Best 1302 quotes in «islam quotes» category

The world is 3 days: As for yesterday, it has vanished along with all that was in it. As for tomorrow, you may never see it. As for today, it is yours, so work on it.

The world is bigger than five

The world is on fire with hate- everyone is blaming one another saying that religion is responsible for it! In all honesty, hate has no fate. But greed does it needs money, its faith.

The world only stays in balance when good people do what’s right.

The world's oldest university, University of Karaouin, was established by a Muslim woman in Fez, Morocco in 859

The world thought us to follow our heart desire. But I've learnt from Islam point of view that one should be extremely careful about heart desire, because the heart only desired what will nourish the body but not the soul.

They are an American Delegation who are doing a tour of the region to apologize for the crusades', said Arafat. Then he, and his guest, burst out laughing. They both knew that America had little or no involvement in the wars of the eleventh to thirteenth centuries. But Arafat, at any rate, was happy to indulge the affliction of anyone who believed they had and use it to his own political advantage.

They asked for Plato's assistance. He told them: "You hated wisdom and ran away from geometry, therefore God has afflicted you a punishment, for wisdom and philosophical knowledge have a high rank with God." ... The plague was lifted and they ceased to defame the branches of theoretical knowledge.

They need a deen that's not your uncle's deen.

They say that Caliph Omar, when consulted about what had to be done with the library of Alexandria, answered as follows: 'If the books of this library contain matters opposed to the Koran, they are bad and must be burned. If they contain only the doctrine of the Koran, burn them anyway, for they are superfluous.' Our learned men have cited this reasoning as the height of absurdity. However, suppose Gregory the Great was there instead of Omar and the Gospel instead of the Koran. The library would still have been burned, and that might well have been the finest moment in the life of this illustrious pontiff.

They were Muslims, man, but not your uncles. They need a deen that's not your uncle's deen. Iman, think about it like that, iman! It's supposed to be all about having no fear of death, right? And we got that part down, we've done that and we have plenty of Muslims who aren't afraid to die. Mash'Allah--but now Muslims are afraid to fuckin' live! They fear life, yakee, more than they fear shaytans or shirk or fitna or bid'a or kafr or qiyamah or the torments in the grave, they fear Life... You got all these poor kids who think they're inferior because they don't get their two Fajr in, their four Zuhr, four Asr... they don't have beards, they don't wear hejab, maybe they went to their fuckin' high school proms and the only masjid around was regular horsehit-horseshit-takbir-masjid and they had to pretend like they were doing everything right...well I say fuck that and this whole house says fuck that--even Umar, you think Umar can go in a regular masjid with all his stupid tattoos and dumb straghtedge bands? Even Umar, bro, as much as he tries to Wahabbi-hard-ass his way around here, he's still one of us. He's still fuckin' taqwacore.

This division is not one by religious affiliation, rather it separates the extremists and the peace-loving people. Therefor I'm optimistic: now a humanistic Islam is getting shaken awake. Moderate Islam needs now to finally break cover and explain how to deal with the violence-glorifying parts of the Quran. The (psychological) repression that this has nothing to do with our belief doesn't work anymore. We have to face this challenge.

This idea (Taqwa)can be effectively conveyed by the term "conscience," if the object of conscience transcends it. This is why it is proper to say that "conscience" is truly as central to Islam as love is to Christianity when one speaks of the human response to the ultimate reality—which, therefore, is conceived in Islam as merciful justice rather than fatherhood. Taqwā, then, in the context of our argument, means to be squarely anchored within the moral tensions, the "limits of God," and not to "transgress" or violate the balance of those tensions or limits. Human conduct then becomes endowed with that quality which renders it "service to God [‘ibāda].

This is what happens when the state intervenes in a person’s private life; it creates two separate personas. It compels you either to lead two separate lives, or to violate what’s imposed on you when the state isn’t looking.

This was a momentous incident, for it would set a pattern: good became identified with anything that redounded to the benefit of Muslims, and evil with anything that harmed them, without reference to any larger moral standard. Moral absolutes were swept aside in favor of the overarching principle of expediency.

This was an infidel country, whose way of life we Muslims were supposed to oppose and reject. Why was it, then, so much better run, better led, and made for such better lives than the places we came from? Shouldn't the places where Allah was worshipped and His laws obeyed have been at peace and wealthy, and the unbelievers' countries ignorant, poor, and at war?

This unstable character of man, this going from one extreme to the other, arising as it does out of his narrow vision and petty mind, reveals certain basic moral tensions within which human conduct must function if it is to be stable and fruitful. These contradictory extremes are, therefore, not so much a "problem" to be resolved by theological thought as tensions to be "lived with" if man is to be truly "religious," i.e., a servant of God. Thus, utter powerlessness and "being the measure for all things," hopelessness and pride, determinism and "freedom," absolute knowledge and pure ignorance—in sum, an utterly "negative self-feeling" and a "feeling of omnipotence"—are extremes that constitute natural tensions for proper human conduct. It is the "God-given" framework for human action. Since its primary aim is to maximize moral energy, the Qur’ān—which claims to be "guidance for mankind"—regards it as absolutely essential that man not violate the balance of opposing tensions. The most interesting and the most important fact of moral life is that violating this balance in any direction produces a "Satanic condition" which in its moral effects is exactly the same: moral nihilism. Whether one is proud or hopeless, self-righteous or self-negating, in either case the result is deformity and eventual destruction of the moral human personality.

Those who come to Islam because they wish to draw closer to God have no problem with a multiform Islam radiating from a single revealed paradigmatic core. But those who come to Islam seeking an identity will find the multiplicity of traditional Muslim cultures intolerable. People with confused identities are attracted to totalitarian solutions. And today, many young Muslims feel so threatened by the diversity of calls on their allegiance, and by the sheer complexity of modernity, that the only form of Islam they can regard as legitimate is a totalitarian, monolithic one. That there should be four schools of Islamic law is to them unbearable. That Muslim cultures should legitimately differ is a species of blasphemy.

Those whom we have culture in common we are meant to carry the beauty of culture into the future so others can benefit from it. To those whom we have interests-hobbies in common we are meant to exchange the love of that interest. We are meant to growing it and nurture it like a parent raises a child so our contribution to that interest can bring inspiration and happiness to all others that come across it. To those whom we have base fears love and humanity in common , we are meant to protect their humanity as if their life is ours because we would expect others to protect and respect our humanity if we are ever vulnerable and in their suffering position. Lastly, those to whom we have blood in common we are meant to come close. For the network of vessels sustaining your body carries the same energy that is in theirs. When their heart is unsteady, you steady it with yours. When their blood runs hot, you cool it with yours. When their heart is at peace you join them and protect that peace at any means necessary.

Those who preach bookish religion are the greatest atheists of all, because they don’t have the slightest idea of neither God nor religion. Their beloved religion is their book. And their God is in the doctrines.

Thousands of years hath the sun rose, In the glow of its Eastern hues, Thousands of years doth the West close It in gloom, and in tears, of its dews. Even so, in the Orient morning, Faith, true! – pure, of Allah, The One, Rose, Earth, with its beauty, adorning, And sank, Westward – and darkened, its sun. O, Believers! Have faith in Faith’s morning, Know ye, Allah knoweth the best! See, the Light of the Orient, returning Pure Islamic beams, over the West

Throughout the Middle Ages, Jews had no part in the culture of Christian countries, and were too severely persecuted to be able to make contributions to civilization, beyond supplying capital for the building of cathedrals and such enterprises. It was only among the Mohammedans, at that period, that Jews were treated humanely, and were able to pursue philosophy and enlightened speculation. Throughout the Middle Ages, the Mohammedans were more civilized and more humane than the Christians. Christians persecuted Jews, especially at times of religious excitement; the Crusades were associated with appalling pogroms. In Mohammedan countries, on the contrary, Jews at most times were not in any way ill treated. Especially in Moorish Spain, they contributed to learning; Maimonides (1135–1204), who was born at Cordova, is regarded by some as the source of much of Spinoza’s philosophy.Mohammedan civilization in its great days was admirable in the arts and in many technical ways, but it showed no capacity for independent speculation in theoretical matters. Its importance, which must not be under-rated, is as a transmitter. Between ancient and modern European civilization, the dark ages intervened. The Mohammedans and the Byzantines, while lacking the intellectual energy required for innovation, preserved the apparatus of civilization—education, books, and learned leisure. Both stimulated the West when it emerged from barbarism—the Mohammedans chiefly in the thirteenth century, the Byzantines chiefly in the fifteenth.

Three things follow the dead person to his grave, two of which return and one of which remains with him. His family money and deeds accompany him to the grave, then his family and wealth return and his deeds stay with him.

Three Things Three things cannot be retrieved: The arrow once sped from the bow The word spoken in haste The missed opportunity. (Ali the Lion, Caliph of Islam, son-in-law of Mohammed the Prophet),

...to imitate Western civilization in its spirit, its mode of life and its social organization is impossible without dealing a fatal blow to the very existence of Islam as an ideological proposition.

Tiba-tiba ia teringat kisah Syaikh Muhammad Abduh yang menangisi kondisi umat Islam dan keluarlah kalimat yang sangat terkenal dari ulama terkemuka Mesir, "Al-Islamu mahjuubun bil muslimin". Yang artinya, Islam tertutup oleh umat Islam.

To conclude, there is nothing in Muslim mathematics which could be called Islamic mathematics. If there is a difference, then that difference is simply that Muslim civilization did better than any of the others for the 500 years of its Golden Age

To hold that the Qur’ān believes in an absolute determinism of human behavior, denying free choice on man's part, is not only to deny almost the entire content of theQu r’ān, but to undercut its very basis: the Qur’ān by its own claim is an invitation to man to come to the right path (hudan lil-nās).

To Judaism Christians ascribe the glory of having been the first religion to teach a pure monotheism. But monotheism existed long before the Jews attained to it. Zoroaster and his earliest followers were monotheists, dualism being a later development of the Persian theology. The adoption of monotheism by the Jews, which occurred only at a very late period in their history, was not, however, the result of a divine revelation, or even of an intellectual superiority, for the Jews were immeasurably inferior intellectually to the Greeks and Romans, to the Hindus and Egyptians, and to the Assyrians and Babylonians, who are supposed to have retained a belief in polytheism. This monotheism of the Jews has chiefly the result of a religious intolerance never before equaled and never since surpassed, except in the history of Christianity and Mohammedanism, the daughters of Judaism. Jehovistic priests and kings tolerated no rivals of their god and made death the penalty for disloyalty to him. The Jewish nation became monotheistic for the same reason that Spain, in the clutches of the Inquisition, became entirely Christian.

To take a side against Rushdie, or to be neutral and evasive about him in the name of some vaguely sensitive ecumenical conscience, is to stand against those who try to incubate a Reformation in the Muslim world.

To reform a religion, one must at first be able to recognize the follies of that religion, then only one can take necessary steps to discard those flaws. If your son has a drug addiction, you need to first recognize the fact that he is addicted to drugs, then you can take action to send him for rehab. Likewise, in order reform a religion’s historical habit of beating wives and using violence on people from other religions, you must first be conscientious enough to accept the fact, that, that specific religion has a history replete with violence, then you can take measures to mend the cultural mindset of that religion.

To the representatives of theoretical Islam, i.e. Islamic fundamentalists, the Jews, the Christians, the Hindus, the Buddhists and all other humans who are not Muslims, are not just object of extreme detestation, they are, at the worst, lesser humans of false religions. This is not religion my friend. This is primitiveness at its worst.

↑ top up position down ↓ bottom “The corruption of religious leaders, who were expected to be the source of spiritual force and regeneration, is the last step in the decay of a community.

To the extent that in one's act of faith one participates in the truth through reason and heart, faith already implies a particular level of knowledge and of certainty.

To understand the extreme lengths to which the Sufis were prepared to go in reading esoteric meanings into the quite simple language of their Scriptures, it is necessary to remember that the Koran was committed to memory by all deeply religious men and women, and recited constantly, aloud or in the heart; so that the mystic was in a state of uninterrupted meditation upon the Holy Book. Many passages which would otherwise pass without special notice were therefore bound to arrest their attention, already sufficiently alert, and to quicken their imagination, already fired by the discipline of their austerities and the rigor of their internal life.

Trata a este mundo como yo; como un caminante, un jinete que se detiene a la sombra de un árbol por un tiempo, y luego prosigue su camino.

Tres cosas Tres cosas no pueden recuperarse: La flecha una vez que ha partido del arco La palabra dicha precipitadamente La oportunidad perdida. (Alí el León, Califa del Islam, yerno del profeta Mahoma)

Treat this world as I do, like a wayfarer; like a horseman who stops in the shade of a tree for a time, and then moves on.

True freedom is doing what Allah wants which is the defintion of freedom in Islam. The 'Abdullah is the only real hur because he is a servant and a slave to Allah and not to creation. The one who is a slave to himself is not free and will never be free until he is freed of himself. And this is why in arabic language the word for freed slave is also the word for master: "Maula"; like we call Allah "Maulana". So the freed slave is the one who is the master of himself.

Truth is never timeless and absolute, therefore, but continuously revealed to those who partake in critical reflection based on struggle.

Turki al Bin ‘ali does the Islamic equivalent of smashing an electric guitar and kicking over an amplifier every time he steps up to the minbar.

Tuhan.... di hujan ampunan tak henti kuburu api gemuruhMu kupaku telinga di pintu kasihMu moga kudengar Kau mengetuk bertamu ke bilik sepi sunyiku

...Turn our thoughts, in the next place, to the characters of learned men. The priesthood have, in all ancient nations, nearly monopolized learning. Read over again all the accounts we have of Hindoos, Chaldeans, Persians, Greeks, Romans, Celts, Teutons, we shall find that priests had all the knowledge, and really governed all mankind. Examine Mahometanism, trace Christianity from its first promulgation; knowledge has been almost exclusively confined to the clergy. And, even since the Reformation, when or where has existed a Protestant or dissenting sect who would tolerate a free inquiry? The blackest billingsgate, the most ungentlemanly insolence, the most yahooish brutality is patiently endured, countenanced, propagated, and applauded. But touch a solemn truth in collision with a dogma of a sect, though capable of the clearest proof, and you will soon find you have disturbed a nest, and the hornets will swarm about your legs and hands, and fly into your face and eyes. [Letters to John Taylor, 1814, XVIII, p. 484]

Truth leads to good deeds, and good deeds lead to Paradise. Falsehood leads to evil deeds, and evil deeds lead to the Fire.

Tuhan, di dunia dan akhirat aku ingin mengabdi pada api Islam abadi pimpin aku! berkati perjuanganku! Tuhan, aku ingin maju menerjang rintangan engkar di dadaku biar menggema Allahu Akbar! Allahu Akbar!

Ular menyusur banir tanpa kaki tanpa tangan. Engkau bakal menyusur titian sirat tanpa amalan. (Permohonan)

Usahlah menghentak kaki di Tanah Madinah. Muhammad dan sahabatnya masih ada dan selalu akan memeriksa adab kita.

Un autre exemple de fausse psychologie de nos « bureaux arabes ». Nous avons, pour les élections en Algérie, recours à l'influence des congrégations musulmanes sur la masse des électeurs illettrés. Cette politique de corruption est publique et compromet à la longue certaines vedettes précieuses. L'administration se dit alors dans sa sollicitude : il y a un moyen, pour les musulmans, d'être absous de leurs péchés, c'est d'aller à La Mecque. Nous leur paierons le voyage. Ils rempliront leurs devoirs coraniques ; ils nous reviendront absous, la conscience blanche comme neige. Ils pourront recommencer à notre service ; nous aurons donc double bénéfice. Mais un des derniers bénéficiaires de ce système ingénieux vient de le gâcher et nous a forcés, en revenant de La Mecque, à payer la scolarité d'un de ses fils à al-Azhar « pour se racheter » aux yeux de l'Islam anticolonialiste. Cet homme nous aura coûté fort cher pour aboutir au mépris réciproque et définitif. [L'Occident devant l'Orient. Primauté d'une solution culturelle. In: Politique étrangère, n°2 - 1952 - 17ᵉannée. pp. 13-28]

...u okvir muslimanskog vjerovanja spada i dogma-šart da se vjeruje ne samo u Kur'an nego i u objave koje su došle i ostalim pejgamberima. Glasnik islama nije govorio poimenice o Budi i o osnivacima brahmanizma. Prema tome muslimani nisu ovlašteni da kategorički govore o Božanskom porijeklu hinduskih Veda; ali oni ne mogu ni kategorički odbaciti mogućnost da su one zasnovane na Božanskoj objavi - kako to tvrde brahmani - i da su doživjeli sudbinu sličnu Musaovom Tevratu. To znači da ni Kina ni Grčka niti ma koja druga zemlja na svijetu nije isključena od mogućnosti da se u njoj pojavio Božiji poslanik i da su joj objavljene Božanske knjige.

Usaha dan berupaya sekuat raya, dalam keadaan apapun, hingga Tuhan melihat kesungguhan itu dan mengulurkan tangan-Nya ... Ikhlas terhadap takdir yang telah digariskan Tuhan, setelah usaha yang maksimal. Harapan besar yang kandas, belum tentu sungguh-sungguh kandas. Tuhan tak akan mengandaskan impian hambanya begitu saja. Dia tak akan menaruh kita dalam kesulitan yang tak terperi tanpa menukarnya dengan kemuliaan pada masa mendatang. (307)