Pairs Islamic Quotes

If I were to receive a pair of the blessed prophetic sandals to place on my head, then I shall consider myself no less than a fully crowned king.

Average Egyptians take pride in their pharaonic history, but there’s also a disconnect, because the tradition of the Islamic past is stronger and more immediate. This is captured perfectly by the design of Egypt’s currency. Every denomination follows the same pattern: On one side of a bill, words are in Arabic, and there’s an image of some famous Egyptian mosque. The other side pairs English text with a pharaonic statue or monument. The implication is clear: the ancients belong to foreigners, and Islam belongs to us.

At a cellular level of the human mind, Islamophobia is not really a matter of social stigma, rather it is a natural biological fear response of the general human mind, conditioned through countless pairings between terrorist attacks (unconditioned stimulus) and their apparent association with Islam (conditioned stimulus). Hence, Islamophobia cannot be eradicated completely, unless that pairing is severed and thereafter the conditioned stimulus of Islam is paired with something optimistic such as the heartwarming works of the 13th century Persian Muslim poet Jalal ad-Din Muhammad Rumi.

Mais la présence de l’Islam dans l’Inde ne s’explique pas uniquement par le fait que, étant la plus jeune des grandes Révélations, il est mieux adapté que l’Hindouisme aux conditions générales de ce dernier millénaire de l’« âge sombre » – c’est-à-dire qu’il tient mieux compte de la prépondérance de l’élément passionnel dans les âmes –, mais aussi par la raison suivante : la déchéance cyclique entraîne une obscuration quasi générale, et va en même temps de pair avec un accroissement plus ou moins considérable des populations, surtout de leurs couches inférieures ;

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.

When we compare the pair of Islamic with our pair of Christian societies we see that the Islamic Society which emerged in what we may call the Perso-Turkish or Iranian zone bears a certain resemblance to our Western Society, while the other society, which emerged in what we may call the Arabic zone bears a certain resemblance to Orthodox Christendom. For example, the ghost of the Baghdad Caliphate which was evoked by the Mamluks at Cairo in the thirteenth century of the Christian Era reminds us of the ghost of the Roman Empire which was evoked by Leo the Syrian at Constantinople in the eighth century.

So far all is plain, but further search brings us up against complications. The first is that the predecessor of the Islamic society (not yet identified) proves to be the parent not of a single offspring but of twins, in this respect resembling the parental achievement of the Hellenic society. The conduct of the pairs of twins has been, however, strikingly dissimilar; for, whereas the Western and the Orthodox Society have survived for over a thousand years side by side, one of the offspring of the parent society which we are seeking to identify swallowed up and incorporated the other. We shall call these twin societies the Iranic and the Arabic.

In 1598, a pair of English brothers, Robert and Anthony Sherley, found their way to Persia, which was well into its “golden age” under the greatest of the Safavid monarchs, Shah Abbas. The Englishmen said they came in peace with an interesting proposition for the Persian king: they wanted to sell him cannons and firearms and they could promise technical support to back up their products—they would have their people come in and train the Shah’s people in the new weapons, teach military strategy to go with them, plus how to fix the weapons if they broke, things like that.

[T]he demonization of Mahmud [of Ghazni] and the portrayal of his raid on Somnath as an assault on Indian religion by Muslim invaders dates only from the early 1840s. In 1842 the British East Indian Company suffered the annihilation of an entire army of some 16,000 in the First Afghan War (1839-42). Seeking to regain face among their Hindu subjects after this humiliating defeat, the British contrived a bit of self-serving fiction, namely that Mahmud, after sacking the temple of Somnath, carried off a pair of the temple's gates on his way back to Afghanistan. By 'discovering' these fictitious gates in Mahmud's former capital of Ghazni, and by 'restoring' them to their rightful owners in India, British officials hoped to be admired for heroically rectifying what they construed as a heinous wrong that had caused centuries of distress among India's Hindus. Though intended to win the latters' gratitude while distracting all Indians from Britain's catastrophic defeat just being the Khyber, this bit of colonial mischief has stoked Hindus' ill-feeling toward Muslims ever since. From this point on, Mahmud's 1025 sacking of Somnath acquired a distinct notoriety, especially in the early twentieth century when nationalist leaders drew on history to identify clear-cut heroes and villains for the purpose of mobilizing political mass movements. By contrast, Rajendra Chola's raid on Bengal remained largely forgotten outside the Chola country.

God is the power behind all movement for “All in the heavens and the earth call upon Him, at every interval He is acting” (55:29). He is the One who “created everything in pairs” (51:49),

In the Jolan district, on the edge of the Euphrates River, in the northwestern corner of the city, Marines found something far more troubling. Inside a metal-sided warehouse, past the insurgent caches of rocket-propelled grenades and artillery rounds, the Marines discovered a crawl space barricaded with a safe. Pushing it aside, the troops saw an Iraqi man chained hand and foot, lying in his own waste. The virtual skeleton proved to be a still-living taxi driver who’d been abducted four months earlier along with a pair of French journalists—thankfully, he would survive. Down the hall, Marines crashed through another door and found themselves in what appeared to be a ramshackle movie studio. On the table was a glass with ice in it; whoever had left had just done so in a hurry. Nearby, Marines found two video cameras, klieg lights, and instructions on how to get footage to the Baghdad offices of some of the regional news networks. On the back wall of the room hung the black-and-green flag of Ansar al-Islam. The floor was caked in dried blood. The moment I read that last detail in the intelligence report I received, I knew it was the room where Nick Berg had been murdered.

Qur'an 22:5: O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).