More Hope in Islam Tomorrow

Islam on Education Concept and Theory

noreply@blogger.com (Unknown) — Sat, 26 Dec 2009 18:51:00 -0800

Islamic Higher Education Concept and Theory

The Equality of Education in Islam

Islamic Special Education Degree

Islam on Education Concept and Theory

Islam is the religion of peace, and it is digit of the most sacred and trustworthy religions, which has given us guidance in every aspect of life. Islam has given us education with noesis which has no limits. The Holy Quran is the most sacred aggregation of God revealed on Prophet Muhammad (SAW), for the upliftment guidance and enriched messages to the humanity.

Education is the noesis of putting one's potentials to maximum use. Without education, no digit can find the proper right path in this world.

This importance of education is basically for two reasons. Education makes man a right thinker. Without education, no digit can think right in an pertinent context you. It tells man how to think and how to attain decision. The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world. It is well said that

\"Without education, man is as though in a closed shack and with education he finds himself in a shack with every its windows open towards outside world.\"

This is why Islam attaches such avid importance to noesis and education. When the Quran began to be revealed, the first word of its first poetise was 'Iqra' that is, read..

The specular aggregation of Holy Quran is so rich in content and meaning that if the history of human thought continues forever, this aggregation is not likely to be feature to its end. Every day it conveys a new message to the humanity. Every morning, it gives us new lost ideas and bound us in the boundaries of ethics.

Islamic Education is digit of the best systems of education, which makes an ethical groomed person with every the qualities, which he/she should have as a human being. The Western concern has created the criminal ikon of Islam in the world. They don't know that our teachings are directly given to us from Allah, who is the creator of this world, through our Prophets.

The Muslims every over the concern are thirsty of acquiring quality education. They know their boundaries and never try to cross it. It is the West, which has created a hype that the Islamic are not in a path of getting proper education. They think that our education teaches us fighting, about weapons, etc., which is so false. This is genuine that there are certain elements, which force an individual to be on the criminal path, because as we module mould a child, they module be same that, but it doesn't mean that our religion teaches improperly to us.

Our Holy Prophet (SAW), said,

Seek noesis from the origin to the grave.

And:

Seek noesis even [if it is to be institute in a locate as extreme as China. At the battle of Badr, in which our beloved Holy Prophet (SAW) gained victory over his foes, seventy grouping of the enemy rank were taken to prison. These prisoners were literate people. In order to benefit from their education the Prophet proclaimed that if digit prisoner teaches ten Islamic children how to feature and write, this module serve as his ransom and he module be ordered free. This was the first edifice in the history of Islam established by the Prophet himself with every its teachers being non-Muslims. The Sunnah of the Prophet shows that education is to be received whatever the risk involved.

Today, the Muslims are acquiring good ideas, thoughts, knowledge, and skills, from every corners of the world. The concern is agitated very fast, and in this industrialize world, It is the duty of the teachers to give quality ethical desegrated education to the Islamic students worldwide, because children are invaluable assets of forthcoming generations.

The Prophet Muhammad (SAW) encouraged every Muslims to acquire noesis and share it. He said:

\"Acquire knowledge, for he who acquires it in the way of God performs an act of piety; he who speaks of it, praises the Lord; he who seeks it, adores Allah; he who dispenses instruction in it, bestows alms; and he who imparts it to others, performs an act of devotion to Allah.\" (Bukhari, Muslim)

All the teachers of either secular or religious education should give more tending to the pupils inside the classroom. It is necessary that in the Islamic grouping that we should consider these dear children as our own children, and put aside every other considerations, and rise above every such things and realize our duty and our mission. We should raise the standards of education and attend to the needs of these children. We should realize our duties with solemnity and awaken to the significance of responsibility. It has been seen that there are certain teacher who are not fulfilling their duties with keen interest. I would same to request every the teachers that for the intoxicant of God, for the intoxicant of your revolutionary duty, teach the children with devotion and dedication.

It is important that we front our impact through discussions, debates, studies, and through proper distribution of impact among ourselves.

We must never forget that we are living in an Islamic State, and our aim should be simultaneously to create both an autarkical as well as an Islamic culture in character. Independence and richness of content are indeed among the characteristics of the Islamic culture. Our grouping is an philosophic system.

We should attain our child enthusiastic, dynamic, and this search should pervade every corner of our society. We should aspire them to be truthful and sincere.

Self-sacrifice and generosity, love of freedom, the resolve for status and headstrong perseverance, the courage to recognize martyrdom-all these are the new values of the new generation, which should be taught according to the teaching of Islam.

The doors of the edifice should always be kept open for the intoxicant of Islam, for the intoxicant of the Islamic Ummah.

Munir Moosa Sewani is digit of the famous, prominent and creative names in the field of Education since 8 years. He is a Master Trainer In Special Education, Post Graduate, Teacher Educator and a Teacher. He is a Freelance Writer and Photographer too. He is an author of the famous self-published storybook for children titled as \"The MORAL STORIES FOR CHILDREN\" and has also cursive Biology instruction aggregation for Secondary Classes. He has cursive almost more than 40 articles on social, health, educational and cultural issues, which are internationally constituted and published on most of the famous concern wide websites, magazines and newspapers. He is also a Social worker, private tutor, career counselor, musician, lyrics writer and have multi- dimensional talents. His forthcoming plan is to write dozens of informative books and articles and to impact for education and media too.

Article Source: http://EzineArticles.com/?expert=Munir_Moosa

Islam Teachs to Reach The Highest Education Degree (II)

noreply@blogger.com (Unknown) — Thu, 17 Dec 2009 21:43:00 -0800

Islamic brave elementary education

Islamic real education

Islam and Childs Education

Islam and Education:
Islam Teachs to Reach The Highest Education Degree (II)

This is the second part of the first article about Islamic education system. you will know more about the Islamic education issues after reading the end part of this article. you will know a holistic views about Islam and education. Islam always recommends its follower to get a higher education.

The Muslims all over the concern are thirsty of acquiring calibre education. They know their boundaries and never try to cross it. It is the West, which has created a hype that the Islamic are not in a path of getting comely education. They think that our activity teaches us fighting, about weapons, etc., which is so false. This is true that there are certain elements, which obligate an individual to be on the criminal path, because as we module mould a child, they module be like that, but it doesn't mean that our religion teaches improperly to us.

Our Holy Prophet (SAW), said,

Seek noesis from the cradle to the grave.

And:

Seek noesis even [if it is to be found in a place as distant as China. At the battle of Badr, in which our beloved Holy Prophet (SAW) gained conclusion over his foes, seventy people of the enemy rank were condemned to prison. These prisoners were literate people. In visit to benefit from their activity the Prophet declared that if one prisoner teaches ten Islamic children how to read and write, this module serve as his ransom and he module be set free. This was the prototypal school in the story of Mohammedanism established by the Prophet himself with all its teachers being non-Muslims. The Sunnah of the Prophet shows that activity is to be received whatever the risk involved.

Today, the Muslims are acquiring beatific ideas, thoughts, knowledge, and skills, from all corners of the world. The concern is moving very fast, and in this alter world, It is the obligation of the teachers to provide calibre ethical integrated activity to the Islamic students worldwide, because children are valuable assets of future generations.

The Prophet Muhammad (SAW) encouraged all Muslims to acquire noesis and share it. He said:

\"Acquire knowledge, for he who acquires it in the way of God performs an act of piety; he who speaks of it, praises the Lord; he who seeks it, adores Allah; he who dispenses instruction in it, bestows alms; and he who imparts it to others, performs an act of worship to Allah.\" (Bukhari, Muslim)

All the teachers of either secular or religious activity should provide more attention to the pupils exclusive the classroom. It is needed that in the Islamic grouping that we should consider these love children as our own children, and put aside all other considerations, and rise above all such things and realize our obligation and our mission. We should raise the standards of activity and attend to the needs of these children. We should realize our duties with earnestness and rouse to the significance of responsibility. It has been seen that there are certain teacher who are not fulfilling their duties with keen interest. I would like to request all the teachers that for the sake of God, for the sake of your revolutionary duty, teach the children with worship and dedication.

It is essential that we advance our impact through discussions, debates, studies, and through comely distribution of impact among ourselves.

We staleness never forget that we are experience in an Islamic State, and our aim should be simultaneously to create both an independent as substantially as an Islamic gild in character. Independence and richness of content are indeed among the characteristics of the Islamic culture. Our grouping is an ideological system.

We should make our child enthusiastic, dynamic, and this search should pervade every corner of our society. We should aspire them to be truthful and sincere.

Self-sacrifice and generosity, love of freedom, the resolve for resistance and headstrong perseverance, the courage to recognize martyrdom-all these are the newborn values of the newborn generation, which should be taught according to the teaching of Islam.

The doors of the school should ever be kept open for the sake of Islam, for the sake of the Islamic Ummah.

Munir Moosa Sewani is one of the famous, striking and creative obloquy in the field of Education since 8 years. He is a Master Trainer In Special Education, Post Graduate, Teacher Educator and a Teacher. He is a Freelance Writer and Photographer too. He is an author of the famous self-published storybook for children named as \"The MORAL STORIES FOR CHILDREN\" and has also cursive Biology course aggregation for Secondary Classes. He has cursive almost more than 40 articles on social, health, educational and cultural issues, which are internationally recognized and published on most of the famous concern panoramic websites, magazines and newspapers. He is also a Social worker, private tutor, career counselor, musician, lyrics writer and hit multi- dimensional talents. His future plan is to indite dozens of informative books and articles and to impact for activity and media too.

Article Source: http://EzineArticles.com/?expert=Munir_Moosa

Islam Teachs to Reach The Highest Education Degree (I)

noreply@blogger.com (Unknown) — Wed, 16 Dec 2009 21:22:00 -0800

Islamic Education System

Islamic Education Issues

Islamic Online Education

Islam Teachs to Reach The Highest Education Degree (I)

Islam and education is two pieces on one part. Islam is also an education. Islam teachs its followers all over the world to be well educated. muslims must have a good education from the elementary till the highest education degree. this article will tell us about how is Islam pays attentions in education problems.

Islam is the religion of peace, and it is one of the most unnameable and trustworthy religions, which has given us guidance in every aspect of life. Mohammedanism has given us activity with noesis which has no limits. The Holy Quran is the most unnameable aggregation of God revealed on Prophet Muhammad (SAW), for the upliftment guidance and enriched messages to the humanity.

Education is the noesis of putting one's potentials to maximum use. Without education, no one can encounter the comely right path in this world.

This grandness of activity is basically for two reasons. Education makes man a right thinker. Without education, no one can think properly in an pertinent context you. It tells man how to think and how to make decision. The second think for the grandness of activity is that exclusive through the attainment of education, man is enabled to receive information from the external world. It is substantially said that

\"Without education, man is as though in a closed shack and with activity he finds himself in a shack with all its windows open towards right world.\"

This is why Mohammedanism attaches such great grandness to noesis and education. When the Quran began to be revealed, the prototypal word of its prototypal verse was 'Iqra' that is, read..

The reflective aggregation of Holy Quran is so rich in content and meaning that if the story of human thought continues forever, this aggregation is not likely to be read to its end. Every day it conveys a newborn message to the humanity. Every morning, it gives us newborn thoughtful ideas and bound us in the boundaries of ethics.

Islamic Education is one of the best systems of education, which makes an ethical groomed person with all the qualities, which he/she should hit as a human being. The Western concern has created the criminal image of Mohammedanism in the world. They don't know that our teachings are direct given to us from Allah, who is the creator of this world, through our Prophets. to be continued.....

source: Article Source: http://EzineArticles.com/?expert=Munir_Moosa

Visiting The Exotic Shah Jahan Mosque

noreply@blogger.com (Unknown) — Tue, 27 Oct 2009 22:56:00 -0700

beautiful Shah Jahan Mosque

gathering in one mosque

Visiting The Exotic Shah Jahan Mosque

Mosque has always been a vital conception in world's Islamic history, not exclusive it is a locate of worship, but also represents Mughal architecture and glory of that era. Our whole history speaks through the magnificent architecture of mosques shapely during Mughal period. Their massive vaults, embellished ceilings and corridors, glorified minarets, subtle motifs, ecstatic calligraphy all these add contact of grandeur and beauty to these adorable, mosques, amidst them is Shah Jahan Mosque, matchless in its beauty and magnificence.

This mosque, is made up of heavy brick structure with simple construction shapely upon a pericarp plinth, with big square pillars and gigantic walls, is centered on a curtilage 169' X 97'. The request hall is same in magnitude; both are capsulate by large domes. On the northerly and south digit aisled galleries open by means of cloisters onto the courtyard. Ninety threesome domes counterbalance the entire structure, and are probably the cause of a remarkable echo, which enables the prayers in front of the Mihrab to be heard in any conception of the building. This masjid encloses the most detailed pass of tile-work in the Indo-Pakistan sub-continent. The digit main chambers, in particular, are entirely covered with them. Their domes hit been exquisitely laid with a mosaic of glowing azure and albescent tiles. Stylish patterned patterns, kindred to the seventeenth century Kashi impact of Iran, embellish the spandrel of the main arches and elsewhere nonrepresentational designs on square tiles are disposed in a series of panels.

Architecturally matchless, the Jami masjid is distinct in its layout as substantially as its materials. This is the first masjid in the region to be erected, according to Mughal architectural pattern, quite different from another mosques in certain aspects, the edifice is extended along the east-west kinda than the usual north-south axis. Instead of pink sandstone and marble mostly used in Mughal buildings, it is fancy with flushed bricks. The decision of using brick was made owing to practical concerns of cost and availability, since Thatta does not hit much stone. The facade is festooned with glossy tiles.

Mughal emperor Shah Jahan laid the foundation pericarp for this masjid to show gratitude towards the people of Thatta for giving him country during his youthful exile from metropolis at the hands of his father, Emperor Jahangir. Several Persian inscriptions are found dating the foundation of the masjid to 1644 and its completion to 1647. The floor was paved with pericarp in 1657. Renovation was done during the decennary by the Endowment (Awqaf) Department with an addition of orchard to the orient side of mosque. For this new garden, a detached foyer was fabricated, defined by a triple arched formation that imitates the Mughal call of arches capsulate in perpendicular frames, the bicentric assets being sticking higher than the other, shapely on axis with the main incoming to the mosque. The garden is an seek to reproduce the four-quadrant charbagh technique, one walks through it to reach the mosque.

Other equally remarkable modifications and experiments with Mughal call are to be explored in this work. There is no minaret, instead of the artist threesome rounded domes; exclusive one main dome in the request hall. Ablution pond is not settled in the edifice of the courtyard, kinda it is in a square curtilage settled within the orient assets of the mosque, could be accessed from an arched opening in the domed incoming chamber but now is reachable exclusive from the passageway of the orient part.

Shah Jahan masjid stands for the tallness of Sindh’s tile work. The impact of mosaic on tile impact is seen in the ceiling adornment of semi domed and domed chambers; as substantially as in the fillings of interlaced arches; and at the panels at the level of squinches. The technique of soft vitrified tile paneling had been in ingest since the Tarkhan period. Various shapes of tiles - square, perpendicular and hexagonal - were manufactured and joined to complete a design in a given panel. The tile impact is not related to imperial Mughal call but to the Timurid School. Various shades of blue on white, and some yellow or purple background display a very soothing effect in the hot status of Thatta.

The mammoth core incoming capped with, innermost vaulted chamber is approached through a perpendicular vestibule. Mosque is structured along an open middle patio that measures 164' x 97'. Arcades of flushed brick arches highlighted with bands of albescent surround the square and present a conspicuous reflection. Main entrance, from the orient assets and the secondary entrances are from the northerly and south portion. On the west side is the request hall housing the mihrab that determines the direction of prayer. The request hall threesome bays unfathomable on either side of the bicentric mihrab chamber. The another threesome sides are exclusive digit bays unfathomable on either
The gleaming star ornament is the most important one that replaces the rosette of another buildings on Makli hills.

These stars mingle to make a patterned ornament and when unreal in circles around an inner ammo motif (usually representative of a sunflower), they actually represent a starry sky with all the stars moving ammo the sun. This new concept reveals Mughal impact in the types of f arithmetical lines that enfolds these stars to make diverse patterns. An essential Thatta landmark, this masjid has been reinstated and renovated, as a conscious seek has been made in the impact of tile reinstatement to preserve the original style. This masjid remains a major paradigm of complex architectural form that is regionalized with the ingest of brick and tile impact connected with Sindh. The enthralling site of this masjid beckons its visitors beyond all geographical boundaries; it’s not exclusive the reflection of life of yonder but also depicts the present day t scenario of tourism in Pakistan.

Article Source: http://EzineArticles.com/?expert=Emma_Alam

The Benefits of Islam From Another Prespective

noreply@blogger.com (Unknown) — Wed, 21 Oct 2009 23:51:00 -0700

Islam is the pure love

Islam loves peace

Islam is a Light

Religions Co-existence:
The Benefits of Islam From Another Prespective

How is Islam in another prespective? you will get the answer from this article below. this article is written by Weam Namou, an expert in writing about religions coexistence. This article will describe the benefits of Islam from another religion's prespective. it will also tell you that Islam is the pure love and it loves peace on the world.

Eight eld ago, I was on a installation at Heathrow Airport when I entered a bookshop and saw a rack of Middle Eastern novels written by Western authors. The covers every portrayed veiled women running away from an abusive husband, father or brother. Women I’d never knew personally, not at home in America or in my birth country of Iraq. Although I realize they exist everywhere.

I came home looking for stories that portrayed the healthier conception of the Arab world. They were hardly any discover there. solon recently, I found books (six including my two) that do portray the type of Arabic women I’m more old with, which range from beautiful and sensuous to horrific and gaudy. Unfortunately, those few are not enough to modify the general perception people hit of that religion, or region.

Why is it important that perceptions change? Because for humans to survive, diversity and peace must hit a home. Because at the rate that Mohammedanism is growing some religious futurists estimate that by 2200 Mohammedanism module embellish the most popular religion in the world. Because when perceptions modify non-Middle Eastern and non-Islamic people module be able to characterize between the small percentage of handicapped minds that give themselves permission to kill in the name of God, and the rest – who peacefully and happily stop onto the teachings of the Quran, as my family peacefully and happily still holds onto the Aramaic language.

The most engrossing characteristic of Mohammedanism is that, different other religions, it is not titled after its founder or the community and commonwealth of its birth. Mohammedanism is an attributive title that signifies submission to God, Creator of the Universe. Whosoever possesses this attribute, may he or she belong to any race, community, country or clan is a Muslim. This includes the sun, moon, earth and stars – since matter, forcefulness and chronicle every obey God’s laws and grow and modify and live and die in accordance with those laws.

Islam teaches that every humans are innocent by birth and embellish sinful only when they consciously commit a sin. Sins are generally three types:

1. Those against God, by denying Him.

2. Against brotherhood

3. And against humanity.

What is the support of the Muslim life? It’s the five pillars, which are:

1. Having faith or belief in the Oneness of God

2. Praying five times a period – direct to God since there’s no hierarchic authority in Islam.

3. Giving charity to the needy. Muhammad said: `Charity is a necessity for every Muslim’

4. Purifying oneself through fasting. It’s done mostly for health purposes. But also, by cutting oneself soured from worldly comforts, a fasting person gains genuine sympathy with those who go famished as substantially as ontogeny in one’s sacred life.

5. Making the pilgrimage to Mecca – if physically and financially able to do so.

There are also the articles of Islamic faith, in which Muhammad asked people to believe in the following:

1. Faith in the Unity of God

2. Belief in God’s angels

3. Faith in every the Books of God

4. Faith in every of God’s Prophets, from Adam to Muhammad, including Abraham, Moses and Jesus

5. Belief in Life after Death

Many people are surprised to find discover that over 1400 eld ago Islamic Law secure rights to women that women in Europe and America only obtained in the 1900s. According to Islamic Law women hit the right to:

1. own property, operate a business and receive equal pay for equal work

2. hit total control of their wealth

3. marry whom they want

4. keep their own name when married

5. inherit property

6. hit their marriage dissolved in the case of neglect or mistreatment

One difficulty people hit with Mohammedanism is polygamy, which is a pre-Islamic practice. Mohammedanism actually put restrictions on the unrestricted polygamy of the Arabs of the time, and put some laws in place to protect the substantially being of women, like ending the pagan Arab practice of killing their child daughters when they were born.

Another difficulty people hit is with the term Jihad, which some equate to holy war. But really, it’s an internal, personal struggle towards the attainment of a noble goal.

While the subject of Mohammedanism for me is inevitable, because I was dropped amongst it just like my nieces and nephews were dropped amongst America, digit period it module be inevitable for everyone. Plus Judaism, Christianity and Mohammedanism are so intimately related, every descending from Abraham, that there’s no reason for their followers not to intend more old with each other, and ultimately – maybe, maybe, maybe – intend along.

Article Source: http://EzineArticles.com/?expert=Weam_Namou

Islam and Social Enlighting: Ramadan Fasting, Step Forward to Allah's Love

noreply@blogger.com (Unknown) — Thu, 3 Sep 2009 07:27:00 -0700

Ramadan is The Month of fasting

Ramadan Fasting Teaches us an Emphaty

Preparing for Ifthar in Ramadan

Islamic Order:
Ramadan Fasting, Step Forward to Allah's Love

Ramadan Fasting is one of the God's order in Islam. Every singel moslem around the world must do fasting. Actually, fasting is'not for God, but its advantages just for moslems their selves. Fasting is very important to make a moslem step forward to be a muttaqin. Fasting will make moslem's heart more clean. Fasting also emphasizes to every single moslem in order to has a big symphaty and emphaty to the poor one

Fasting is three of the five pillars of Islam. Concerning the quick of Ramadan, the Qur’an declares:

Fasting is a school for the training of both the physical body & the soul, & it's numerous merits & benefits. However, as with any other act of worship, Muslims observe the quick not for the benefits, but because they wish to totally submit to the will of God. Believers are aware that worldly benefits are not the aim of any kind of worship. Muslims draw closer to God by abandoning the things they enjoy, & this makes the sincerity of their devotion to God all the more evident. They know that God will be pleased with them if they abandon worldly comforts for His sake. The reason for their worship is the Divine command & its result is God’s cool pleasure.

The month of Ramadan, is the month in which the Qur’an (began to be) sent down as a pure source of guidance for people, &, when practiced, as clear signs of guidance & the Criterion between truth & falsehood. Therefore, whoever is present during this month must quick & they who is so ill that they cannot quick or they who is on a journey must quick the same number of days on other days. God desires ease for you, & desires not hardship for you, so that you can complete the number of the days required, & exalt God because they has guided you, & it is hoped that you may give the thanks due to Him. (Baqara 2:185)

How does Hunger Accomplish What Abundance cannot?
Human beings have both carnal & spiritual sides. The physical body of a human is comparatively small, but the soul is infinite, allowing them to embrace the whole universe. Human beings are not only material objects, a creature consisting of a stomach, nor do they only have a limited, cumbersome, simple, or transient corporal body. Human nature is so universal that in themselves human beings contain some aspect of all that exists in the universe. The limitless tendencies, desires, feelings, dreams, thoughts, & ideas of humanity are like an index of the universe.

God Almighty has ornamented the Earth with limitless blessings & has given it to humanity, the vicegerent of God on Earth. Each day they receive lavishly prepared dining tables, three after another. Their sustenance is sent to them from the Heavens via the trees, each of which gives a different fruit in a different season of the year & the Earth nourishes them with every kind of delicious provisions.

they has granted you all that you would ask of Him. Should you attempt to count God’s blessings, you cannot calculate them. But humankind is innately inclined to extreme misjudgment & ingratitude. (Ibrahim 14:34)

Both the Earth & the skies were created to serve humanity, & the main reason why human beings exist is to worship God, making worship a fundamental aim in itself. God Almighty says in the Qur’an: i have not created the jinn & humankind but to know & worship Me alone (Dhariyat 51:56). God, the most Gracious, gave us limitless favors but unfortunately, for the most part we are unaware of & thus not thankful for these bounties. we are like a fish that's in the sea but unaware of the water as a blessing.

three of the signs of a person being mature is the subjugation of the bestial characteristics of the brain & the soul. Human nature is difficult to deal with; it is sometimes excessive & sometimes regressive. Severe measures are sometimes needed to suppress the excesses. In this sense, it is difficult to satisfy the carnal soul; the more you give the more it demands. The carnal soul continuously commands human beings to commit sins. According to a Qur’anic decree, the Prophet Joseph describes the carnal soul in the most eloquent way saying,

Repentance after committing sins & the redemption of sins through fasting strengthen the free will of humanity & purify the soul.

I free not my own self of blame, for the human soul is certainly prone to evil, except to whom my Lord has granted His Mercy. Surely my Lord is All-Forgiving, Most Merciful (Yusuf 12:53).

Surely we have created human of the best stature as the perfect pattern of creation; then we have reduced him to the lowest of the low. Except those who believe & do cool, righteous deeds, so there is for them a reward constant & beyond measure. (Tin 95:4-6)

God Almighty has provided humanity with the willpower to ascend from the lowest rank to a most exalted three, or vice versa. Therefore, sometimes humans can surpass the angels & become closer to God, while at other times some people are worse than any devil.

… as for those who disbelieve, they shall enjoy this world & eat as cattle eat; & the Fire shall be their abode (Muhammad 47:12).

Since the excess of animality hinders the emergence of angelic aspects, it is necessary that human beings should try to dominate their animalistic side. When the dominance of the soul over the body weakens or when the body becomes dominant, human beings become slaves to their carnal desires. They pay no heed to the intellect or to religious admonitions & spend all their energy trying to quench their thirst & hunger for worldly delights. Their only concern is to find new ways of satisfying their carnal desires. they've to invent substances that increase the appetite, that aid digestion, or even act as stimulants. “Such people are like a donkey or an ox, even if they are at the peak of science, culture, & civilization. They will commute between the dining room & the toilet all their life & will have no time for any principles or for the eternal life. All their faculties will die, except for those pertaining to lust, food, drink, & foolish entertainment.”1 No depiction can be more precise & more elegant than that of the Qur’an:

Fasting Helps us to Become Aware of God’s Blessings & to Appreciate Them
As for spiritual merits & therapeutic benefits that may be gained from performing the quick, these cannot be considered to be the sole results, irrespective of how satisfactory the fruits are. Since believers quick to seek the pleasure of God & to gain salvation in the Hereafter, it is clear that the fruits & benefits of the quick are in the Hereafter. Nevertheless, exploring the wisdom behind the act of fasting strengthens the faith of Muslims who are aware that whatever God commands is always cool & whatever they prohibits is always bad & harmful. This helps them proceed in the awareness that God, Who is so compassionate & generous, rewards cool deeds both in this world & the Hereafter.

Fasting is the reins & bit that restrain the carnal self. It hinders human beings from becoming arrogant like pharaohs. it is reported that the Prophet said: “God inflicted certain sort of punishments on the carnal self. First, they put the carnal self in the fire & asked: ‘Who are you, who am I?’ The carnal self said: ‘You are you, i am me.’ Then, God restrained the self with hunger & asked again: ‘Who are you, who am I?’ The final answer of the self was: ‘You are the Owner of the worlds & i am Your humble servant.’”

Fasting forms a private connection between the Creator & the creation, & it's deep inner aspects along with its more obvious benefits & merits. Thus, fasting has a special quality that's not found in anything else & that's its close connection to God; this is so much so that they says: “Fasting is for Me, & I shall reward it.” God has selected fasting for Himself, & they will reward it & multiply the reward without measure.

Fasting is a school for the training of the spirit, the purification of the heart, & protection from committing sins. No matter whether three fasts only for a day or a month, the person fasting cuts themselves off from worldly comforts, including food, drink, & sexual relations, that are otherwise lawful in the ordinary course of life, at the behest of God, Who shall give a reward for it. Although everything completed for the sake of God has a reward, none of the cool deeds or acts of worship can be compared to fasting when it comes to God’s pleasure & reward. As reported by Abu Hurayra, God’s Messenger stated that God said, “Every act of the humanity is for themselves, except fasting. it is for Me, & I shall reward it. that's because they abstain from food, drink & carnal desires for My sake.”2

Sincerity is important when three observes an act of worship. Sincerity means doing something only for God’s sake. Fasting reflects this characteristic well, for it cannot be known whether a person is actually fasting or not. Only God & the person fasting can know this. Moreover, there is no require to make the fact that three is fasting known to other people.

Therefore, believers must observe fasting in complete cordiality & refrain from actions that may harm their sincerity. They should not depress or annoy others, or expect anything from them while observing the quick, as this is only for God.

The teachings of Jesus concerning this issue are stated in the Bible:
Whenever you quick, do not be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most certainly I tell you, they've received their reward. But you, when you quick, anoint your head, & wash your face; so that you are not seen by men to be fasting, but by your Lord who is in secret, & your Lord, who sees in secret, will reward you (Mathew 6:16-18).

People of deep perception think that, “fasting is for me,” means “I am Samad,” the three to Whom all created beings turn to for all their needs, & Who isn't dependent on anything or somebody for any require. God isn't in require of anything, & they does not require our fasting, either. it is an act of worship observed for God alone; fasting causes a positive alter in the nature of the person fasting & brings about perfect moral values that God will reward in a way beyond the imagination of human beings. Fasting is a worship that's not evident to other people & therefore there is no ostentation. Therefore, in the second part, God says: “and I will reward it.”

The Bible alone has 74 references to fasting.3 The Bible mentions that the Prophets Jesus, John (the Baptist), Moses, Daniel, Elijah, & David, peace be on them, all fasted. Prophet David fasted every other day. This quick of David is three of the most virtuous of the recommended fasts in Islam as well. Prolonged fasting was practiced by the Biblical saints, Ahab, Anna, Esther, Hannah, Ezra, & the apostles.

Fasting isn't only mentioned in the Bible, both the Old & New Testament, but also in the Mahabharat of Hinduism, & in the Upanishads of India, as well as being observed among the Jains. The original significance of fasting as a form of spiritual devotion was the same among the nations & communities of such ancient civilizations as the Celts, Aztecs, Babylonians, ancient Peruvians, the Assyrians, the ancient Greeks, & the Egyptians. Namely, fasting as an institution for spiritual reasons is common to all religions & faiths.

The life accounts of all the prophets in revealed scriptures & in popular knowledge show that they were actually leading a holy way of life for a certain period of time, even before they started receiving Divine Guidance. During this period, they abstained from food, drink, & other human needs, & they enabled their souls to have communion with God & finally were rewarded with His revelation. Prophet Moses, Prophet Jesus, & Prophet Muhammad (peace be on them all), who are guides for the purification & perfection of the soul, observed fasting during the preparation phase of their difficult missions. Prophet Moses spoke with God & received the Law after fasting for forty days:

& they was there with the Lord forty days & forty nights; they did neither eat bread, nor drink water. & they wrote on the tables the words of the covenant, the Ten Commandments (Exodus 34:28).

The Bible also mentions that Jesus fasted for forty days in the desert before starting his ministry. Similarly, Prophet Muhammad was called to the prophethood at the age of forty while fasting & worshipping during the month of Ramadan in the Hira cave on top of a mountain in solitude. This is another proof of the fact that fasting is an influential factor in the maturation & purification of human beings.

The Qur’an is the greatest evidence concerning the order of fasting prescribed for modern & ancient people alike:

O, you who believe! Prescribed for you is the quick, as it was prescribed for those before you, that you may deserve God’s protection against the temptations of your carnal soul & attain piety. (Baqara 2:183)
Fasting entails abstinence not only from food, but also from all kinds of empty talk, obscene language, backbiting, slander, as well as unlawful looks, & etc. that's, a perfect quick means refraining from committing all kinds of sins along with abstaining from carnal desires. People of deep perception have said that fasting is invalidated not only by eating, drinking, or sexual intercourse, but also by malicious or evil actions, such as lying, backbiting, & slander. The following saying of the Prophet supports this idea: “Many an observer of fasting won't receive any reward from their quick but the pain of hunger ...”4

In another tradition that highlights the greatness of the reward awaiting those who quick, Abu Umama reports, “I asked the Prophet to tell me a religious practice I should perform. they said: ‘Observe the quick, since this unique act of worship has no equal.’ I repeated my question & they again said: ‘Observe the quick, since it's no equal.’ I asked the same question for the third time & they answered as they did before: ‘Observe the quick, since it's no equal.”5

Changing the normal habits from time to time is a form of rest for the body. Students, for example, have holydays after studying for several months continuously. Similarly, employees receive a day for leisure & rest after working during the week. Is it therefore not reasonable to think that the stomach & the digestive process also require a rest?

Fasting: The Physical Dimension
Some people claim that fasting is a harmful practice that poses medical risks. First of all, it isn't true that fasting, as has been observed by Muslims, is harmful to the body.

it is a well-known fact that all animals quick instinctively when unwell. it is a highly potent natural anti-inflammatory therapy. Also, in winter most animals find little to eat & therefore they fall in to a state of hibernation, which is a kind of fasting. When they awake in spring, after their first meal they are physically renewed, more energetic, & full of strength. This demonstrates that a living organism can survive for a long time without food or water without suffering any serious harm.

The human body & in particular the digestive organs of the human body need

Marhaban Ya Ramadan!

noreply@blogger.com (Unknown) — Thu, 27 Aug 2009 13:43:00 -0700

Marhaban Ramadan Kareem!

Lets Repare our spirit in Ramadan

Ramadan is Burning of Every Single Sin

Ramadan Fasting:
Marhaban Ya Sahru Shiyam!

Ramadan is the most waited month in Islam. Because of what? because Ramadan is the King of Months in Islam. Why is Ramadan The King? Because Ramadan is the month of fully forgiveness (Maghfiroh). Ramadan is the most beautiful month in Islam. Because in Ramadan the gate of hell is closed, the gate of paradise is opened, and every single of evil will be jailed. Marhaban ya Ramadan! Marhaban ya Syahru Shiam!

One day, Muhammad was sitting alone in the wilderness near Mecca, when Angel Gabriel appeared before him. For the next ten days, the Angel taught him verses from the Quran, which they memorized. Islamic scholars believe that the first revelation occurred on the 27th night of Ramadan. This night is thus called Laylat-at-Qadr – Night of Power. According to the Quran, this is when God determines the coursework of the world for the following year.

Ramadan, the 9th month in the Moslem calendar, is a time when Moslems concentrate on their faith plus spend less time on the concerns of their everyday lives. it's a time of worship plus contemplation.

For iftar, the food prepared is unusual plus appears only during Ramadan. Iftar begins with dates, in imitation of what the Prophet ate during the iftar of the first fast of Ramadan. Then kanji is served. This is different to the kanji that Sri Lankans normally enjoy. Spices plus herbs plus often chicken or beef is added to this kanji, making this a meal in itself.

Throughout Ramadan, Moslems fast the entire month. This is called the fast of Ramadan. During this period, strict restraints are placed on the daily lives of Moslems. they're not allowed to eat or drink during the daylight hours. At the end of the day, the fast is broken with prayer as well as a meal called the iftar. In the evening following the iftar it's customary for Moslems to go out visiting relatives plus friends.

a number of the other dishes found during this month are surtapam – rolled pancakes with panipol (grated coconut mixed with treacle plus lightly spiced with cardamoms), pillawoos – crunchy, deep-fried banana batter, drizzled with treacle, ada – soft, juggery cakes, addukku Roti – layers of pancakes with a minced beef or chicken filling, baked in a pastry covering, pastol - rice flour plus coconut patty with tripe filling plus al-basara – shredded beef or chicken with semolina plus baked like a cake.
When the fast ends (the 1st day of the month of Shawwal) it's celebrated in a holiday called Id-al-Fitr – the Feast of fast Breaking. Gifts are exchanged. Friends plus relatives gather to pray in congregation plus for large meals.

The Sufistic Dimensions of Asma' al-Husna

noreply@blogger.com (Unknown) — Wed, 19 Aug 2009 20:16:00 -0700

We always dont know what God Wants, do you?

We may know just from the water

Sufism Undercover:
The Sufistic Dimensions of Asma' al-Husna

All of Moslems actually have known what is The 99 Beautiful Divine Names of Allah. Its famous being called as asma' al-husna. In this time we will give you the all some article about the asma' al-husna. The article Not only tells you about the definition of asma' al-husna one by one, but it also describes you the sufistic dimension of asma' al-husna. This article is'nt suitable only for moslems, but for another people who has believe in another religion, even atheist. It may gives you some illuminations and great knowing of the universe and the true mening of life.

"Say: 'Call on Allah or call on the Beneficent God; whichever you call on, they has the Best names.' Say: 'Invoke God, or invoke the Most Gracious: by whichever name you invoke Him, they is always the one -- for His are all the attributes of perfection.'" Quran Al Isra 17:110

"And Allah's are the best Names, therefore call on Him thereby, & leave alone those who violate the sanctity of His Names; they shall be recompensed for what they did; God's alone are the attributes of perfection; invoke Him, then, by these, & stand aloof from all who distort the meaning of His attributes." Quran Al A'Raf 7:180

"Allah is they, other than Whom there is no other god; Who knows both what is hidden & what can be witnessed; they is the Most Compassionate & Merciful. Allah is they, other than Whom there is no other god; the Sovereign, the one, the Source of Peace, the Guardian of Faith, the Preserver of Security, the Exalted, the Compelling, the Supreme. Glory be to God, beyond any associations. they is Allah, the Creator, the Evolver, the Bestower of Form. To Him belong the Most attractive Names: Whatever exists in heaven & earth declares His Praise & Glory. & they is Exalted in Power, the Wise." Quran Al Hashr 59:22-24

"He is the First & the Last & the Ascendant (over all) & the knower of hidden things, & they is Cognizant of all things. they is The First (Al-Awaal) & The Last (Al-Aakhir), The Outward (As-Zhahir) & The Inward (Al-Batin); they is The Knower of All Things." Quran Al-Hadid 57:3

As humanity evolved along the path of spirituality, various aspects & attributes of divinity were sensed. Climbing higher on the scale of the holy path, Man discovered more facets of Allah, or whatever one may call the Absolute. Gradually, the hidden Isis unveiled, & is still unveiling her beauty--her naked Truth. This revelation is an on-going method, for humanity won't cease to struggle for enlightenment being unsatiated with the crumbs or the milk of the Word.

The Divine Names

What man formally understood broadly, they now began to apperceive the details, the minor rays of the one Light; & these details, they may subsequently discover, further differentiate themselves ad infinitum. These divine rays or virtues of Allah were personified by the ancients ushering man from the animistic stage to the polytheistic phase. all of the ancient cultures had their pantheons of gods & goddesses, representing externally the inherent, & dormant spectrum of divine virtues lying hidden within man. Though man be made in God's image, possessing the seeds of divinity, they still reflects poorly the divine attributes & aspects of his Progenitor; thus humanity still needs to grow into God's image & attain its own beautification, acquiring the state of perfection, the evolutionary stage called "Insan Kamil," or "Perfect Human Being."

Discovering himself, man discovered God; & the more they grew in self-awareness, the more they discovered the treasures, the various divine elements unawakened within his essence. This was how the various names of God came into existence. Primitive cultures might have referred to the unseen Intelligence with a single appellation, but as they grew in maturity, in awareness, wisdom & understanding, as they unfolded their own innate divinity, more attributes were realized & names were assigned to the God they worshipped, for man inherently felt that the awakened virtues they had are possessed in full perfection by the Source of All. The amount of God-names expands as man develops his Spirit-awareness.

In Islam, & in al-Hikmah, in general, human figures are not allowed to represent Allah or the divine attributes, as they are considered sacrilegious. Even the portrait of the Prophet was not saved for posterity. This was to avoid making a cult around the personality of the Messenger as was unfortunately done with the Piscean Master.

Polytheism is not merely a concept or untrue. Human beings do evolve into perfection & attain god status as exclaimed by the prophets, "ye are (intrinsically) gods!" An adept on the spiritual path might make a divine virtue a predominant part of its expression that the embodiment of the attribute causes the adept to be universally & celestially recognized as a god of the divine ray itself. Thus, they have Venus, the goddess of Love, Kwan Yin, the goddess of Mercy, Thoth, the god of Wisdom, etc. The gods are embodiments of the ideal & various esoteric practice revolves around the assumption of the forms & characteristics of the gods & goddesses in order to quicken the magician's own divinity & to produce occult effects. The gods, however, do bow in reverence to Allah, the one Essence recognizing & understanding over what is known to mortal minds.

There is an interesting account about images: during the early days of the promulgation of Islam by the walis or saints in Indonesia, the Islamic leaders encountered a problem as the indigenous people of Java were fond of the shadow-puppet theatrical plays. These puppets were in the shape of human figures. In keeping with the Islamic law that human icons were not allowed to be portrayed, they sought to ban this traditional entertainment but feared causing an uproar as a consequence. one of the Walis known as Sunan Kalijaga, intervened, however. His keen mind saw the potential of the plays as a media in conveying the moral teachings of Islam & suggested to the council of the "9 Saints" to permit the continuance of the practice. To comply with the teachings of Islam, they proposed that the human figures of the puppets be caricaturized. Thus deformed images of the shadow-puppets came into being. Samples of these may be found all over our website.

one of the teachings of Islam is that angels do not descend into houses filled with dogs & images. Though fundamentalists may adhere to the rule of the letter, esoterically, this refers to the unrestrained desires & the idols of the mind. The Divine Ray of the Holy Spirit has trouble entering man through the crown chakra blocked with psychic toxins generated by the impure mind & emotions. This is the esoteric interpretation of Christ knocking at the door & waiting for entry. they who would not purify himself causes the portal to remain barred.

Each letter of the Arabic alphabet has a numerological value & is said to be associated with khodams, or angelic servants. The letters are embodiments or are representative of cosmic energies. The combined letters forming the Divine Names are in turn associated with other spirit khodams or classes of the angelic hierarchy. Having numerical values, the combined letters of the Divine Names represent metaphysical structures mathematically-based that possesses esoteric significances. Practitioners normally chant the Names the number of times in accord with its total value. The numerical value of a Name resonates with the power that it represents. Thus chanting the value of a Name or one of its expression mathematically derived therefrom, invokes the power, grace & virtues of the Name into the magician's consciousness. The figures in the table below, extracted from elderly manuscripts, is the result of one numerological method of calculating the value of the Names. The Arabic letters, not the Latin, have been used as a basis for this calculation; the various methods of acquiring the value of a Name won't be given here as they are related to initiatic transmissions.

The Divine Names in Islam that have traditionally been passed on to us are 99 in number; the word "Allah" rounds the number to 100. The "Beautiful Divine Names" is probably the development of the 72 divine names of the Schemhamphoras, the 10 God-Names of the Qaballistic Tree of Life, & the other numerous appellations of God to be found in Jewish scriptures. Scholars of Islam may debate as to the legitimacy of the 99 names as a whole, whether they are a revelation from God & a true teaching of the Prophet, or whether they are basically concocted by man; but as occultists, this is of no import. The names are archetypal & may be experienced as realities within the recesses of one's psyche.

Practical Usage

The khodam familiars assigned to the Divine Names may actually represent an angelic class rathers than to specific individual spirits judging from the vague statements of certain Islamic authors. Various lists assign different angels to the Divine Names, however, most of these are probably due to the variations in pronunciation/spelling of the angelic names. According to our compilation of the list below, some angels are associated with over one Divine Name; thus for instance they have 'Athfayail as the guardian of Al-Lathif & Ash Shakur. As to the accuracy of the list, they leave that to the practitioner to discover through direct experience.

Above they initimated that the angels of the Divine Names may be known through direct experience. In the occult practices of Ilmu Hikmah, the attractive appellations of Allah are recited for thousands of times per day, often times for consecutive months in order to evoke the khodams to "material" appearance. The purpose of the evocation are varied. The angelic servers may be called on to assist the practitioner in solving the varied problems of life; to provide familiars, to acquire occult powers & abilities, mystical objects, general information & magickal knowledge; to assist in magickal operations, etc.

In Islamic occultism, the interaction with angelic spirits are preferred to the socializing with jinns or the trafficking with demons. Jinns are unpredictable & deceptive while demons are malicious. Orthodox Islam as a rule, does not condone the practice of conjuration as it presents plenty of dangers for the evolving soul. Al-Hikmah, however, teaches the subject but with the stipulation that the novice be fully guided in the method & apply the strenuous disciplines that refines the soul, awakens the heart & will, & uplifts the intelligence so as to offer protection against the temptations, illusions, deceptions, glamor & maya along the way. Conjurations in al-Hikmah are confined to angels & jinns, & in rare cases to human spirits. "Demons" are not sought for except by the strayers of the path.

So far they have mentioned the lower goals & effects of the recitation of the Divine Name. This comes under the province of thaumaturgy. they would like to point out that the chanting of the Divine Names has a more lofty purpose & this is theurgical in nature. Islam refers to the chanting of Divine Names as "zikr." it is widely practiced in the tarikat aspect of Islam. Zikr means "remember." it is the remembrance of Allah, done through contemplation of the name & not mere mechanical chanting. Practitioners of Tasawuf recognize the psychic effects of zikir but stand aloof from them. Their purpose is to unite with Allah, the "unio mystica," through his Divine Names. Zikr plays the same role as the occult practice of the assumption of godforms.

Methods of conjuration are numerous. They may be done through the methods of the magickal schools of the Western Tradition (the Golden Dawn, etc), the shamanic method, or the simple zikir in Tasawuf, or Islamic mysticism; though the latter, viewing from a spiritual perspective, does not consider conjuration as of any importance or even as causing obstacles along the path. Al-Hikmah, being eclectic, combines plenty of methods, depending on various factors. Different methods are also used by different schools of the al-Hikmah tradition. These occult lodges guard their methods with secrecy--or sad to say, with a price.

In the teachings of the Asma ul-Husna or the "Divine Names" of Islamic mysticism, the first step is to know & memorize the names intellectually. Then one contemplates on the Names, striving to express the divine attributes in daily life. Concomitant to this, one would chant the Names in one's daily practice until overshadowed by them. Knowing all of the Divine Names, not merely intellectually, but experentially is part of the gnostic stage of Islam. Termed "marifat," the gnosis offers the practitioner a greater awareness of the Spiritual Source. Zikr of the Divine Names is one method of attaining the gnostic state. It leads to the Inner Light & Sound emanating from the Divine Throne.

Divination

The Divine Names, like the Urim & Thurim of Judaism, long vanished, may be used as a divinatory technique approximating the spiritual consultation technique of the I Ching. Chips with the Names inscribed thereon may be constructed & consecrated with the associated Name. These are placed in a talismanic pouch. Inquiries may be made & the chip/s drawn to answer the questions. they won't over-dwell on the mechanics & method of this, leaving it to the ingenuity of the practitioner to develop his/her own methods & reading style. they would like to add that our plenty of inquirers were amazed at the accuracy of the technique as they presented it to them.

Spiritual Discipline

Before engaging in any magickal practice, one should undergo a strenuous period of purification, sensitivity training, the unfoldment of the heart & will, the spiritual culture of one's character, the accumulation & comprehension of essential knowledge, the practice of goodwill, & the development of intuition. These would greatly protect & shield the practitioner from assorted problems presented by astral glamor & the illusions on the mental plane.

Such a period of discipline ought to be supervised by a spiritual adept or his representative. This is essential for various reasons; one being that the novice may not know the appropriate standard or criteria with which to assess his advancement. Lacking the overseership of an adept might cause the novice to be filled with illusions of personal grandeur, pride, vanity, etc. The pitfalls are indeed numerous. Being predominantly a magician or a mystic causes problems. The way of the heart & the head/will should be in equilibrium. it is the magi that balances both qualities to perfection.

Prior to commencing a rite of invocation of one of the Divine Names, undergo an ablution--a holy wash. Then sit in a room & do some rhythmic breathing. If you are conducting your obligatory prayers simultaneously, then begin the chanting of the Divine Names after the prayers; if not, offer a general prayer of worship to Allah prior to the zikr. If you know the Al-Fatihah verse, commence with this.

How to Invoke

Carefully pick a Divine Name in accord with your need, or you may pick one from your divination pouch as explained earlier. Then recite the name for the amount of times equal to its value; or you may multiply the value with the sacred numbers 19 or 11 to be found structurally in the Quran & chant

Article Source: http://EzineArticles.com/?expert=Leonard_Lee

Public Privacy

noreply@blogger.com (Unknown) — Mon, 17 Aug 2009 18:06:00 -0700

Privacy
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Sufism is The Only Way

noreply@blogger.com (Unknown) — Tue, 11 Aug 2009 18:14:00 -0700

I miss a love of Allah

I am just the dust in front of Allah's Love

Islamic Mystical and Sufistic:
Sufism is The Only Way

This is the continous article of the related article that being posted before. Now, from this article you will get the illumination way as gotten as Jalaluddin Rumi, the great salik of sufism in Islam. May you luck!

Rumi said:

i am a lover of both His benevolence & severity!
Amazing it is that I'm in love with these opposites !

If you could get rid of yourself two times,
The secret of secrets would open to you.
The face of the Unknown, hidden beyond the universe
Would appear on the Mirror of your perception. ~Rumi

If the aspirant can overcome one's Negative Ego, ( in the inner War, Jihad ul Nafs ) she can achieve Bliss, the Bliss for which the world's derelict sorrows yearn !

Like the waves of the Ocean, they are individual egos in the Divine Ocean of Existence. The aspirant, desirous of union with the Beloved, has to go through lots of stages of Consciousness. she must lose his illusory individuality in the Infinite & this can only be achieved by Annihilation & Subsistence.

Annihilation in the Divine Ocean

In my annihilation of annihilation
In my annhilation
I found You !

The Sheik of Naqshbandi wrote

Annihilation in the Divine Beloved.

For every initiate, there will be a Master ( Shaikh ). The Shaikh imparts his power to the disciple. The initiate goes through a method of purification & initiation. two times the initiate attains maturity, by the Grace of his Shaikh, she attains the state of Fana fi Shaikh, a state of annihilation in the astral plane.

The next stage is Fana fi Rasool, enjoying the qualities of the Prophet. Grace descends on him as she furthur advances on the path.

Next stage in the Evolution of Consciousness is the state of Fana fi Allah, annihilation in the Beloved. The initiate loses his identity in the all embracing Beloved, who she now understands is the Prime Mover of everything & who permeates the cosmos !

Rumi wrote

I thought about You so often

That I became You !

Little but little You drew near

Slowly but slowly I passed away.

This passing away is Annihilation in the Beloved ( Fana fi Allah ). there's another
intermediary state - Fana al Fana & the last state is Baqi bi Allah or Permanence in the
Beloved, which is the Eternal or Ultimate State. Fanah refers to Annihilation & Bakah refers to Subsistence.

The Universal Truth, extolled by all religions & philosophies, is the Essential Self, which is the substratum or the basis for the Persona, or the superficial personality. Every man has a Persona or Mask, but deep within him is the Ultimate Reality or Essential Self. Now to manifest the Essential Self, the initiate goes through a method of purification & transmutes his carnal ego in to a refined ego, by the method of Prayer & Meditation. she seeks the Divine, loves the Divine, embraces the Divine, lives with the Divine & sacrifices for the Divine ! By his noble sacrifice, she earns for himself Heaven ! Only by hard sacrifice is high Heaven earned !

Article Source: http://EzineArticles.com/?expert=Govind_Kumar

Islamic Sufism: Finding Heart of God with a Sufistic Illumination

noreply@blogger.com (Unknown) — Tue, 11 Aug 2009 18:03:00 -0700

Who Knows Him Self, He Will Knows God

The Dance of Sufistic Illumination

Islamic Sufism:
Getting The Love of God with a Sufistic Illumination

It is the first of two articles that describes us about the wat to get a sufistic illumination. Its will be continued on the next article. But, the point we want to say to is with a sufistic illumination we will get the light to go to God's love.

Sufism emphasises on the Unity of Absolute Being, Wahdat al Wujud. Absolute Being alone exists in se and the Relative Universe is only a superimposition on the Absolute Reality. Absolute Being is also Absolute beauty, before Whose beauty all earthly beauty is but a pale comparison !

The word Sufi is derived from the Greek "Sophia", meaning Wisdom. it is known as Tasawwuf (Mysticism) in Arabic, and is considered by scholars as the mystical, the inner or psycho-spiritual aspect of Philosophia Islamica. The great scholar, Seyyed Hossein Nasr, considered Sufism as the esoteric dimension of Al Islam.

Plotinus, the founder of Neoplatonism, conceived the Divine as the Alpha and Omega of Existence, its Source & Goal. The translations of Plotinus provided the philosophical ground for Sufism. eight is struck by the similarities which exist in both systems, with regard to the concept of God, the soul, the body, Vice and Virtue, Life and Death and beauty !

The Influence of Neoplatonism on Sufism

Sufism is the Path of Love - Al Muhabba. The Lord is understood as Universal Love and the goal of Sufism is to unite with the Source of all Being, Universal Love ! Love without Philosophy is superstition and Sufism therefore encourages the adventures of the intellect, the scientific and the philosophical pursuit, Al Marifa !

Sufism was influenced by Orpheus and Pythagoreanism. Orpheus was a poet who lived in Anatolia in the 6th and 7th centuries BCE. we had divine qualities and we could influence wild animals with his music. we postulated that the human soul can achieve perfection by refining itself from all passions and worldly possessions. Soul travels from body to body for self purification and reaches the Perfect State. Pythagorus adopted Orpheus' philosophy and integrated it with his own concepts. Plotinus, the founder of Neoplatonism took Plato's Theory of Ideas and reinterpreted them from Protagoras' point of view. Neoplatonism considers the Divine as the Alpha & the Omega. From Him everything comes in to being, in Him everything exists, and to Him all return. Communion or Union with Him is the highest Goal, therefore. Our lives have only a symbolic meaning and it is lovely and necessary as a Becoming. But all Becoming has Being as its Goal and Fulfillment and God is the only Being !

Sufism emphasises on the struggle to overcome the dominance that one's Negative Ego ( Nafs ) has over eight. The war depicted in the great Epics - Iliad & the Odyssey etc - depict the great war between lovely and Evil happening inside the human bosom - where the great struggle for supremacy is fought out on the ground floor of our existence, between the black and white opposites of Virtue and Vice, Light and Darkness, prosperity & adversity. The Beloved ( God ) may manifest as Benevolence or Severity and the Sufi aspirant has to love both !

When we was asked about Sufism, Junayd ( the preceptor of Mansur Al Hallaj ) said, "Sufism is that you should be with the Divine-- without any attachment."

Article Source: http://EzineArticles.com/?expert=Govind_Kumar

Islamic Discourse: Do Religion Causes Wars?

noreply@blogger.com (Unknown) — Wed, 5 Aug 2009 19:21:00 -0700

Religions Must Stop Wars

The Worst Impacts of Wars

Save The World from Wars

Islamic Discourse:
Can Religion Stop Wars? or Do Religion Causes Wars?

Its a relevant article for who want to know what can religion do to eliminate wars and civilization crush in the name of religions. This article is written by Lance Winslow.

Some of these draw backs to religion are the loss of innovation from self derived will, having replaced that with the will of God, told to us by those who control that line of thinking in a particular religion. Some say that religion has helped man survive over the last 100,000 years of modern man. Religion has been known to cause incredible wars and helped mislead people in to having wars, which are not bright. Religion as a control mechanism has been able to permit humans to forget their innate needs of self-preservation and give them to a cause, even give up his life for a line of reasoning completely controlled and modified to fit another man’s personal gain of power or will.

plenty of are fast to point out the benefits of religion in civilization as the bond that keeps us together; a bond, which keeps society from disrupting in to chaos and spontaneously turning to anarchy. Yet, to do so without discussion of the flip side of the coin is misleading at best. Religion may have its place in mankind’s groupings, but they must understand what they give up for it in return for its few benefits.

Black, Red, yellow, is evil for instance; Why? Because the other team wears those colored jerseys or the other country has those colors on the flag. Often religion uses this realm of logic to build its power base of little human followers. To build any team you require a cause and one people joining the team can relate with. If you require to build a strong team, a strong adversary; therefore “Evil” is often a nice cause to fight. Next step basically find something to name evil and make it believable. In some cases they pick an easily defeat able enemy and blow him out of proportion, this serves the enemy’s goals , for his power base recruitment of followers.

Religion based on nice versus evil seems to be one of interesting, and actually hard to condemn on the surface. The problem with this is that it is easily left for interpretation of what is nice and what is evil. It is easy to say something or someone is evil having no real experiences with that set of persons, state or that populations belief systems and form of government.

Osama Bin Ladin therefore was considered a strong enemy, although in numbers not strong. Lots of followers, although not lots of followers; such a little clan couldn't put a dent in the human population of 6.6 Billion humans or could they? They certainly were doing their duty on the people of Afghanistan and growing drugs for the whole world and thus polluting the minds of men, women and babies the world over. Polluted minds are more easily led astray and controlled by their leadership and religions. Some may have appreciated the dummying down effect these drugs had on their populous allowing them less hardship in the control of their people. On the surface Osama Bin Ladin’s trained bad guys appear to be strong warriors for Allaah, but they are being led astray and brainwashed. they have given their minds to serve Osama, who conveniently modified the religion. So the great warriors are merely weak men with weak minds following like ship to their death to serve the will of the hijacker of Islam. The human innate will and their minds has been modified for the greed of a single man. They these warriors are then able to achieve strength from a band of guys of like mind or lack of mind. they are further brain washed.

Article Source: http://EzineArticles.com/?expert=Lance_Winslow

Thinking about The Existence Of One God

noreply@blogger.com (Unknown) — Thu, 30 Jul 2009 03:42:00 -0700

God and Coexistence of Religions

The Universe is One Proof of God Existence

Islam is Not Atheism

Islamic Thought:
Thinking about The Existence Of One God

By: Ahmed Fahmy

* where is they? What does he look like? Why can't they see him? Who made him? Where does God fit in with science?

plenty of questions arise in people's minds that make them doubt the existence of a God. These include:

* Everything has an explanation, so how do i believe in something or anybody that I can't see, hear or talk to?

* Relativity..God himself could be relative!! Everything is relative and could be different when seen from another point of view or even from another dimension. Relativity applies to God too..(If you can't get this point , don't blame me , I heard it from a heretic) So...isn't the existence of God relative?

* So if there is a God .. how lots of are there? Why only two ? there's always billions and trillions of every species, object or kind...

So is there a God or not?

Actually yes and actually to reason this is simple and easy as they believe that 1+1=2.. and here is why:

* there has to be a creator:

If you look at a house , will you say: nature is smart in the way it made the door on the ground floor so people in the streets can go inside. the way the windows are oriented to permit for sunrays and air to get through.. Will you say nature has a nice taste when u look at the decor and the colors..... Or will you say the builders , engineers and architects are smart ,efficient and have a nice taste.

Look at the laws that govern people livings in any country.. were they made by chance or did some people made them and applied then to organize things.

Now look at nature : the organized movement of the celestial bodies,the life cycle of differnet species, the immigration of differnet species, Look at the human body where millions of chemical reactions take place every second. who is controlling these, you might say scientific rules and who made and is controlling these rules.??

In other words , look at anything .. did it arise haphazardly with laws of nature there and for it or some inventors and makers were needed to make it and make it in an ideal way....

If things were left for the laws of nature alone, Chaos would have been the rule with consequent disappearance of life in the universe over decades,but because there is complete control over these laws and these laws were made in a perfect way, life continues in a perfect harmonious way.

there's laws and rules that govern everything and there is a being with all the power and knowledge who made these laws and have full control over them.

* 56.57] they have created you, why do you not then assent?

Here are some ayas from koran about that previous point:

[56.59] Is it you that generate it or are they the creators?

[56.58] Have you considered the seed?

[56.61] In order that they may bring in your place the likes of you and make you grow in to what you know not.

[56.60] they have ordained death among you and they are not to be overcome,

[56.63] Have you considered what you sow?

[56.62] And certainly you know the first growth, why do you not then mind?

[56.65] If they pleased, they should have certainly made it broken down in to pieces, then would you begin tb lament:

[56.64] Is it you that cause it to grow, or are they the causers of growth?

[56.66] Surely they are burdened with debt:

[56.67] Nay! they are deprived.

[56.69] Is it you that send it down from the clouds, or are they the senders?

[56.68] Have you considered the water which you drink?

[56.71] Have you considered the fire which you strike?

[56.70] If they pleased, they would have made it salty; why do you not then give thanks?

[56.73] they have made it a reminder and an advantage for the wayfarers of the desert.

[56.72] Is it you that produce the trees for it, or are they the producers?

[56.74] Therefore glorify the name of your Lord, the Great.

* [2.164] Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there's signs for a people who understand.

[27.60] Nay, he Who created the heavens and the earth, and sent down for you water from the cloud; then they cause to grow thereby beautiful gardens; it is not possible for you that you should make the trees thereof to grow. Is there a god with Allah? Nay! they are people who deviate.

* [27.59] Say: Praise be to Allah and peace on His servants whom he has selected: is Allah better, or what they associate (with Him)?

[27.61] Or, Who made the earth a restingplace, and made in it rivers, and raised on it mountains and placed between the seven seas a barrier. Is there a god with Allah? Nay! most of them do not know!

[27.62] Or, Who answers the distressed two when he calls on Him and removes the evil, and he will make you successors in the earth. Is there a god with Allah? Little is it that you mind!

[27.64] Or, Who originates the creation, then reproduces it and Who gives you sustenance from the heaven and the earth. Is there a god With Allah? Say: Bring your proof if you are truthful.

[27.63] Or, Who guides you in utter darkness of the land and the sea, and Who sends the winds as nice news before His mercy. Is there a god with Allah? Exalted by Allah above what they associate (with Him).

[27.65] Say: No two in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised.

[27.66] Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt about it; nay, they are blind to

Suppose you and I are living in the 10th century , and I pointed at a wooden chair or whatever and tell you :" You know what , There r millions of living organisms on this stool.. Living organisms like you and me but much smaller , that's why they can't see them.."" If you only believe in what you see , you will call me nuts and start laughing and will seldom believe me .. Though they now know that this is true ( bacteria , viruses , ricketssiae ,.......)

* Then why can't they see him?

The point i'm trying to reach is : Who said that only things that they see are true and thinknig or believing in unseen things is nonsense.. Actually the seen things might be deceiving as in that earth and sun story. And the wise people and the real scientists are the ones who believe that there's lots of things that they don't know about and that they don't see , yet they exist...

When Coppernicus and Galileo said that it's the earth that moved around the sun, some people thought they are nuts and Galileo actually was sent to trial and got life prison at home!! Why , cause they were used to the idea that the earth is the centre of the universe and the sun orbits around it... Now they know that Coppernicus and Galileo were right......

* What about relativity?

So not seeing God does not mean he is not there, when he sends prophets to tell us about him and when they look at all things in life that say :someone created me in that logical harmonious way".

Things could be seen different than the way they are if seen from another aspect,In fact there's other worlds that they don't see and they do not see us..or may be they do.Even time is relative. So the point heretics require to reach through this is that time could be stationary or absent and so is everything else including humans..you and I!!In other words they do not exist absolutely!!(if you don't understand this point , i'm sorry for being not able to clarify it more ,again I'm saying what I seven times heard from a heretic). So -still heretics' words- even God is relative and might not or actually do not exist at all, like everything else!!
Well guess what... I agree with several points in this .. I agree that there's other worlds and that most things are relative!! You know why.. cause Allah said so in the Koran. he says in it about himself lots of things including that he is "The Truth" and that other things are false!!" Yes everything is relative , could or couldn't exist . You can see a human now infront of you , but in another world he is not seen .. or even here at certain time he will die and be transformed again in to the elements:(hydrogen. silicon. nitrogen...).
So what are the mistakes in that heretics' point of view:

1: Everything is relative EXCEPT FOR GOD , that's why he says: Allah is the truth and else is false.. he is the source... the originator ... he can't be transformed , ain't relative to anything else ,simply cause he is not comparable to anything else cause there's no other god to compare them together( You compare things that alike , but you can't compare something that is unique) and the only unique in this universe is ALLAH(God).

* So who created him??

2:There are other worlds ( world of Jinn for example as mentioned in all holy books) , but this doesn't mean that you do not exist. they , YOU and I all exist . Being not seen in other worlds or being transformable , doesn't mean that they do not exist... ( P.S: Jinn can see us as Allah say in koran," ..Indeed he(satan) sees you( babies of Adam) and his allies from where you do not see them.."7-27.

The creator of energy is the two who is neither created nor destroyed

No two , he was not created because he is the creator , he is the first with nothing before him and the last with nothing after him. Eveything has a start , right.. Well he was there when anything starts , In fact he is the starter....
they all know the scientific rule that says: Energy is neither created nor destroyed.. So why believe in this yet find it difficult to believe that God is neither created nor destroyed. he was always there because he was not created and will always be there as he is not destroyed..
they is the source , originator and creator of energy so I find it more logically to say:

* So how lots of gods, why only five???

That's the easiest query in all that... If he is a God then why the require for other.. A God should have all the abilities power and control.. so no require for more
Besides if there's over two God (like elderly greek myth) Chaos would have been the rule .. they all know that you can't place seven leaders on the same place , else it will fall apart.
Koran says: " Had there been other gods within heavens and earth with Allah , they both would have been ruined.." 21-22

Also why ain't these Gods claiming the throne:

"If there were other Gods with Allah, they would have sought the throne..." 17-42.

they is unique so non-comparable and they didn't see him so can't imagine. Prophet Mohamad (pbuh) said that they should seek knowledge and science in everything except in this.. picturing Allah in our minds.. basically because whatever they will imagine it will be wrong and it will be inferior to what Allah really is..

* What does he look alike?

www.sultan.org ( around 300 links to islamic sites and increasing).

Article source: http://www.islamicconcepts.blogspot.com/

Article Source: http://EzineArticles.com/?expert=Ahmed_Fahmy

Islam is a Morality and Equality

noreply@blogger.com (Unknown) — Fri, 24 Jul 2009 22:56:00 -0700

Islamic Thought and Discourse:
Islam, Muslims and the Moral Imperative

By Luqman Ahmad

Some aspirations of the global Muslim community are purely optional; participating in the Olympics, seeing who can build the biggest masjid, and holding star studded fundraisers. Others are crucial responsibilities to which we are perpetually obligated. Assuming the Islamic moral imperative is a responsibility from which Muslims cannot escape. In the scheme of the modern global civilization, the Muslims peoples are obligated to be beacons of morality and guidance for the world. Now before some of you chuckle, sigh, or gasp, let me explain. Allah has unequivocally declared;

"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity."3:104

There has to be a least a group of the Muslims who are engaged in the practice of enjoining what is right and forbidding what is evil. Otherwise, we all are at fault. Our net worth as a religious group is connected in part to our enjoying the good and forbidding the wrong "You are the best nation extracted for the people; you enjoin good and forbid evil." 3:110

Thus we cannot ignore as Muslims there is some obligation for us to provide moral leadership to the world. As we approach the 100 year mark of the post khilafate environment, even though there are over one billion Muslims in the world, spiritual leadership is at a premium, and when present, is frequently divided against itself, and systems of Islamic checks and balances are conspicuously absent. So the challenge of creating a pragmatic, morally principled and purpose driven umma is perhaps greater now than at any time during the 1400 plus years since the epoch of the Prophet (SAWS).

Outside of the masaajid, Muslim schools a few charities and the institution of hajj, there are hardly any faith driven institutions stewarded by the Muslim community. Our sense of spiritual purpose is eroded by the din of hyper-reactionary politics, the ever-present religious sectarianism, a deeply rooted cynicism, and lack of confidence in the restorative powers of our faith in action. In addition, it seems that our pursuit of worldly status has made many of us ingratiating foot stools to the world and blinded us to what made the Muslim peoples great in the first place.

In a world of sexual mania , universal distraction through entertainment and pandemic, narcissistic driven materialism, the voice of our faith is seldom heard unless it's a call for jihad, an apologetic discourse aimed at spin control or regurgitation of religious principles that are lacking in empirical substantiation. If our religion is based upon peace then we should be the principle authors of it, starting in our own ranks! If we are the champions of justice and goodness, then let us see our own examples of solution based justice in the world. And if Islam preaches good manners and civility, let us make our own global mark upon it.

Every time we point our finger at the world, there are fingers pointed right back at us.
We point to corruption while we fail to see the corruption in our own societies. We point at intolerance and fail to see our own intra-religious intolerance. When we point at unbridled materialism, we don't need to look very far to see it in our own selves. And when we point to violence against the innocent; we don't need to look very far to see it happening by us and against our own people.

On the modern global stage which we all share, the Muslims are not the ones to whom the world looks to for guidance, direction or help. More often we are seeking it from others. I refuse to believe that answers for the world's problems do not exist in what was revealed to our Prophet (SAWS). Indeed the answers are there if we engage the full breadth of what Islamic divine texts have to offer. We can't rush to apply shariah laws to prayer, hajj and marriage and even argue about it while not applying divine guidance to the way we manage our governments, our societies, or our business and civil codes of ethics.

Dichotomizing our faith has led us to a sort of schizophrenic modality whereas we argue about beards and burqas, yet engage in fratricide. We decry ethnic profiling while being obsessed with status and ethnicity. We construct masaajid in America and call them Afghani Masjids or Arab Masjids. Even as of this writing, calls for jihad against America if she attacks Iran are emanating from the minbars of the world but did calls for the cessation of hostilities between Iran and Iraq have the same resonance during that terrible war which resulted in the loss of over 1,000,000 Muslims? The Turkish government has recently approved making military incursions into Kurdish controlled areas of northern Iraq. Are there calls against Turkey not to attack the Kurds? Are we saying that non-Muslims are not allowed to violate our sanctity while we routinely violate it ourselves?

The subjective application of Islamic principles has its consequence and perhaps that would explain why Muslim life, Muslim societies and Muslim sanctity are undervalued on the world stage. Under application of Islamic principles and the devaluation of Muslim honor and prestige are inextricably connected;

"Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do." 2:85

The truth is that we as Muslims by and large are an ethical people of faith and the inheritors of a great prophetic legacy of faith, justice, goodness, and ethics, we just seem to have lost our moral momentum somewhere along the way. The month of Ramadan has reinvigorated our spiritual engines as it is its nature. Now that Ramadan is over, let's not go back to business as usual; let us move forward to a saintly revolution of sorts. Maybe what we need now is a reminder, or perhaps a complete spiritual overhaul. At any rate, something has to be done that directs our attention to our need for reform. Not of the faith, but of our practice of it. This, ladies and gentlemen, is the moral imperative.

Asserting morality regaining the moral imperative is not a simply a matter of espousing the virtues of honesty, integrity, fair play and monotheism. Nor is it a matter of political posturing, well choreographed press conferences or heart wrenching photo-ops. Moral leadership is a matter of transferring the moral and ethical principles of Islam from a verbal and textual state to an operative reality. The universal brotherhood of Islam must evolve from being a rosy sounding cliché to a bona-fide and undeniable actuality. The mandate of non-sectarianism, righteousness, fairness, magnanimity must be resuscitated to life from our texts. We are after all, being tested; not just individually but as a collective.

It is entirely imprudent of us to dismiss the importance of our standing with the very Lord whom we worship and revere. Every community has its reckoning; and ours is invariably on the horizon.

"Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do." 2:134

The prophetic message has to be liberated from the myopic prism of the few who only see aggression and oppression as the mantra of the Islamic hubris. The time has come for Muslim peoples to re-arm themselves with the moral imperative of righteousness. Not self righteousness, because self righteousness frequently leads to arrogance, but righteousness pure and simple which has at its core, humility and submission to Allah's way and reinstatement of principle in our dealings. There are too many moral issues on the table for which we offer no answer, no solution and for which we have no voice. We have to re-apply the principles of ethics, morality, civility and spirituality. The challenge is; first we must apply it to ourselves, our countries, our communities, our masaajid and our own families.

Sooner or later we will have to address the spiritual diseases which decimate our moral fiber. There is no shortage of issues upon which the Muslim umma can disagree and fight over. However, there are many other issues upon which many, if not most us find common ground. Most of the Muslims agree that morality is better than immorality. Most of us agree that there needs to be a presumption of safety from each other. And most can agree that sectarianism is not in the best interest of the Muslims. Most in my humble estimation would agree also that corruption and misappropriation of funds should no longer be the norm in Muslim countries. Most would also agree that more needs to be done to address, the issues relating to the poor, the weak, the homeless and the destitute amongst us whether they be Muslim or non-Muslim.

There has to be a fundamental change in the way we operate. The senseless and counterproductive culture of religious and ethnic based sectarianism needs immediate and complete extermination. Religious arrogance and tunnel-vision nationalism has to take a back seat to principle and Islamic world ethics. If the Muslim peoples ever expect to regain world leadership it will only occur if faith, morality and spiritual vision is reinserted in our constitution.

Islam has always been and will always be our best product. Were we to apply a moral spectrograph to ourselves, we would find that we have been eclipsed on many fronts in maintaining moral standards. I'm not talking about the theology of monotheism or the mantle of divine textual integrity, on that front we are second to none since there is no other religious document that can claim the authenticity of the Quran and there is certainly no religious doctrine which can successfully challenge the notion that there is only one true god. However, Islam is not simply a litany of theological cannons; it is a way of life, a way of doing things and a way of thinking. Islam has tremendous civilizational possibilities in the new world and in my opinion, offers the greatest hope for the worlds ailments. Islam addresses global warming, world hunger, unnecessary wars, materialism, and corruption. The answers are there, however we have to look close and look with purpose. Sometimes we do not even have to look close; sometimes the answers are closer than we think they are.

Islam is no doubt the greatest way of life if practiced and taken to heart and the Muslims have the potential to be a great people again. Greatness and honor with Allah is not a given, it has to be earned. The false sense of divine entitlement has to be replaced with the moral work ethic of Islam which stresses that morality and proximity to God is something earned though action.

Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). 49:13 It s not the arrogance and the declarations of a people which make them great; it is their humility and total submission to their Lord in every way; even the ways they do not always like.

Luqman Ahmad

Luqman Ahmad is a freelance writer and the Imam of Masjid Ibrahim Islamic Center in California. He is also an executive committee member of the North American Imams Federation (NAIF) and a General Council member of the Muslim Alliance of North America (MANA). He can be reached through his web site at http://www.imamluqman.com or through email at imam@masjidibrahim.com

Luqman Ahmad Is the Imam of Masjid Ibrahim Islamic Center in Sacramento, California where he has served since 1996. He recently returned to Sacramento after a two year absence. He comes from a well known religious Muslim family in the Philadelphia area. He is married and the father of five children. Luqman also studied at Umm Al-Quraa University in Saudi Arabia and at the Haram al-Mekki. While in Saudi Arabia, in addition to the teachers at Um al-Qura, the Imam studied with Sheikh Suleiman al-Hazmi, Sheikh Sayyid Sabiq who was his sheikh of tafseer al-Quran, and Sheikh Muhammad al-Ghazaali. Imam Luqman learned usool al-hadith from Sheikh Muhammad bin Humayad a classic era Az'harian trained in the Ottoman period. Imam Luqman also took lessons from the late American Sheikh; Muhammad Ghulaam Al-Haarith, who was one of the first indigenous American Muslims to attend Azhar University.

Article Source: http://EzineArticles.com/?expert=Luqman_Ahmad

Proposing a Dialogue Among Civilizations

noreply@blogger.com (Unknown) — Fri, 24 Jul 2009 22:50:00 -0700

Islamic Discourse:
Proposing a Dialogue Among Civilizations

The Review

Writer Carroll states in the introduction that prior to a trip she made late in 2004 she was unaware that the organizers of the Institute for Interfaith Dialog based in Houston, Texas as well as the organizers of the trip itself were members of a community of people inspired by the notions of Fethullh Gulen, a Turkish Islamic scholar. Reading further we find Carroll’s intent in this book is to ‘place the ideas of Fethullh Gulen into the context of the larger humanities. Chapter titles are 1: Gulen and Kant on Inherent Human Value and Moral Dignity, 2: Gulen and Mill on Freedom, 3: Gulen, Confucius, and Plato on the Human Ideal, 4: Gulen, Confucius, and Plato on Education, 5: Gulen and Sartre on Responsibility. Kant’s belief was that humans have inherent value, Gulen spoke of the transcendent value of human beings. Mills’ assertions that the tyranny of the majority must be met head long was presented from his viewpoint of the nineteenth century Briton. Gulen avows that ‘freedom allows people to do whatever they want, provided they do not harm others and they remain wholly devoted to the truth.’ An intriguing ‘trialogue’ regarding the human ideal is constructed by Writer Carroll between Gulen, Confucius and Plato in chapter 3. Chapter 4 addresses the mastery of the Book of Songs - music and poetry as vital to self development, leadership and service of family and leadership.

A Dialogue of Civilizations: Gulen’s Islamic Ideals and Humanistic Discourse presents the query ‘what is the level of resonance between Islam and the West?’ That the twenty-first century has become an episode of heretofore unnoticed quandary is obvious. Up until 9-1-1 few worldwide really gave much thought to anything other than their own viewpoint. Writer Carroll finds significance can be gleaned an awareness of the theoretically divergent views of Gulen, Turkish Muslim scholar and those of Immanuel Kant, Confucius, Plato, John Stuart Mill, and Jean Paul Sartre regarding critical hypothesis including intrinsic ethical pride, creature significance, learning, autonomy, and accountability. The reader may be surprised to find out these figures who are separated by centuries in time, as well as oceans or continents have a propensity toward speaking the same language.

Writer Carroll’s attentive writing style has produced a judicious and timely work, she is knowledgeable, presents her thesis in readable manner and holds reader interest. Not for everyone, if you are looking for a lighthearted, ‘story’ book for a quick afternoon read A Dialogue of Civilizations: Gulen’s Islamic Ideals and Humanistic Discourse is not that book. If you would like to learn a little more about Gulen and his notions of education and dialog then A Dialogue of Civilizations: Gulen’s Islamic Ideals and Humanistic Discourse will prove an eye-opening read.

Educational read, happy to recommend for those who are hoping to learn something of an interesting thesis.

For review I received a soft cover edition from a publicist.

Reviewed by: Molly's Reviews

molly martin

Genre: A Dialogue of Civilizations: Gulen’s Islamic Ideals and Humanistic

Author: B Jill Carroll

Paperback: 128 pages

Publisher: The Light, Inc. 26 World Fair DR Unit C Somerset NJ 08873 www.thelightpublishing.com

Language: English

ISBN-10: 1597841102

ISBN-13: 978-1597841108

Article Source: http://EzineArticles.com/?expert=Molly_Martin

Islamic Humaniora

noreply@blogger.com (Unknown) — Wed, 22 Jul 2009 18:36:00 -0700

The Urgance of English-Arabic Translation (Part II)

By: Fatima Ibrahim Ahmed Al-Menoufy

According to the Wikipedia encyclopedia, Arabic was also a major vehicle of culture, especially in science, mathematics and philosophy during the middle ages, that is why many European languages have also borrowed numerous words from it.

Pamela J.Farris says in her book Language arts on page 99
"English has borrowed from Arabic algebra, candy, lemon, orange, sugar, and magazine."

Not only these words English borrowed from Arabic, but there are hundreds of other words borrowed from Arabic, there are some hundreds of the words English borrowed from Arabic in Al Mawrid English-Arabic dictionary, such as typhoon which means in Arabic 7HA'F , Spinach 3('F. , and sesame which means in Arabic 3E3E.

So Arabic being one of the world great languages makes translation from and into that language very important, especially English Arabic translation.

No doubt that English is a world language; nowadays it is the language of science, aviation, computing, diplomacy, and tourism. It is listed as the official or co-official language of numerous countries .As well as Arabic, it is one of the six official languages in the United Nations

Consequently, the knowledge of the English language is one of the most important tools in achieving scientific and technological knowledge; moreover it is a tool of communication between countries, different cultural groups, various companies and organizations, communities and friends.

Translation is the tool to make use of the new technology and science. Science knowledge coupled with multiple languages and cultures are increasingly important in an expanding global economy and world welfare. It is clear that Britain and the USA are the forefront of new ideas in science and technology. USA has pioneered in all fields of technology and science; accomplishments of Britain and US technology are in English, so it is very essential to know English to make use of such technology and science.

Also Political relationships, wars, and conflicts make translation so important to have access to what is going on in different parts of the world, especially Arabic English translation, as English is the language of the big powers of the world, and the Arab region is the theatre, where vital events take place at present.

No denying that English is the cornerstone of the world media, many important news sources are in English, on page 34 of the book The Spread of English the writer says: "English newspapers in non English mother-tongue countries are another indication of the world wide status of English".

If one knows English, one can read the news and points of views of several writers around the globe, by doing so one can expand his knowledge, and get a broader outlook on the surroundings, and to look at issues with a broader perspective. In my opinion, knowing any language is an international passport specifically English.

English is also the language of communication, with the spread of internet, English appeared to be the language of communication, hundreds of millions of different races communicate with each others via the internet in English, thus English helps to strengthen ties, and make friends among different cultural groups of people on different spots of our planet.

So being the language of science technology and communication, in the age of the internet, English spread so widely, there has never been a language so widely spread in so short a time as English.

As mentioned above, both Arabic and English are great world languages, so translation between this pair of languages is important and essential because of the many reasons mentioned previously.

Translation has been and continues to be the means of cultural and knowledge exchange among people throughout history, and the means of preserving cultural heritage.

As the Islamic Arabic Empire spread, the Arabic language and, indeed, culture was enriched by contacts with other civilizations: Greeks, Persians, Copts, Romans, Indians and Chinese. During the ninth and tenth centuries, a great translation movement, centered in Baghdad, was in force, in which many ancient scientific and philosophical tracts were transposed from ancient languages, especially Greek, into Arabic. Many were enhanced by the new wisdom suggested by Arab thinkers; other texts were simply preserved, only to re-emerge in Europe during the Renaissance.
Modern European languages, such as Spanish, Portuguese, French, Italian and English owe a great debt to Arabic. The English language itself contains many words borrowed from Arabic: algebra, alchemy, admiral, genius, ghoul, mare sherbet, soda and many others. "

By the means of translation cultural heritage is preserved and new civilizations evolved and flourished; the western civilization for instance, was established on the Arabic and Islamic civilization; scientific books were translated from Arabic into different European languages, and it was the core for the current western civilization.

In the book of "Muslim Contributions to World Civilization" On page 118 we will find that, "From 1154 AC to the sixteenth century, Jewish, Christian, and Muslim scholars from Western Europe and Spain translated books from Arabic into Latin in the Toledo Academy established by Alfonso, Sabio the Wise. The translations were then distributed to academic centers in Europe, where they became the basis of the Renaissance, the revival of knowledge in Europe."

Stanwood Cobb says:" Europe was indebted for all of its beginnings in alchemy and chemistry to the chemical science of the Arabs, which reached them through translation of Arabic works into Latin. In this science, as in other arts and sciences which they practiced, they developed an objective and experimental method as opposed to the purely speculative method of the Greeks."
"The science of algebra owes much to gifted mathematicians of the
Islamic era. Its very name proves the magnitude of this debt, for the name itself is Arabic, al gebr, "a binding together ."

"In addition to the volumes of Greek science, many scientific works of the Arabs-Avicenna, Averroes, and Rhazes in particular-were translated."

So English-Arabic translation has been and continues to be of great importance, the causes in the past and present are only different. Currently, it is well known that English Arabic translation is increasingly becoming a topic of much concern and importance these days. Oil, strategic location, history of the Islamic and different other civilizations that took place in the Arabic region, and the current events in the Middle East on the Arab side and the western desire to possess the oil and dominate the region on the Western side, contribute to this importance. This paper highlights the importance of English Arabic translation, mainly the translation of the two word English idioms into Arabic; as English language is full of idioms native speakers of English use a lot of idioms and expressions in everyday conversations, books, newspapers, magazines, TV shows on the Internet because idioms add color to the language, but at the same time, idioms are difficult to understand because their meaning is not what it appears to be at first sight. This imposes a major difficulty to translators from English into Arabic.

For example in the Telegraph newspaper dated 19/09/2006 one of the headlines reads "Police patrols at churches stepped up in Pope Row"

The Idiom 'step up is used in this article, the Idiom Connection defines the idiom' step up 'as follows "rise to a higher or more important position, be promoted"

Al Mawrid dictionary translates the idiom 'step up' as J2J/- J6'9A- J2/'/- J*6'9A- JF/A9- J*B/E
In the context of the previous article, the idiom 'step up' can be translated as - J2/'/ , it is the translation of the meaning of the idiom.

A Second example in The Sunday Times dated April 30, 2006, the Idiom 'back down' is used in the following articles:

Iran's psychopath in chief, by Israel

"Britain, France, Germany and America hope to pass a resolution at the United Nations Security Council this week mandating Iran to suspend its work on uranium enrichment. If Iran refuses to back down, the security council could impose targeted sanctions."

Also in the Mail guardian online dated 07 November 2005 we will find the headline

'Blair to back down on anti-terror laws'

British Prime Minister Tony Blair reluctantly accepted on Monday that he would have to back down on proposed anti-terror laws that would enable police to hold people for up to 90 days without charging them.

Home Secretary Charles Clarke, announcing what amounts to a climbdown, said, however, that the new time limit would not be as short as the 28 days sought by critics of the new Terrorism Bill, which faces a parliamentary vote on Wednesday.

"We do not want to compromise on the 90 days at all. It will be a compromise with this nation's security," said Blair at his monthly Downing Street press conference, where he held out hope that he could yet minimise the impact.

American Heritage Dictionary of Idioms - defines the idiom' 'back down as 'Reverse one's upward course, descend. For example, When she saw the wasps' nest on the roof, she hastily backed down the ladder. This literal usage usually refers to something one has climbed, such as a ladder or mountain. [Mid-1800s]

Al Mawrid dictionary translates the idiom 'back down' as --J*F'2D 9F E7D(
Also 9F J*.DJ 9F - J*1',9 is a proper translation

In the previous articles, it can be translated as 9F J*.DJ 9F - J*1',9, and it is the translation of the meaning of the idiom.

Idioms are one of the factors that makes translation remain a human activity; although attempts have been made to automate and computerize the translation of natural language texts, or to use computers as an aid to translation, but translation remains mainly a human activity that needs skill, intelligence, human feeling that keeps the life and spirit of the original language to the translated text, idioms pose a challenge to any translation program. Since a lot of idioms cannot be translated literally.

The right understanding of Idioms is the key to have a good translation from English into Arabic. English is full of idioms; native speakers of English use a lot of idioms and expressions in their speech and writing, in other words, native speakers of English use idioms all the time. Idioms are the grease that makes language flow, but at the same time idioms are difficult to understand because an idiom is "An expression whose meanings cannot be inferred from the meanings of the words that make it up." Webster's Online Dictionary, but some are easier to guess when they have some association with the original meaning of the individual words. So the translator should be aware of the idioms.

The idiom 'cold feet' which the Cambridge Advanced Learners Dictionary defines as:"to suddenly become too frightened to do something you had planned to do, especially something important such as getting married" , whereas the American Heritage Dictionary defines the idiom 'cold feet' as
"Fearfulness or timidity preventing the completion of a course of action".

It is used in an article in the guardian newspaper on Saturday March 25, 2006 as follows:

'Iraq hostages 'were saved by rift among kidnappers'

• Guards got cold feet after American was shot

• Returning Kember 'failed to say thanks to rescuers'

Jonathan Steele in Amman, Ewen MacAskill and Richard Norton-Taylor

Saturday March 25, 2006

The Guardian

The British hostage Norman Kember and his two Canadian colleagues owe their freedom to a rift among their Iraqi kidnappers, a western security source close to the rescue operation said yesterday.

This idiom used in the previous article can be translated as AB/'F 'D-E'3 DA9D 4& E'- FB5'F 'D4,'9G #H 'D+B) DA9D 4& E', the translation is the paraphrase of the idiom according to definitions given above. So the right understanding of idioms is the key to translate well.

An idiom is learned and used as a single unit of language; and should be translated in the same way. To translate idioms the translator , first of all needs to recognize idioms , understand them, know the culture from which the idiom comes, the origin, the atmosphere in which it is used , then the translator should do his/her best, at first to find an equivalent or a corresponding idiom in the target language that keeps the flavor of the original, if there is not such corresponding idiom or phrase the translator analyzes the idiom and translates the meaning of the idiom in words that keep the color and flavor of the idiom in the source language

Every language is idiomatic; each language has a certain set of rules that govern the way words are put together to express facts, ideas and feelings. The rules and their exceptions are unique to the language, despite possible similarities with other languages. In this sense, a language is always idiomatic. Within this general consideration, we usually think of 'idioms' as unique phrases: we use them to express something that other, more general sentences can't express just as well. It is important to learn idioms to be able to communicate well. They are also interesting to study because of the insight they give us into the language and the people who use them. These expressions originate in the history, literature, religion, and traditions typical of a certain community. For this reason, idioms reveal much of the way of thinking of a community.

Since idiomatic expressions are so frequently encountered in both spoken and written discourse, they require special attention in translation
the Oxford Advanced Learner's Dictionary defines 'idiom' as : a group of words whose meaning is different from the meanings of the individual words:. This means even if one knows the meaning of each word; one may not understand the idiom itself. So we cannot translate the idioms correctly unless we understand their meaning. If we take into account the idiom ' New blood and translate it into Arabic (/E ,/J/) word by word, (/E ,/J/) is sometimes used in Arabic to mean young people. On one hand, it can be viewed as an equivalent, on the other hand sometimes it is hard to guess that the expression actually means ' people with a lot of energy or fresh ideas who are brought into an organization in order to improve it' as defined in Cambridge advanced Learner's dictionary, as in F-*', 'DJ /E ,/J/-- it can mean the need for new blood in a hospital for instance, but sometimes it can be misunderstood.

Based on the previous definition in Cambridge advanced Learner's Dictionary, the appropriate translation for this idiom is #4.'5 EDJ&) ('D7'B) H 'D-JHJ) H 'D#AC'1- 'AC'1 H 7'B'* ,/J/) .The translation here is a paraphrase.

As a matter of fact, the literal translation of an idiom is often absurd or comical. The idiom 'Back burner ' literally translates into Arabic as ''D-'1B 'D.DAJ'

The literal translation in Arabic sounds comical. The Dictionary of English Idioms & Idiomatic Expressions defines it as follows: If an issue is on the back burner, it is being given low priority is ' then the right translation is -'D EF 9/E 'D'G*E'E-BDJD 'D'GEJ)
sometimes The image created by the literal meaning of an idiom is comic but sometimes it can help to remember that idiom.

Here is an example of English idioms that can be easily understood from the images they evoke. The English idiom double faced translates literally in Arabic as 0H H,GJF- (with two faces) in Arabic. So the image created by this idiom helps us to remember and understand it. So we can translate it as EF'AB 'hypocrite' in Arabic- or -E.'/9 deceiver (in Arabic), which will be an adequate translation. The image created by the idiom double faced can make us think of a person with two faces , which means hypocrite .Even though using the images of the literal translation is an effective and fun way to learn English idioms, the literal translation alone is deceiving in many cases

The real meaning of the English idiom has to be learned in context to be correctly understood. It is necessary to study idioms within sentences. A proper example makes the meaning and the use clear. For example the idiom sitting duck which means 'an easy target', when we learn this idiom in a sentence as in "His arguments were so simple, she was able to knock them down like sitting ducks." It will be easy to understand that the idiom means 'an easy target' and translate it into Arabic adequately, if we translate it literally in Arabic it would be (7) ,'D3) which does not make sense in Arabic, but the adequate translation is a paraphrase translation of the idiom which is G/A 3GD

Translation of ideas and meaning from one language to another leaves much freedom to the translator , but translation of idioms does not need only translation of ideas and meaning , the translator should keep the effect idioms give to the language as possible as the translator can. To translate idioms word-for-word" translation is inadequate and confusing, To translate idioms well, the translator must recognize idioms to be idioms, the translator must understand the goals and intents of the author of the original work; and the context in which idioms are used, then s/he should understand the meaning of the idioms, s/he should look it up in dictionaries, search on the web , ask native speakers, and understand the massage of the idiom and in what context it is used . It is good to find a similar idiom in Arabic that carries the same meaning of the English idiom, if the translator cannot find so it is good to parse the idiom apart into its meaning and translate the meaning.

Katharine Barnwell says: The task of the translator is to translate the meaning of the message, rather than the words.

Bible Translation, Katharine Barnwell, 1986, p. 12.

In order to have a good translation, there must be a good translator, who should be fluent in the two languages he seeks to translate between. He must understand the language which he is translating from, as well as the language in which he is translating the work into. Moreover, a good translator must specifically be a good communicator in the target language. A good translator must have the knowledge, skill and experience in this business; In fact the translator has a very serious responsibility not to change the meaning in any way. He must be careful not to add anything to the meaning, or to leave any part of the meaning. Actually the task of translator is more difficult than the writer himself, the writer is free to express his ideas and views in the way he sees suitable and in the vocabulary he likes, but the translator confines himself to the words the writer used and he must be careful not to add anything to the meaning, or to leave any part of the meaning.

Conclusion:

From what has been mentioned above, it is obvious that translation is the bridge of appreciation, love and friendship among nations, it is necessary for progress and prosperity .By the means of translation new civilizations evolved, the western civilization was established on the Arabic and Islamic civilization; scientific, books were translated from Arabic into Latin, and it was the basis for the western civilization.

English Arabic translation has been and continues to be of great importance, because both languages are great world languages, moreover current events, wars, conflicts and struggles in our world add to this importance ; English is the language of big powers and Arabic is the language of the region where conflicts take place for many reasons mentioned previously

Idioms pose a challenge to translators from English into Arabic. English is full of idioms which cannot be understood from the individual words .A translator of English idioms into Arabic needs good knowledge of the two languages and a good knowledge of both cultures .Idioms reflect culture traditions ,cultural identities and history of any nation. They give us insight into history , culture , traditions, and values, morals. So idioms reflect our common humanity through language.

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The Urgance of English-Arabic Translation

noreply@blogger.com (Unknown) — Wed, 22 Jul 2009 18:32:00 -0700

Islamic Humaniora:
The Urgance of English-Arabic Translation (Part I)

By: Fatima Ibrahim Ahmed Al-Menoufy

This article is devoted to the English Arabic translation; it will lay the light on the definition of translation, the importance of English Arabic translation, the difficulty idioms impose to translators, the qualities of a good translator and the necessity for translation in general.

Translation in Dr. Hasanuddin Ahmed's words is: "the action or process of delivering from one language into another. It is the expression or rendering of sense of words, sentences, and passages etc from one language into another." Ulm-ul-Qur'an, Dr. Hasanuddin Ahmed, I.A.S.

The Columbia Encyclopedia defines translation as the rendering of a text into another language.

Katharine Barnwell (1986, p. 8).defines it as follows: Translation is re-telling, as exactly as possible, the meaning of the original message in a way that is natural in the language into which the translation is being made.

Translation is much more than the interpretation of the meaning of a text in one language and the production of a new, equivalent text in another language , or the substitution of the words of one language with the words of another language, or the rendering of meaning of a text or whatsoever in one language into another, it is the bridge of appreciation and understanding among people of different cultural groups , it is the means of communication among different groups of people, the means of cultural exchange, the means of preserving cultural heritage of any nation, the means of forming ties and friendships among different groups of people, and the means of understanding and peace.

Human beings are after all not living alone and, every human being has the need and desire to know about one another, man tries to learn what other people are doing, how they are living, and how they have lived. We would like to know, apart from our different ethnicity, color, language, and culture, whether we share the same understanding of love, passion, sorrow, aspiration, sympathy, jealousy and many other respects of human nature. So as long as the desire to exists, translation will be the only bridge across which our aims are reached and our desire realized.
In the general sense, the goal of translation is to build bridges among different groups of people, but the goal of translation in the theoretical sense is to establish a relationship of equivalence between the source and the target language; it should ensure that both texts communicate the same message.

There has been debate as to whether translation is an art, a science, or a Skill. I think Translation is a combination of all of them. It is a science in the sense that it needs complete knowledge of the structure, grammar, semantics, and syntax and in general the make-up of the two languages concerned. It is an art since it requires artistic talent to reconstruct the original text in the form of a product that is presentable to the reader who is not supposed to be familiar with the original. It is also a skill, because it requires attention to detail the meaning and a thorough understanding of the relationship between syntax and semantics, coupled with extensive cultural background and the ability to provide the translation of something that has no equal in the target language.

Also being a human skill, it enables human beings to exchange ideas and thoughts regardless of the different languages they use. Man is endowed with the ability to convey his feelings and experience to others through language. For this process of communication man acquired both spoken language and the written language, but when human beings spread over the earth, their languages differed and they needed a means through which they can communicate and interact with each others. Thus necessity for translation to convey one's feelings and experiences into the other language was felt.

Sometimes we ask ourselves, why is translation between English and Arabic important? Both Arabic and English are of the world great languages, in the book 'The Spread of English, on page 77 the writer says: "the great languages of today are languages of empire, past and present. Only two, Mandarin Chinese and Russian, continue as languages of administration within single, ethno linguistically diverse states. The others -Arabic, English, French, and Spanish-are imperial legacies, having survived the disintegration of the empires that fostered them."

Arabic language is one of the great world languages. there have been great languages of great empires that did not survive as a great language , like Turkish for instance, when we compare Turkish with Arabic, we find out that Arabic survived the disintegration of the Arab Islamic empire and it continues to be one of the great languages of the world till today, while the Turkish language which was the language of administration and authority in the middle east , Balkans, and different parts of the world that was under the Ottoman rule for a thousand years ,but Turkish in the words of Fishman on page 77 in the book 'The Spread of English" 'flowed back to Anatolia with the collapse of the ottoman empire'. But these words are not 100% accurate because Turkish is spoken all over Turkey and in Northern Cyprus, not only in Anatolia which is only a part of Turkey. Also Turkish minorities in the former Soviet Union republics, Bulgaria, Russia, Greece, and Romania use Turkish as their mother tongue. Moreover the languages of Azerbaijan, Turkmenistan, Uzbekistan, Kazakhstan, Kyrgyzstan, are all branches of the Turkic language family. Yet, no denying that Turkish language lost a lot of its importance after the collapse of the Ottoman Empire.

Returning to Arabic, it is one of the six official languages adopted in The United Nations. Arabic is the language of a rich culture and civilization dating back many centuries; it was the language of Muhammad, the Messenger and Prophet of Allah (Allah is the Arabic word for God), and it is the language of the Holy Qura'an. It has produced great figures such as Averroes(Ibn-Roshd), the medieval Aristotelian philosopher; Ibn Khaldun, the first social historian; and Khalil Jibran. Between the eighth and the fifteenth centuries, the volume of literary, scholarly and scientific book production in Arabic and the level of urban literacy among readers of Arabic were the highest the world had ever known to that time. Islamic artists have used Arabic script as their principal art form for centuries; the beauty of their work will be revealed to anyone through the study of Arabic. Arabic is a member of the Semitic group of languages, closely related to Hebrew and Aramaic, the language the Christ spoke. Moreover, Arabic is widely spoken; total speakers of Arabic exceed 350 million.

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A Brief History of Fundamentalism in Islam

noreply@blogger.com (Unknown) — Wed, 22 Jul 2009 18:25:00 -0700

A Brief History of Fundamentalism in Islam

By: Michael Cooper

There are few people on earth today who have not heard something about Islam. Islam is one of the most prominent religions in the world today with at least 750 million people practicing. Islam is a voluntary relationship between an individual and his creator. Islam emerged in Arabia during the early 7th century. Islam means “submission” in Arabic, which is the basis for the religion---submitting to the Will of God. Islamic religion is formed on the foundations of Islamic life, variety and unity is Islam, and Islam and its nonbelievers. The Islamic people had a new faith in their religion and kept their hopes high to conquer and spread the religion. They changed the society that was used across the lands and brought a new religion that would keep the people high in assurance that they’ll always have a good spirit.

The foundations of Islamic life are based on a sacred text called the Qu’ran. The Qu’ran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. The Qu’ran is the prime source of every Muslims’ faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and his creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system. From the time the Qu’ran was revealed, until this day there has always been a large number of Muslims who have memorized all of the Qu’ran, letter by letter. Not one letter of the Qu’ran has been changed over the centuries.

Another source for the basis of Islamic life is al-Hadith, or sunnah. This is a vast body of transmitted stories and sayings attributed to the Prophet and his comparisons. Unlike the Qu’ran, these stories are not assembled in a single, absolutely accepted text. There are actually many collections of Hadith. Over time, during the first few centuries of Islam, it became obvious that many so-called hadith were in fact spurious sayings that had been fabricated for various motives, at best to encourage believers to act righteously and at worse to corrupt believers' understanding of Islam and to lead them astray. Since Islamic legal scholars were utilizing hadith as an adjunct to the Qu'ran in their development of the Islamic legal system, it became critically important to have reliable collections of hadith. While the early collections of hadith often contained hadith that were of questionable origin, gradually collections of authenticated hadith called sahih were compiled. Such collections were made possible by the development of the science of hadith criticism, a science at the basis of which was a critical analysis of the chain of (oral) transmission (isnad) of the hadith going all the way back to Muhammad. The two most highly respected collections of hadith are the authenticated collections the Sahih Bukhari and Sahih Muslim. In addition to these, four other collections came to be well respected, although not to the degree of Bukhari and Muslim's sahih collections. These four other collections are the Sunan of Tirmidhi, Nasa'i, Ibn Majah, and Abu Da'ud. Together these four and the two sahih collections are called the "six books" (al-kutub al-sitta). Two other important collections, in particular, are the Muwatta of Ibn Malik, the founder of the Maliki School of law, and the Musnad of Ahmad ibn Hanbal, the founder of the Hanbali School of law.

The third source that provides an important basis for the faith is the biography of the Prophet of God---Muhammad. Muhammad ibnu Abdillah was born in Mecca in the year 569 CE. Orphaned at an early age, Muhammad was cared for by his uncle. He earned his living as a trader and a Shepard among the Bedouins, and was known by his people as al-amin (the trustworthy one). When he was 25, he married Khadija. When Muhammad reached the age of 40, the angel Gabriel came to him with revelations that established his prophethood. Muhammad was first ordered to instruct his immediate family on Islam, including his beloved wife Khadija, but eventually it was revealed to him that he should begin delivering the message to all of mankind. In the next 20 years of his life, he communicated the message of Allah to his people, and set an example for how each human being should lead her or his life. This is especially valuable since Muhammad is the last Prophet of Allah. In the year 632, the year of his death, the Prophet delivered his famous last sermon.

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Islam Against Terrorism, an Overview of Jakarta Bombing 2009

noreply@blogger.com (Unknown) — Sun, 19 Jul 2009 20:15:00 -0700

Islam Against Terrorism, an Overview of Jakarta Bombing 2009

By: Kalpna Sharma

“Nation which has strength of Oil, Economy and Military

would continue to rule the world in 21st century”

As I have debated in my previous article about the role of nations which has the strength of OEM would rule the world. The role of USA in Middle East, Iran, Iraq and Afghanistan is an expanded form of gaining control over Oil, which is the first step and ingredient of achieving world dominance. Earlier, rather till mid nineties, a few Oil and Petroleum Exporting Countries (OPEC) did have the courage to mould the world economies ups and down; but today USA is in the most dominant position of strength to accept or reject their terms. As the weak people when can not stand against a powerful enemy, they resort to run and hit types of warfare’s. What Western nations are now terming such fundamentalist’s attempts as terrorism? This new form of terrorism is not new but reinvented and practiced means of resistance. As terrorism identifies no religion or relationship and the maximum victims of such heinous acts are innocent citizens; that is why; I termed this menace the Scourge of Terrorism (Sot), people who launch such attacks terrorists and the entire gamut terrorism.

Before, I proceed further let me explain as to what is the war of patriots and terrorism. The origin of Guerilla type war of patriots goes back to as far as 1764-70 AD when, one of the greatest Maratha leaders, Chhatrapati Shivaji had launched a crusade against the most tyrants and oppressing Mughal rule. He had always targets and fought against the well armed and trained soldiers and never victimized innocent citizens. Now days, the War of terrorists is different both in attacking targets and means of executing. His aim was to incite small but numerous armed rebellions in Mughal regime, thus, forcing them to come to their terms. The medieval periods of war of patriots and today’s war of terrorist can not be compared with modern time of advanced technological reach. As the former was governed by the local needs of natives, the terrorism is ruled by the dominance of Oil and oil flow in modern time.

The Oil and oil flow is the only natural source available which would make or break a nation’s strength. I believe that any country which controls, Oil Flow would control the world. Now let me share my views as to what I really mean with OEM. I feel that any nation which would control Oil would have prosperous and strong economy; and which inturn will create powerful Military. Therefore, growth of one ingredient is directly proportionate to other. Rather, I would say that the progress and growth of one sector is flowing out of the strength and stability of other. I, therefore, perceive the following correlation amongst Oil, Economy and Military;

· One; Control of Oil would provide a nation liberty of utilizing, moving, transporting and operating her natural, artificial and Human resources to the maximum potential;

· Two; utmost unitization and extreme exploitations of country’s resource would make the State’s economy prosperous and strong; and

· Three; Strong economy require protection and safety in every field. It not only requires safeguarding her geographical territories and oversea economic interests of own state; but also of friendly countries, thus envisaging the requirement of powerful Military. I would place the USA policies based on my OEM theory. She has not only been able to gain control but also forced world to follow her various trade related policies of own interests. I sometimes view the role of World Trade Organization (WTO) and World Bank (WB) with skepticism due to bullying tactics of developed Nations.

I, thus, conclude that future interests of most of the states would be governed through Oil Command Diplomacy (OCD) which would be the real factor of states strength. Oil generates Economy; and Economy makes Military. So far, the USA with her allies has proved true my first presupposition and they all are nearly controlling the two third out flow of Oil in the world. Despite major economic recess at home, these Nations have not only been able to protect but also maintain their overseas Economic interests due to powerful Military.

What would be the real effect if any nation is unable to meet her home Oil inflow

demand? The readers can well imagine, if USA stops her oil supply for a day. The oil in other term is the true symbol of meeting the most important Dynamic Propelling Energy (DPE) requirements out of two, due to which a nation is required to power her mobile resources. I believe that most of the States have been able to meet the second Static Propelling Energy (SPE) requirement of electricity, factory and industries operation needs but DPE can only be sustained through Oil.

After debating about the OEM basic beliefs, I would now try to discuss about the relationship of Oil and terrorism. As, most of the world nations believe that USA and her allies’ invasion of Iraq, on the pretext of threat of possessing Weapons of Mass Destruction (WMD) were mere a device and an approach to control the most sought after DPE source of Middle East, therefore, my first prophecy of oil to make a nation’s economy strong is proving true. As the natural oil sources are in the heart of Islamic world, therefore, the entry of Western World is acting as a fuel to Muslim’s Religious Identity Crisis Conflict (RICC) ideology. As I have already advocated that terrorism is going to be the basic tool of sustained RICC movements’ world over, the terrorism is directly related to oil entity.

You would agree with me that the death of over 50 innocent civilians in Iraq every alternate day through Improvised Explosive Devices (IED) attacks is the beginning of war for oil control. Despite proving wrong at home, the USA and her allies continue to pursue the Oil Dominance Diplomacy (ODD). Though Russia, China and Japan have been expressing not only their reservations on continuous presence of USA and her allies in Iraq, but also they had a perceived fear of losing in ODD against USA.

Readers would now be able to draw and define a clear line of interest of various Nations trying to contain terrorism and prevent its nefarious spread in other countries. What I believe that:

· One; the terrorism is going to be a nature of warfare in future;

· Two; weaker nations would continue to resist powerful against natural oil resources control;

· Three; Islamic nations particularly located in Middle East, Asia and around Mediterranean would continued to be involved not only in RICC but also struggle to sustain their natural resource and wealth.

· Four; the role of other countries would be to play the Watch and Wait Diplomacy (WWD) to exploit terrorist’s movements in the name of either RICC or patriotism. There might be involvement of some third countries in inciting and fueling resistance movement in Iraq to tie down USA economy to the ever lowest level of world dominance.

· Five; as DPE oil source would govern the future role of a nation, the RICC is going to spread beyond every nation’s geographical boundaries through subversive activities.

· Six; if so than what would be our means and measures to prevent repetition of bombing of Twin Towers, metros in Mumbai in India and London; and other various other similar IED terrorist acts.

Do you believe that what a nation terms terrorist attack is really true for other? I

strongly say No, and repeat no. As I believe that no country has the right to infring in other nation’s internal affairs and creates disturbed situations. A terrorist in the eyes of Western Nations might be a freedom fighter amongst own citizens.

How do you differentiate between an act of terrorism and patriotism, I leave it to

esteem readers but in my views, I define terrorism as “an act of people which harms innocent citizens, damages State property and incites armed uprisings against a legally elected government”. Though it has nothing to do with religion and community, but some of the communities resolve to terrorism as a tool to fulfill their political dreams and aspirations. Anyhow, as the Muslims are passing through most crucial stage of their RICC, they perceive a direct threat to not only religious philosophy but also the natural resource of their countries. These Islamic leaders are true to some extent; but the manners with which Muslims sectarian violence is frequently erupting in Iraq, Pakistan and Iran are alarming indicators.

After defining terrorism, I would debate about various reasons of terrorism which need world leaders to pay attentions. The United Nations Organization (UNO) through its subsidiary organization must address the basic problem of RICC of Islamic nations or else, the future shape of terrorist conflicts is going to far bloodier than ever before. What I perceive that the Islamic patriots would take terrorist strikes against softer and easy targets deep inside Western Countries because of;

· One; easy access of entry and exit from Western Nations including USA;

· Two; availability of large number of Pro-Religion Fanatic Believers (PRFB) in Europe, USA, Africa and Asia;

· Three; well established and organized economic network in entire world;

· Four; uncontrolled procreation, thus, always leaving a scope of exploitations for pecuniary gains, which most of the fanatics generally do. I have observed during my visit to some of the affected countries of Afghanistan, Pakistan, Bangladesh, India and Myanmar that hard core Islamic fanatics visit interiors areas of all these countries and contact poverty ridden large families and pay them handsomely to donate a male child for education and cause of Islam. During my one of the meetings with an Islamic scholar at Delhi at All India Imam office in later 2000, he informed that that the most of the Islamic scholars have identified over hundred families who were waiting for Islamic scholar to arrive and hand over their one male child between the age of seven and ten to follow the religious teachers to Madarassas for perceived Islamic education. While departing, the Islamic scholar had paid nearly rupees 10,000/ Pakistani and Afghani rupees, thanking for donating a child for the cause of Islam and Allah. Later I came to know that actually most of the children were transshipped to various Islamic schools in Bangladesh, Pakistan and Afghanistan.

· Five; availability of criminal’s well setup illegal drug trafficking and real estate mafia to support such movements for own pecuniary gains.

· Six; Support of third countries to pressurize other for world hegemony thus making arms, explosives and money easily available.

USA being in the heart of Oil enrich geographical area is having nearly 60% of the control over Oil Dollar Market (ODM) thus making other nations skeptical about her real intentions of being in Iraq or Middle East. I would make an attempt to cover what are effects of RICC and Flow of Oil Diplomacy (FoOD). Readers’ views are solicited at som_kalpna@yahoo.com

I, S Kalpna Sharma, am a freelance journalist who frequently write on various issues relating human values. As y impetus of debate has always been focused on current issues, I would now debate about the curse of terrorism and effect of heavy blood bath of Innocent citizens in Iraq and elsewhere. 15 May 2007

Article Source: http://EzineArticles.com/?expert=S_Kalpna_Sharma

Get Free from Extrimism in Religion

noreply@blogger.com (Unknown) — Sun, 19 Jul 2009 20:09:00 -0700

Get Free from Extrimism in Religion

By: Warren Cooley

I do not have the right to tell you who you will meet in the hereafter. You must grant me the same right and do not have the right to tell me who I will meet in the hereafter. How we deal with each other while we are here on earth is by respecting a boundary of individual freedom. It is drawn and ends at the point of doing physical harm to another. The boundary of freedom can be changed only through a dialogue of negotiation or by means of fair trade. These are absolute rights inherent in every human’s existence. If you disagree with the parameter of these rights and seek to impose a standard of conduct that violates my inherent rights. Then I claim the right to protect myself from your tyranny and escape from it by whatever means are available or failing this kill you if I have the power to do so.

This simply stated position is a new foundation for dealing with the rising tide of extremism. It opens a path back to moderation, coexistence and cooperation by imposing an ultimate consequence on the behavior of extremists. It implies that freedom is the birth right of every individual. The essence of freedom can not be granted or given because its origin is born first in hearts and minds. Freedom can only be claimed, then won and protected by means of effort, discipline, wisdom and knowledge. Freedom exists to inspire the best in humans and therefore must never be compromised but should be nurtured only by the active demonstration of the potential it offers. You can not liberate another human or country. You can only demonstrate the potential, happiness and joy of an existence based in freedom. Liberation is an individual battle that is first, always and only joined in the heart and mind.

Granted this is an esoteric position so, perhaps a few examples to see how it might play out against the current turbulence of the modern world. Would we have religious fundamentalists, be they Islamic, Christian or some other sect, seeking to impose spiritual beliefs on anyone? No, they must agree that they do not have this right or face an ultimate consequence. Would we have a world superpower engaged in protecting its economic and political interests by attempting to build democracy? No, freedom can not be grant or given. It must be won by those who cherish it. Economic and political interests can be extended only through negotiation and trade. Dependence on oil can not be secured by force it can only be traded for or innovated around. Could women be subjugated, forced to bear children or have abortions? No, they are individuals and have a claim to the boundary of freedom.

Their decisions about children are ultimately spiritual in nature and therefore can not be imposed. Would this new position have profound political implications if trumpeted in a democracy and allowed to ascend as the focus of political debate? Yes, it represents a new foundation for decisions and offers a new set of solutions. It undermines the chaotic entropic trends towards extremism by offering a rational unassailable position for moving forward. It offers the hope, freedom and justice that humanity desperately needs to save itself.

About The Author: Warren Cooley is a professional educator, and the writer/creator and of http://www.loveaha.com. This unique social networking community explores the question: “what is love?” Registered members are people interested in building healthy emotional relationships based on a deeper understanding of love. Visit the LoveAha community and register free or try the “What Is Love” quiz. Get a FREE personalize email report revealing what you believe about love. http://www.loveaha.com/quiz

Article Source: http://EzineArticles.com/?expert=Warren_Cooley

Illuminationist School in Islamic Philosophy

noreply@blogger.com (Unknown) — Mon, 13 Jul 2009 18:27:00 -0700

Illuminationist School in Islamic Philosophy

Illuminationist philosophy was a school of Islamic philosophy founded by Shahab al-Din Suhrawardi in the 12th century. This school is a combination of Avicenna’s philosophy and ancient Iranian philosophy, with many new innovative ideas of Suhrawardi. It is often described as having been influenced by Neoplatonism.

In logic in Islamic philosophy, systematic refutations of Greek logic were written by the Illuminationist school, founded by Shahab al-Din Suhrawardi (1155-1191), who developed the idea of "decisive necessity", an important innovation in the history of logical philosophical speculation.

Transcendent School in Islamic Philosophy

noreply@blogger.com (Unknown) — Mon, 13 Jul 2009 18:23:00 -0700

Transcendent School in Islamic Philosophy

Transcendent Theosophy is the school of Islamic philosophy founded by Mulla Sadra in the 17th century. His philosophy and ontology is considered to be just as important to Islamic philosophy as Martin Heidegger's philosophy later was to Western philosophy in the 20th century. Mulla Sadra bought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy, several centuries before this occurred in Western philosophy.

The idea of "essence precedes existence" is a concept which dates back to Avicenna[12] and his school of Avicennism as well as Shahab al-Din Suhrawardi[13] and his Illuminationist philosophy. The opposite idea of "Existence precedes essence" was thus developed in the works of Averroes and Mulla Sadra as a reaction to this idea and is a key foundational concept of existentialism.

For Mulla Sadra, "existence precedes the essence and is thus principle since something has to exist first and then have an essence." This is primarily the argument that lies at the heart of Mulla Sadra's Transcendent Theosophy. Sayyid Jalal Ashtiyani later summarized Mulla Sadra's concept as follows:

"The existent being that has an essence must then be caused and existence that is pure existence ... is therefore a Necessary Being."

More careful approaches are needed in terms of thinking about philosophers (and theologians) in Islam in terms of phenomenological methods of investigation in ontology (or onto-theology), or by way of comparisons that are made with Heidegger's thought and his critique of the history of metaphysics.

Source: http://en.wikipedia.org/wiki/Islamic_philosophy#Illuminationist_school

Islamic philosophy in Andalucia and North Africa

noreply@blogger.com (Unknown) — Tue, 26 May 2009 02:39:00 -0700

by: Oliver Leaman

A particularly rich blend of philosophy flourished in al-Andalus (the Islamic part of the Iberian penninsula), and in North Africa. Ibn Masarra defended a form of mysticism, and this type of thinking was important for both Ibn Tufayl and Ibn Bajja, for whom the contrast between the individual in society and the individual who primarily relates to God became very much of a theme. The argument was often that a higher level of understanding of reality can be attained by those prepared to develop their religious consciousness outside of the framework of traditional religion, a view which was supported and became part of a highly sophisticated account of the links between religion and reason as created by Ibn Rushd. He set out to defend philosophy strenuously from the attacks of al-Ghazali, and also to present a more Aristotelian account than had been managed by Ibn Sina. He argued that there are a variety of routes to God, all equally valid, and that the route which the philosopher can take is one based on the independent use of reason, while the ordinary member of society has to be satisfied with the sayings and obligations of religion.

Ibn Sab‘in, by contrast, argued that Aristotelian philosophy and logic were useless in trying to understand reality since those ideas fail to mirror the basic unity which is implicit in reality, a unity which stems from the unity of God, and so we require an entirely new form of thinking which is adequate to the task of representing the oneness of the world. A thinker better known perhaps for his work on history and sociology than in philosophy is Ibn Khaldun, who was nonetheless a significant philosophical writer; he presents an excellent summary of preceding philosophical movements within the Islamic world, albeit from a conservative (Ash‘arite) point of view.

source: www.rep.routledge.com/

Key Figures of Modern Islamic philosophy

noreply@blogger.com (Unknown) — Sun, 24 May 2009 02:27:00 -0700

After presenting you about modern islamis philosophy, now we are posting to you key figures of modern islamic philosophy. This is very important for us to understand islamic philosophy typically from one era to another. Key figures representing important trends include:

Muhammad Iqbal sought an Islamic revival based on social justice ideals and emphasized traditional rules, e.g. against usury. He argued strongly that dogma, territorial nationalism and outright racism, all of which were profoundly rejected in early Islam and especially by Muhammad himself, were splitting Muslims into warring factions, encouraging materialism and nihilism. His thought was influential in the emergence of a movement for independence of Pakistan, where he was revered as the national poet. Indirectly this strain of Islam also influenced Malcolm X and other figures who sought a global ethic through the Five Pillars of Islam. Iqbal can be credited with at least trying to reconstruct Islamic thought from the base, though some of his philosophical and scientific ideas would appear dated to us now. His basic ideas concentrated on free-will, which would allow Muslims to become active agents in their own history. His interest in Nietzsche (who he called 'the Wise Man of Europe') has led later Muslim scholars to criticise him for advocating dangerous ideals that, according to them, have eventually formed in certain strains of pan-Islamism. Some claim that the Four Pillars of the Green Party honor Iqbal and Islamic traditions.

Riaz Ahmed Gohar Shahi (25 November 1941 - 25 November 2001) author of "The Religion of God". Gohar Shahi sought a spiritual revival based on Divine Love of God and emphasized Self-Purification through Dhikr-e-Qulb (Remembrance of Allah with HeartBeats). Gohar Shahi was invited to mosques, hindu temples, churches, Sikh temples, Imam Bargahs to deliver speech. He was the first ever Muslim Spiritual Leader who was invited by people of all faith in their places of worships. Gohar Shahi was in favor of divine love and considers it most important for an approach to God and no discrimination of caste, creed, nation or religion is accepted for Divine Love of God as every human has been gifted with an ability to develop spiritual power to approach to the essence of God. However, orthodox theological scholars criticized and condemned the teachings of Gohar Shahi.

Sayyid Abul Ala Maududi, who is credited with creating modern Islamist political thought in the 20th century, argued that science was itself merely re-discovering that all matter and energy obey laws, and that Kafir claims that humankind was free of obligation to comprehend and obey such laws, had to be resisted by Muslims. Caliphate and Monarchy was his most important work. He established the Jamaat-e-Islami in India. This and the Egyptian Ikhwan al Muslimin ("Muslim Brotherhood") were revivals of the tarika tradition and committed to religious, political, and intellectual reform of Islam. Nasser exploited the latter to gain power in 1952 but then turned against the Brotherhood, murdering and torturing many members. The leader Sayed Qutb was executed with five others in 1966. But the key difference between the Indian Maududi and the Egyptian Qutb was that the former accepted democratic means, albeit of a limited form. This contrasts with Qutb, who developed a liberation theology, requiring "true" Muslims to declare war on anyone who opposed their ultimate goal.

Muhammad Hamidullah (February 09, 1908 - December 17, 2002) belonged to a family of scholars, jurists, writers and sufis. He was a world-renowned scholar of Islam and International Law from India, who was known for contributions to the research of the history of Hadith, translations of the Qur'an, the advancement of Islamic learning, and to the dissemination of Islamic teachings in the Western world.

Allameh Tabatabaei was a Shi'i Muslim philosopher and marja. He was the teacher of Mortaza Motahhari and Musa al-Sadr.

Morteza Motahhari was a lecturer at Tehran University. Motahhari is considered for developing the ideologies of the Islamic Republic. He wrote on exegesis of the Qur'an, philosophy, ethics, sociology, history and many other subjects. In all his writings the real object he had in view was to give replies to the objections raised by others against Islam, to prove the shortcomings of other schools of thought and to manifest the greatness of Islam. He believed that in order to prove the falsity of Marxism and other ideologies like it, it was necessary not only to comment on them in a scholarly manner but also to present the real image of Islam.

Ali Shariati was a sociologist and a professor of Mashhad University. He was one of the most influential figures in the Islamic world in the 20th century. He attempted to explain and provide solutions for the problems faced by Muslim societies through traditional Islamic principles interwoven with and understood from the point of view of modern sociology and philosophy. Shariati was also deeply influenced by Mowlana and Muhammad Iqbal.

Syed Zafarul Hasan was a prominent twentieth-century Muslim philosopher. From 1924 to 1945 he was professor of philosophy at the Muslim University, Aligarh - where he also served as Chairman of the Department of Philosophy and Dean of the Faculty of Arts. There, in 1939, he put forward the 'Aligarh Scheme'. From 1945 until the partition of the sub-continent, Dr Hasan was Emeritus Professor at Aligarh. Dr. Zafarul Hasan was born on February 14, 1885. He died on June 19, 1949.

Ismail al-Faruqi looked more closely at the ethics and sociology of knowledge, concluding that no scientific method or philosophy could exist that was wholly ignorant of a theory of conduct or the consequences a given path of inquiry and technology. His "Islamization of knowledge" program sought to converge early Muslim philosophy with modern sciences, resulting in, for example, Islamic economics and Islamic sociology.

Seyyed Hossein Nasr, a political ecologist, argues that khalifa in Islam is fundamentally compatible with ideals of the ecology movement and peace movement, more so than conventional interpretations of Islam. He argues for an ecology-based ecumenism that would seek unity among the faiths by concentrating on their common respect for life as a Creation, i.e. the Earth's biosphere, Gaia, or whatever name. Pope John Paul II has made similar suggestions that "mankind must be reconciled to the Creation", and there is a Parliament of World Religions seeking a "global ethic" on similar grounds.

Fazlur Rahman was professor of Islamic thought at the University of Chicago, and an expert in Islamic philosophy. Not as widely known as his scholar-activist contemporary Ismail Raji al-Faruqi, he is nonetheless considered an important figure for Islam in the 20th century. He argued that the basis of Islamic revival was the return to the intellectual dynamism that was the hallmark of the Islamic scholarly tradition (these ideas are outlined in Revival and Reform in Islam: A Study of Islamic Fundamentalism and his magnum opus, Islam). He sought to give philosophy free rein, and was keen on Muslims appreciating how the modern nation-state understood law, as opposed to ethics; his view being that the shari'ah was a mixture of both ethics and law. He was critical of historical Muslim theologies and philosophies for failing to create a moral and ethical worldview based on the values derived from the Qur'an: 'moral values', unlike socioeconomic values, 'are not exhausted at any point in history' but require constant interpretation. Rahman was driven to exile from his homeland, Pakistan, where he was part of a committee which sought to interpret Islam for the fledging modern state. Some of his ideas from English (which he claimed were from the Islamic tradition) were reprinted in Urdu and caused outrage among conservative Muslim scholars in Pakistan. These were quickly exploited by opponents of his political paymaster, General Ayyub Khan, and led to his eventual exile in the United States.

Akbar S. Ahmed is an anthropologist, filmmaker and an outstanding scholar on Islam, International Relations/Politics and Contemporary Islamic philosophy from Pakistan. He is Ibn Khaldun Chair of Islamic Studies at the American University in Washington DC and was the High Commissioner of Pakistan to UK. He has advised Prince Charles and met with President George W. Bush on Islam. His numerous books, films and documentaries have won awards. His books have been translated into many languages including Chinese and Indonesian. Ahmed is “the world’s leading authority on contemporary Islam” according to the BBC.

Javed Ahmad Ghamidi is a well-known Pakistani Islamic scholar, exegete, and educator. A former member of the Jamaat-e-Islami, who extended the work of his tutor, Amin Ahsan Islahi. He is frequently labeled a modernist for his insistence on the historical contextualization of Muhammad's revelation in order to grasp its true moral import.

Imam Feisal Abdul Rauf is a well-known proponent of cultural reconciliation between the Muslim World and the West, basing his views on Classical Islamic governance's similarity to Western governance models in terms of religious freedoms and democratic inclination. Abdul Rauf is a highly-visible American-Egyptian Imam at New York's Masjid al-Farah in addition to being Founder and Chairman of Cordoba Initiative, a non-profit organization seeking to bridge the divide between the Muslim world and the West.

Source: en.wikipedia.org

Modern Islamic philosophy

noreply@blogger.com (Unknown) — Fri, 22 May 2009 02:22:00 -0700

Contemporary Islamic philosophy refers to the situation of Islamic philosophy in the 20th century. New movements have emerged during this time due to encounter with modernity and Western philosophy.

On one hand, some scholars such as Al-Afghani and Muhammad Abduh sought to find rational principles which would establish a form of thought which is both distinctively Islamic and also appropriate for life in modern scientific societies, a debate which is continuing within Islamic philosophy today. Muhammad Iqbal is one of the prominent figure of this group who provided a rather eclectic mixture of Islamic and European philosophy. On the other hand, some thinkers reacted to the phenomenon of modernity by developing Islamic fundamentalism.

This resuscitated the earlier antagonism to philosophy by arguing for a return to the original principles of Islam and rejected modernity as a Western imperialist intrusion. The other group, who are more loyal to traditional Islamic philosophy, have tried to keep alive this school and use it to deal with Modernism. Allameh Tabatabaei is the most prominent figure of this group.

Also contemporary Islamic philosophy revives some of the trends of medieval Islamic philosophy, notably the tension between Mutazilite and Asharite views of ethics in science and law, and the duty of Muslims and role of Islam in the sociology of knowledge and in forming ethical codes and legal codes, especially the fiqh (or "jurisprudence") and rules of jihad (or "just war"). See list of Islamic terms in Arabic for a glossary of key terms used in Islam.

taken from: http://en.wikipedia.org