Unity In Islam Quotes

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.

The great majority of us are Muslims. We follow the teachings of the Prophet Mohammed (may peace be upon him). We are members of the brotherhood of Islam in which all are equal in rights, dignity and self-respect. Consequently, we have a special and a very deep sense of unity. But make no mistake: Pakistan is not a theocracy or anything like it.

You have to stand guard over the development and maintenance of Islamic democracy, Islamic social justice and the equality of manhood in your own native soil.

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.

In this world, unity is achievable only by learning to unite in spite of differences, rather than insisting on unity without differences. For their total eradication is an impossibility. The secret of attaining peace in life is tolerance of disturbance of the peace. (p. 99)

Muhammad introduced the concept of such Glorious and Omnipotent God in Whose eyes all worldly systems are pieces of straw. Islamic equality of mankind is no fiction as it is in Christianity. No human mind has ever thought of such total freedom as established by Muhammad.

The unity of scientific and spiritual knowledge is realized when each of the particular sciences is organically related to the supreme knowledge of al-tawhid.

It took many years to cleanse Arabia of its “false idols.” It will take many more to cleanse Islam of its new false idols—bigotry and fanaticism—worshipped by those who have replaced Muhammad’s original vision of tolerance and unity with their own ideals of hatred and discord. But the cleansing is inevitable, and the tide of reform cannot be stopped. The Islamic Reformation is already here. We are all living in it.

We are accused of terrorism If we refuse to perish Under Israeli tyranny That is hampering our unity Our history Our Bible and our Quran Our prophets' land If that is our sin and crime Then terrorism is fine

If Mohammed had been a false prophet. there is no reason why Christ should not have spoken of him as he spoke of Antichrist but if Mohammed is a true Prophet the passages referring to the Paraclete must inevitably concern him - not exclusively but eminently - for it is inconceivable that Christ, when speaking of the future, should have passed over in silence a manifestation of such magnitude. The same reasoning excludes a priori the possibility that Christ. when making his predictions, intended to include Mohammed under the general denomination of'' false prophets", for in the history of our era Mohammed is in no sense a typical example among others of the same kind, but on the contrary, a unique and incomparable apparition(1). If he had been one of the false prophets announced by Christ he would have been followed by others and there would exist in our day a multitude of false religions subsequent to Christ and comparable in importance and extension to Islam. The spirituality to be found within Islam from its origins up to our days is an incontestable fact. and "by their fruits ye shall know them." Moreover, it will be recalled that the Prophet in his doctrine has testified to the second coming of Christ without attributing to himself any glory. unless it be that of being the last Prophet of the cycle and history proves that he spoke the truth, no comparable manifestation having followed after him.

Islamic science is related profoundly to the Islamic world view. It is rooted deeply in knowledge based upon the unity of Allah or al-tawhid and a view of the universe in which Allah’s Wisdom and Will rule and in which all things are interrelated reflecting unity on the cosmic level. In contrast, Western science is based on considering the natural world as a reality which is separate from both Allah and the higher levels of being. At best, Allah is accepted as the creator of the world, as a mason who has built a house which now stand on its own. His intrusion into the running of the world and His continuous sustenance of it are not accepted in the modern scientific world view.

We may summarize the essence of the wisdom our Lord seeks to impart unto us through all His revelations in one word: Unity.

If you notice, the moral law in the other legal codes separates people (the Laws of Manu, the caste system, the Code of Hammurabi with the slave/owner distinction). In Islam, the violator is inferior to the obedient one. By contrast, in the Hebrew-Christian tradition, the law unifies people. No one is made righteous before God by keeping the law. It is only following redemption that we can truly understand the moral law for what it is---a mirror that indicts and calls the heart to seek God's help. This makes moral reasoning the fruit of spiritual understanding and not the cause of it.

There is more that unites us than divides us. So make it a point to talk with someone who is different from you. You may find that you have more in common than you think

The future lies in unity and respect, not division and stereotypes

Kita umat Islam di Indonesia terikat pada adat-kebiasaan dan kebudayaan kita, dan ini mempunyai pengaruh pula pada Islam yang kita amalkan di tanah air kita ini.

Solidaritas Islam hanya merupakan pengandaian sepintas lalu, yang berubah ubah dan tidak pasti sifatnya - Jaques Duchesne-Guillemin

The unity of God could be glimpsed in the truly integrated self.

The prophets are like different rivers throughout time that all pointed to the same ocean of unity.

Albania’s future is towards Christianity, since it is connected with it culturally, old memories, and its pre-Turkish nostalgia. With the passing of time, the late Islamic religion that came with the Ottomans should evaporate (at first in Albania and then in Kosova), until it will be replaced by Christianity or, to be more exact, Christian culture. Thus from one evil (the prohibition of religion in 1967) goodness will come. The Albanian nation will make a great historical correction that will accelerate its unity with its mother continent: Europe

It took many years to cleanse Arabia of its “false idols.” It will take many more to cleanse Islam of its new false idols—bigotry and fanaticism—worshipped by those who have replaced Muhammad’s original vision of tolerance and unity with their own ideals of hatred and discord. But the cleansing is inevitable, and the tide of reform cannot be stopped. The Islamic Reformation is already here. We are all living in it. 1

Metaphysics, in my understanding, is the unity of knowledge and the meaning and orientation this unity gives to life. If this unity is the unity of knowledge, how can it be all that subjective? It is a faith grounded in knowledge.

Bukanlah kepercayaan religius yang menyebabkan individu-individu dan rakyat-rakyat Islam itu bertindak, walaupun mungkin kelihatannya seolah-olah demikian. Kepercayaan religius tidak membentuk hidup mereka; ini sering hanya merupakan alat di tangan pemerintah-pemerintah, kelas-kelas dan kelompok-kelompok. Islam merupakan suatu cermin yang digunakan oleh kepentingan-kepentingan tertentu untuk bercermin dan membenarkan diri - Minorsky (Jacques Duchesne Guillemin

There are only three integral views of the world: the religious, the materialistic, and the Islamic. They reflect three elemental possibilities (conscience, nature, and man), each of them manifesting itself as Christianity, materialism, and Islam. All variety of ideologies, philosophies, and teachings from the oldest time up to now can be reduced to one of these three basic world views. The first takes as its starting point the existence of the spirit, the second the existence of matter, and the third the simultaneous existence of spirit and matter. If only matter exists, materialism would be the only consequent philosophy. On the contrary, if the spirit exists then man also exists, and man's life would be senseless without a kind of religion and morality. Islam is the name for the unity of spirit and matter, the highest form of which is man himself. The human life is complete only if it includes both the physical and the spiritual desires of the human being. All man's failures are either because of the religious denial of man's biological needs of the materialistic denial of man's spiritual desires.

Yet the freedom of the artist, the pure beauty of nature, and the liberty of each of us to live our lives as we choose are still under threat—and despite all our progress, this threat may be greater now than in many years. The slave religions have used the weapons of fear, guilt, superstition, greed, terror and paranoia to achieve significant gains in political, ideological, and cultural power during recent decades, notably in the forms of militant Islamic fundamentalism and Christian dominionism. It takes strength to stand in defense of beauty, truth and freedom, and strength requires unity. Even while we celebrate our diversity and individuality with justified exuberance, it is critical that we remember those principles we hold in common, and those things we owe to each other as brothers and sisters of this, our Holy Order.

The Musalman, remaining faithful to his religion, has not progressed; he has remained stationary in a world of swiftly moving modern forces. It is, indeed, one of the salient features of Islam that it immobilizes in their native barbarism, the races whom it enslaves. It is fixed in a crystallization, inert and impenetrable. It is unchangeable; and political, social or economic changes have no repercussion upon it. " Having been taught that outside Islam there can be no safety; outside its law no truth and outside its spiritual message there is no happiness, the Muslim has become incapable of conceiving any other condition than his own, any other mode of thought than the Islamic thought. He firmly believes that he has arrived at an unequalled pitch of perfection; that he is the sole possessor of true faith, of the true doctrine, the true wisdom ; that he alone is in possession of the truth—no relative truth subject to revision, but absolute truth. " The religious law of the Muslims has had the effect of imparting to the very diverse individuals of whom the world is composed, a unity of thought, of feeling, of ideas, of judgement.

a unity of three separate relationships: (1) our relationship with others, nature and the universe; (2) our relationship with God; (3) our relationship with our “self.“ These relationships are not alien to one another; there are no boundaries between them. They move in the same direction.

Tawhid, Unity in its deepest sense, is the first principle of Religion, which impels the Sufis to claim that all, everything, is He. This is true not merely at that spiritual stage of Intuition in which the seer and Seen are said to be one, but even at the beginning of the Path. For the aspirant himself is said to be the very object of aspiration. Like a thief who mingles unseen with the crowd that pursues him, the obiect of our search is "closer to us than our jugular vein" (L, 16). As Ahmad Ghazali put it, "We drown in an endless ocean, yet our lips are parched with thirst.

In the Quranic vision there is no dichotomy between the sacred and the profane, the religious and the political, sexuality and worship. The whole of life was potentially holy and had to be brought into the ambit of the divine. The aim was tawhid (making one), the integration of the whole of life in a unified community, which would give Muslims intimations of the Unity which is God.

Hinduism — a spiritual world That contains everything, and shimmers in all colors; It offers us Vedanta, the doctrine of the great Shankara: And also gods without number, In whose cult our heart has no interest. Islam wants first and foremost to be Unity, And life-wisdom. It also knows the wine Of the heart, that turns the soul inwards. Islam is revelation’s last sanctuary. In whichever language one honors truth: God is reality — the world is appearance.

Agama Islam, suatu agama yang telah pernah menakhlukan dunia, telah dua kali membangun imperium yang kalaulah tidak meluas sejagad, setidak-tidaknya di bawah suatu panji politik tunggal telah menyatukan seluruh atau bagian terbesar rakyat-rakyat yang telah menerima seruan (Nabi) Muhammad (SAW). Imperium pertama di bawah Harun Al Rasyid, sezaman dengan kerajaan Karel Agung. Karena akar persatuannya kurang mendalam, kerajaan ini telah kehilangansseluruh esksistensinya, kecuali eksistensi di bibir saja, jauh sebelum penghapusan secara formal oleh orang Mongol dengan penggarongan kota Baghdad di tahun 1258. Mengenai kerajaan besar Islam kedua, yaitu kerajaan Utsmaniah, kerontokan berangsur-angsur dan kehancurannya dalam 1918 akibat Perang Dunia I, di dunia Timur telah meninggalkan suatu kehampaan politik yang sampai kini, tiga puluhlima tahun kemudian belum terisi - Jacques Duchesne Guillemin

The Qur’ān began by criticizing two closely related aspects of that society: the polytheism or multiplicity of gods which was symptomatic of the segmentation of society, and the gross socioeconomic disparities that equally rested on and perpetuated a pernicious divisiveness of mankind. The two are obverse and converse of the same coin: only God can ensure the essential unity of the human race as His creation, His subjects, and those responsible finally to Him alone. The economic disparities were most persistently criticized, because they were the most difficult to remedy and were at the hear of social discord—although tribal rivalries, with their multiple entanglements of alliance, enmity, and vengeance, were no less serious, and the welding of these tribes into a political unity was an imperative need. Certain abuses of girls, orphans, and women, and the institution of slavery demanded desperate reform.

Whereas Jesus demanded of the Jews the rejection of the tribalist Jahweh whom they identified with Israel, the race, the community the political state as object of worship and desire, the Sufis, born in an atmosphere of pure monotheism, demanded what Jesus of the first century A.D. would demand if he were to relive his early life again in present-day monotheistic Christendom. This does not mean that Jesus did not demand, like the Sufis, the cleansing of the soul from the personal deities it may worship besides God, but it does mean that the main weight of his teaching centered around the Jewish preoccupation with the tribe as God." "The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparatory disciplines leading towards the end. Finally, both referred to the final end of these processes as 'oneness' and their reference was in each case exposed to the same dangers of misunderstanding, indeed to the same misunderstanding. The oneness of Jesus was misunderstood as unity and fusion of being, and thus gave rise to the greatest materialization of an essentially spiritual union history has ever seen. The oneness of the highest Sufi state was likewise misunderstood and gave rise to the worst crime perpetrated on account of a supremely conscious misunderstanding...The destinies of the two misunderstandings, however, were far apart. The Christian misunderstanding came to dominate the Christendom; the Muslim misunderstanding performed its bloody deed and sank away in front of the Sufi tide which overwhelmed the Muslim world. The success of Sufism in Islam was therefore the success of the Jesus' ethic, but devoid of the theological superstructures which this Christian misunderstanding had constructed concerning the oneness of Christ with God, or of men with Christ. In the Middle Ages, the intellectual disciples of Jesus were the sufis of Islam, rather than the theologians of the Council or Pope-monarchs of Christendom.

Il grande gioco della politica internazionale, dopo il crollo delle Torri gemelle, è stato forse più di prima costruito a tavolino. Senza grandi rapporti con la realtà. Anzi. Proprio una cattiva conoscenza della realtà ha reso più vulnerabili – nel momento della massima potenza – gli Stati Uniti. E con loro l'Occidente tutto. Buonsenso vorrebbe, dunque, che il grande Risiko riponesse nella scatola soldatini e carri armati e rimettesse in funzione i vecchi sistemi: la conoscenza approfondita e vera di quanto sta succedendo oltre la soglia di casa. Così ancora non avviene. Soprattutto non c'è ancora un rapporto alla pari con gli arabi, senza il quale non si possono risolvere la diffidenza e la sfiducia. Non dobbiamo esportare la nostra democrazia, né con i carri armati né con lo sguardo mellifluo di chi vuole imporre le proprie regole con altri mezzi, meno violenti ma non per questo meno discutibili. Dobbiamo (semplicemente?) leggere quale concetto di democrazia sta emergendo nelle élite arabe. Dobbiamo accettare che il loro modello di democrazia (che i sostenitori dell'islam politico cosiddetto "modernista" considerano islamizzabile) sia diverso, e che possa avere una sua dignità specifica. D'altro canto, per molti dei musulmani arabi la nostra – di democrazia – non rispetta i loro, di valori. (Arabi invisibili, Feltrinelli)

The nature of God understood in Islam is not the same as the conceptions of God understood in the various religious traditions of the world; nor is it the same as the conceptions of God understood in Greek and Hellenistic philosophical tradition; nor as the conceptions of God understood in Western philosophical or scientific tradition; nor in that of Occidental and Oriental mystical traditions. The apparent similarities that may be found between their various conceptions of God with the nature of God understood in Islam cannot be interpreted as evidence of identity of the One Universal God in their various conceptions of the nature of God; for each and everyone of them serves and belongs to a different conceptual system, which necessarily renders the conception as a whole or the super system to be dissimilar with one another.... Nor is there a 'transcendent unity of religions', if by 'unity' is meant 'oneness' or 'sameness'; and if by 'unity' is not meant 'oneness' or 'sameness', then there is plurality or dissimilarity of religions even at the level of transcendence. If it is conceded that there is plurality or dissimilarity at that level, and that by 'unity' is meant 'interconnectedness of parts that constitute a whole', so that the 'unity' is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, then it follows that at the level of ordinary existence, in which mankind is subject to the limitations of humanity and the material universe, any one religion is incomplete in itself, is in itself inadequate to realize its purpose, and can only realize its purpose, which is true submission to the One Universal God without associating with him any partner, rival, or like, at the level of transcendence. But religion is meant to realize its purpose precisely at the level of existence in which mankind is subject to the limitations of humanity and the material universe and not when mankind is not subject to these limitations as the term 'transcendent' conveys. If 'transcendent' is meant to refer to an ontological condition not included under any of the ten categories, God is, strictly speaking, not the God of religion (i.e. ilah) in the sense that there could be such a thing as a 'unity' of religions at that level. At that level God is recognized as rabb, not as ilah; and recognizing Him as rabb does not necessarily imply oneness or sameness in the proper acknowledgement of the truth that is recognized, since Iblis also recognized God as rabb and yet did not properly acknowledge Him. Indeed, all of Adam's progeny have already recognized Him as rabb at that level. But mankind's recognition of Him as such is not true unless followed by proper acknowledgement at that level in which He is known as ilah. And proper acknowledgement at the level in which He is known as ilah consists in not associating Him with any partner, rival, or like, and in submitting to Him in the manner and form approved by Him and shown by His sent Prophets.

With Iran’s revolution, an Islamist movement dedicated to overthrowing the Westphalian system gained control over a modern state and asserted its “Westphalian” rights and privileges—taking up its seat at the United Nations, conducting its trade, and operating its diplomatic apparatus. Iran’s clerical regime thus placed itself at the intersection of two world orders, arrogating the formal protections of the Westphalian system even while repeatedly proclaiming that it did not believe in it, would not be bound by it, and intended ultimately to replace it. This duality has been ingrained in Iran’s governing doctrine. Iran styles itself as “the Islamic Republic,” implying an entity whose authority transcends territorial demarcations, and the Ayatollah heading the Iranian power structure (first Khomeini, then his successor, Ali Khamenei) is conceived of not simply as an Iranian political figure but as a global authority—“the Supreme Leader of the Islamic Revolution” and “the Leader of the Islamic Ummah and Oppressed People.” The Iranian constitution proclaims the goal of the unification of all Muslims as a national obligation: In accordance with the sacred verse of the Qur’an (“This your community is a single community, and I am your Lord, so worship Me” [21:92]), all Muslims form a single nation, and the government of the Islamic Republic of Iran has the duty of formulating its general policies with a view to cultivating the friendship and unity of all Muslim peoples, and it must constantly strive to bring about the political, economic, and cultural unity of the Islamic world.

The opinion that the survival of Islam itself depended on the use of military slavery was shared by the great Arab historian and philosopher Ibn Khaldun, who lived in North Africa in the fourteenth century, contemporaneously with the Mamluk sultanate in Egypt. In the Muqadimmah, Ibn Khaldun says the following: When the [Abbasid] state was drowned in decadence and luxury and donned the garments of calamity and impotence and was overthrown by the heathen Tatars, who abolished the seat of the Caliphate and obliterated the splendor of the lands and made unbelief prevail in place of belief, because the people of the faith, sunk in self-indulgence, preoccupied with pleasure and abandoned to luxury, had become deficient in energy and reluctant to rally in defense, and had stripped off the skin of courage and the emblem of manhood—then, it was God’s benevolence that He rescued the faith by reviving its dying breath and restoring the unity of the Muslims in the Egyptian realms, preserving the order and defending the walls of Islam. He did this by sending to the Muslims, from this Turkish nation and from among its great and numerous tribes, rulers to defend them and utterly loyal helpers, who were brought from the House of War to the House of Islam under the rule of slavery, which hides in itself a divine blessing. By means of slavery they learn glory and blessing and are exposed to divine providence; cured by slavery, they enter the Muslim religion with the firm resolve of true believers and yet with nomadic virtues unsullied by debased nature, unadulterated with the filth of pleasure, undefiled by the ways of civilized living, and with their ardor unbroken by the profusion of luxury.

The call for justice was a protest as fierce as those of the biblical prophets and of Jesus, and the similarity of the call was no coincidence. As with early Judaism and early Christianity, early Islam would be rooted in opposition to a corrupt status quo. Its protest of inequity would be an integral part of the demand for inclusiveness, for unity and equality under the umbrella of the one god regardless of lineage, wealth, age, or gender. This is what would make it so appealing to the disenfranchised, those who didn't matter in the grand Meccan scheme of things, like slaves and freedmen, widows and orphans, all those cut out of the elite by birth or circumstance. And it spoke equally to the young and idealistic, those who had not yet learned to knuckle under to the way things were and who responded to the deeply egalitarian strain of the verses. All were equal before God, the thirteen-year-old Ali as important as the most respected graybeard, the daughter as much as the son, the African slave as much as the highborn noble. It was a potent and potentially radical re-envisioning of society. This was a matter of politics as much as of faith. The scriptures of all three of the great monotheisms show that they began similarly as popular movements in protest against the privilege and arrogance of power, whether that of kings as in the Hebrew bible, or the Roman Empire as in the Gospels, or a tribal elite as in the Quran. All three, that is, were originally driven by ideals of justice and egalitarianism, rejecting the inequities of human power in favor of a higher and more just one. No matter how far they might have strayed from their origins as they became institutionalized over time, the historical record clearly indicates that what we now call the drive for social justice was the idealistic underpinning of monotheistic faith.

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

Thirdly, Casey committed CIA support to a long-standing ISI initiative to recruit radical Muslims from around the world to come to Pakistan and fight with the Afghan Mujaheddin. The ISI had encouraged this since 1982 and by now all the other players had their reasons for supporting the idea. President Zia aimed to cement Islamic unity, turn Pakistan into the leader of the Muslim world and foster an Islamic opposition in Central Asia. Washington wanted to demonstrate that the entire Muslim world was fighting the Soviet Union alongside the Afghans and their American benefactors.

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 ;

While recognizing that Muslims had ceased to function as a unified body and therefore assumed national status, he believed that after the achievement of real independence—even if it relied on the use of nationalism as a foundation for the struggle against colonialism—it was necessary to return to true Islamic beliefs, specifically the unity of the Muslim nation. Upon examination of some of his speeches delivered in the mid to late 1980s, it becomes clear that Dr. Ahmad was seeking ways to reconstitute the universal Umma, which had been reduced to an “abstract concept,” his opinion being that this would be brought about by a smaller group, who would actively enjoin the good and forbid the evil.

But tawhid, which literally means “making one,” implies more than just monotheism. True, there is only one God, but that is just the beginning. Tawhid means that God is Oneness. God is Unity: wholly indivisible, entirely unique, and utterly indefinable. God resembles nothing in either essence or attributes.

Even al-Hallaj admitted that his experience of unity with God came after a long journey of inward reflection. “Your Spirit mixed with my Spirit little by little,” he wrote of God in his Diwan, “by turns, through reunions and abandons. And now I am Yourself. Your existence is my own, and it is also my will.

Thus the coming of Islam seems to be nothing less than a divine judgement on the Byzantine world for its failure to fulfil its mission. And the cause of that failure was the same as that for which St. Ephrem, the greatest of the Syrian Fathers, reproached the Greeks in the fourth century - the unbridled lust for theological controversy which made the most sacred dogmas of the faith slogans of party warfare, sacrificed charity and unity to party spirit.

Wikipedia: Asabiyyah 'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism. Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. … The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history … Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.

A oneness-in-unity deity's will, much like his own relationality, seeks to relate closely in giving his communications, but an Absolute Oneness deity will maintain his lofty position allowing only a downward communication. Both communicate consistently with their covenant or contract nature.

Adonis contends, lies in the concept of tawhid, or “oneness,” of Allah. Tawhid connotes not just monotheism, but the exclusion of all forms of thought except Islamic doctrine. It refers more to totality than to unity. As the leading European Islamist Tariq Ramadan explains tawhid, for a right-thinking Muslim, it is literally inconceivable to raise doubts about God. A Muslim, Ramadan explains, might forget Allah, but he cannot doubt Allah. A religion that permits no doubt—unlike Christianity, of which Pope Benedict XVI said that “doubt is the handmaiden of faith”—becomes an all-or-nothing proposition. Either Islam regulates the totality of life and thought, so that no questioning may intrude into its magic circle, or it becomes nothing. Even in the most intimate human setting, the nuclear family, the collectivity consumes the individual: Muslim wives exist to placate

For example, “according to the Maldives Religious Unity Regulations, it is illegal in the Maldives to propagate any faith other than Islam or to engage in any effort to convert anyone to any religion other than Islam. It is also illegal to display in public any symbols or slogans belonging to any religion other than Islam, or creating interest in such articles.”16 Violating the Religious Unity Act carries stiff penalties—fines and imprisonment for two to five years. This is the position of a modern and moderate Muslim nation.

A pure monotheistic God, unrelieved by polytheistic elements, tends to become lifeless and abstract. A purely monotheistic unity fails to represent the living unity of the Spirit and expresses merely the intellect’s love of the uniform and the general. Similarly, purely polytheistic Gods without any principle of unity amongst them lose their inner coherence. They fall apart and serve no spiritual purpose.

Why is westernization so attractive to Muslims as it is for everyone else? It is irresistible because it is easy. Contemporary civilization is based on self-indulgence while that of Islam require sacrifice, altruism, discipline, self-control and endurance which are difficult. But self-indulgence leads to decadence and decline while the opposite qualities, which Islam demands, lead to superior strength, unity and virtue. If practiced in its right spirit, Islam leads to social integration. Self-indulgent materialism leads to social disintegration and ultimately collective suicide.

The simplicity of Islam, not dogged by complex theology, enabled its rapid spread through northern Africa, first by conquest and later by informal contact. In doing so, it provided an element of unity, especially among the nomads of the Sahara.

Our CREATOR is totally the Love Without unity impossible is the Love

Our CREATOR is totally the Love Without unity is impossible the Love

Our CREATOR is totally the Love Without unity, impossible the Love

Our CREATOR, totally the Love... Without unity, impossible the Love...

Our CREATOR is totally the Love... Without unity, impossible the Love...

unity

why there is any need to bother with Spain at all. ‘Why Spain?’ was a question that I had to answer for myself even as I attempted to answer it for others. My own answer, as it has evolved over the years, is that this is an endlessly fascinating country whose history, made up of striking successes and equally striking failures, embraces topics of universal import. Here is a country and a people whose past saw the construction and subsequent deconstruction of complex religious and ethnic relationships as it stood poised between the worlds of Christianity, Judaism and Islam; a country that took the lead among European powers in conquering and governing a vast overseas empire, and that has persistently sought, and never quite succeeded, in reconciling the conflicting demands of unity and diversity on its own territory; and a country whose religious, cultural and artistic achievements over the course of the centuries have made an enormously rich if often controversial contribution to human civilization.

Pour ce qui est de l’analogie "fonctionnelle" entre le Bouddhisme et l’Islam par rapport à l’Hindouisme, — les deux traditions ayant, vis-à-vis de ce dernier, le même rôle négatif et aussi le même rôle positif, — les Bouddhistes, mahâyânistes ou hînayânistes, en ont pleinement conscience, car ils voient dans les invasions musulmanes que les Hindous eurent à subir le châtiment divin pour les persécutions dont eux-mêmes avaient eu à souffrir de la part des Hindous.

[...] l'idéalisme européen s'est inféodé à l'individualisme pour s'abaisser finalement aux formes les plus grossières de ce dernier ; quant à ce que l'Occident trouve de grossier dans les autres civilisations, ce ne sont là presque toujours que les aspects plus ou moins périphériques d'un réalisme dépourvu de voiles illusoires et hypocrites ; il importe toutefois de ne pas perdre de vue que l'idéalisme n'est pas mauvais en lui-même, puisqu'il trouve sa place dans la mentalité du héros, toujours enclin à la sublimation ; ce qui est mauvais, en même temps que spécifiquement occidental, c'est l'introduction de cette mentalité dans tous les domaines, y compris ceux auxquels elle devrait rester étrangère. C'est cet idéalisme dévoyé, et d'autant plus fragile et dangereux, que l'Islam, avec son souci d'équilibre et de stabilité - ou de réalisme - a voulu éviter à tout prix, en tenant compte des possibilités restreintes de l'époque cyclique, fort éloignée déjà des origines ; et c'est de là que vient cet aspect " terre à terre " que les Chrétiens croient devoir reprocher à la civilisation musulmane.

As for the negation of the Christian Trinity in the Quran - and this negation is extrinsic and conditional - we must take account of certain shades of meaning. The Trinity can be envisaged according to a "vertical" perspective or according to either of two "horizontal" perspectives, one of them being supreme and the other not. The vertical perspective- Beyond-Being, Being and Existence - envisages the hypostases as "descending" from Unity or from the Absolute - or from the Essence it could be said - which means that it envisages the degrees of Reality. The supreme horizontal perspective corresponds to the Vedantic triad Sat (supraontological Reality), Chit (Absolute Consciousness) and Ananda (Infinite Beatitude), which means that it envisages the Trinity inasmuch as It is hidden in Unity(1). The non-supreme horizontal perspective on the contrary situates Unity as an essence hidden within the Trinity, which is then ontological and represents the three fundamental aspects or modes of Pure Being, whence the triad : Being, Wisdom, Will (Father, Son, Spirit). Now the concept of a Trinity seen as a deployment (tajalli) of Unity or of the Absolute is in no way opposed to the unitary doctrine of Islam ; what is opposed to it is solely the attribution of absoluteness to the Trinity alone, or even to the ontological Trinity alone, as it is envisaged exoterically. This last point of view does not, strictly speaking, attain to the Absolute and this is as much as to say that it attributes an absolute character to what is relative and is ignorant of Maya and the degrees of reality or of illusion ; it does not conceive of the metaphysical - but not pantheistic - identity between manifestation and the Principle; still less, therefore, does it conceive of the consequence this identity implies from the point of view of the intellect and the knowledge which delivers. (1) The Absolute is not the Absolute inasmuch as it contains aspects, but inasmuch as It transcends them; inasmuch as It is Trinity It is therefore not Absolute.

होंगे कहने को धर्म यहाँ, हिन्दू का जहाँ मुस्लिम का जहाँ, मेरी नज़रों में सिर्फ एक जहाँ, रहता है अदद इंसान जहाँ

Christianity has a certain dramatic quality that involves a danger of individualism and deviation; Islam for its part "sought to avoid" this risk by tending toward equilibrium, whence the opposite danger, that of platitude; to speak of form is to speak of limit and at the same time of the possibility of error. Christianity aims to teach a unique and incomparable fact; its foundation is miracle. Islam on the other hand aims to teach only what every religion essentially teaches; it is like a diagram of every possible religion; its foundation is the self-evident. In Islam the idea is every-thing; a Muslim would not dream of dissociating the truth of the idea from its salvific effectiveness; but in Christianity it is the mediator, the miracle, the unique fact that takes precedence over everything else; the mediator is here the criterion of truth, as we said above: the miracle, which proves his superhuman quality, serves as evidence by opening the heart to grace. By its form Christianity is a predestined support of the way of love; Islam for its part is allied by its form to gnosis, for its pivot is universal truth (the Shahādah), and it conceives the love of God in relation to the knowledge of Unity. The Muslim saint is essentially a "knower by God" (ārif bi Llāh), and love appears above all as the half-human, half-heavenly savor of knowledge. Essentially all religions include decisive truths, mediators, and miracles, but the disposition of these elements, the play of proportions, can vary according to the conditions of the revelation and its human receptacles.

nobody in the West should forget that what unites the two main branches of Islam is far greater that what divides them, and that the vast majority of all Muslims still cherish the ideal of unity preached by Muhammad himself—an ideal the more deeply held for being so deeply broken.

Kalau Islam berarti menyerahkan diri, maka kita semua hidup dan mati dalam Islam - Goethe

Islam adalah agama yang hidup, terus berkembang dan dapat memenuhi kebutuhan rohani dan intelektual jutaan umat manusia.

Berkat adanya tasawuf, Islam menjadi agama Internasional yang dimana-mana mempunyai pengikut. Hasil usaha kaum Sufi dalam menyiarkan Islam lebih besar dari hasil usaha yang dijalankan melalui ekspansi politik, karena kaum Sufi lebih dapat memahami ajaran Islam mengenai persaudaraan seluruh umat manusia.

Orang Islam memandang Tuhanlah yang membentuk agama mereka dalam arti idealnya, tetapi dalam aspek sosial dan manifestasi sejarahnya jelas bahwa Muhammad-lah (di bawah hidayah Tuhan) yang menjadi pembentuknya.

Sukses yang diperoleh Islam menyeluruh dan juga amat menarik perhatian. Sebagai telah kita sebut, usaha (umat islam itu) bukan hanya membuat mereka berkuasa, tetapi juga besar. Di samping memperoleh kekuasaan politik dan ekonomi dengan cepat, mereka memperoleh kemajuan baik dalam bidang kesenian maupun dalam bidang ilmu pengetahuan. Tentara mereka menang dalam pertempuran-pertempuran, perintah-peeintahnya dipatuhi, surat-surat kreditnya berharga, arsiteknya agung, sastranya menawan hati, keilmiahannya tinggi, matematikanya kuat, dan teknologinya efektif.

Al-Quran dalam pendapatnya mempunyai sifat supernatural. Kemukjizatannya terletak bukan hanya pada isi dan kebenaran psikologis dan mistisnya, tetapi juga pada cepatnya Islam meluas ke daerah-daerah di luar semenanjung Arabia.

Adanya keragaman dalam Islam sungguh pun dasar utama dari ajaran islam ialah tawhid, yang mengandung arti penyatuan, telah terlebih dahulu disadari ulama-ulama Islam sendiri. Salah satu dari ulama itu adalah Syah Waliullah dari India. Ia menyadari bahwa Islam yang dianut dan diamalkan di Arabia ada perlainannya dengan Islam yang dianut dan diamalkan di India. Ke dalam Islam India telah masuk unsur-unsur adat-iatiadat India. Islam di Arabia mempunyai corak Arab dan Islam di India mempunyai corak India. Di dalam Islam terdapat kebudayaan yang beraneka ragam.

Bahwa Islam membawa kepada persatuan, tetapi dalam pada itu menimbulkan keragaman, itu memang sudah menjadi satu hal yang hatus terjadi. Prinsip pemersatu dalam Islam ialah ajaran-ajaran dasar yang diwahyukan Tuhan dalam Al-Quran. Jumlah dari ayat-ayat yang mengandung ajaran dasar ini sedikit. Dalam pada itu ia terbagi dalam dua kelompok. Kelompok pertama mengandung ayat-ayat qat'i, yaitu ayat-ayat yang teksnya telah jelas dan tegas arti dan maksudnya sehingga tak dapat diberi interprestasi lagi. Dalam kelompok kedua termasuk ayat-ayat zanni, yaitu ayat-ayat yang teksnya tidak jelas dan tegas arti dan maksudnya, sehingga boleh diberi interpretasi-interpretasi berlainan.

Bhineka tunggal ika adalah prinsip dalam Islam. Uraian yang diberikan di atas adalah keragaman dalam hal-hal yang erat hubungannya dengan soal keagamaan.

Kalau dalam bidang keagamaan sendiri terdapat keragaman dalam kesatuan, maka dalam kebudayaan Islam sudah semestinya pula terdapat keragaman - Zia 'Gokalp (1875-1924)

Peradaban Barat di bawahnya berkumpul kebudayaan Barat berlainan dari berbagai bangsa Eropa. Peradaban Islam menyatukan beraneka ragam kebudayaan untuk Islam yang terdiri atas berbagai bangsa Timur.

Soal bersatu sungguhpun beraneka ragam bukanlah soal yang asing bagi agama termasuk dalam Islam. Antara agama dan kebudayaan terdapat interaksi, keadaan saling pengaruh mempengaruhi. Agama mempengaruhi kebudayaan dan kebudayaan mempengaruhi agama pula, terutama dalam manifestasinya. Bahwa agama mempengaruhi kebudayaan itu tidak perlu penjelasan lebih lanjut. Untuk contoh dari keadaan kebudayaan mempengaruhi agama, dalam kasus Islam dapat diambil pemakaian beduk sebagai tanda waktu berbuka puasa. Dalam kebudayaan Arab tidak dikenal beduk. Di sana meriam dipakai untuk menyatakan tibanya waktu berbuka. Kebudayaan gotong-royong dan rasa persaudaraan yang erat dalam masyarakat Indonesia membawa pada adanya halal bi halal di Hari Raya sesudah berpuasa. Di masyarakat Arab Halal bi halal tidak dikenal. Di Mesir umpamanya, pada Hari Raya diutamakan berziarah ke kuburan keluarga. Dalam kebudayaan Mesir terdapat rasa terikat Yang kuat Pada keluarga yang telah terlebih dahulu meninggalkan dunia fana ini.

Perbedaan-perbedaan yang timbul dalam bidang keagamaan dan keragaman yang terdapat dalam lapangan kebudayaan, membuat Islam dalam pengalamannya berbeda di suatu negara dengan negara lain.

Hukum Islam tidak mempunyai dasar ke-Islam-an (apalagi dasar Qur'an). Hukum Islam adalah hukum Rumawi-Barat, Bizantium, Parsi dan lain-lain yang dipadu, tetapi tidak pernah secara sempurna dengan suatu sistim persyaratan-persyaratan moral yang di "wahyu" kan. Ia merupakan pembauran (integrasi) yang oleh ahli-ahli hukum Islam disajikan sebagai suatu kesimpulan yang bertolak dari sesuatu yang telah ditetapkan di dalam wahyu; sebab undang-undang Islam didikte oleh agama dan memang mesti begitu. Hal ini menimbulkan rasa tidak nyaman, ketegangan terus menerus - Schacht (Jacques Duchnese Guillemin)

Peradaban Islam akan dibahas sebagaimana ia berkembang melalui proses peleburan tradisi-tradisi tertentu dengan hakekat seruan Nabi yang berkebangsaan Arab itu.

Orang mempelajari Islam untuk mengetahui apa sebenarnya Islam itu.

Politically, Pakistan is a state which was deliberately created, not on an economic, linguistic, or racial basis, but on that of religious unity. This does not mean, however, that religions other than Islam are not tolerated or their adherents persecuted. On the contrary, I saw the churches and temples of many religions, including a Jewish synagogue, a Hindu temple, and the Towers of Silence on the top of which Parsees expose their dead to be devoured by vultures.

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

Giustiniani pointed toward the rows of tents. “By my estimations, there are almost two hundred thousand men out there.” Cyprian let out a breath, as though he had been hit in the stomach. “That many?” Radu nodded. “But roughly two men in support for every one man fighting.” “That still leaves sixty thousand? Seventy thousand?” Cyprian covered his mouth with his hand. Radu was shocked to see tears pooling in his gray eyes. “So many. What could Christianity accomplish with a mere fraction of the unity Islam has? How can our God ever withstand the ferocity of this faith?” “Do not blaspheme, young man.” Giustiniani’s tone was sharp, but it softened when he spoke again. “And do not despair. The odds are not so against us as they look.” He patted the stone in front of them with one thick, callused hand. “With a handful of men and these walls, I could hold back the very forces of hell itself.

An individual enters the final stages of the Way when the nafs begins to release its grip on the qalb, thus allowing the ruh—which is present in all humanity, but is cloaked in the veil of the self—to absorb the qalb as though it were a drop of dew plunged into a vast, endless sea. When this occurs, the individual achieves fana: ecstatic, intoxicating self-annihilation. This is the final station along the Sufi Way. It is here, at the end of the journey, when the individual has been stripped of his ego, that he becomes one with the Universal Spirit and achieves unity with the Divine. Although

Quotes By Transcendologist Kurt Kawohl 1941 - If the medieval practices and the medieval beliefs of Christianity, Judaism and Islam that are based on superstitions were eliminated, then we could start building a rational and logical belief system that is based on truth and an understanding of spirituality. This is the value of truthfulness and rationality. The goals of ALL religions are the same; a deserved, appropriate, just finale. God is the rational Purity that does not require servitude, ritualistic prayers or a forced slavery in order for the soul to be a part of that Purity for eternity. God is spiritual, the progressive and accumulative spiritual intelligence of all the righteous souls who have passed into the spiritual realm. God does not and never has meddled in the tangible universe. It is of no importance during our physical life whether God exists or not if one so chooses. Whether or not one believes in a spirit or God really makes no difference to God. Righteous living will determine the continuance and destiny of our spirit/soul. Abraham, Moses, Noah, Jesus, Muhammad, Buddha, Krishna, Bahá'u'lláh, Zoroaster, Ahmad, Nanak and many others of various faiths are believed to have achieved spiritual enlightenment by mastering the art of spiritual transcendence. Everything in the universe follows the universal laws which separate the physical and the spiritual existence. Energy is power, vigor, liveliness, intensity. It is a measurable quantity, without reference to its nature or source. Energy, or life is a fundamental attribute and function of the universe. Our bodies build up and harness a minute amount of spiritual energy that is transferred into the spiritual dimension upon our death. Then this spiritual energy is limitless because it lacks resistance and this energy can assimilate as a unity or be separate and individual. It is this spiritual energy that is God. It is a composition of the spiritual intellect of the universe, of every soul that has passed from the physical universe into the spiritual universe. It can create a spiritual existence of beauty that is beyond the imagination…my spirit has experienced it.

Similar fear was expressed by Lala Lajpatrai in a letter 49[f.150][f.5]  to Mr. C. R. Das — " There is one point more which has been troubling me very much of late and one which I want you to think carefully and that is the question of Hindu-Mohamedan unity. I have devoted most of my time during the last six months to the study of Muslim history and Muslim Law and I am inclined to think, it is neither possible nor practicable. Assuming and admitting the sincerity of the Mohamedan leaders in the Non-cooperation movement, I think their religion provides an effective bar to anything of the kind. You remember the conversation, I reported to you in Calcutta, which I had with Hakim Ajmalkhan and Dr. Kitchlew. There is no finer Mohamedan in Hindustan than Hakimsaheb but can any other Muslim leader override the Quran ? I can only hope that my reading of Islamic Law is incorrect, and nothing would relieve me more than to be convinced that it is so. But if it is right  then it comes to this that although we can unite against the British we cannot do so to rule Hindustan on British lines, we cannot do so to rule Hindustan on democratic lines. What is then the remedy ? I am not afraid of seven crores in Hindustan but I think the seven crores of Hindustan plus the armed hosts of Afghanistan, Central Asia, Arabia, Mesopotamia and Turkey will be irresistible. I do honestly and sincerely believe in the necessity or desirability of Hindu-Muslim unity. I am also fully prepared to trust the Muslim leaders, but what about the injunctions of the Quran and Hadis ? The leaders cannot override them. Are we then doomed ? I hope not. I hope learned mind and wise head will find some way out of this difficulty.

Imam Mohammed al-Saud died in 1765, and in such a backwater would have remained as obscure as the village that he ruled had he not met Mohammed Abd al-Wahhab (1703–1792). Mohammed Abd al-Wahhab was something of an Arabian Martin Luther with a touch of John Knox thrown in. He was charismatic, possessed significant political skills, and saw himself as a religious reformer. Some would say he was a fanatic; he was certainly fervent in his beliefs and today would be called a fundamentalist. Like all fundamentalists, Abd al-Wahhab accepted a literal interpretation of his holy book and, like Luther, wanted to rid his religion of practices for which he could find no basis in scripture. Among these practices were: sorcery, idol worship, sun worship, fortune-telling, animism, the cult of ancestors, seeking intercession from saints, and even worshiping stones, tombs, and trees.3 Above all, he emphasized the unity of God (tawheed) and the avoidance of innovation (bid’a), by which he meant anything not found in the Quran or known to the Salaf, the pious ancestors of Islam’s first three generations from whom the term Salafi is derived.

it was Mohammed al-Saud who gave refuge to Abd al-Wahhab. In the summer of 1744, Mohammed Abd al-Wahhab took his message to Dir’iyyah, where he entered into a compact with Mohammed al-Saud, sealed with the same oath that the Prophet Mohammed and the men of Medina had sworn in order to cement their alliance some 1,400 years ago. The reformer promised the ruler that if he held fast to the doctrine of God’s unity his domain would expand, and the ruler declared his readiness to undertake jihad in defense of Islam.

If Beirut was the supermarket of the left in the 1970s, where Marxists, communists, Egyptians, Iraqis, and all the Palestinian factions debated and theorized, published and drank in bars arguing over ideas and the fought in the streets, Peshawar was the supermarket of the Islamists in the 1980s without drinking: there the discussions were about Islamic law, fatwas, the war of the believers, the unity of the Muslim nation, and the humanitarian needs of Afghan refugees.

The blasphemy law, whether Islamic or not, adopted by the majority of law markers displays respect for one's religious beliefs within its moral, cultural, and religious routes that abandon and restrict others, whether in a majority or minority, not to perform hatred, humiliation, insult, and disregard, and hurting the feelings, abusing its belief and its school of thought. As a fact, the blasphemy law executes a warning as traffic lights to be careful with those who deliberately and knowingly behave to invite danger, which, indeed, mirrors an initial of self-suicide. It is also protective and educational, whereas opposing that means the license of freedom to abuse, insult, humiliate and create hatred whenever one wants and desires for its motives in the name of freedom of the press and speech. In this context and concept, if one criticizes the will of the majority is a ridiculous view of the point, which demonstrates and demands the minorities' authority on the law of the majority that holds safeguard prospects. As I realize that this law determines the peace, harmony, unity, and respect in multicultural societies; however, one should not practice that in the wrong and unjust way; it will be a personal-conduct to violate the law, which is not the definition of that law; it is a crime.

the Efficacy of Dua for Gay Problem Solution In the realm of spirituality, Dua stands as a powerful practice, offering solace and guidance to individuals facing various challenges in life. For those navigating issues related to their sexual orientation, Dua for gay problem solution serves as a beacon of hope and resilience, providing a path towards inner peace and acceptance. Unveiling the Significance of Dua Dua, deeply rooted in Islamic tradition, refers to the act of supplication and invocation, wherein individuals earnestly beseech the divine for guidance, blessings, and solutions to their tribulations. It embodies a profound connection between the believer and the Almighty, fostering a sense of spiritual communion and trust in divine intervention. Embracing Faith and Surrender At the core of Dua for gay problem solution lies unwavering faith and surrender to the divine will. Through heartfelt prayers and supplications, individuals relinquish their fears and anxieties, entrusting their struggles to the infinite wisdom and compassion of the Almighty. Cultivating Compassion and Understanding In the practice of Dua, compassion and understanding form the cornerstone of spiritual growth and enlightenment. Regardless of one's sexual orientation or identity, every individual is embraced with unconditional love and empathy, fostering a community founded on acceptance and mutual respect. Navigating Challenges with Spiritual Resilience For individuals grappling with issues related to their sexual orientation, Dua offers a sanctuary of strength and resilience. Through sincere prayers and supplications, one can find solace in the divine presence, gaining clarity, courage, and fortitude to confront societal prejudices and personal struggles. Cultivating Inner Peace and Self-Acceptance Central to Dua for gay problem solution is the cultivation of inner peace and self-acceptance. By aligning one's intentions with the divine will, individuals can embrace their authentic selves with confidence and dignity, transcending external judgments and societal pressures. Seeking Divine Guidance and Comfort In moments of doubt and adversity, Dua serves as a conduit for divine guidance and comfort. Through fervent prayers and supplications, one can seek solace in the knowledge that the Almighty is ever-present, offering support and guidance along life's winding journey. Embracing Love, Respect, and Unity At its essence, Dua for gay problem solution embodies the universal values of love, respect, and unity. By fostering an environment of inclusivity and compassion, individuals can celebrate the diversity of human experience, transcending barriers and forging authentic connections rooted in mutual understanding and empathy. Fostering a Culture of Empowerment and Support Within the practice of Dua, individuals are empowered to embrace their true selves and advocate for their rights with conviction and courage. Through collective support and solidarity, the LGBTQ+ community can thrive, harnessing the transformative power of spirituality to overcome obstacles and effect positive change. Advocating for Social Justice and Equality As proponents of Dua for gay problem solution, it is incumbent upon us to advocate for social justice and equality for all individuals, regardless of sexual orientation or gender identity. Through education, activism, and advocacy, we can challenge discriminatory practices and foster a society built on principles of fairness and equality. Conclusion In the realm of spirituality, Dua for gay problem solution offers a pathway towards healing, acceptance, and enlightenment. Through sincere prayers and unwavering faith, individuals can navigate life's challenges with grace, resilience, and compassion, embracing their authentic selves and contributing to a world built on love, acceptance, and understanding.

We experience loss or “little deaths” throughout our lives as a means of reminding us that nothing on this Earth is forever. Only Allah is eternal. Everything here will one day return to Him. As the Qur’an says, “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives, and fruits, but give glad tidings to the patient” (2:155). We are mere sandcastles near a rising shore, and it’s only a matter of time before the ocean of unity pulls us back into its embrace.

Please remember, never be upset and worry when you talk the truth. I am not the person to discriminate against anyone in any way if there is care for civility, due respect, and honor that is appreciated. My life is devoted to Islam, Pakistan, and humanity though I am powerless and without resources and support; I have only Allah and Muhammad, Peace Be Upon Him; you may see me as a very modern person since I have chosen that style to spread my message to the Muslim world to think and act for the unity that we need. I don't much chat; I do much of my writing work, so again, please keep it in your mind, you need time to understand me, but it is clear that I am a harmless person in all ways.

Religion may be as powerful an engine of identity as the nation; indeed, in some cultures, religious identity may be far more powerful than national identity. In integrist religious fundamentalisms, the violent promotion of the unity and dynamism of the faith may function very much like the violent promotion of the unity and dynamism of the nation. Some extreme forms of Orthodox Judaism regard the state of Israel as a blasphemy because it was established before Messiah came. Here religious integrism fully replaces national integrism. Fundamentalist Muslims offer little loyalty to the various secular Islamic states, whether presidential or monarchical. Islam is their nation. For Hindu fundamentalists, their religion is the focus of an intense attachment that the secular and pluralist Indian state does not succeed in offering. In such communities, a religious-based fascism is conceivable. After all, no two fascisms need be alike in their symbols and rhetoric, employing, as they do, the local patriotic repertory.

The blasphemy law, whether Islamic or not, adopted by the majority of law markers display the respect for one's religious beliefs, within its moral, cultural, and religious-routes that abandon and restrict others, whether in a majority or minority, not to perform hatred, humiliation, insult, and disregard, and hurting the feelings, abusing its belief and its school of thought. As a fact, the blasphemy law executes a warning as traffic lights, to be careful for those who deliberately and knowingly behave to invite danger; which indeed, mirrors an initial of self-suicide. It is also protective and educational; whereas, opposing that means the license of freedom to abuse, insult, humiliate and create hatred, whenever one wants and desires for its motives on the name of freedom of press and speech. In this context and concept, if one criticises the will of the majority is a ridiculous view of point, which demonstrates and demands the minorities' authority on the law of majority that holds safeguard-prospects. As I realize that this law determines the peace, harmony, unity, and respect in multicultural societies; however, one should not practice that in the wrong and unjust way; it will be a personal-conduct to violate the law, which is not the definition of that law; it is a crime.

Some have argued, a few of them violently, that the Caliphate should be restored as the emblem of Muslim unity. These Muslims believe that the ideals of Islam and nationalism are “diametrically opposed to each other,” to quote Mawlana Mawdudi, founder of the Pakistani sociopolitical movement Jama‘at-i Islami (the Islamic Association).

is the primary reason Islam hates Americans. Islam views the church’s toleration of secular society as an abhorrent mixture of the sacred and profane—not so much an expression of political unity, but a compromised expression of religious weakness. Subsequently, the more Islam frightens

[...] 'He who sees me sees the Truth' (man raani faqad raa al-Haqq). There, in fact, lies the mystery of 'prophetic' manifestation, and it is known that according to Hebrew tradition, aslo, Metatron is both the agent of 'theophanies' and the very principle of prophecy, which, expressed in Islamic language, amounts to saying that he is none other than ar-Ruh al-muhammadiyyah [the spirit of Muhammad], within which all the prophets and divine messengers are one, and which, in the 'lower world,' finds its ultimate expression in him who is their 'seal' (Khatim al-anbiai wa'l-mursalin), that is, the one who reunites them into one final synthesis that is the reflection of their principial unity in the 'higher world' (where it is awwal Khalqi' Llah, the last in the manifested order by being analogically the first in the principial order), and who is thus the 'lord of the first and the last' (seyyid al-awwalin wa'l-akhirin). It is thus and only thus that all the names and titles of the Prophet can be understood in their profundity, which names, in fact, are those of 'Universal Man' (al-Insan al Kamil), ultimately totalizing in him all the degrees of Existence as they have all ben contained in him since the beginning : alayhi salatu Rabbil 'Arshi dawman, 'May the prayer of the Lord of the Throne be upon him forever!' [Original French reads : (where he is awwal Khalqi' Llah [...]]

The Creator introduces Himself rather than some people filling the gap with an assumed deity. Qur’an provides evidence of its divinity since its descriptive accuracy of nature (even though mentioned only as a supplement to its core message) is not contradicted by established facts of modern science. The unity of origin (Tawheed) is also consistent with the order and design manifested in the universe.