say Libya has descended into a state of Mad Max–like anarchy. Rival militias—some affiliated with ISIS or al-Qaeda; others merely bloodthirsty—fight over its major cities. Awash in weapons, divided between east and west, and bereft of functioning state institutions, Libya is a seedbed for militancy that has spread west and south across Africa. It has become the most important Islamic State stronghold outside Syria and Iraq, drawing fighters from as far away as Senegal and forcing the United States to send warplanes back to the country in the winter of 2016 to strike their training camps. It supplies jihadi fighters to ISIS and Jabhat al-Nusra in Syria. It sends waves of desperate migrants across the Mediterranean, where they drown in capsized vessels within sight of Europe. It stands as a tragic rebuke to the well-intentioned activists in Paris and Washington.

But more importantly,  I agree with a CIA assessment that  “ all US military Combatant Commands,  Services , the National Guard Bureau, and The Joint Staff  will be devoid of learning about the psychology,  intent, rationale, and hatred imbedded in Islamic Radical Theory.” So from my professional  perspective,  I should never have been taught by the CIA and DARPA the following fields of knowledge—Soviet Communism;  Agitation Propaganda;  Political Psychology;  National Character Studies[ replete with their customs, hatreds and proclivities];  US Imperialism;  Arab Terrorism;  Muslim Terrorism;  Jewish Terrorism; Zionist Terrorism; Hindu Terrorism;  Christian Terrorism. As a matter of fact,  to put it very simply,  I should never had read both the Declaration of Independence and the Constitution because both are extremely subversive documents dedicated to the eradication of any interference both military or civilian to the wellbeing of our republic---this wonderful experiment called America.                 This kind of censorship, in any form, in both the military and civilian sectors of our society begets the tyranny of today and suppression of tomorrow. And that leads, to … oh my God!  A Revolution! Perhaps…. a Second American Revolution.

As a woman who has never been in a romantic relationship but has gained insights from others' experiences and delved into psychology and relationships, thanks to my dad who is a psychology professor, I stick to my belief in love and staying loyal to one person. I'm determined not to let popular trends mess with what I value. My self-awareness and strong intentions enable me to notice any problems, especially in how others perceive me. The moment I sense that I am merely an option, I instinctively distance myself. This pattern has surfaced multiple times in my life. If someone approaches me with uncertain energy, I find it challenging to invest my entire being and emotions in them. This isn't just about romance; it happens in any situation with this pattern. I've learned all this from conversations and gathering different opinions from people who have successful marriages. Raised with high-value mindsets, I cannot wholeheartedly commit to someone who fails to recognize my worth and lacks fidelity to one person, labeling them as 'the one.' The door is always open; If someone believes they can find something better elsewhere, I encourage them to pursue it, and I won't stop them. Life is too short to stick with someone who's not sure about staying. I'm all about freedom and being real about feelings. If someone stays, it should be because their heart guides them, not because I asked. It's kind of easy for me in the early stages of getting to know someone to distance myself, as I don't form deep feelings for anyone until both of us genuinely believe that we're excellent choices for each other and there's a mutual understanding that we are sure choices, and that's what I like in the Islamic rules when it comes to marriage. Meanwhile, I'm focused on moving forward, building my own life, and finding happiness independently.

Les auteurs musulmans considèrent la personnalité comme le produit de la constitution innée modifiée par les facteurs de l’environnement. La constitution innée inclue l’hérédité physique et psychologique, la combinaison des quatre éléments, c’est-à-dire le feu, l’air, l’eau, et la terre, dans leurs mode de chaud, sec, froid, et humide, et la correspondance de cette combinaison avec les signes du zodiaque et les différentes planètes. C’est une question très complexe en raison du nombre indéfini de permutations possibles. La source de confusion pour les esprits modernes vient du matérialisme ambiant qui les pousse à tout prendre au pied de la lettre et à oublier que l’intention derrière les quatre éléments n’a jamais été de les identifier avec leurs équivalents familiers dans le monde visible. S’ils sont appelés feu, air, eau et terre, c’est simplement pour indiquer une correspondance entre eux et les éléments visibles. Ces quatre éléments sont à l’origine de toute matière et eux-mêmes originaires d’un principe commun, l’Hylé indifférencié (hayûlâ, c’est-à-dire la matière primordiale.) Il en est de même de la correspondance entre les sept cieux et les sept planètes. Chaque ciel est désigné par le nom de la planète qui lui correspond le mieux, mais les cieux ne peuvent nullement être identifiés avec les orbites de ces planètes, car les planètes sont dans le ciel visible alors que les cieux sont dans le domaine subtile et invisible. Ces termes ne sont pris dans un sens littéral que si on perd de vue la correspondance entre les différents degrés, ou dimensions, de l’existence. Ces correspondances et leurs implications pour la médecine, la psychologie et les autres sciences, furent comprises par de nombreuses civilisations antérieures à l’islam, et ne sont pas spécifiquement islamiques. Les musulmans, qu’ils fussent savants, religieux, philosophes ou soufis, les percevaient comme possédant une base de vérité et les adoptèrent avec quelques différences mineures selon les écoles. Un tel point de vue est néanmoins devenu si étranger à la mentalité d’aujourd’hui, et il est si peu probable qu’elle présente un intérêt en pratique, que nous n’en poursuivrons pas l’étude ici.

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.

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

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.

There is much irony in the fact that Anglo-American Middle East policy, from Operation Ajax, the deposing of democratically elected, socialist, secularist Prime Minister Mohammad Mossadeq in Iran in 1953, to Operation Iraqi Freedom, the overthrow of secular nationalist dictator Saddam Hussein in 2003, has served in fact, if not intention, to ensure the continuing hold of Islam over nearly all the countries of the region.

I thought I would never be able to experience what the ordinary, moral German felt in the mid-1930’s… Don’t forget that Germany was the most educated, cultured country in Europe. It was full of music, art, museums, hospitals, laboratories and universities. And in less than six years – a shorter time span than just two terms of the U. S. Presidency – it was rounding up its own citizens, killing others, abrogating its laws, turning children against parents, and neighbors against neighbors. All with the best of intentions, of course. The road to Hell is paved with them.” (Pam Geller, former Associate Publisher, The New York Observer, at AtlasShrugged.com)

What? We can avoid WMD attacks on America by Jihadists if we “communicate effectively…American intentions” or if we demonstrate that we can bounce back from attacks by terrorists? Have they read the Quran? Have they reviewed Osama bin Laden’s speeches? Do they understand the 1,300 plus years of the history of Jihadists’ often-stated, and frequently implemented, goal to conquer the world for Allah?  Since Jihadists believe their God wants them to conquer and kill unbelievers, what difference do the unbelievers’ “intentions” make? They know that America’s “intentions” aren’t to destroy Islam. Convincing Jihadists that America has good, even sterling, “intentions” is a waste of time. Allah, they believe, wants all nations, even America, to become a Muslim Sharia Law nation, their intentions notwithstanding. Likewise, convincing Jihadists that Americans know how to duct tape their windows and doors in advance of a nuclear attack will not cause Jihadists to give up on acquiring or using nuclear weapons to take down America for Allah.

Harriott maintained that Zafar was the evil genius and linchpin behind an international Muslim conspiracy stretching from Constantinople, Mecca and Iran to the walls of the Red Fort. His intent, declared Harriott, was to subvert the British Empire and put the Mughals in its place. Contrary to all the evidence that the Uprising broke out first among the overwhelmingly Hindu sepoys, and that it was high-caste Hindu sepoys who all along formed the bulk of the fighting force; and ignoring all the evident distinctions between the sepoys, the jihadis, the Shia Muslims of Persia and the Sunni court of Delhi, Major Harriott argued that the Mutiny was the product of the convergence of all these conspiring forces around the fanatical Islamic dynastic ambitions of Zafar:

The intention of the United States government in supporting Saddam Hussein during the Iran-Iraq war was to curb the spread of Iran’s revolution, but it had the more disastrous effect of curbing its evolution.

Why are They Converting to Islam? - Op-Eds - Arutz Sheva One of the things that worries the West is the fact that hundreds and maybe even thousands of young Europeans are converting to Islam, and some of them are joining terror groups and ISIS and returning to promote Jihad against the society in which they were born, raised and educated. The security problem posed by these young people is a serious one, because if they hide their cultural identity, it is extremely difficult for Western security forces to identify them and their evil intentions. This article will attempt to clarify the reasons that impel these young people to convert to Islam and join terrorist organizations. The sources for this article are recordings made by the converts themselves, and the words they used, written here, are for the most part unedited direct quotations. Muslim migration to Europe, America and Australia gain added significance in that young people born in these countries are exposed to Islam as an alternative to the culture in which they were raised. Many of the converts are convinced that Islam is a religion of peace, love, affection and friendship, based on the generous hospitality and warm welcome they receive from the Moslem friends in their new social milieu. In many instances, a young person born into an individualistic, cold and alienating society finds that Muslim society provides  – at college, university or  community center – a warm embrace, a good word, encouragement and help, things that are lacking in the society from which he stems. The phenomenon is most striking in the case of those who grew up in dysfunctional families or divorced homes, whose parents are alcoholics, drug addicts, violent and abusive, or parents who take advantage of their offspring and did not give their children a suitable emotional framework and model for building a normative, productive life. The convert sees his step as a mature one based on the right of an individual to determine his own religious and cultural identity, even if the family and society he is abandoning disagree. Sometimes converting to Islam is a form of parental rebellion. Often, the convert is spurned by his family and surrounding society for his decision, but the hostility felt towards Islam by his former environment actually results in his having more confidence in the need for his conversion. Anything said against conversion to Islam is interpreted as unjustified racism and baseless Islamophobia. The Islamic convert is told by Muslims that Islam respects the prophets of its mother religions, Judaism and Christianity, is in favor of faith in He Who dwells on High, believes in the Day of Judgment, in reward and punishment, good deeds and avoiding evil. He is convinced that Islam is a legitimate religion as valid as Judaism and Christianity, so if his parents are Jewish or Christian, why can't he become Muslim? He sees a good many positive and productive Muslims who benefit their society and its economy, who have integrated into the environment in which he was raised, so why not emulate them? Most Muslims are not terrorists, so neither he nor anyone should find his joining them in the least problematic. Converts to Islam report that reading the Koran and uttering the prayers add a spiritual meaning to their lives after years of intellectual stagnation, spiritual vacuum and sinking into a materialistic and hedonistic lifestyle. They describe the switch to Islam in terms of waking up from a bad dream, as if it is a rite of passage from their inane teenage years. Their feeling is that the Islamic religion has put order into their lives, granted them a measuring stick to assess themselves and their behavior, and defined which actions are allowed and which are forbidden, as opposed to their "former" society, which couldn't or wouldn't lay down rules. They are willing to accept the limitations Islamic law places on Muslims, thereby "putting order into their lives" after "a life of in

We are misled in a second way, by a well-intentioned but dishonest campaign to deny the Islamic State’s medieval religious nature. Peter Bergen, who produced the first interview with bin Laden in 1997, titled his first book Holy War, Inc. in part to acknowledge bin Laden as a creature of the modern secular world. Bin Laden corporatized terror and franchised it out. He requested specific political concessions, such as the withdrawal of U.S. forces from Saudi Arabia. His foot soldiers navigated the modern world confidently. On Mohammad Atta’s last full day of life, he shopped at Walmart and ate dinner at Pizza Hut.

Muslim identity and thought in Nigeria derive from the Sufi brotherhoods of Qadiriyya and Tijaniyya, primarily as a result of the historical role of the Kanem-Borno and Sokoto caliphates in the spread of Islam. The Sufi orders and the Izalatul Bidi’a wa Ikhamatis Sunnah (People Committed to the Removal of Innovations in Islam; hereafter Izala) are the two dominant contemporary Muslim foci of identity. The disdain towards and fear of boko (Western education) arose from its historically close association with the colonial state and Christian missionaries. This also suited colonial educational policy well, as the British had no intention of widespread education anyway. The aim of colonial education, particularly in northern Nigeria, was to maintain the existing status quo by “imparting some literacy to the aristocratic class, to the exclusion of the commoner classes” (Tukur 1979: 866). By the 1930s, colonial education had produced a limited cadre of Western-educated elite, who were conscious of their education and were yearning to play a role in society. Mainly children of the aristocratic class, the type of education they received was “different from the traditional education in their various societies, and this by itself was enough to mark them out as a group” (Kwanashie 2002: 50). This new education enabled them to climb the social and economic ladder over and above their peers who had a different kind of education, Quranic education. This was the origin of the animosity and distrust between the traditionally educated and Western-educated elite in northern Nigeria. Though subordinate to the Europeans, these educated elite were perceived as collaborators by their Arabic-educated fellows. Thus the antagonism towards Western education continues in many northern Nigerian communities, which have defied government campaigns for school enrollment to this day.

It should be noted that even if the high-end estimate of fatalities directly or indirectly attributed to the Boko Haram insurgency were accepted at face value, they would still represent a small percentage of the overall violent deaths that have occurred in Nigeria over that same period of time.... According to UNODC data, Nigeria had 18,422 intentional homicides in 2008, the year after the violently contested elections.... Based on those numbers remaining relatively constant, Boko Haram would constitute approximately 5 per cent of all violent deaths in Nigeria since their peak in fatalities in 2009.

Yet lost in the debate about America’s true intentions in the Middle East was the fact that large majorities in every Muslim-majority state surveyed told pollsters they wanted to see their countries move toward greater democracy. A wave of democratic fervor across the Middle East created a renewed sense of hope for scores of people who had spent their lives in autocratic societies but who now looked forward to the possibility of having a say, even if in the most limited of ways, in their own political destinies. The Green Movement in Iran lit the fuse, employing new social media technologies like Twitter, Facebook, and YouTube to break the government’s monopoly over the media and to demonstrate to the world their aspiration for freedom and liberty.

In 2005, 36 Christians in Demsa, Nigeria, were killed by Muslim militants; al Qaeda bombed London’s Underground, killing 53, and injuring 700; 64 died at the Egyptian resort of Sharm el-Sheikh; 60 died in bombings in Delhi; and 60 died in a series of coordinated attacks on hotels in Amman, Jordan. In 2006-2008, there were several terror attacks in India, including a coordinated blast of 16 bombs in the industrial city of Ahmedabad in July 2008, and a November 2008, attack on Mumbai, India’s financial center. These terrorist killings were clearly meant to provoke confrontation with Pakistan, with the intention of destabilizing or deposing the Pakistani government to allow the Jihadists to secure the nation’s approximate 100 nuclear weapons.

Israel will face Russia, Iran, and several Muslim nations, obviously intent, by their launched invading forces and “great army,” on “wiping Israel from the map.” Worse yet, though Israel possesses powerful armaments, they’re not inexhaustible. To survive, Israel will need help, a great deal of help. Israel will look to her only earthly defender, the only nation on the globe that has promised to come to Israel’s defense if Israel is faced with “an armed attack”, the United States of America. No other nation has made such an agreement with Israel. The whole world will also turn its eyes on America, expecting a strong response from the nation which has not shrunk from using its military force in many distant lands in the past.

Il y a-t-il une équité à prélever ou obtenir de celui qui a plus ce dont il ne saurait avoir un usage plus utile que celui qui a faim ? La frustration de l’Abusé équilibre-elle par la satisfaction de l’Abuseur qui participerait à une loi du Karma ? Non ! Le Sentiment du Cœur que porte l’Attitude se détériore au profit des éléments de l’égo généré par ce Karma issu de l’intention et des actes.

Muslim Mosques And Fake Jesus Created By Qadiyanis *** The visionary figures pay intention whatever issues come to the table; whereas, mindless people ignore those issues. However, the truth stays brightening. I exemplify the point of view and concerns as below, hoping the world realizes that. If whatever groups or gangs establish the false subjects with similar names as The United Nations Organization, The White House, and The Downing 10, The Kremlin, and such ones; indeed, such attempts show not only misleading and misguiding; these also describe the illegality and naked crime. It is the governmental level example; however, it can be non-governmental as well. In such situations, if that crime happens, what will be the action and reaction by the authorities and the judiciary? - Certainly, offenders will face transparent justice; otherwise, it means the world is blind, and justice is silent on that. After the above scenario, now I come to the point why I am writing that: As the Muslim world knows significantly about the fake prophet Mira Ghulam Ahmad Qadiyani as Jesus and his Ahmedi Movement, which executes and spreads its false and fake objects and subjects openly and secretly to mislead the world, especially Christians and Muslims. Mostly Muslim countries consider Qadiyanis, another term Ahmadis as non-Muslim according to their fake belief and prophet as Jesus Christ. In Western states and around the world where Qadiyanis pretend as the Muslim, and they build their payer places, naming Mosques of Muslims, which falls under the deception and violation of the Islamic concept. Consequently, most of the Westerns and simple Muslims, who have not knowledge about the fake prophet, become their victim since they keep naming their prayer places, as Mosques; thereupon, they wear the mask to pretend as real Muslim and join the real Muslim Mosques to become members, and later they occupy and claim of the Mosque as that belong to Qadiyanis. I do not feel problems and objections if Qadiyanis created a new religion; however, I have serious concerns that they misuse Islam and Muslim values and concept within the context of the Quran, the Holy Book of Allah. Indeed, they have the right to avail the human rights as others without distinctions, but they do not have the right to pretend, falsify and deceive, and even practice black magic to gain their awkward intentions and motives. Western states and Christian World should pay heed to this matter and stop Qadiyanis, who follow the fake Jesus Christ, to use their prayer place as Mosques for protection and respect of Islam. - Ehsan Sehgal

Sincerity of intention for Allah is the single most important factor in the bestowal of divine mercy upon us. For this reason, the smallest of deeds with sincere intention is rewarded far more than a huge deed that is done with impure intention

Inscriptions in the Dome of the Rock proclaimed the mission of Islam, the truth of the new faith, and the surpassing of the old faith. These passages name Muhammad as the envoy of God, but they bless Jesus and acknowledge him as a prophet and messiah. They acknowledge blessings for the day when Jesus is raised up again but deny that he is the son of God. Is the mention of Jesus meant to include him in the Muslim pantheon and thus appeal to Christians? Or is the intention to refute the Christian doctrines of Jesus’s divinity and to convert them to Islam?

Some people often ask that why would people who do not belong to any faith, but who do pro-social acts not get anything in the afterlife from Allah. If a person does not believe in Allah and afterlife, then, it is important to understand what will have been the motive of that person for good actions. It may be one of these things: 1) helping others and see their lives improve in this world, 2) getting a good name and die in good records till this world ends and 3) gain self- satisfaction till the life ends. These can be some of the broad objectives for a person who does good acts and who knowingly does not believe in Allah and afterlife. As far as this world can provide justice, all of these objectives will be achieved to a certain extent. If not achieved or if a person anticipates that the world will not be just enough to reward good actions and right intentions; then, one has to question how the 'aspiration of absolute justice' can be fulfilled. Religion promises absolute justice for every wilful action and intention in the afterlife for everyone.

Some people argue that why Allah despite being most merciful, does not end suffering and evil. Charles Darwin also had problem with understanding why there is evil. We know Allah by His attributes, which are informed to us by the divine scriptures. Even if one does not believe in the divine scriptures, one has to refer to the scriptures to understand the religious viewpoint. Allah is merciful as well as just and He is consistent in His attributes. The hardships people go through in this world are not necessarily a punishment in response to disobedience only. The blessings that we enjoy in this world are also not necessarily in response to virtuous actions alone. The endowment inequality in this world is a way to test thankfulness and patience in us. The test concerns the choices we make with free will and Allah will reward the quality of actions and sincerity of intentions in afterlife.

Religion explains that this universe had a beginning and it was created. After a long period of time, humans inhabited the planet earth in this universe. Humans were created and given this life by the Creator in order to test who among them live a virtuous and ethical life. During this life, there will be temptations to achieve short term material benefit, but unethical conduct will make humans deserve punishment in life hereafter. In contrast, virtuous actions of justice, fairness, generosity, kindness, cooperation and sacrifice will deserve deterministic rewards in life hereafter. Since this life is a trial, one cannot get deterministic rewards in this life. But, every intentional act will get deterministic justice in life hereafter. That is the basic essence and message of religion. It does not matter whether life on this earth came to exist by whichever material process. Religion informs about the ‘will’, the source and the purpose behind creation of humans.

This world is not fair in all respects. A morally upright man is not necessarily the most honourable man in the world. A morally upright trader is not necessarily the richest in the world. Not all murderers have been or will be convicted in this world. Even if all murderers could have been convicted, it will not be ‘naturally’ possible to give equitable punishment to the murderers who have killed more than one human being. Furthermore, it will not be possible to reverse the immoral actions and their already occurred consequences. Religion promises absolute justice and deterministic rewards in the life hereafter. This fulfils the aspiration to have perfect justice to lives spent by pious and impious, poor and rich and just and unjust people. The promise that every action and even intention will be given due justice by the Creator makes the 'static conscience' created by Allah a 'self-regulated functioning conscience.

Immanuel Kant is quoted to have said: “In law, a man is guilty when he violates the rights of others. In ethics, he is guilty if he only thinks of doing so.” The question is who knows the intentions and who can provide absolute justice. Even if we could know intentions and start enforcing punishment, the suffering is irreversible as the punishment can only take the life of the murderer at best. Criminals responsible for genocide and unjust wars cannot be accorded with absolute justice even if they accept all their crimes. Belief in afterlife accountability promises absolute justice for every small act of evil or kindness in this life. It enlightens human’s life and makes every act of everyone relevant. Belief in afterlife accountability actualizes the cause and effect in moral matters.

Religion is not just concerned with psychological and spiritual medication and meditation. It is concerned essentially with the question of why life and for what purpose. The religious answer based on historically transmitted knowledge is that we are created by the Creator and Who will reward us justly in the afterlife. The afterlife will actualize the cause and effect in ethical matters and establish absolute justice which we desire for every action and intention. Qur’an repeatedly reminds of the blessings of Allah in the form of matter and intelligence which we use for our comforts and cures. After using the matter and intelligence which exists not because of our efforts, how rational and ethical it is that we remain not only thankless, but negate the one Who is to be thanked altogether.

A reflective mind will keep in mind the scientific and historical evidence that death is as much a fact as is life. The belief in life hereafter completes the cause and effect puzzle even in moral sphere of life. In life hereafter, everyone will get deterministic reward for intentional acts in this life based on the ability and freedom in the circumstances which one faced in this life, no matter whether rich or poor, white or black, male or female, strong or weak and elite or commoner. That makes life of everyone meaningful rather than a constant struggle of survival in one form of matter to the other form of matter where survival instinct is the only moral code.

Moderate’ Muslims, and apologists and propagandists for Islam, will attempt to deny or obscure the real meaning, nature, and intent of jihad. Some will say that jihad means only a Muslim’s ‘inner struggle’ to be a better person, and that jihad has no military meaning whatever. Others will acknowledge that Muslims have a religious duty to spread Islam throughout the world, but insist that it is to be spread only peacefully, through dawah—literally ‘the call’— meaning persuasion and reasoning. Finally, some will go so far as to admit that it can also mean warfare, but insist that in Islam, warfare is allowed only in self-defense or against oppression. However, all of these assertions are examples of a tactic that Islam encourages in waging jihad: taqiyya or Kithman—‘lying,’ ‘deception,’ ‘deceit.’ Muslims are encouraged to lie if, in the opinion of the liar, telling the lie will be ‘good’ for Islam. This is a documented fact according to both ancient and modern scholars of Islam.

America has always prided itself on its multiculturalism and its multireligious communities, just as Lebanon prided itself on its multicultural, open-minded, and multireligious society. Today America’s lack of sufficient immigration and border control, like Lebanon’s, is allowing terrorists and other hostile individuals to come into our country at will. People who want to hurt us are mixed in with other Muslims who have no intention of becoming a part of our nation but are actually working to make America a part of their radical Islamic agenda. Muslims have become a sensitive issue in our American society, with demands and expectations, and a group to watch out for and be careful with. There are barely 6 million Muslims in America today out of a total U.S. population of 300 million, yet their presence has been seen and felt throughout every state in America. Stories of Islamic terrorist cells, Islamic charities linked to funding terrorism, Islamic mosques, and Muslims demanding more rights and acknowledgment are beginning to dominate the news. Islamic communities are harboring terrorist cells within. Their mosques are teaching hate against infidels both Christian and Jewish.

- I didn't seduce her! OK, I didn't know exactly what I was doing. It seemed like fun and then... well, THAT happened. - said Ronnie. - It wasn't intentional. I did it for shits and giggles, alright? We never had sex. She was mortified at the thought of losing her job, but I told her that I wouldn't tell anyone. - Well... you just did. - said Tyler. - You two aren't just "anyone". That's the difference. - said Ronnie and resumed his task... until his ears caught a disturbing row of cries for help. - What kind of language is that? - Tyler asked. - It's... Hindi. Urdu, to be specific. - Ronnie answered. - How the fuck do you know? - Tyler asked. - Just found it out. - answered Ronnie. - Well, where does that lead us? - asked Tyler once again. - Pakistan. - said Garret. - We're not going there saving Muslims from the clutches of radical Islam and fighting for human rights, are we? - said Tyler. - No, obviously. But if their lives are in danger, we'll help. Not because some non-governmental organisation is obsessed with political correctness and equal rights, but because they don't deserve to die just because some delusional maniac decided to play God with their fate. - said Ronnie.

Their terror masters in the Islamic State, however, followed up the attack with a chilling promise:            The attack by the Islamic State in America is only the beginning of our efforts to establish a wiliyah [actually wilayah, administrative district] in the heart of our enemy. Our aim was the khanzeer [pig] Pamela Geller and to show her that we don’t care what land she hides in or what sky shields her; we will send all our Lions to achieve her slaughter. This will heal the hearts of our brothers and disperse the ones behind her. To those who protect her: this will be your only warning of housing this woman and her circus show. Everyone who houses her events, gives her a platform to spill her filth are legitimate targets. We have been watching closely who was present at this event and the shooter of our brothers. We knew that the target was protected. Our intention was to show how easy we give our lives for the Sake of Allah.

When I first began writing novels the greatest threat to America and the world appeared to be fundamentalist Islamic terrorists intent on waging a Holy War to establish a Caliphate. So these tended to be my villains. I dutifully took care to explain each time that radicalized Jihadists vowing to wipe all non-Muslims from the face of the Earth and create rivers of blood in the streets didn’t represent the vast majority of peace-loving Muslims. Since there were only small pockets of Jihadists, and over a billion Muslims, nothing could be more obvious. Still, in today’s world, one needed to state this explicitly. But then I began researching the leadership of China, and I was astonished by what I found. I had always thought the country was largely harmless. A promising market for American goods, and a wonderful supplier to American consumers. But the more I researched, the more clear and ominous their endgame became. It wasn’t as if it wasn’t all there to find, in their own words. Still, their reputation within the US tended to be excellent. China was ten times the threat of Russia, yet many Americans thought just the opposite.

Islam provides the method by which our hearts can become sound and safe again. This method has been the subject of brilliant and insightful scholarship for centuries in the Islamic tradition. One can say that Islam in essence is a program to restore purity and calm to the heart through the remembrance of God. This present text is based on the poem known as Maṭharat al-Qulūb (literally, Purification of the Hearts), which offers the means by which purification can be achieved. It is a treatise on the “alchemy of the hearts,” namely, a manual on how to transform the heart. It was written by a great scholar and saint, Shaykh Muhammad Mawlud al Ya’qubi al-Musawi al-Muratani, As his name indicates, he was from Mauritania in West Africa. He was a master of all the Islamic sciences, including the inward sciences of the heart. He stated that he wrote this poem because he observed the prevalence of diseased hearts. He saw students of religion spending their time learning abstract sciences that people were not really in need of, to the neglect of those sciences that pertain to what people are accountable for in the next life, namely, the spiritual condition of the heart, In one of his most cited statements, the Prophet said, “Actions are based upon intentions.” All deeds are thus valued according to the intentions behind them, and intentions emanate from the heart. So every action a person intends or performs is rooted in the heart. Imam Mawlud realized that the weakness of society was a matter of weakness of character in the heart, Imam Mawlud based his text on many previous illustrious works, especially Imam al-Ghazali’s great Ihya’ Ulum alDin (The Revivification of the Sciences of the Religion). Each of the 40 books of Ihya‘ Ulum al-Din is basically about rectifying the human heart. If we examine the trials and tribulations, wars and other conflicts, every act of injustice all over earth, we’ll find they are rooted in human hearts.

Diagnosing this alleged antipathy of the Muslims, he elaborated: The Moslems in general and Indian Moslems in particular have not as yet grown out of the historical stage, of intense religiosity and the theological concept of state. Their theology and theocratical [sic] politics divide the human world into two groups only—The Moslem land and the enemy land. All lands which are either entirely inhabited by the Moslems or are ruled over by the Moslems are Moslem lands. All lands, which are mostly inhabited by non-Moslem power are enemy lands and no faithful Moslem is allowed to bear any loyalty to them and is called upon to do everything in his power by policy or force or fraud to convert the non-Moslem there to Moslem faith, to bring about its political conquest by a Moslem power. It is no good quoting sentences here or there from Moslem theological books to prove the contrary. Read the whole book to know its trend. And again it is not with books that we are concerned here but with the followers of the book and how they translate them in practice. You will then see that the whole Moslem history and their daily actions are framed on the design I have outlined above. Consequently, a territorial patriotism is a word unknown to the Moslem—nay is tabooed, unless in connection with a Moslem territory. Afghans can be patriots for Afghanisthan is a Moslem territory today. But an Indian Moslem if he is a real Moslem—and they are intensely religious as a people—cannot faithfully bear loyalty to India as a country, as a nation, as a State, because it is today ‘an Enemy Land’ and doubly lost; for non-Moslems are in a majority here and to boot it is not ruled by any Moslem power, Moslem sovereign. Add to this that of all non-Moslems the Hindus are looked upon as the most damned by Moslem theologians. For Christians and Jews are after all ‘Kitabis’, having the holy books partially in common. But the Hindus are totally ‘Kafirs’ as a consequence their land ‘Hindusthan’ is pre-eminently an ‘enemy’ and as long as it is not ruled by Moslems or all Hindus do not embrace Islam . . . What wonder then that the Muslim League should openly declare its intention to join hands with non-Indian alien Moslem countries rather than with Indian Hindus in forming a Moslem Federation? They could not be accused from their point of view of being traitors to Hindusthan. Their conscience was clear. They never looked upon our today’s ‘Hindusthan’ as their country, nation. It is to them already an alien land, and enemy land—‘a Dar-ul-Harb’ and not a ‘Dar-ul-Islam!!

Socrates (d. 399 BCE) wanted religious questions to be treated by revealed decisions from the Pythia of Delphi. He often expressed his belief in a kind of irrational intuition, in what he called the inner voice of the “daemon.” Plato (d. 347 BCE) himself is reputed to have said, “Every daemon is something in between a god and a mortal.”21 He emphasized the importance of rationality, but asserted, however, that divine intentions might be unveiled through utterances that are not due to reason, but to a psychic state of adulation. “Plato considers the daemons, whom we can call genii [jinn] and lares, to be ministers of the gods, guardians of humans, and interpreters for humans should the latter wish anything from the gods.

Muhammad ﷺ is for us, an EXAMPLE and GUIDE, The GREATEST Prophet, in him we take pride. Spread GOODNESS wherever you go, but make sure, That in your heart, your intentions remain PURE. Take yourself to account, before you’re accounted for, So that in this life and the next, you’ll be successful forevermore.

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“)

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 Jinn, 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“)

The Egyptian’s asset,” Ron Carter began, tapping a brief command into his laptop to bring an image up on the screen at the front of the room, “is this man. Amr Shafik. He was a member of Egypt's Freedom and Justice Party from 2012 to 2013, and was imprisoned when the military overthrew Morsi and cracked down on Muslim Brotherhood activities in the country. In prison, he made contact with extremist elements, and was drawn into the orbit of the Islamic State. It's not completely clear even at this juncture whether he did so of his own accord or at the order of the Mukhabarat.” Egypt's intelligence service, Kranemeyer thought, looking over at Bell to see the DNI listening intently. As feared and brutal today as it had ever been in the days of Mubarak. A brutal necessity, perhaps. Or at least that’s what they told themselves. He wondered sometimes, about cause and effect. “What we do know is that he was re-arrested for such affiliations soon after release and it was then, if not before, that Egyptian intelligence brought him on side. And that, according to what they’ve shared with us, is where he’s been ever since. Providing intelligence on the Islamic State’s leadership in the Sinai, particularly Umar ibn Hassan. As he’s done now, in giving us Hassan’s location for noonday tomorrow, local time.

To cross the treshold from habits and conditioning to emptiness, which is the receptive quality of the soul, we must become still and patient. We must give up certain impulses and let go again and again. This is the way we come into our essential Self. We leave behind our compulsive egos, embodying the „I am“ and selflessness at the same time. The „I am“ is not the mechanical self - the role-playing, superficial personality - that feels its existence through its ordinary reactions and resistances. With the right kind of attention and observation we can see the relationship between our various thoughts and sentiments and how each of them invokes some imaginary „I“. Instead we can learn to feel our own existence through recollection and intention. A positive sense of I-ness emerges through recollection. It is the first thing we can trust: our own presence, the sacred „I am“.

One has to look at the fundamental nature of the clerical regime in order to understand its true and ultimate intentions. Since its advent in 1979, the regime’s leaders – starting with Khomeini himself – set out to export their radical ideology to the region and beyond. The primary mission (raison d’être) of the regime is to convert other regimes to its own mold with the goal of establish a modern-day Islamic Shi’ite Caliphate. It is so stated and defined in its Constitution as well as that of the Pasdaran’s

If Arab expressions in the early years of the twentieth century of fear of eventual displacement and expulsion by the Zionists were largely propagandistic, today—in view of what has happened—they are very real. And if Jewish fears in the 1930s of Arab intentions to push them “into the sea”—to destroy the Zionist enterprise and perhaps slaughter the Yishuv—were, if heartfelt, unrealistic (as it turned out), today they are very real, as are Jewish fears of a nuclear Holocaust at Islamic hands. These fears and hatreds make a shared binational state, in which each community inevitably would seek to dominate the other, if only to prevent the other’s domination of itself, inconceivable.

The Ottomans were the first to describe it as Wahhabism, to denote a movement outside the mainstream of Islam, one that seemed intently focused on one man as though he were a kind of prophet.

Your action is pure when your intention is pure, your intention is pure when your heart is pure. So keep your heart pure and your life beautiful.

When President Bush correctly and courageously declared a war on terrorism, he drew a line in the sand that ultimately pitted America against Islam. His administration worked long and hard to differentiate between peaceful Muslims and hostile Muslims. He even talked about how Muslim extremist terrorists had hijacked the religion. I believe he is absolutely right. Sure, the Koran glorifies persecution of Jews and Christians. But most Muslims don't have any intention of fulfilling that call or of becoming terrorists. Most are no different from Americans who want to raise their children in peace, feed them well, and provide them with a good education. The majority of Muslims are truly peace-loving. Yet the leadership of the typical mosque continuously calls Allah's followers to join the battle and get in step with jihad so Islam can eventually take over the world. The messages are nonstop. To radical Muslims, our war on terrorism is only a convenient excuse for America to keep Islam from spreading around the globe. It also is perceived as an excuse for us to unconditionally support Israel and its fight against Palestinians in Gaza and the West Bank.

L'Islam, et le Prophète en premier lieu, a sacralisé la féminité, sur la base d'une métaphysique de la déiformité ; le secret qui entoure la femme, et que symbolise le voile, correspond fondamentalement à une intention de sacralisation. La femme incarne pour le Musulman deux pôles, à part sa fonction simplement biologique et sociale, à savoir l' "extinction" unitive et la "générosité", et ce sont là, au point de vue spirituel, deux façons de vaincre l'esprit profane, fait d'extériorité, de dispersion, d'égoïsme, de durcissement et d'ennui. La noblesse d'âme que procure, ou peut procurer, cette interprétation ou mise en valeur de l'élément féminin, loin de n'être qu'un idéal abstrait, est parfaitement discernable chez les Musulmans représentatifs, c'est-à-dire chez ceux qui se trouvent encore enracinés dans l'Islam authentique (1)." (1) C'est toujours celui-ci que nous avons en vue, et non des soi-disant "renouveaux" qui combinent monstrueusement un formalisme musulman avec des idéologies et tendances modernistes.

D'une façon générale, l'œuvre doctrinale de René Guénon se rapporte aux vérités les plus universelles ainsi qu'aux règles symboliques et aux lois cycliques qui régissent leur adaptation traditionnelle. Sous ce rapport, le critère de son orthodoxie se trouve par la nature des choses dans l'intelligence des principes métaphysiques et des conséquences qui en découlent. Ce n'est qu'à titre secondaire que cette orthodoxie pourrait être soumise à une vérification littérale dans les différentes doctrines traditionnelles existantes ; au premier abord, pour un lecteur ordinaire, cette vérification n'est immédiate que là où dans ses ouvrages René Guénon s'est appliqué spécialement à établir lui-même les preuves documentaires à l'appui des points de doctrine qu'il exposait, et sous le rapport de la tradition à laquelle il se référait ainsi ; pour tout le reste, c'est l'intelligence et la recherche personnelle qui sont requises ; il est supposé, en même temps, que cette recherche est basée sur une droite intention, condition qui assure son orientation et son résultat

Iran’s President Ahmadinejad has frequently called publically for the Caliphate to be restored, and to rule over the world. The Iranian president, in a speech in 2006, emphasized his theme that “the return of the Shiite messiah, the Mahdi, is not far away, and Muslims must prepare for it.” Ahmadinejad also said, “We must prepare ourselves to rule the world and the only way to do that is to put forth views on the basis of the Expectation of the Return [of] the Mahdi.” Efforts to convince Jihadists that America has the best of intentions toward Islam, or that the nation “isn’t at war against Islam”, are wasted words and irrelevant to Jihadists who are preparing to “rule the world”.

Que signifie qu’il n’y pas une continuation de l’œuvre de René Guénon par consensus ? Je ne sais ce que font les Maçons guénoniens, mais je sais que le groupe soufique de Vâlsan correspond pleinement à tout ce que désirait Guénon ; quant à moi l’œuvre de Guénon en tant qu’ensemble indivisible ne me concerne pas puisque je n’en accepte pas tous les axiomes, et on ne peut en bonne logique me reprocher de ne pas avoir réalisé un programme que je n’ai jamais eu l’intention de réaliser. » « On peut ironiser sur des « excommunications réciproques » quand il s’agit d’une secte intrinsèquement hétérodoxe, donc d’une caricature, – de mormons, de béhaïstes, d’anthroposophes – mais non quand il s’agit d’un milieu normal et honorable se référant à des vérités spirituelles ; dans ce dernier cas, même les anathèmes peuvent être honorables, et il y eut dans tous les climats, dans les premiers siècles du Christianisme aussi bien qu’aux débuts de l’Islam, et jusque dans les ordres monastiques et les confréries. « Les divergences des sages sont une bénédiction » disait le Prophète. Les guénoniens, dans leur ensemble sont des hommes respectables, et il faut respecter même leur divergences, lesquelles ne peuvent prêter au ridicule, ou plutôt au mépris, que dans les cas où un individu se mêle sottement ou effrontément des choses qui le dépassent ; or je revendique la plus rigoureuse honorabilité non seulement pour moi-même, mais aussi pour mon ancien adversaire Vâlsan, dont j’ai toujours respecté la position – ce fut celle de Guénon – et avec lequel j’ai eu de bons rapports jusqu’à sa mort, malgré nos divergences. Mais il va sans dire que je ne saurais revendiquer cette honorabilité pour des personnes, guénoniennes ou non, qui n’ont ni vertu ni bonne foi. » « Vâlsan me disait une fois qu’il y a peu d’hommes intelligents parmi les guénoniens, quelqu’en puisse être la raison ; il parlait évidemment, non d’un groupe, mais de tous les guénoniens ; et il avait une certaine expérience de leur moyenne, comme je l’ai moi-même. Une des raisons de cet état de choses est la suivante : l’ésotérisme attire, non seulement les hommes d’élite mais aussi les médiocres souffrant de sentiments d’infériorité qu’ils cherchent à compenser par quelque sublimation ; et il y a ausi des psychopathes à la recherche soit d’un espace de rêve, soit d’un abri donnant un sentiment de sécurité. On ne peut pas empêcher que de tels hommes existent, mais ce n’est pas une raison pour être dupe de leur « orthodoxie », ni surtout de leur mythomanie. » « J’ajouterai que Vâlsan fut la personnification du guénonisme intégral et inflexible, qu’il fut – lui seul – le « dauphin » de Guénon ; qu’il fut un homme fort intelligent et profondément spirituel, en sorte qu’il me fut possible d’avoir avec lui les meilleurs rapports, malgré nos divergences. C’est d’ailleurs sa paix avec moi, et son désir de m’avoir comme collaborateur à la revue, qui est le principal chef d’accusation de la part des sectaires de Turin ; » [Frithjof Schuon – Lettre à Jean-Pierre Laurant (Pully avril 1976)]

By 2006, many liberals had abandoned the basic tenet of a free society that the intention of a speaker or writer is irrelevant to his or her right to enjoy freedom of speech and publication. If Flemming Rose had commissioned cartoons mocking America and the Bush administration had protested, liberals would have clasped him to their pounding chests, because his intention would have been good. But because he had allowed cartoonists to criticise Islam, albeit mildly, his intention was bad, and therefore the enemies of liberalism could take their revenge on him, his cartoonists and his country.

Imam al-Dhahabi (Allah have mercy on him) points out to the signs of having a sincere intention or otherwise, He mentions that the one who seeks knowledge for the sake of Allah Most High, then that knowledge creates in him humility, humbleness and the fear of Allah. And the one who seeks knowledge for worldly gains, he becomes proud with his knowledge, thus argues and quarrels with other Muslims. (See: al-Muqizah, p. 65.)

Throughout history there have been populations that have lived in desperation, and none of them have resorted to the intentional targeting and murder of children as an officially practiced and widely praised mode of achieving political ends. When extremist elements of otherwise legitimate liberation movements such as the Republican Sinn Fein have committed such atrocities, their actions have been unconditionally condemned by the civilized world, and their political objectives have been discredited by their vile crimes. This is not so with the Palestinians. Once upon a time there was a special place in the lowest depths of hell for anyone who would intentionally murder a child. Now that place is in the pantheon of Palestinian heroes. Now that behavior is legitimized as ‘armed struggle’ against Israeli ‘occupation’ by, among others, the United Nations General Assembly, the UN Human Rights Commission, and the European Union. Since the Iranian Revolution of 1979 and the rise of Hamas in 1987, the campaign to destroy Israel has taken on an ugly, fanatic religious tone. Holy obligation reinforces (and is replacing) Palestinian nationalism as the motivation for committing terrorist murder. As we have seen the secular, ‘moderate’ factions of the Palestinian nationalist movement (such as Abbas’s Fatah Party) will shrink into insignificance, and is replaced by terrorist Islamic factions such as Hamas and Islamic Jihad. Hamas receives financial and material support from the same sources as al Qaeda, and from al Qaeda directly. Islamic Jihad receives financial and material support from Iran, directly and through Hezbollah. These are the same international criminal entities that wage religion-based terror war against the United States. They do it for the same reason and by the same means: to make Islam supreme in the world, by the sword or the suicide bomb.

The august international organizations charged with preserving peace and human dignity in the world—the UN, the EU, among others—would have preferred that terrorist atrocities be limited to Israel. However, once the intentional mass murder of innocent civilians was legitimized against Israel, it was legitimized everywhere, constrained by nothing more than the strongly held beliefs of those who would become the mass murderers. Because the Palestinians were encouraged by most of the world to believe that the murder of innocent Israeli civilians is a legitimate tactic to advance the Palestinian nationalist cause, the Islamists believe that they may commit mass murder anywhere in the world to advance their holy cause. As a result, we suffer from a plague of Islamic terrorism, from Moscow to Madrid, from Bali to Beslan, from Nairobi to New York, authored and perfected by the Palestinians. Israel and the United States are not separate targets of Islamic terrorism. The whole world is its target. Israel and the United States share the bull’s-eye.

There is a false ecumenism, as sentimental and vague as you please, which for all intents and purposes abolishes doctrine; in order to reconcile two adversaries, one strangles them both, which is certainly the best way to make peace. [...] Objectivity toward the perspectives and spiritual ways of other peoples is too often the result of philosophic indifferentism or sentimental universalism, and in such a case there is no reason to pay it homage; indeed one may well ask whether objectivity in the full sense of the word is really involved. The Christian saint who fights Muslims is closer to Islamic sanctity than the philosopher who accepts everything and practices nothing.

It is futile to pretend the problem doesn’t exist and hope that it will go away. Yet, absurdly, this has been American policy since the September 11 attacks. U.S. officials seem to believe that if they act as if Islam is a religion of peace and the Koran a book of peace, Muslims will feel themselves compelled to behave accordingly. An extreme example of this bizarre assumption came in President Obama’s heralded speech to the Islamic world in Cairo on June 4, 2009.16 Obama was extremely anxious to appear sympathetic and accommodating to Muslim grievances—so much so that he not only quoted the Koran (and did so ham-handedly and out of context, as we have seen), but also signaled in several ways, whether by ignorance or by design, that he was Muslim himself. For example, Obama extended “a greeting of peace from Muslim communities in my country: assalaamu alaykum”—that is, peace be upon you. According to Islamic law, however, this is the greeting that a Muslim extends to a fellow Muslim. To a non-Muslim he is to say, “Peace be upon those who are rightly guided”—in other words, “Peace be upon the Muslims.” Islamic law is silent about what Muslims must do when naïve, non-Muslim, Islamophilic presidents offer the greeting to Muslims. Obama also said the words that Muslims traditionally utter after mentioning the names of prophets—“peace upon them”—after mentioning Moses, Jesus, and Muhammad. Does he, then, accept Muhammad as a prophet? No reporter has asked him, but that was decidedly the impression he gave, intentionally or not, to the Islamic world. Obama spoke of a “relationship between Islam and the West” marked by “centuries of coexistence and cooperation, but also conflict and religious wars.” He then named three sources of present-day tensions between Muslim countries and the United States: the legacy of Western colonialism; “a Cold War in which Muslim-majority countries were too often treated as proxies without regard to their own aspirations;” and “the sweeping change brought by modernity and globalization,” which “led many Muslims to view the West as hostile to the traditions of Islam.” Significantly, Obama only listed ways in which the West has allegedly mistreated the Islamic world. He said not a word about the Koran’s doctrines of jihad and religious supremacism. Nothing at all about the Koranic imperative to make war against and subjugate non-Muslims as dhimmis. Not a word about the culture of hatred and contempt for non-Muslims that arises from Koranic teachings and which existed long before the ostensibly harmful spread of American culture (“modernity and globalization”) around the world. Obama did refer to “violent extremists” who have “exploited these tensions in a small but potent minority of Muslims.” The idea that Islamic jihadists are a “small but potent minority of Muslims” is universally accepted dogma, born of ignorance of the Koran’s contents. The jihadists may indeed be a minority of Muslims, but there is no solid evidence that the vast majority of Muslims reject in principle what the jihadists do—and indeed, how could they, given the Koran’s explicit mandates for warfare against Infidels?

Under 'rational' assumptions, such texts as those of early Islam can be taken as either literal or symbolic (and the notion of "literal" itself, meaning "as written", adds a further problematic dimension to interpreting something written), but those texts were in fact written as neither literal nor symbolic, but as revelatory. The same is true of Christian and Jewish religious texts, and in fact of most religious texts worldwide. Revelatory texts, to be understood, require an experience of the revelatory itself, and in fact many such texts were intended precisely to provoke the experience necessary for understanding them. Hegel's Phenomenology of Spirit (Mind) is in fact a revelatory text, but the content of the revelation is the nature of revelation itself as reflexive understanding, and as such attempts to provoke not only the experience, but the experience of understanding the experience of revelation. There is no guarantee, though, as with any other revelatory text, that it will in fact be understood by any given reader. Other reflexively revelatory texts include Friedrich Nietzsche's Thus Spake Zarathustra and Martin Heidegger's Contributions to Philosophy (from Enowning) . All three are considered among the most "difficult" texts in philosophy precisely because approaching them with the usual, rational, interpretive apparatus of philosophy itself will get the reader nowhere. As a projection, though, the rational on its own cannot give any guidance as to what to record content-wise, since it can only account-for something already given. As a result while history is by definition formally rational, its content is tacitly determined by something else. This something else, in the western world, is factually a priori revelation, for the most part in the west revelatory texts associated with the Christian religion and its immediate antecedents, but also with those of Islam, with which we share antecedent revelatory texts and with whom there has been significant mutual influence over the past millennium, and with specific westernisations of eastern revelatory texts. Thus, the underlying assumptions of the most formally rational thinking are inherently revelatory and religious in nature, while our rational interpretation of revelatory texts themselves as either literal or symbolic completely misses the thrust and intent of the very texts that underlie our basic thought processes.

Ainsi l'Algérien Mohammed Arkoun, professeur à la Sorbonne, usant d'abondants stratagèmes dialectiques pour démontrer que l'Islam peut être associé à la modernité européenne, ce qui le conduit à écrire par exemple : "En situant l'Islam dans une vision anthropologique, on relativisera nécessairement des valeurs et des représentations tenues jusqu'ici pour transcendantes ; mais on espère, en contrepartie, réactiver la pensée islamique en l'enracinant dans le terrain plus solide de la connaissance positive." Plus loin, le même auteur exprime le vœu de pouvoir "contribuer à déverrouiller la pensée islamique (...) en l'amenant à corriger son transcendantalisme par une exploration méthodique du social-historique". Traduits de son jargon académique en langage clair, les propos du professeur Arkoun n'expriment rien d'autre que la volonté d'expulser la transcendance de la pensée islamique, c'est-à-dire ce qui en fait tout l'essentiel. Il serait aisé de relever dans ses écrits, comme dans ceux de ses pairs, d'autres expressions de cette même intention d'abolir la dimension métaphysique de l'Islam, laquelle, en fait, constitue sa raison d'être et demeure le plus sûr garant de sa vitalité.

Un exemple de symbolisme, à première vue arbitraire et excessif mais en fin de compte plausible, est le hadîth qui voue les peintres et les sculpteurs au fond de l’enfer. On objectera évidemment que les arts plastiques sont naturels à l’homme, qu’ils existent partout et qu’ils peuvent avoir une fonction sacrale, – c’est là même leur raison d’être la plus profonde, – ce qui est vrai, mais passe à côté de l’intention essentielle du hadîth. C’est-à-dire que le sens littéral de la sentence, par sa violence même, représente une « guerre préventive » contre l’abus ultime de l’intelligence humaine, à savoir le naturalisme sous toutes ses formes : naturalisme artistique d’une part et naturalisme philosophique et scientiste d’autre part ; donc imitation exacte, extériorisante et « accidentalisante » des apparences, et recours à la seule logique, à la seule raison, coupée de ses racines. L’homme est homo sapiens et homo faber : il est un penseur et par là même aussi un producteur, un artisan, un artiste ; or, il est une phase finale de ces développements qui lui est interdite, – elle est préfigurée par le fruit défendu du Paradis, – une phase donc qu’il ne doit jamais atteindre, de même que l’homme peut se faire roi ou empereur mais non pas Dieu ; en anathématisant les créateurs d’images, le Prophète entend prévenir la subversion finale. Selon la conception musulmane, il n’y a qu’un seul péché qui mène au fond de l’enfer, – c’est-à-dire qui ne sera jamais pardonné , – et c’est le fait d’associer d’autres divinités au Dieu unique ; si l’Islam place les dits créateurs dans la géhenne, c’est qu’il semble assimiler fort paradoxalement les arts plastiques à ce même péché gravissime, et cette disproportion prouve précisément qu’il a en vu, non les arts dans leur état normal, – bien qu’il les interdise assurément, – mais la raison pour laquelle il les interdit ; à savoir la subversion naturaliste dont les arts plastiques sont, pour la sensibilité sémitique, les symboles et les préfigurations (1). Cet exemple, auquel nous nous sommes arrêté un peu longuement, peut montrer comment les formulations excessives peuvent véhiculer des intentions d’autant plus profondes, ce qui nous ramène une fois de plus au principe credo quia absurdum [je le crois parce que c'est absurde]. (1) En condamnant les images, l’Islam – bienheureusement « stérile » – refuse en même temps le « culturisme » qui est la plaie de l’Occident, à savoir les torrents de créations artistiques et littéraires, qui gonflent les âmes et distraient de la « seule chose nécessaire ».

There is always a path back to God, regardless of how many times you lose your way, so long as you are prepared to take it, and your intentions are sincere every time that you do.

In Judaism, the Tenakh is a written history of the covenant between God and the people of Israel, almost a kind of contract. In Christianity, the New Testament is the history of one person, Jesus, who is the incarnate Word of God. In Islam, the Koran is ‘uncreated’ and has descended from the heavens in perfect form. Only in Islam is the book itself what is revealed by God. In Judaism God is revealed in the history of the Jewish people. In Christianity God is revealed as love in the person of Jesus. Judaism and Christianity are not religions of the book, but religions with a book. The third misconception is to speak of ‘the three Abrahamic religions’. Christians usually refer to Abraham as a person who binds these three religions together, and who is shared by them. In Judaism, he is the ‘founding father’. But in the Koran it is written: ‘Abraham was neither a Jew nor a Christian.’ (III, 67)….According to Islam, the first prophets received the same revelation as Mohammed, but the message was subsequently forgotten. Or it was tampered with, with evil intent. So according to Islam, the Torah and the Gospels are fakes.

The West has been warned of the Islamist intentions, but so far it is in denial, relying on the hope that Islam will eventually reform.

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