Aum
Gung Ganapathaye Namah
Namo tassa bhagavato arahato samma-sambuddhassa
Homage to The Blessed One, Accomplished and Fully Enlightened
In the name of Allah, Most Gracious, Most Merciful
Islam
A Collection of Articles, Notes and
References
References
(Revised:
References Edited by
An
Indian Tantric
What’s in a name? That which we call a rose
By any other name would smell as sweet.
- William Shakespeare
Copyright © 2002-2010 An
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8
"... Freely you received, freely give”.
-
Matthew 10:8 :: New American Standard Bible (NASB)
1 “But mark this: There will be terrible times in
the last days.
2 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their
parents, ungrateful, unholy,
3 without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good,
4 treacherous, rash, conceited, lovers of pleasure rather than lovers of God—
5 having a form of
godliness
but denying
its power. Have nothing to do with
them.
6 They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil
desires,
7 always learning but never able to
acknowledge the truth.
8 Just as Jannes and Jambres opposed Moses, so also these men oppose the
truth--men of depraved minds, who, as far as the faith is
concerned, are rejected.
9 But they will not get very far because, as in the case of those
men, their folly will be
clear to everyone.”
-
2 Timothy 3:1-9 :: New International Version (NIV)
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
-
Hebrews 5:6 :: King James Version (KJV)
Therefore, I say:
Know your enemy and know yourself;
in a hundred battles, you
will never be defeated.
When you are ignorant of the enemy but know yourself,
your chances of winning or
losing are equal.
If ignorant both of your enemy and of yourself,
you are sure to be defeated in
every battle.
-- Sun Tzu, The
Art of War, c.
500bc
There are two ends not to be served by a wanderer.
What are these two? The pursuit of desires and of the pleasure which
springs from desire, which is base, common, leading to rebirth, ignoble, and
unprofitable;
and the
pursuit of pain and hardship, which is grievous, ignoble, and unprofitable.
- The Blessed One, Lord
Buddha
Religion – the opium of the masses
- Anonymous
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References
Halevi, Yossi Klein. (
Morse,
Chuck. The First Holocaust
against the Jews.
http://www.chuckmorse.com/first_holocaust.html
14th
century Muslim sage has much to teach us. (
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Educational
Copy of Some of the References
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EDUCATIONAL PURPOSES ONLY
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Reference
Halevi, Yossi Klein. (
COMMENTARY
Islam's
Outdated Domination Theology
Only when Muslims accept religious pluralism
will peace have a chance.
By Yossi Klein Halevi, Yossi Klein Halevi is author of
"At the Entrance to the Garden of Eden: A Jew's Search for Hope with Christians
and Muslims in the Holy Land" (Harper/Collins, 2001).
JERUSALEM
-- With the globaalization of Islamic terrorism and mob
violence, it is becoming increasingly absurd to ascribe the threat to a fanatic
fringe. Yet between those who dismiss the growing Islamic assault on the West
as marginal and those agitating for a war of civilizations, a third way exists:
offering Islam the respect it deserves as one of the world's great faiths while
insisting that it confront its outmoded theology of domination.
Muslims
who note that Islam is a religion of peace and tolerance are right, but only in a medieval sense. Muslim law does indeed permit
freedom of religion for Jews and Christians, who are cited in the Koran as "peoples of the book." But the prerequisite
for Muslim tolerance is Muslim rule. Even Muslim
Like
Christianity, Islam is a universal faith that envisions the ultimate transformation
of the world in its image. But unlike large
parts of Christianity in our time, Islam has yet to consider the option of
religious pluralism based on the equality of faiths.
For
Islam, historical experience reinforces theology. As historian Bernard Lewis notes, Islam
is the only monotheistic religion whose founder lived to see the triumph of his
faith. Because
Islam knew power from its very inception, Muslims came to see dominance as
their birthright. In the past, Islam proved
capable of magnanimity toward its non-Muslim subjects. But it hasn't proved its
capacity for equality. For Islam, only two
options exist: to dominate or be dominated.
The
Palestinian terrorist war against
For
normative Islamic theology, the very existence of a Jewish state in the Muslim
heartland -- "Dar al Islam," the
House of Islam -- is an offense. Al Qaeda statements against
Yet
Islam, along with other faiths, is capable of adapting
to changing circumstance. The Koran, like
other scriptures, contains verses that
reinforce religious exclusivity but also verses that can be summoned to justify a new Islamic
pluralism. Religions grow subtly when their
adherents begin emphasizing certain parts of scripture to support their new
spiritual insights. That is precisely what
happened after the Holocaust to the Catholic
Church, which stopped citing the New Testament's anti-Jewish verses and instead began
emphasizing those verses affirming God's love for the Jewish people.
Islam's
challenge is to balance its vision of itself as a faith that dominates the
world with a humility that concedes the need for religious restraint in a world
threatened with nuclear destruction.
Humility
is a profound trait in Islam. More than most faiths, Islam inculcates in its believers a frank acknowledgment of their own mortality. Muslims live with a constant awareness of human
transience.
The
dark side of that awareness is the demonic phenomenon of the suicide bombers. But at its best, the Muslim ability to accept death
produces spiritual generosity. Palestinian Muslims have repeatedly told me how foolish it is for Arabs and Jews to fight over land
when in the end the land will claim both.
That acceptance of mortality offers hope for Muslim restraint in addressing the
ambition of universal domination.
Those
who want us to believe that the anti-Christian riots in Nigeria and the
terrorist atrocities aimed at international tourism in Indonesia and Kenya are
merely the work of a frustrated fringe are weakening the West's ability to
recognize the scope of the threat and to defend itself from a new totalitarian
onslaught. But those who label Islam as inherently violent and intolerant are
denying its capacity for spiritual growth. And they are abandoning those still-rare but
extraordinarily courageous voices within Islam calling for theological modernization.
Winning
this war, then, requires a two-pronged approach. First, the West must respond
to aggression without sentimentality or self-recrimination. At the same time,
we must support those who are struggling to help Islam evolve so that it can
become again a crucial shaper of civilization.
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Morse,
Chuck. The First Holocaust
against the Jews.
http://www.chuckmorse.com/first_holocaust.html
Muhammad was precise in his genocidal program when he declared,
""Two
religions may not dwell together on the
(Reference:
Morse, Chuck. The
First Holocaust against the Jews. )
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Personal Note
All One.
If
each person can give equal importance to all forms of sacred texts – be it
Bible, Quran Gita, etc,
read (there are concepts in each text for celibacy as well as non-celibacy. You
take only the celibacy path), understand and follow on the basis of celibacy,
then you are absorbing all forms of practice into one. Why then, blood shed?
For, the first law, Thou shalt not kill. To that sort
of believer on oneness, there are no two or three or many other religions.
There is only one path. Of ascetism,
of celibacy.
Such
a person will be on a daily cycle, a 24-hour program, day after day, watching
his own body and mind. Where will the time be for those matters which are
irrelevant to the training?
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14th
century Muslim sage has much to teach us. (
14th
century Muslim sage has much to teach us
(Filed:
IS
this, in the words of Francis Fukuyama, the end of history? Or
the end of the end of history? Is it, as Samuel Huntington would say, a
clash of civilisations? Or a war
for civilisation against barbarism? What does
it all mean? These and other "grand theorists" claim to explain the
present crisis, but American gurus have no monopoly on wisdom. Equally
illuminating insights into contemporary world history, however, come from a
Muslim historian who wrote more than 600 years ago.
Ibn Khaldun (1332-1406) was no less distinguished as a statesman and judge than
as a scholar, but it is as the author of a colossal Universal History (Kitab al-'Ibar), and especially of its Introduction (the Muqaddimah), that he is remembered. His family
were refugees from the Reconquista, the Christian reconquest
of
After
a life full of adventures, including the loss in a shipwreck of his entire
family, he died in
What
renders Ibn Khaldun
pertinent today is not only the fact that he wrote as a Muslim, with an encylopaedic knowledge of the
Islamic world, but also the modernity of his methods. There was nothing
comparable in the medieval historiography of the West. Ibn
Khaldun is empirical and critical in his use of
evidence, doctrinally dispassionate and rational in his attempts to account for
historical change.
In
the Muqaddimah (1377), Ibn Khaldun
presented a complex philosophy of history that still merits serious
consideration. He anticipated modern attempts to explain the collapse of
cultures by climate change. He presented a
sophisticated analysis of free trade, markets and the rule of law that
foreshadowed Adam Smith. As a political
thinker, his secular outlook has much in
common with Machiavelli and Hobbes. Though
an Arabian determinism permeates his work, Ibn Khaldun does not treat human beings as passive victims, but
as active agents with responsibility for their own fate. The Muqaddimah is the product
of a cosmopolitan, humanistic civilisation - the
antithesis of the reactionary, theocratic fundamentalism of some present-day
Islamic states.
Ibn Khaldun is worth comparing with the theories now
fashionable in the West. Fukuyama, for instance, argues that rationalism and
science flourish only in conjunction with liberal democracy and capitalism; consequently,
history has come to an end. In their book Empire - now all the rage in America - the neo-Marxists Michael Hardt and Antonio Negri suggest that globalisation
has created a new, universal and oppressive form of imperialism, which can be
defeated only from within by the "multitude" (a global proletariat),
who will create a non-exploitative world order.
Ibn Khaldun's philosophy of history, by contrast, is pessimistic and cyclical. The
vast scope of his research leads him to conclude that all civilisations pass through
several stages, beginning with youth and ending in senility. He does not exempt Muslim states, though as a devout
Muslim he naturally subscribes to the
universal mission of Islam, which must ultimately convert or destroy the
infidel.
He
argues that civilisation (umran)
arises only where there is asabiyah, "solidarity":
the consciousness of communal or blood ties.
He compares nomadic peoples such as the
Bedouin with sedentary ones, who are far
more civilised but
lose the capacity for solidarity. Sedentary
culture is the goal of civilisation, creating the
necessary conditions for science and the arts to flourish. It need not be
liberal or democratic, but commerce and property are essential. With sedentary culture, however, come luxury and prosperity,
which lead to corruption. He singles out adultery and homosexuality as especially
destructive. Senile civilisations
abandon religion, thereby sealing their
fate.
What,
though, does Ibn Khaldun
have to tell us about the present situation? America and Europe are certainly
sedentary civilisations, while their terrorist opponents are nomadic, ascetic and savage. The attacks on
On
the outcome of war, Ibn Khaldun
argues that psychological factors are more
important than military strength. The West
must win the propaganda war against Osama bin Laden.
The societies from which the terrorists emerge are at least as sedentary and
corrupt as those of the West. America is still a vigorous civilisation,
more than equal to the terrorist challenge. Its power seems limitless. But it
must beware of hubris.
Ibn Khaldun is a useful antidote to the progressive theories
that hold sway today. He reminds us that all
civilisations decline,
with a chilling evocation of the impact of
the Black Death: "It was as if the voice of existence in the world had
called out for oblivion and restriction, and the world had responded to its
call." Yet that devastation in turn
brought "a new and repeated creation, a world brought into existence
anew". Muslims and non-Muslims alike
may take courage from this Sufi sage, who
lived in a period of even greater instability than ours.
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“Thou belongest to That Which Is Undying, and not
merely to time alone,” murmured the
Sphinx, breaking its muteness
at last. “Thou
art eternal,
and not
merely of the vanishing flesh. The
soul in man cannot be killed, cannot
die. It waits,
shroud-wrapped, in thy heart, as I waited, sand-wrapped, in thy world. Know thyself, O mortal! For there is
One within thee, as in all men, that
comes and stands at the bar and bears witness that there IS a God!”
(Reference: Brunton, Paul. (1962) A
Search in Secret
Amen