Islamic Inspirational Quotes

We are nearer to him than his jugular vein.

Semua orang yang ada dalam hidup kita, masing-masingnya, bahkan yang paling menyakiti kita diminta untuk ada disana agar cahaya kita dapat menerangi jalan mereka

Jelas sekali bahwasanya rumah tangga yang aman damai ialah gabungan di antara tegapnya laki-laki dan halusnya perempuan.

So often we experience things in life, and yet never see the connections between them. When we are given hardship, or feel pain, we often fail to consider that the experience may be the direct cause or result of another action or experience. Sometimes we fail to recognize the direct connection between the pain in our lives and our relationship with Allah SWT

Islam expect every Muslim to do this duty, and if we realise our responsibility time will come soon when we shall justify ourselves worthy of a glorious past.

Islam and Christianity promise eternal paradise to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seem running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven of fear of hell, but because He is God.

Pakistan not only means freedom and independence but the Muslim Ideology which has to be preserved, which has come to us as a precious gift and treasure and which, we hope other will share with us.

Come forward as servants of Islam, organize the people economically, socially, educationally and politically and I am sure that you will be a power that will be accepted by everybody.

We should have a State in which we could live and breathe as free men and which we could develop according to our own lights and culture and where principles of Islamic social justice could find free play.

Awakening to faith is not a one-time event, but a continuously unfolding reality. The journey of faith is not a race, but a marathon of love that each person walks at a different pace.

People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day MUHAMMED (pbuh) was born.

The enduring life is the one that begins once we awaken from this world. And it is in that awakening that we realize… It was only a dream

The Prophet, peace and blessings be upon him, said: "My Companions are as stars. Whomsoever of them you follow, you will be rightly guided." When a man looks at a star, and finds his way by it, the star does not speak any word to that man. Yet, by merely looking at the star, the man knows the road from roadlessness and reaches his goal.

The first thing I would like to share with you here is that when you help people, you don’t wait around until they say thank you because you didn’t help them so you can hear appreciation.

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane, there may be no more potent force than religion. When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of 911. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremist have been homegrown, corn-fed Americans.

He laid the foundation of a universal government. His law was one for all. Equal justice and love for everyone.

ووالله لولا كراهية تمني البلاء, ولولا امر النبي صلى الله عليه وسلم لأمته بسؤال العافية, ولولا عدم معرفتنا امكانية صبرنا عند وقوع البلاء من عدمه, لكان تمني مثل هذا البلاء هو فعل الاذكياء النبهاء.

You cannot simply read the Quran,not if you take it seriously.You either have surrendered to it already or you fight it. It attacks tenaciously,directly,personally; it debates,criticizes,shames and challenges. From the outset it draws the line of battle, and I was on other side.

In his mercy, He sent the storm itself to make us seek help. And then knowing that we’re likely to get the wrong answer, He gives us a multiple choice exam with only one option to choose from: the correct answer. The hardship itself is ease. By taking away all other hand-holds, all other multiple choice options, He has made the test simple. It’s never easy to stand when the storm hits. And that’s exactly the point. By sending the wind, He brings us to our knees: the perfect position to pray

I am Muslim, Islam is Perfect but I am not, If I make a mistake blame it on me, not on my religion.

As I read the Qur’an and prayed the Islamic prayers, a door to my heart was unsealed and I was immersed in an overwhelming tenderness.

Love. It is the reason there is something instead of nothing. It is from the soil of love that all of existence blossoms into being.

Some of us cover to protect our bodies some of us cover to protect our souls in both cases, respect their choices.

Poetry is designed to inspire love, and islam is about falling in love with the creator of the universe.

The sahaba used to do the sunnah because it was sunnah, we leave the sunnah because it is sunnah.

The personality of Muhammad, it is most difficult to get into the whole truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes! There is Muhammad, the Prophet; there is Muhammad, the Warrior; Muhammad, the Businessman; Muhammad, the Statesman; Muhammad, the Orator; Muhammad, the Reformer; Muhammad, the Refuge of Orphans; Muhammad, the Protector of Slaves; Muhammad, the Emancipator of Women; Muhammad, the Judge; Muhammad, the Saint. All in all these magnificent roles, in all these departments of human activities, he is like a hero.

Each of those churches shows certain books, which they call revelation, or the Word of God. The Jews say that their Word of God was given by God to Moses face to face; the Christians say, that their Word of God came by divine inspiration; and the Turks say, that their Word of God (the Koran) was brought by an angel from heaven. Each of those churches accuses the other of unbelief; and, for my own part, I disbelieve them all.

The ability to inspire rather than enforce loyalty is a critical quality of leadership.

Don't worry, life is good despite everything!

Spend time beautifying your soul, the rest will simply follow.

When my prayers are answered, I am happy because it was my wish. When my prayers are not answered, I am even more happy because that was gods wish.

A million gripes against the darkness will not make a dent in it. But a little candle will.

Faith is like a habit, you have to build it within you, the more you do it the more you are used to it. And then faith becomes a passion, it’s like a habit you never want to quit.

A true god surely cannot have been born of a girl, nor died on the gibbet, nor be eaten in a piece of dough... [or inspired] books, filled with contradictions, madness, and horror.

Kita semua bisa melakukannya, jika Isra' Mi'raj didefinisikan sebagai perjalanan menuju ruang pemaknaan. Buroqnya? Kesabaran dan pikiran yang terbuka.

We do not worship God because God needs it, we worship God because we need it. Prayer is not you reaching out for God, it is you responding to God, who first reached out to you.

সত্যকে নিজের দাস মনে না করে নিজেকে সত্যের অনুসারী হিসেবে দাঁড় করাতে হবে।

If a man spreads his secret with his own tongue and blames another... then he is a fool. If his own breast is too narrow to conceal his own secret, then the breast of the one in whom he places it is even narrower.

So we have to internalize a very powerful reality that Allah has given us. We treasure all of our relationships so long as, they are something that is building us towards the akhirah (the afterlife). So I want to leave you with this picture, what Allah has in His possession is better.

What is it about Islam, I thought, that can make a woman so strong that she no longer strives to be noticed by men, no longer needs the admiring gaze to feel attractive, no longer puts herself on display when the rest of the world is doing just that?

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.

...the Palestinian Arabs' obsession with the Jews and rejection of all political compromise was inspired by Islamic teachings as well as by European fascism.

I will follow anyone... And remind everyone... Of enslaved Yazidi women... Raped... And forced... To donate blood to ISIS men...

I will follow anyone... And tell everyone... How grateful I am... To the Western nations.

The hardest and greatest thing a human being can do is submit to his Creator.

You do not need cell towers to reach God, you just need to plug into your heart because “He is with you wherever you are” (57:4), from the closest atom to the farthest star.

God’s mercy is greater than your sins or circumstances. His compassionate love embraces the cactus parts of you that you swear no one could hug. His grace celebrates the parts of you that nobody claps for. God loved you before you were even created, before you even knew of Him. As the Qur’an says, “It is He who sent down tranquility into the hearts of the believers, that they may add faith to their faith for to Allah belong the forces of the heavens and the Earth and Allah is full of Knowledge and Wisdom” (48:4).

As a scripture that inspired some of the greatest minds in history, the Qur’an deserves a rich and evocative translation that strives to convey the profound wisdom embodied in its original language. Even on a superficial level, its creative use of words is artistic and ingenious.

Terrorism has nothing to do with religion, Islam or otherwise. Terrorism is born of fundamentalism not of religion.

Muslims may fall short of Islam but Islam will never fall short of Muslims.

Tuhanku, puaskan aku dengan aturanMu daripada aturanku, dengan pilihanMu daripada pilihanku

اَنْ لَّیْسَ لِلْاِنْسَانِ اِلاّٰ مَا سَعٰی Nothing belongs to men except what they strive for.

The Qu'ran is God's song, not ours, not even Muhammad's. To allow such a song to pass through one's body, however imperfectly, is to discover that the instrument is transformed by the music.

قانون الشريعة: بعدما قيل لهم أن الشريعة تجسد المثل الاسلامية العلياافترض غالبية المسلمين أن الشريعة مقدسة...يكتب ضياء الدين ساردار "ان القسم الأعظم من الشريعة ما هو الا الرأي الفقهي لفقهاء كلاسيكيين هذا هو السبب في أنه كلما فرضت الشريعة خارج سياق الزمن الذي وضعت فيه تكتسب المجتمعات الاسلامية احساسا قروسطيا.هذا هو ما نشهده في السعودية، ايران، السودان، افغانستان

Since leaving Kocho, I had begged for death, I had willed Salman to kill me or asked God to let me die or refused to eat or drink in the hopes I would fade away. I had thought many times that the man who raped and beat me would kill me. But death had never come. In the checkpoint bathroom, I began to cry. For the first time since I left Kocho, I thought I actually might die. And I also knew for sure that I didn't want to.

One does not need to be brown to discuss racism, one does not need to be Muslim to discuss Islam. Ideas have no color, or country. Good ideas are truly universal. Any attempt to police ideas, to quarantine thought based on race or religion, and to pre-define what is and what isn’t a legitimate conversation, must be resisted by all.

When I was older, I found Iqbal's work hugely inspirational. He argued against an unquestioning acceptance of Western democracy as the self-governing model, and instead suggested that by following the rules of Islam a society would tend naturally towards social justice, tolerance, peace and equality. Iqbal's interpretation of Islam differs very widely from the narrow meaning that is sometimes given to it. For Iqbal, Islam is not just the name for certain beliefs and forms of worship. The difference between a Muslim and a non-Muslim is not merely a theological one - it is a difference of a fundamental attitude towards life.

REMEMBER: Prayer is not about punishment or reward; it is about cultivating a genuine connection with God. The deep purpose of prayer is not to obtain a certain outcome; rather, it is about having an intimate conversation with your Lord.

كل يوم عاشوراء وكل ارض كربلاء

One definition of success is achieving what your haters don't want you to achieve. Them wanting you not to achieve it means it's worth a lot.

The Qur’an, in other words, had been revealed into an unwelcoming world that would instinctively reject it. Nor was the prophet through whom it was inspired prepared for the responsibilities of its guardianship. He had been caught completely off guard and was unprepared for the immense obligation before him. As he fled down the mountain, Muhammad trembled while repeatedly whispering, “Iqra . . . Iqra . . . Iqra. . . .

Ibn Mas'ud said, "When 'Umar died nine-tenth of all knowledge vanished with him." The people were shocked and said, "How can this be when among us now are still many of the great companions?" Ibn Mas'ud replied,"I am not speaking of the knowledge of fiqh and the science of judgements, I'm speaking about the knowledge of Allah." This struggle of isolation, hunger, sleeplessness, weeping, fear and endless service to men was for this end. The journey is only for knowledge of Allah and the whole of it lies in detachment from everything that passes away. First from what is displeasing to Allah, then from one's self-illusion and desires, and then from all men and all otherness until there is only isolation and extreme nearness to Allah.

I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!

We sometimes just have to let things be. There are times in life that things happen, and we just cannot control them. There are times when we don't want things to happen, but they do. Things that we don't want to know, we learn. Times in which people we can't live without, we have to let go. The greatest learning is accepting what has, what is, and what will be. Remaining focussed on where we want to go, and how we want to get there. It might not go the way we planned, or the way we hoped it would be. No one said life would be easy, but at least we keep trying, and working hard at making it the best life it can be.

O you who believe! Stand firmly for justice, as witnesses to Allah, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, Allah takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away — then Allah is Aware of what you do

Allah is the forger of time, the molder of space, the weaver of souls, the turner of hearts, the One who creates everything in stages yet is beyond the limits of time. Life is created from His breath, the cosmos forms from the vibration of His speech, and love is birthed from the womb of His mercy. He is the One who said, “Be!” to the vast nothingness, and existence sprouted into being. His words inspire light to break the darkness of nothing into the dawn of life.

You are a palace of hidden gems and the greatest treasure you could ever find is already within you. Gold will melt, money will burn, but you carry the everlasting and mysterious breath of God inside of you and that can never be taken away.

Sufism, emphasizing the personal experience of the divine, could be the leading inspiration that will bring the next wave of enlightened Islam into the next evolutionary development, just as mystic Christians could breathe new life into Christianity.

What it is about Islam, I thought, that can make a woman so strong that she no longer strives to be noticed by men, no longer needs the admiring gaze to feel attractive, no longer puts herself on display when the rest of the world is doing just that?

Penegakan sistem Islam dan pemberlakuan syariat Islam tidak dapat dilakukan dengan cara merebut kekuasaan yang datang dari lapisan atas. Akan tetapi, melalui perubahan masyarakat secara keseluruhan—atau pemahaman beberapa kelompok masyarakat dalam jumlah yang mencukupi untuk mengarahkan seluruh masyarakat—pada pemikirannya, nilai-nilainya, akhlaknya, dan komitmennya dengan Islam. Sehingga tumbuh kesadaran dalam jiwa mereka, bahwa menegakkan sistem dan syariat Islam itu merupakan sebuah kewajiban yang harus dilaksanakan.

There must be a concerted effort to turn people away from fundamentalist Islam. Imagine a platform for Muslim dissidents that communicated their message through YouTube, Twitter, Facebook, and Instagram. Imagine ten reformist magazines for every one issue of IS’s “Dibuq” or Al-Qaeda’s “Inspire”. Such a strategy would also give us an opportunity to shift our alliances to those Muslim individuals and groups who actually share our values and practices – those who fight for a true Reformation and who find themselves maligned and marginalized by those nations and leaders and imams whom we now embrace as allies.

Based on the experience of history and civilization of mankind, which is more important for Muslims today, to no longer busy discussing the greatness that Muslims achieved in the past, or debating who first discovered the number zero, including the number one, two, three and so on, as the contribution of Muslims in the writing of numbers in this modern era and the foundation and development of civilizations throughout the world. But how Muslims will regained the lead and control of science and technology, leading back and become a leader in the world of science and civilization, because it represents a real achievement.

Fear comes when faith left.

Abdulmasi said, “Islam is a teaching of hatred, hatred and nothing more than hatred.

Mekanisme syukur itulah yang membuat orang akan semakin dimudahkan.

REMEMBER: No matter what happens in your life, if it turns you towards Allah, it is a blessing. Whether Allah is testing you to strengthen you or holding you accountable for a sin you may have committed, the response is the same: turn to Allah and ask for His help and guidance.

Most striking about the traditional societies of the Congo was their remarkable artwork: baskets, mats, pottery, copper and ironwork, and, above all, woodcarving. It would be two decades before Europeans really noticed this art. Its discovery then had a strong influence on Braque, Matisse, and Picasso -- who subsequently kept African art objects in his studio until his death. Cubism was new only for Europeans, for it was partly inspired by specific pieces of African art, some of them from the Pende and Songye peoples, who live in the basin of the Kasai River, one of the Congo's major tributaries. It was easy to see the distinctive brilliance that so entranced Picasso and his colleagues at their first encounter with this art at an exhibit in Paris in 1907. In these central African sculptures some body parts are exaggerated, some shrunken; eyes project, cheeks sink, mouths disappear, torsos become elongated; eye sockets expand to cover almost the entire face; the human face and figure are broken apart and formed again in new ways and proportions that had previously lain beyond sight of traditional European realism. The art sprang from cultures that had, among other things, a looser sense than Islam or Christianity of the boundaries between our world and the next, as well as those between the world of humans and the world of beasts. Among the Bolia people of the Congo, for example, a king was chosen by a council of elders; by ancestors, who appeared to him in a dream; and finally by wild animals, who signaled their assent by roaring during a night when the royal candidate was left at a particular spot in the rain forest. Perhaps it was the fluidity of these boundaries that granted central Africa's artists a freedom those in Europe had not yet discovered.

It takes time,patience and endurance to become a devout Muslim. No one, not even God, expects anyone to become an angel overnight. That’s fortunate, I thought, because I sensed that the road ahead might be a long one

is foolish to insist, as our leaders habitually do, that the violent acts of radical Islamists can be divorced from the religious ideals that inspire them. Instead we must acknowledge that they are driven by a political ideology, an ideology embedded in Islam itself, in the holy book of the Qur’an as well as the life and teachings of the Prophet Muhammad contained in the hadith. Let me make my point in the simplest possible terms: Islam is not a religion of peace.

Usually the term phobia refers to the psychological fear of the human mind from something that poses a threat. But when a species starts using the term fear against a biological portion of itself, there is nothing more demeaning than this.

Sesungguhnya masalah yang ada itu juga untuk membuat manusia sadar, agar tidak terlalu berlebihan dalam hidup. Jika mendapat nikmat jangan terlalu bahagia, namun secukupnya saja. Juga ketika mendapat musibah jangan terlalu bersedih, namun secukupnya saja

According to Ibn ‘Abbās, may God be pleased with him and his father, the Prophet David, God bless him and give him peace, used to say in his intimate Prayers: ‘My God, who inhabits Your House? And from whom do you accept the Prayer?’ Then God told him by inspiration: ‘David, he who inhabits My House, and he whose Prayer I accept, is none but he who is humble before My Majesty, spends his days in remembrance of Me and keeps his passions in check for My sake, giving food to the hungry and shelter to the stranger and treating the afflicted with compassion. His light shines in the sky like the sun. If he invokes Me, I am at his service. If he asks of Me, I grant his request. In the midst of ignorance, I give him discernment; in heedlessness, remembrance, in darkness, light. He stands out among ordinary people as Paradise towers over earthly gardens, its rivers inexhaustible and its fruits not subject to decay.

All the terrorism in the world that fester in the name of religion, are in fact not religious in nature, rather they are socio-political. Their roots are not religion, but socio-political condition. Religion is only used as a divine tool of authoritative justification in the search of absolution.

বিজ্ঞান যা করতে পারে তা হল, হাতে থাকা পর্যবেক্ষণ থেকে কোন একটা সিদ্ধান্তের দিকে ইঙ্গিত করা। বিজ্ঞানের কর্মপরিধি এতটুকুই। বিজ্ঞান কখনই প্রত্যক্ষভাবে স্রষ্টার অস্তিত্ব প্রমাণ বা খণ্ডন করতে পারবে না। ডার্ক এনার্জির ধারণা আবিষ্কারের জন্য ২০১১ সালে নোবেল পুরস্কার পাওয়া টিমের একজন, প্রফেসর অ্যালেক্সে ফিলিপ্পেনকো এক সাক্ষাতকারে বলেন, “... আমি মহাবিশ্বকে একজন বিজ্ঞানীর দৃষ্টিকোণ থেকে আলোচনা করতে চাই ... কোন অতিমানবিক বা স্বকীয় স্রষ্টা আছেন কিনা বা এই মহাবিশ্বের কোন উদ্দেশ্য আছে কিনা সে বিষয়ে আমি কিছু বলব না - এই প্রশ্নগুলোর উত্তর বিজ্ঞানীরা দিতে পারে না...।

Then Gai told me about the famous cup of the heart, which I should now begin to empty. The Sufis compare our spiritual heart, the seat of God within us, with a cup into which the love of God flows. This cup, however, needs to be emptied before it can be filled with Divine love. This emptying is a long process that requires courage, strength of character, determination, and, above all, sincerity. It is a process of reining in and eventually extinguishing the ego, of letting go of material needs, bad and unhealthy habits and emotional attachments in order to make room for God. Sufis often likened it to the process of dying and being born again. ‘Die before you die’ is a famous Sufi saying. This was the essence of every spiritual path, Gai told me.

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane -- as a means of inciting evil, to borrow the vocabulary of the devout -- there may be no more potent force than religion. When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremists have been homegrown, corn-fed Americans. Faith-based violence was present long before Osama bin Laden, and it ill be with us long after his demise. Religious zealots like bin Laden, David Koresh, Jim Jones, Shoko Asahara, and Dan Lafferty are common to every age, just as zealots of other stripes are. In any human endeavor, some fraction of its practitioners will be motivated to pursue that activity with such concentrated focus and unalloyed passion that it will consume them utterly. One has to look no further than individuals who feel compelled to devote their lives to becoming concert pianists, say, or climbing Mount Everest. For some, the province of the extreme holds an allure that's irresistible. And a certain percentage of such fanatics will inevitably fixate on the matters of the spirit. The zealot may be outwardly motivated by the anticipation of a great reward at the other end -- wealth, fame, eternal salvation -- but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or her) infatuation, existence overflows with purpose. Ambiguity vanishes from the fanatic's worldview; a narcissistic sense of self-assurance displaces all doubt. A delicious rage quickens his pulse, fueled by the sins and shortcomings of lesser mortals, who are soiling the world wherever he looks. His perspective narrows until the last remnants of proportion are shed from his life. Through immoderation, he experiences something akin to rapture. Although the far territory of the extreme can exert an intoxicating pull on susceptible individuals of all bents, extremism seems to be especially prevalent among those inclined by temperament or upbringing toward religious pursuits. Faith is the very antithesis of reason, injudiciousness a crucial component of spiritual devotion. And when religious fanaticism supplants ratiocination, all bets are suddenly off. Anything can happen. Absolutely anything. Common sense is no match for the voice of God...

The words of the Quran all seemed strangely familiar yet so unlike anything I had ever read before,’ he told us. He embraced Islam in 1977, and changed his name to Yusuf, the Arabic for Joseph. ‘I identified with the story of Joseph in the Quran,’ he said. ‘His brothers sold him like goods in the market place.’ Yusuf felt the music business had treated him not like an artist but as a commodity.

Zen Buddhism, for example, as practiced by Suzuki, the excellent Japanese mystic, has nothing to do with the superstitious and predjudiced Buddhism that infested Asia for centuries. Sufism, as boasted by the subtle Gurdjeff, totally differs from the Islamism that shouts death to the “infidels.” The doctrine of Vivekananda, inspired by his master Ramakrishna, is nothing like the Hinduism that suffocated India for centures of superstious and stupid passivity; the noble mysticism of Martin Buber, the Jewish philosopher, is nothing like the bloody cultural narrowness and tribal elitism of the mosaic orthodoxy.

La raison qui m’a conduit à proférer de la poésie (shi‘r) est que j’ai vu en songe un ange qui m’apportait un morceau de lumière blanche ; on eût dit qu’il provenait du soleil. « Qu’est-ce que cela ? », Demandai-je. « C’est la sourate al-shu‘arâ (Les Poètes) » me fut-il répondu. Je l’avalai et je sentis un cheveu (sha‘ra) qui remontait de ma poitrine à ma gorge, puis à ma bouche. C’était un animal avec une tête, une langue, des yeux et des lèvres. Il s’étendit jusqu’à ce que sa tête atteigne les deux horizons, celui d’Orient et celui d’Occident. Puis il se contracta et revint dans ma poitrine ; je sus alors que ma parole atteindrait l’Orient et l’Occident. Quand je revins à moi, je déclamai des vers qui ne procédaient d’aucune réflexion ni d’aucune intellection. Depuis lors cette inspiration n’a jamais cessé.

Lastly, to the memory of my beloved niece Mayyada, who cut her life short by committing suicide to escape the hellish marriage imposed upon her under Islamic Sharia Law: May her tragic account be an eternal inspiration to all who are privileged to live in free societies. May her story encourage all those who have been subjugated to tyranny—especially women—to become well informed and to persevere beyond fear and intimidation. And a challenge: To those whose spirits uphold the principles of justice and freedom of speech—May Mayyada’s story, and that of many more whose stories have never been told, embolden you to speak up against the unjust and immoral treatment of women in the Muslim world.

Ansar is an Arabic term that means helpers or supporters. They were the citizens of Medina who helped Prophet Mohammed upon His arrival to the Holy city. While 'Hussain' is a derivation of 'Hassan' that means 'GOOD' (I also owe this one to Khaled Hosseini). That's how my favorite character in my debut novel 'When Strangers meet..' gets his name... HUSSAIN ANSARI, because he is the one who helps Jai realize the truth in the story and inspires his son, Arshad, to have FAITH in Allah.

Today, Medina is simultaneously the archetype of Islamic democracy and the impetus for Islamic militancy. Islamic Modernists like the Egyptian writer and political philosopher Ali Abd ar-Raziq (d. 1966) pointed to Muhammad’s community in Medina as proof that Islam advocated the separation of religious and temporal power, while Muslim extremists in Afghanistan and Iran have used the same community to fashion various models of Islamic theocracy. In their struggle for equal rights, Muslim feminists have consistently drawn inspiration from the legal reforms Muhammad instituted in Medina, while at the same time, Muslim traditionalists have construed those same legal reforms as grounds for maintaining the subjugation of women in Islamic society. For some, Muhammad’s actions in Medina serve as the model for Muslim-Jewish relations; for others, they demonstrate the insurmountable conflict that has always existed, and will always exist, between the two sons of Abraham. Yet regardless of whether one is labeled a Modernist or a Traditionalist, a reformist or a fundamentalist, a feminist or a chauvinist, all Muslims regard Medina as the model of Islamic perfection. Simply put, Medina is what Islam was meant to be.

Fundamentalist movements in all faiths share certain characteristics. They reveal a deep disappointment and disenchantment with the modern experiment, which has not fulfilled all that it promised. They also express real fear. Every single fundamentalist movement that I have studied is convinced that the secular establishment is determined to wipe religion out. This is not always a paranoid reaction. We have seen that secularism has often been imposed very aggressively in the Muslim world. Fundamentalists look back to a “golden age” before the irruption of modernity for inspiration, but they are not atavistically returning to the Middle Ages. All are intrinsically modern movements and could have appeared at no time other than our own. All are innovative and often radical in their reinterpretation of religion. As such, fundamentalism is an essential part of the modern scene. Wherever modernity takes root, a fundamentalist movement is likely to rise up alongside it in conscious reaction. Fundamentalists will often express their discontent with a modern development by overstressing those elements in their tradition that militate against it.

When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremists have been homegrown, corn-fed Americans. Faith-based

Perhaps we are all living inside a giant computer simulation, Matrix-style. That would contradict all our national, religious and ideological stories. But our mental experiences would still be real. If it turns out that human history is an elaborate simulation run on a super-computer by rat scientists from the planet Zircon, that would be rather embarrassing for Karl Marx and the Islamic State. But these rat scientists would still have to answer for the Armenian genocide and for Auschwitz. How did they get that one past the Zircon University’s ethics committee? Even if the gas chambers were just electric signals in silicon chips, the experiences of pain, fear and despair were not one iota less excruciating for that. Pain is pain, fear is fear, and love is love – even in the matrix. It doesn’t matter if the fear you feel is inspired by a collection of atoms in the outside world or by electrical signals manipulated by a computer. The fear is still real. So if you want to explore the reality of your mind, you can do that inside the matrix as well as outside it.

According to Islam, whenever we are struck by illness or misfortune or someone hurts us, there is a higher purpose behind it, which we may not understand at the time,’ one of them said to me. ‘That’s where trust comes in. Through suffering, God helps us to better ourselves and make good our mistakes. It is a form of purification and also God’s way of testing the strength of our faith and the goodness of our character.’ Another lady suggested I look on the bright side. ‘Suffering draws us closer to God and that is our aim in life,’ she said. Then she quoted Rumi who had said, ‘It is pain that draws man to his Lord, because when he is well, he doesn’t remember the Lord.’ I tried to look at the positive and believe that there was a higher, spiritual perspective on what I had just been through, and all the advice I was given helped me a lot. But it took quite a while for my heart to catch up with my mind.

Constantine, moreover, was not yet a Christian when he uttered the appeal to conquer in the sign of the cross; and while the warrior kings of Israel may have drawn strength from the old Covenant in their small and local wars, the Christians of the new Covenant were to agonise for centuries over the issue of whether warmaking was morally permissible or not. Christians, indeed, have never found unanimity in the belief that the man of war may also be a man of religion; the ideal of martyrdom has always been as strong as that of the justified struggle and remains strong to this day. The Arabs of the conquest years were not caught on that crux. Their new religion, Islam, was a creed of conflict, that taught the necessity of submission to its revealed teachings and the right of its believers to take arms against those who opposed them. It was Islam that inspired the Arab conquests, the ideas of Islam that made the Arabs a military people and the example of its founder, Muhammad, that taught them to become warriors.

The violent secularism of al-Nasser had led Qutb to espouse a form of Islam that distorted both the message of the Quran and the Prophet’s life. Qutb told Muslims to model themselves on Muhammad: to separate themselves from mainstream society (as Muhammad had made the hijrah from Mecca to Medina), and then engage in a violent jihad. But Muhammad had in fact finally achieved victory by an ingenious policy of non-violence; the Quran adamantly opposed force and coercion in religious matters, and its vision—far from preaching exclusion and separation—was tolerant and inclusive. Qutb insisted that the Quranic injunction to toleration could occur only after the political victory of Islam and the establishment of a true Muslim state. The new intransigence sprang from the profound fear that is at the core of fundamentalist religion. Qutb did not survive. At al-Nasser’s personal insistence, he was executed in 1966. Every Sunni fundamentalist movement has been influenced by Qutb. Most spectacularly it has inspired Muslims to assassinate such leaders as Anwar al-Sadat, denounced as a jahili ruler because of his oppressive policies towards his own people. The Taliban, who came to power in Afghanistan in 1994, are also affected by his ideology.

The (unratified) Preamble of the European Constitution begins by stating that it draws inspiration “from the cultural, religious and humanist inheritance of Europe, from which have developed the universal values of the inviolable and inalienable rights of the human person, democracy, equality, freedom and the rule of law.”3 This may easily give one the impression that European civilization is defined by the values of human rights, democracy, equality, and freedom. Countless speeches and documents draw a direct line from ancient Athenian democracy to the present-day European Union, celebrating twenty-five hundred years of European freedom and democracy. This is reminiscent of the proverbial blind man who takes hold of an elephant’s tail and concludes that an elephant is a kind of brush. Yes, democratic ideas have been part of European culture for centuries, but they were never the whole. For all its glory and impact, Athenian democracy was a halfhearted experiment that survived for barely two hundred years in a small corner of the Balkans. If European civilization for the past twenty-five centuries has been defined by democracy and human rights, what are we to make of Sparta and Julius Caesar, of the Crusaders and the conquistadores, of the Inquisition and the slave trade, of Louis XIV and Napoleon, of Hitler and Stalin? Were they all intruders from some foreign civilization? In truth, European civilization is anything Europeans make of it, just as Christianity is anything Christians make of it, Islam is anything Muslims make of it, and Judaism is anything Jews make out of it. And they have made of it remarkably different things over the centuries. Human groups are defined more by the changes they undergo than by any continuity, but they nevertheless manage to create for themselves ancient identities thanks to their storytelling skills. No matter what revolutions they experience, they can usually weave old and new into a single yarn.

In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'.83 And they and more distant relatives — cousins, uncles and nephews - were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly. But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity - love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke - could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.