Islamic scholars

"I support the Intifada of the Palestinian people...And I welcome the national and Islamic resistance efforts in Lebanon."

"If you take out uncovered meat and place it outside on the street, or in the the garden or in the park, or in the backyard without a cover, and the cats come and eat it … whose fault is it, the cats or the uncovered meat? The uncovered meat is the problem. If she was in her room, in her home, in her hijab, no problem would have occurred."

"The history of Islam is the best testament to how different communities can live together in peace and harmony. Muslims must exemplify the true image of Islam in their interaction with other communities."

"The history of the (Jewish) people is written in black ink, and has included a series of murders of the prophets, the Mujaheedin, and righteous people. Oh Sons of brave Mujaheedin...You have revived the hopes of this nation through your blessed Jihad...The Islamic nation will not spare money or effort in support of your cause, which is the supreme Muslim cause."

"Read the history to know that yesterday’s Jews are evil predecessors and today’s Jews are worse successors. They an ingrate people, they altered God’s words, worshipped calf, killed Messengers and denied their Messages. They are exiled people and the worst of mankind. Allaah cursed them and cast His wrath upon them. He turned some of them to monkeys and pigs and worshippers of creatures. They are worst in position and are astray from the right path…"

"History of Jews is full of deception, trickery, rebellion, oppression, evil and corruption. They always seek to cause mischief on the earth and Allaah loves not the mischief-makers."

"Islam, the religion of tolerance, holds the human soul in high esteem, and considers the attack against innocent human beings a grave sin; this is backed by the Qur'anic verse that reads: "Who so ever kills a human being for other than manslaughter or corruption in the earth, it shall be as if he has killed all mankind, and who so ever saves the life of one, it shall be as if he had saved the life of all mankind," (Al-Ma'idah:32).... I categorically go against a committed Muslim's embarking on such attacks."

"The Iraqis have a country that inherited cultures thousands of years old while the Americans have a culture only two hundred years old. Two hundred years will teach thousands of years!? Oh Americans, leave Iraq for its people."

"There are clerics who oppose martyrdom operations in Palestine. By these operations Allah has compensated the Palestinians for their lack of strength. They do not, as the Zionists do, have Apache helicopters, warplanes, tanks, missiles. Allah has compensated them for this with these human bombs. This is divine justice."

"(God) gives the weak a weapon for self-defense that the strong, despite his military and nuclear arsenals, can do nothing against. There are clerics who condemn this and even say that these are suicide operations that are not allowed in Islam."

"The Jews caused us a great injustice, the greatest injustice. They have expelled our people, stolen our land, shed our brothers' blood, and are still shedding blood, and there should be no contact between them and us....we will not agree to meet with them until our problem with the Zionist entity and those Westerners and Christians who support them, is solved."

"Judaism is the No. 1 propagator of violence....the Torah itself states that when you enter a certain country, you must offer peace, and if they agree, all their residents are your slaves. In other countries, you should not offer peace or conversion. You must destroy them all, do not leave a living soul. In the first country you must slay all males and leave only the women, but in the second country, you must not leave… you must uproot them. This is in Judaism, in the Torah."

"The truth is that what happened is a reaction to these barbaric acts (in Abu Ghureib prison)...I say that the general atmosphere affects behavior... Even though Islam states that prisoners should be treated decently, there are those who allow killing a prisoner in certain circumstances."

"There are many democracies in our Arab and Islamic countries, but unfortunately, they are all false democracies."

"Who said that I preach terrorism and killing?! This is astonishing! Astonishing that a man faces false accusations while he is still alive and people know him and can serve as witnesses.... I don't claim things that are not in Islam and I don't invent an Islam of my own, but people invent lies about me... I don't believe in secret activities or organizations. I operate in full view of the public eye. People read my books and hear my sermons on the TV channels, my lectures are published for everyone to read, on my Internet website, and on the website."

"People must ask themselves why this earthquake occurred in this area and not in others....These areas were notorious because of this type of modern tourism, which has become known as "sex tourism"....Don't they deserve punishment from Allah?!"

"Millions marched in countries that participated in the war in Iraq, in Britain, Spain, and Italy. Their governments went to war, but the peoples protested against this in the millions. Am I allowed to kill theses people?!...We want [the attackers] to understand the religion and to know what is forbidden. They have a flaw in their understanding of Jihad. They believe that Jihad means fighting the entire world. Who has said such a thing?"

"We use trains and planes, but they are not our trains or planes. The (Westerners) manufacture them and export them to us....We own them, but we don't manufacture them. We don't even produce a single nail in any of these cars....Islam teaches us to do things professionally. Doing things professionally is a religious duty....The Prophet said that Allah ordered to excel in everyhting....Even when killing, you must do well....We import everything from needles to missiles. This is our nation. We still haven't manufactured an engine in our Arab countries. We assemble parts, but have no manufacturing industries."

"Throughout history [...] Allah has imposed upon the Jews people who would punish them for their corruption. The last punishment was carried out by Hitler. By means of all the things he did to them — even though they exaggerated this issue — he managed to put them in their place. This was divine punishment for them. Allah willing, the next time will be at the hand of the believers [Muslims]."

"What remains, then, is to conquer Rome. The second part of the omen. 'The city of Hiraq [once emperor of Constantinople] will be conquered first,' so what remains is to conquer Rome. This means that Islam will come back to Europe for the third time, after it was expelled from it twice… Conquest through Da'wa [proselytizing] that is what we hope for. We will conquer Europe, we will conquer America! Not through sword but through Da'wa."

"Defeating the infidels requires a much greater effort. It requires the mobilization of the nation."

"On the cause of the 2005 tsunami:"

"Our battle with our enemy is great...this is a battle between Islam and unbelief on this land. In this battle, the crusaders united with the World Zionism.'Mr. Bush. These decisions and statements will only lead you to the garbage can of history.' April 2004"

"...But they accuse us of being terrorists. Terrorists, because when the Palestinian mother welcomes her martyred son, she wishes to receive him as a corpse. She does not want him to be alive.... The wish of the Palestinian mother is to see the body of her son the martyr..."

"Al-Mu'tasem used his army and sent a letter to the Byzantine king. You all know what the letter said. He wrote, demonstrating the power of Islam, "From the Head of the Believers, Al-Mu'tasem, to the Byzantine dog." This is how Al-Mu'tasem wrote, "to the Byzantine dog." Why is there no leader, why is there no ruler, why is none man enough to send such a message to the American dog, to the Byzantine dog of our days, to the oppressor dog, or to one of the dogs of the world? Why is there no ruler who will send a letter and enter history, "To the Byzantine dog, you son of a bitch, I have brought an enormous army upon you, that starts there and ends here."...In light of these massacres, I declare from here: Sharon, Mofaz, Ya'alon, you are sentenced to death."

"If we agree to return to the 1967 borders, we relinquish the Land of Palestine....We may be able to return to the 1967 borders through politics, but to the 1948 borders, we will never return through politics. As for the 1948 borders – no-one in the world recognizes our right to them....Because all the international laws deny the Palestinians their true borders. We may accept the [1967 borders], but the blood of our forefathers calls upon us to return to [the 1948 borders]."

"Every Moslem on earth should unsheathe his sword and fight to liberate Palestine. The Jihad is not limited to Afghanistan. Jihad means fighting. You must fight in any place you can get. Whenever Jihad is mentioned in the Holy Book, it means the obligation to fight."

"It was Azzam who, more than anyone else, helped popularize the burgeoning Jihadist movement. His widely-read periodical, Al-Jihad, published in 1984, spread the ideology of global jihad to every corner of the Muslim world."

"[Unbelievers] “have, however, absolutely no right to seize the reins of power in any part of God’s earth nor to direct the collective affairs of human beings according to their own misconceived doctrines. For if they are given such an opportunity, corruption and mischief will ensue. In such a situation the believers would be under an obligation to do their utmost to dislodge them from political power and to make them live in subservience to the Islamic way of life.”"

"It is made clear that one need not guard one’s private parts from two kinds of women – one’s wives and slave-girls."

"Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals."

"[Muslims (of the right-thinking kind) constitute a Revolutionary Party whose objective] is to expend all the powers of body and soul, your life and goods in the fi ght against the evil forces of the world, not that having annihilated them you should step into their shoes, but in order that evil and con- tumacy should be wiped out and God’s law should be enforced in the world."

"In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone fight in the front line. Just for one single battle preparations have often to be made for decades on end and the plans deeply laid, and while only some thousands fight in the front line there are behind them millions engaged in various tasks which, though small themselves, contribute directly to the supreme effort."

"Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet .... because the entire mankind should benefit from the ideology and welfare programme [of Islam] … Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is ‘Jihad’. .... the objective of the Islamic ‘ Jihād’ is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of state rule."

"Finally, no less a figure than Sayyid Abu ’l-‘Alā’ Mawdūdī, one of the major thinkers behind modern Islamist ideology, said that in an Islamic state as envisioned by him, “no one can regard any field of his affairs as personal and private. Considered from this aspect, the Islamic state bears a kind of resemblance to the Fascist and Communist states.”"

"“God has prohibited the unrestricted intermingling of the sexes and has prescribed purdah [a word of Persian origin meaning the religious and social practice of female seclusion]” recognizing “man’s guardianship of woman,” for Muslims must guard against “that satanic flood of female liberty and licence which threatens to destroy human civilization in the West.”"

"The reforms which Islam wants to bring about cannot be carried out merely by sermons. Political power is essential for their achievement."

"(The) materials for the constitution of an Islamic state are to be found in four principle sources, the Koran, the Sunna of the Prophet, the conventions and practices of the Four Rightly Guided Caliphs, and in the rulings of the great jurists of the Islamic tradition."

"The power to rule over the earth has been promised to the whole community of believers; it has not been stated that any particular person or class among them will be raised to that position. From this it follows that all believers are repositories of the Caliphate."

"[The Islamic State] cannot…restrict the scope of its activities….It seeks to mould every aspect of life and activity in consonance with its moral norms and programme of social reform. In such a state no one can regard any field of his affairs as personal and private. Considered from this aspect the Islamic state bears a kind of resemblance to the Fascist and Communist states."

"Jihad Fee-Sabilillah," or "Jihad in the way of God," a 1939 essay by Sayyid Abu A'la Mawdudi, argues that the pursuit of political power-rather than what he called "a hotchpotch of beliefs, prayers and rituals"-was integral to the practice of the Islam.14 "Islam," he insisted, "is a revolutionary ideology which seeks to alter the social order of the entire world and rebuild it in conformity with its own tenets and ideals." It was therefore imperative for Muslims to "seize the authority of state, for an evil system takes root and flourishes under the patronage of an evil government and a pious cultural order can never be established until the authority of government is wrested from the wicked." Indeed, Mawdudi insisted that the word "Muslims" referred not to a religious community but to a politically-bound "international revolutionary party." "The party of the Muslims," Mawdudi concluded, "will inevitably extend the invitation to citizens of other countries to embrace the faith which holds out the promise of true salvation and genuine welfare. At the same time, if the Muslim Party commands enough resources, it will eliminate un-lslamic governments and establish the power of Islamic government in their place." He concluded: "Hence it is imperative, for reasons both of the general welfare of humanity and for its own self-defence, that the Muslim Party should not be content just with establishing the Islamic system of government in one territory, but should extend its sway as far as possible all around." It is worth noting, parenthetically, that these ideas resonated in the works of Islamist movement elsewhere. Muslim Brotherhood ideologue Said Qutb's work drew extensively on Mawdudi; indeed, he liberally acknowledged the debt. Palestinian jihadist Abdullah Azzam, al-Qaeda leader Osama bin-Laden's ideological mentor and co-founder of arguably the largest terror group in the world, Lashkar-e-Taiba. In this view, "jihad is incumbent on the Islamic state," he stated, "to send out a group of mujahideen to their neighboring infidel state. They should present Islam to the leader and his nation. If they refuse to accept Islam, jizyah (a tax) will be imposed upon them and they will become subjects of the Islamic state. If they refuse this second option, the third course of action is jihad to bring the infidel state under Islamic domination."

"Human relations are so integrated that no state can have complete freedom of action under its principles unless the same principles are not in force in a neighbouring country. Therefore, a, ‘Muslim Party’ will not be content with the establishment of Islam in just one area alone –both for its own safety and for general reform. It should try and expand in all directions. On one hand it will spread its ideology; on the other it will invite people of all nations to accept its creed, for salvation lies only therein. If this Islamic state has power and resources it will fight and destroy non-Islamic governments and establish Islamic states in their place."

"It [Jamaat-e-Islami] is not a missionary organisation or a body of preachers or evangelists, but an organisation of God’s troopers."

"[Islam] leaves no room of human legislation in an Islamic state, because herein all legislative functions vest in God and the only function left for Muslims lies in their observance of the God-made law."

"It must now be obvious that the objective of the Islamic jihad is to eliminate the rule of an un-Islamic system, and establish in its place an Islamic system of state rule. Islam does not intend to confine his rule to a single state or a hand full of countries. The aim of Islam is to bring about a universal revolution. Although in the initial stages, it is incumbent upon members of the party of Islam to carry out a revolution in the state system of the countries to which they belong; their ultimate objective is none other than world revolution."

"German Nazism could not have succeeded in establishing itself except as a result of the theoretical contributions of Fichte, Goethe and Nietzsche, coupled with the ingenious and mighty leadership of Hitler and his comrades."

"Islam is not a ‘religion’ in the sense this term is commonly understood. It is a system encompassing all fields of living. Islam means politics, economics, legisla­tion, science, humanism, health, psychology and sociol­ogy. It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is to all mankind. It wants to reach the heart of every human being."

"The Qur'an is not a book of abstract theories and cold ideas, which one can grasp while seated in a cozy armchair. Nor is it merely a religious book like other religious books, whose meanings can be grasped in seminaries and oratories. On the contrary, it is a Book which contains a message, an invitation, which generates a movement. The moment it began to be sent down, it impelled a quiet and pious man to abandon his life of solitude and confront the world that was living in rebellion against Allah. It inspired him to raise his voice against falsehood, and pitted him in a grim struggle against the lords of disbelief, evil and iniquity. One after the other, from every home, it drew every pure and noble soul, and gathered them under the banner of truth. In every part of the country, it made all the mischievous and the corrupt to rise and wage war against the bearers of the truth."

"“the simple fact is that according to Islam, non-Muslims have been granted the freedom to stay outside the Islamic fold and to cling to their false, man-made, ways if they so wish.” ...“There is no compulsion in religion.” ...(unbelievers) “have, however, absolutely no right to seize the reins of power in any part of God’s earth nor to direct the collective affairs of human beings according to their own misconceived doctrines. For if they are given such an opportunity, corruption and mischief will ensue. In such a situation the believers would be under an obligation to do their utmost to dislodge them from political power and to make them live in subservience to the Islamic way of life”"

"In our domain we neither allow any Muslim to change his religion nor allow any other religion to propagate its faith."

"The real place of women is the house and she has been exempted from outdoor duties…She has however been allowed to go out of the house to fulfil her genuine needs, but whilst going out she must observe complete modesty. Neither should she wear glamorous clothes and attract attention, nor should she cherish the desire to display the charms of the face and the hand, nor should she walk in a manner which may attract attention of others. Moreover she should not speak to them without necessity, and if she has to speak she should not speak in a sweet and soft voice."

"In the 1960s, military dictators used religion as a rallying cry against India, feeding further intolerance against Hindus and appeasing Islamists. Social and cultural life continued unperturbed, but some now brandished Pakistan as a citadel of Islam. The architect of that citadel would be Abu A’la al-Mawdudi, the man who had inspired Qutb in Egypt and Khomeini in Iran. Mawdudi had not always been a religious fundamentalist. Born in 1903 in British India, he was a journalist, a poet, and newspaper editor whose intellectual, mystical, theological journey made him the twentieth century’s greatest revivalist Islamic thinker. He transformed from a young man in a suit with a round face and a mustache to a preacher with a traditional karakul (curly lambskin) hat and a beard. Mawdudi dabbled in Marxism and Western philosophy, and was inspired to become a writer by a poet friend. He admired Mahatma Gandhi and was even briefly an Indian nationalist. But like his contemporary Egypt’s Hassan al-Banna, the founder of the Muslim Brotherhood, Mawdudi was dismayed by the fall of the Ottoman Empire in 1924 and the secularism of the founder of modern Turkey, Mustafa Kemal Atatürk. Mawdudi’s ideas about Islam and Muslim identity reflected his own existential questioning and evolved at a time of deep flux for Muslims in India. In a landscape littered with the vestiges of a collapsed Muslim power, the Mughal Empire, Muslims were caught between the uncertainty caused by a departing colonial power and growing Hindu nationalism. Mawdudi believed that the rise of the Western concept of nationalism among Muslims had led to the downfall of the Ottomans, allowing European powers to enter the region. He believed the answer lay not in more nationalism, or in a new country for Muslims, but in reviving Islam and implementing true Islamic rule."

"By 1941, in Lahore, he had founded Jamaat-e Islami, the vanguard of the Islamic revolution of his dreams. His followers would deny he had ever written such heathen verses. Mawdudi had opposed the creation of Pakistan. But once it came into existence, he worked relentlessly to turn it into his utopian Islamic state. From philosopher and ideologue, he became a strategist, a politician with a program. The Jamaat organized a highly structured network of activists to spread the message, pushing to institutionalize Islamic values at every level of society and public life, including politics. According to Mawdudi, no ruler, no system had ever been truly Islamic, because Muslims had become estranged from the true precepts of their religion, and governments that did not strictly apply the shari’a, Islamic law, were apostates. The jahiliyya, the pre-Islam age of ignorance, therefore continued, and Mawdudi’s response was the hukm, sovereign rule, of God over earth through the rule of shari’a. In its Arabic root declination, the word hukm led to the word and concept of hakimiyya: an Islamic state that was the result of the Islamization of society and state through education, the Islamization of private and public life, a totalitarian model in which God’s law was supreme and elected officials governed only under the guidance of clerics."

"These were the ideas that would later be attributed to the Egyptian thinker Qutb, but they were unmistakably Mawdudi’s. He was the missing link between Banna’s vague vision for an Islamic society and Qutb’s urgent political manifesto, Milestones. Novel and radical in their day, Mawdudi’s ideas are at the root of modern-day political Islam, radical Salafism, and jihadism. He inspired his contemporaries and the generations since, both Shia and Sunni. His profound influence on Pakistani politics is the bridge that connects the mujahedeen of Afghanistan in the 1980s to the jihadists of the Middle East. Decades later, when Western authors and journalists went looking for the clues that led to 9/11, they would settle on Qutb as the source of much of the evil, providing only a partial understanding of what had happened and why. Mawdudi’s key influence would be mostly forgotten, including his connections with revolutionary Iran. Mawdudi’s work had begun to appear in Iran, translated into Persian, in the early 1960s. The Pakistani scholar and Khomeini met in 1963 in Mecca, where Mawdudi delivered a lecture about the duties of Muslim youth that impressed Khomeini. The two men talked for a half hour at their hotel with a translator. Khomeini explained his campaign against the shah. This was the year of protests against the White Revolution, and Khomeini would soon be exiled to Iraq. Mawdudi did not believe in a revolution for Pakistan; he preached for the Islamization of society as the natural path to an Islamic state. But the majority of Pakistanis were indifferent to his message. He was also unpopular with the country’s leaders. Mawdudi was jailed four times, only narrowly escaping a death sentence thanks to the intervention of Saudi Arabia in 1953. During the elections of 1970, the Jamaat won only four of the three hundred seats in the National Assembly. But in Zia’s Pakistan, Mawdudi was suddenly useful. The pious general sought his advice, and the scholar’s views were now published on the front page of newspapers"

"What is beyond dispute is that Mawdūdī did inspire many people who wanted to establish an Islamic state and at least some of these people may have wanted to expedite the process through violent revolution. His journal Tarjumān al-Qur’ān lays out arguments for the Islamic state and its blueprint in almost every issue. Indeed, he initiated his efforts to create such a state in Pakistan from the very beginning as one of his interviews broadcasted from Radio Pakistan on 18 May 1948 bears witness.... Mawdūdī is often credited with being one of the intellectual fathers of Islamist militancy which is much in evidence nowadays in the form of violent attacks on civilian targets, suicide attacks, and so on. Yet by his own actions and writings he does not advocate the use of force in the way militant thinkers do. Mawdūdī might have inspired them in certain of their doctrines, but he did not personally choose to legitimise violence by non-state actors either against one’s own rulers or against non-Muslims in general... . In short, though Mawdūdī’s method is not outwardly revolutionary his conclusions are. And, since political power is his main concern, the establishment of an Islamic state, and jihad, carry great significance in his works."

"As we can see, Mawdūdī’s major hermeneutical device is his ideological imperative, i.e. that Islam must be politically dominant since God wants the world to be ruled according to the laws of Islam. It is the only system of being and doing which ensures the sovereignty of God hence no other form of rule can be tolerated.... But when and how ideas on the philosophical plane influence people to such a degree that they are ready to die and kill for them? This we may not know for certain but we do know that they do, and Mawdūdī and Quṭb were powerful influences upon radical Islamist thought in the contemporary era irrespective of the differences between them and their actual meanings."

"The South Asian activist Abul A‘la Mawdudi has been very influential in twentieth-century Islamist circles. Although he was at best sporadically educated in the traditional religious sciences, his influence derives not from any exceptional reputation as a religious scholar, but rather from his forceful, charismatic personality and his uncanny ability to articulate in an emotive Islamic idiom the sociopolitical concerns of his co-religionists in a colonial context."

"In the end, we should probably describe Mawdūdī as a fundamentalist, though a rather open- minded and well- mannered one where the scholarly tradition is concerned."

"Take the case of those Muslims who opposed Jinnah and his communalist demand for partition. While Aligarh was a hotbed of Pakistani agitation, the Deoband school advocated the gradual Islamization of the entire united India. The godfather of modern Islamic fundamentalism, Maulana Maudoodi, was one of the staunchest opponents of Partition. He claimed that the Muslims had a right to rule all of India."

"Among the scions of the Deoband school we find Maulana Maudoodi, the chief ideologue of modern fundamentalism. He opposed the Pakistan scheme and demanded the Islamization of all of British India. After independence, he settled in Pakistan and agitated for the full Islamization of the (still too British) polity. Shortly before his death in 1979, his demands were largely met when general Zia launched his Islamization policy."

"It was in Hyderabad that Mawdūdī fully developed his views on the corruption of Islam “by centuries of incorporation of local customs and mores that had obscured that faith’s veritable teachings,” writes University of San Diego assistant professor of political science Seyyed Vali Reza Nasr. “Salvation of Muslim culture and the preservation of its power lay in the restitution of Islamic institutions and practices after they had been cleansed of the cultural influences that had sapped Muslims of their power.”"

"“Mawdudi’s revivalist position was radical communalism as it articulated Muslim interests and sought to protect their rights, and demanded the severance of all cultural and hence social and political ties with Hindus in the interests of purifying Islam.”"

"He argued that the Islamic state was an ideological one, and the preservation of its ideological purity was therefore the condition sine qua non for its survival and development. Extended rights for minorities would undermine the Islamic state as they would diffuse its ideological vigilance. Therefore limiting their rights to those of zimmis in Islamic law was a matter of national security and self-preservation."

"Mawdūdī also clearly did not accord women a sociopolitical role equal to men. Fearing that greater interaction of the sexes would lead to immorality and undo the Islamic State, he “comes close to characterizing women as an insidious force whose activities ought to be regulated and restricted before they could wreak havoc.”"

"Introductory books on Mawdūdī rarely refer to his views on jihād. These views are uncompromising, unapologetic, and very disturbing in their implications. Mawdūdī begins his short treatise, Jihād in Islam, with a definition of religion and a definition of nation: But the truth is that Islam is not the name of a “Religion”, nor is “Muslim” the title of a “Nation.” In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. “Muslim” is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And “Jihād” refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to achieve this objective."

"Mawdūdī declares: Islam has no vested interest in promoting the cause of this or that Nation. The hegemony of this or that State on the face of this earth is irrelevant to Islam. The sole interest of Islam is the welfare of mankind. Islam has its own particular ideological standpoint and practical programme to carry out reforms for the welfare of mankind. Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet—not because the sovereignty over the earth should be wrested from one nation or several nations and vested in one particular nation, but because the entire mankind should benefit from the ideology and welfare programme or what would be truer to say from “Islam” which is the programme of well-being for all humanity. Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is “Jihād.” The message could not be clearer: Islam must conquer the globe, and the purpose of jihād is totalitarian—it demands the engagement of all Muslims until Earth is ruled according to the precepts of Islam. All other ideologies, as systems where man-made laws rule, are enemies. Mawdūdī wishes to replace them with God-made laws: the Shari‘a."

"At the end of his long and cantankerous life the maulana had gone against all his high principles. He had gone to a Boston hospital to look for health; he had at the very end entrusted himself to the skill and science of the civilization he had tried to shield his followers from. He had sought, as someone said to me (not all Pakistanis are fundamentalists), to reap where he had not wanted his people to sow. Of the maulana it might be said that he had gone to his well-deserved place in heaven by way of Boston; and that he went at least part of the way by ."

"The patron saint of the Islamic fundamentalists in Pakistan was Maulana Maudoodi. He opposed the idea of a separate Indian Muslim state because he felt that the Muslims were not pure enough for such a state. He felt that God should be the lawgiver; and, offering ecstasy of this sort rather than a practical programme, he became the focus of millenarian passion. He campaigned for Islamic laws without stating what those laws should be."

"The most important of the fundamentalist groups was the Jamaat-i-Islami, the Assembly of Islam. It had been founded by a religious teacher and zealot, Maulana Maudoodi. Before partition he had objected to the idea of Pakistan, for strange reasons. The poet Iqbal, presenting the case for a separate Indian Muslim state in 1930, had said that such a state would rid Indian Islam of the “stamp which Arab imperialism was forced to give it.” Maudoodi’s ambitions were just the opposite. He thought that an Indian Muslim state would be too limiting, would suggest that Islam had done its work in India. Maudoodi wanted Islam to convert and cover all India, and to cover the world. Iqbal had said that an important reason for the creation of Pakistan was that Islam had worked better in India than in other places as “a people-building force.” Maudoodi didn’t think so. He didn’t think the Muslims of the subcontinent and their political leaders were good enough, as Muslims, for something as precious as an all-Muslim state. They were not pure enough in their belief; they were too tainted by the Indian past. Maudoodi had died in 1979. But the attitude of the Jamaat was still that the people of Pakistan and their rulers were not good enough. If Iqbal’s Muslim state had had its calamities, it wasn’t the fault of Islam; it was only the fault of the people who called themselves Muslim. In the fundamentalist way of thinking this kind of failure automatically condemned itself as the failure of a false or half-hearted Islam. And the Jamaat could always say—its cause ever fresh—that Islam had never really been tried since the early days, and that it was time to try it now. The Jamaat would show the way."

"As the scholar Seyyed Vali Reza Nasr observed, Mawdudi's position was "closely tied to questions of communal politics and its impact on identity formation, to questions of power in pluralistic societies, and to nationalism." His worldview, Nasr notes, was "informed by the acute despair that gripped the community [Muslim]" in the early decades of the twentieth century. Mawdudi saw the Hindu revivalism of the Arya Samaj as an existential threat to Muslims, "a proof of the inherent animosity of Hindus towards Islam." Mawdudi would die in 1979, a relatively marginal figure in Pakistan's politics and all but unknown outside Islamist circles in his homeland of India. However, inside a decade Mawdudi's ideas would give birth to a cult of the bomb-led, improbably, by a man with only one hand, a rudimentary knowledge of bomb-making acquired from making fireworks, and no organizational resources behind him."

"The Afghans have stood firm in the face of all odds and pressures and have indeed made the greatest of sacrifices. They have sacrificed a million and a half people. They are no longer afraid of death. The truth is that when death seems far away then fear of it is magnified, but this fear disappears for those who see it close to them. For the Afghans, death is no longer something to be avoided!"

"Brethren! God gives the ummah that is skilled in the practice of death and that knows how to die a noble death, an exalted life in this world and eternal felicity in the next. What is the fantasy that has reduced us to loving this world and hating death? If you gird yourselves for a lofty deed and yearn for death, life shall be given to you. Know then that death is inevitable, and that it can only happen once. If you suffer it in the way of God, it will be your profit in this world, and your reward in the next."

"The civilization of the West, which was brilliant by virtue of its scientific perfection for a long time, and which subjugated the whole world with the products of this science to its states and nations, is now bankrupt and in decline."

"If the Jewish state becomes a fact, and this is realized by the Arab peoples, they will drive the Jews who live in their midst into the sea."

"If prisons are opened for you, and gallows are erected for you, then know that your call has begun to bear fruit."

"An ‘alim who is enamoured of the world is meaner and lower in spiritual status than an ignorant person; he will be punished in the hereafter more severely. Successful indeed are the ‘ulama who have been favoured with nearness to Allah Most High and who are ever concerned about the hereafter."

"The mullahs are religiously-driven extremists, and they’re not like other nation-states. It’s very difficult to sit, sit across the table from them and, and, and have negotiations that make intellectual sense to us, but does not to them because they’re—they have a different drive. They consider us the, the great Satan. Israel’s the little Satan, and we know what their plans are for them. But they consider us the great Satan..."

"...the Zionist-Crusader alliance resorted to killing and arresting the truthful Ulama and the working Da'ees (We are not praising or sanctifying them; Allah sanctify whom He pleased). They killed the Mujahid Sheikh Abdullah Azzaam, and they arrested the Mujahid Sheikh Ahmad Yaseen and the Mujahid Sheikh Omar Abdur Rahman (in America)."

"You do not fight in the name of Allah, but you fight to further your own interests. ...You fight for power, and I know it. You always want more power."

"..Paradise is only at a place where no mulla lives, Where no uproar and clamor from mulla is heard, May the world rid itself of terror of a mulla,May no one pay heed to his fatwas. In a city where a mulla dwells, No wise man is ever found.."

"Western psychologists accuse religion of repressing the vital energy of man and rendering his life quite miserable as a result of the sense of guilt which especially obsesses the religious people and makes them imagine that all their actions are sinful and can only be expiated through abstention from enjoying the pleasures of life. Those psychologists add that Europe lived in the darkness of ignorance as long as it adhered to its religion but once it freed itself from the fetters of religion, its emotions were liberated and accordingly it achieved wonders in the field of production."

"What is, however, expected of intellect is that it should show a most proper way to achieve its end, be it the hunting of a beast, inventing of an instrument, laying down the foundations of a new system of economy, setting up a new form or government, kindling a war, or making peace. All these activities of man depend upon his intellectual ability. Emotions creeping in will only spoil them."

"This in short is the case of the progressives who talk about freedom of thought. For them freedom of thought is synonymous to freedom of disowning one's God. This is, however, not freedom of thought but freedom of atheism."

"Islam made it lawful for a master to have a number of slave-women captured in wars and enjoined that he alone may have sexual relations with them ... Europe abhors this law but at the same gladly allows that most odious form of animalism according to which a man may have illicit relations with any girl coming across him on his way to gratify his animal passions.["

"We swear by the Quran and Sunnah, and we will not compromise with any infidel....Islam is the truth and all else is falsehood."

"Jihad should be waged in places where there is war. Bombings in places where there is no war is not a good thing."

"I decided to say this after it was clear that over several years Saudis have been leaving for jihad. They did this because they are passionate about their religion but they are not wise enough to know right from wrong."

"We must understand these are not Muslims, they are the son of the Magi and their hostility towards Muslims is an old one, especially with the People of the Tradition ()."

"Polygamy is one thing, and the punishment is another. Islam never punishes just the woman, but always both the woman and the man."

"Moses has four wives, and so did Abraham … To this day, Judaism permits polygamy. The Hindus permit polygamy. The Buddhists permit polygamy. There is not a single religion on the face of the earth that bans polygamy, but all religions agree that women are not allowed to have more than one husband. Christianity is the only religion that does not permit more than one wife. The rest - six billion people on Earth – permit polygamy."

"in Islam, Allah permits us – just like in all religions – to marry several wives, and have things done out in the open. For whose benefit is all this? For the benefit of the woman, because a woman who is taken as a mistress remains in the shadows, and loses all her rights. The man does not owe her anything. But since [Allah] permits marrying another wife, she gains respect, status, and rights. Therefore, becoming a second wife reinforces the status of a woman, because she does not become a mistress or a girlfriend who remains in the darkness, and the man does not do things of which he is ashamed."

"Terrorism cannot be born of religion. Terrorism is the product of corrupt minds, hardened hearts, and arrogant egos, and corruption, destruction, and arrogance are unknown to the heart attached to the divine."

"Surely there is not a Muslim in the world who does not aspire to freedom in principle."

"Experience taught me that it is wise to be patient and forbearing with opponents and to use the divine cure of repeling with what is best (then verily he, between whom and you there was enmity, (will become) as though he was a close friend.) Quran 41:34"

"It is not wise to think of people as either friends or enemies as if you were the center of the universe; many are not aware of your existence!"

"I am grateful to some pens that are as sharp as a sword edge; they taught me how to go on calmly and smiling."

"It is regrettable to spend one's life in a battle that ends with no victory nor defeat, to consume it in another battle that ends with a defeat, and in a third that ends with his victory over his brother."

"My enemies, I thank you! You are who trained me to be patient, to respond to the evil with the good and to overlook."

"My brother Osama, how much blood has been spilt? How many innocent people, children, elderly, and women have been killed ... in the name of Al Qaeda? Will you be happy to meet God Almighty carrying the burden of these hundreds of thousands or millions of victims on your back?"

"Even though homosexuality is considered a sin in all the Semitic holy books, it does not require any punishment in this world. It is a sin that will accompany its committee in the life after death."

"Homosexuals are not deviating from Islam. Homosexuality is a grave sin, but those who say that homosexuals deviate from Islam are the real deviators. By condemning homosexuals to death they are committing a graver sin than homosexuality itself."

"Even though homosexuality does not distance oneself from Islam, the Islam does not encourage individuals who have same-sex attraction to show their feelings in public."

"Two clerics led the protestations: Safar al-Hawali and Salman al-Audah. Hawali was a forty-year-old, taciturn-looking man, with deep-set eyes and a long, untrimmed, jet-black beard. Audah was younger and more jovial, and he kept his beard short. The two men had opposed the jihad in Afghanistan, disagreeing with Azzam’s call on all Muslims to fight the Soviets. But they could not abide the arrival of the infidels on the peninsula. Their tapes sold like hotcakes, under the table, in the back of shops, passed around after prayers at the mosque. They decried the influence of the West on their country, warning that the war with Iraq and the arrival of infidel troops in Saudi Arabia were part of a larger plan by the West to dominate the Arab and Muslim world. “It is not the world against Iraq,” said Hawali in one speech, “It is the West against Islam. If Iraq has occupied Kuwait, then America has occupied Saudi Arabia. The real enemy is not Iraq. It is the West.”"

"The speeches became increasingly political and fiery, enraging Saudi youth already discontent and bored, or frustrated after returning from the jihad against the Soviets. Some were now traveling to fight in Bosnia and Chechnya. Hawali and Audah also petitioned the king for reforms in two letters: they demanded the establishment of the long-promised shura council, and they called for domestic and foreign policies that complied fully with the shari’a. There was no outright call for the removal of the royal family or any questioning of the legitimacy of the House of Saud. Instead, theirs was a call to embrace Islamic values more truly, and to reject servitude to the West. This was a reform movement working within the confines of the state, but the king saw it as a betrayal by his subjects. By 1994, Hawali, Audah, and dozens of their followers had been thrown in jail, where they would stay until 1999. But the tapes of their sermons still circulated, others were still preaching, and dissidents spread the word from exile by fax."

"The sword of Mahomet and the Coran are the most fatal enemies of civilization, liberty, and truth which the world has yet known."

"The tragedy of Karbala decided not only the fate of the caliphate, but of the Mohammedan kingdoms long after the Caliphate had waned and disappeared."

"Neither their (the Muslims') tenets nor their practice will in any respect bear to come into competition with Christian, or even with Jewish morality. ... For instance, we call the Muslims chaste because they abstained from indiscriminate profligacy, and kept carefully within the bounds prescribed as licit by their Prophet. But those bounds besides the utmost freedom of divorce and change of wives, admitted an illimitable licence of cohabitation with 'all that the right hand of the believer might possess,' or, in other words, with any possible number of damsels he might choose to purchase, or receive in gift, or take captive in war."

"But of this genera of writing, William Muir's The Life of Mahomet, first published in 1861 in four volumes, was the best. It was a pioneering study and it has not been improved upon since then. William Muir had strong Christian views but he was also a painstaking and conscientious researcher, and he exhausted most of the sources on the Prophet's life, which were not many. The basic material on Muhammad is limited and new biographies could not really be new except in details, treatment and emphases."

"When giving advice, do so kindly. Do it sincerely with patience. Don't do it to show that you are more intelligent or better than others."

"Be wary of people who stab you in the back repeatedly & then behave like they're the ones who have been wronged. It's best to avoid them."

"No matter how angry, never use harsh words on others; for those could be the last words you'll ever say to them. Choose to be kind always."

"You can search the world for happiness but you won't find it until you start being content with what the Almighty has already given you."

"There's no need to be popular & win the approval of others. The Almighty did not create you for this purpose. Stay true to yourself."

"And the same applies to the spouse. You know you love them, but you need to say it again and again. Like we got to the food, moments ago, and you need to say: "This food is – mashallah – it's really, really great". Even if the salt is a little bit more. Because sometimes, as I was saying, she spent so much time bringing it in front of us – and we are worried about how it's smelling, number one, and number two is we say, as we taste it, "The salt is too much, no?" What are you talking about? She just looks at you and her face flops. «I've been at it for three hours here, four hours I've been busy with this for so many months...» And what does she even say? "Next time I'll try a bit harder" – that's if she's a good woman; if not, she will say: "Never gonna cook this again!" It's typical. And if you have someone who is very witty: "The next time there's salt to be put in, I'll call you to put it." So we need to praise the cooking of our wives, we need to praise their dress code, especially... For example, I can let you know something that has worked, for some people. When you find some women, you know, they don't like to dress appropriately, so the husband sometimes wants to tell them something. There're two, three ways of doing it. You can either say, "This is very bad, I don't want you to wear this." And, you know, you might have a response. But if you want a response from the heart, what you do is, you tell them: "The other dress looked much better than this." You see, so you are praising one thing, and that praise is not there when the other thing is there. So, you have told them, in a way, that «this is what I really love». And go beyond the limits in praise – that's your wife, don't worry, you can say whatever you want, mashallah, in terms of goodness. Like the food, when you eat, even if it is a little bit this way or that way, just praise it, mashallah. See what it is. Praise the effort, at least. Let me tell you what has happened once. They say the imam in the mosque had said: "You need to praise the cooking of your wife". Just like I said now. So the man went home, and he had this meal, and he was looking at it, and looking at his wife, and smiling, all happy, mashallah, excited and everything. And when he finishes, he says: "Oh! It was awesome!" And the wife says, "What? I've been cooking for you for 21 years, you never said that! Today, when the food came from the neighbor, you want to say it was awesome?""

"Then we have Sūrat al-Sharḥ, also known as al-Inshirāḥ. I need to make mention of this because in it is a lot of comfort for myself and yourselves. We have a problem in life. When we have a problem Allah says, "Don't worry, with that difficulty, there is ease." You will never know what ease is all about unless you've been through difficulty. Those who have a beautiful life, sometimes they are still worried and depressed because they don't know what it is like to have suffered a little bit. So Allah's blessing, he makes us suffer slightly so that when there's a little bit of ease, mashallah. You know, a man who's always driven a Rolls-Royce will never know what it's like to ride a bicycle to work. Two ways of making them ride. One is, the doctor tells you you're about to die, Allahu Akbar, and you need to ride to work. Immediately everything is given up. Why? Because we're worried about dear life. That's why. If you see people – Subhan Allah – I've seen a man who had a carrot, and he was pretending like he's smoking this carrot and nibbling on it. And I told him, I said: "My brother, what made you nibble on this carrot?" He says: "My doctor told me I can't smoke, and a good replacement is a carrot." I said: "Allahu Akbar, you're stuffing your mouth with a carrot because of a doctor, but when Allah told you smoking is bad, then you didn't want to listen..." Allahu Akbar. May Allah make us from amongst those who eat carrots rather than smoking cigarettes. Really. So, my brothers and sisters, it's a reality. Whenever there is a person who has tasted goodness alone, and they don't know what difficulty is about, there comes a time when they do not appreciate what they have. So like I was saying, two ways. One is, Allah snatches it away from you, so you now have nothing. So many people have climbed the peak in terms of materialistic items, and then they've dropped down the mountain. They say it's easier to drop from the top than it is from the bottom. Allahu Akbar. When you arrive at the top, a small movement and you roll down, you're with the avalanche, one time. And when you're at the bottom, they can kick you – if you drop, you stand up again and you're walking – same level, masshalah, it's all about altitude. May Allah protect us. Another thing is, when you drop from the top, greater likelihood of breaking more bones. When you drop from the bottom, "Ah, I might have just hurt my head slightly", just say "Ouch" and carry on. May Allah subhanahu wa ta'ala protect us and grant us humbleness. So, remember, sometimes Allah wants you to go down, so that you appreciate the bicycle after you had nothing, yet ten years ago you had the Rolls-Royce. May Allah bless us. So Allah says, and I'm sure we know verses, verse number five and six: فَإِنَّ مَعَ الْعُسْرِ يُسْرً إِنَّ مَعَ الْعُسْرِ يُسْرًا "Indeed, with every difficulty [or, with difficulty] there is ease. And indeed, with the difficulty there is ease." [...] May Allah subhanahu wa ta'ala alleviate the suffering that we are all going through in our own little ways. Remember it's a gift of Allah. To keep you in check sometimes. To keep you calling out to Him. May Allah open our doors."

"We all have examinations in life, different types of examinations. And each one has to try very hard. As you know, in a set up where there is a school, or a university, at the end of every semester, trimester or term, you would have some examinations, in order to qualify you to get to the next level. And as you progress in life, the examinations become more and more difficult. And you would know that without working, we don't achieve. We know the common saying, "Whoever works very hard will definitely see the fruit of that particular working." So just like we have people who fail because they did not work hard, or they did not understand that the examination would become more and more difficult as time passes, we also have an issue with the Dīn where, as we progress in life, we will have more and more tests, and they become more and more difficult until we meet with Allah subhanahu wa ta'ala. And this is why the Prophet S.A.W. was told "Worship your Rabb [Lord] until death overtakes you. Worship your Rabb until the end. Right up to the end. Keep on worshiping. Continue. Do not stop, do not pause, do not lose hope. In fact, progress and become stronger and stronger." If you take a look at some of the other verses of the Quran, Allah subhanahu wa ta'ala makes mention of Muhammad sallā llāhu 'alay-hi wa-sallam delivering the message. It was not easy. And it was difficult, he faced so many challenges. He continued, and he persevered. Twenty three whole years of nubuwwah. And Allah subhanahu wa ta'ala says, when you have, Subhan Allah! Subhan Allah! You know, the achievement that Allah subhanahu wa ta'ala granted him, Allah subhanahu wa ta'ala will grant each person achievement according to his will obviously but also connected to the effort that that particular person makes. If we were to give up suddenly, we would never be able to achieve even Jannah. [...] So it's important for us to know that to give up... you don't know how close you are to the end! Imagine a person digging a tunnel, for example, and right when they are near the end they suddenly give up thinking that you know what, I don't know how long this is going to carry on for. Had they carried on for a minute longer they would have broken through! So with us we need to continue, fulfill your Salah, progress, develop. Don't think for a moment that life is going to become any easier. The only thing that will happen is, with the development of the link with Allah subhanahu wa ta'ala, we become more content, we understand the nature of the world. We understand the nature of the tests of Allah subhanahu wa ta'ala, so we enjoy going through them in the sense that we are content. We are happy with the decree of Allah subhanahu wa ta'ala. So my brothers and sisters, not only do I say work hard to achieve here in the Dunyā – and may Allah bless you and grant you success in these examinations – but even in the Akhirah we ask Allah to bless you, to open your doors. To prepare for the Akhirah, it's not an easy task, but with the hope in the mercy of Allah subhanahu wa ta'ala things will be made easy, and at the same time, with the constant preparation, without giving up hope – never ever giving up, never saying no, never just throwing the towel – by the will of Allah subhanahu wa ta'ala we will achieve, and we will achieve great heights."

"My beloved brothers and sisters. On the globe, several incidents have occurred that make it necessary for us to speak about them, and guide the Muslims in their regard... It's important for us to know that as Muslims, we don't understand what part of Islam these people [terrorists] are following. In fact, we don't even understand what Islam they are following, because Islam is a totally different religion from what these people are practicing... As frustrated as we might be because of what might be happening on Muslim lands, it does not give us the right to go out and hurt people who are not at all involved... If you have a problem with someone, you may report them to the authorities. And then it will handled by the courts. You will either get justice at the courts or sometimes maybe the courts may find someone that you believe is guilty, innocent. In that case, you leave it for the day of judgment, when Allah subhanahu wa ta'ala will be judge. But you do not take it into your own hands, to say now because the court has found this person innocent, and according to me the person is guilty, "Let me harm them, let me kill them, let me hurt them, let me rob from them". That is absolutely incorrect and it is un-Islamic... Two wrongs do not make a right, remember this... If someone has murdered someone else, Subhan Allah, it does not give us the right to murder a third party altogether. May Allah subhanahu wa ta'ala protect us, and may Allah grant us guidance and ease. It's important we understand this. The world is bleeding today, and people are blaming the Muslims! Because from amongst us, some are being brainwashed. Brainwashed by what? They do not understand verses of the Quran. They don't understand the Asbab al-Nuzul, or reasons of the revelation of the verses of the Quran. They don't understand how to extract rules and regulations from verses of the Quran. They read something, someone shows them something and next thing they are prepared to give up their lives. May Allah subhanahu wa ta'ala grant us an understanding. We should be giving up our lives striving to earn the pleasure of Allah subhanahu wa ta'ala through obedience, through Salah. Look at Muhammad sallā llāhu 'alay-hi wa-sallam when he went to Ta'if, look at his example. They beat him up personally, physically, he was bleeding and the angels came to him to say "If you want, we can crush these people between the mountains". What did he say? He said "I am sent as a mercy. We don't want that to happen. If they don't accept, perhaps their children will accept." Patience, Sabr... And we think that the non-Muslims are our enemies – the minute we think that, automatically we will not be able to call them towards Islam. And they will get the wrong image of Islam. My brothers and sisters, Islam, it means peace, it stands for peace, it promotes peace, it teaches peace, and everything that you will achieve is peace. In this world peace, in the next peace, in your grave peace, with your children peace, in your environment peace. That is Islam. Anything that destroys that in any way is not Islam. Remember this."

"Nowhere in the Quran does it say punish homosexuals. And historians have also never found any case of the Prophet Muhammad dealing with homosexuality."

"When I graduated from high school, I hoped that one day gay Americans would be able to get married. And now here I am 45 years later officiating same-sex marriages—how can I not be optimistic that the future is bright?"

"The younger they are, the more tolerant and accepting they are of LGBT Muslims, there are even older Muslims who are now supportive, including a grandmother here and there."

"Some don’t believe that homosexuals can be pious. But we can be just as good at our faith as anyone else. We are simply different from other folks, not less committed to our faith."

"Some people are uncomfortable with gays, but your discomfort with my sexuality should not translate into me having less rights as an American."

"I believe every person, no matter if I disagree with you or not, you have the right as a Muslim to have the proper spiritual [rites] and rituals provided for you. And whoever judges you that will be Allah’s decision, not me."

"Freedom of expression cannot be the freedom to tell lies, the prophet did not found a terrorist religion, but a religion of peace."

"The Musalmans of Hindustan (and) Musalmans of the whole world were looking to Pakistan with hope and longing eyes for guidance and help. Indian Muslims were also affected by whatever was happening in Pakistan or any other Muslim country. Indian Muslims were greatly pained at the defeat of Pakistan in 1971."

"If you make Muslims one hundred per cent mindful of their supererogatory prayers, making them all very pious, but leave them cut off from the wider environment, ignorant of where the country is heading and of how hatred is being stirred up in the country against them, then, leave alone the supererogatory prayers, it will soon become impossible for Muslims to say even their five daily prayers. If you make Muslims strangers in their own land, blind them to social realities and cause them to remain indifferent to the radical changes taking place in the country and the new laws that are being imposed and the new ideas that are ruling people’s hearts and minds, then let alone [acquiring] leadership [of the country], it will become difficult for Muslims to even ensure their own existence."

"Cow slaughter in India is a great Islamic practice—(said) Mujaddid Alaf Saani II. This was his far-sightedness that he described cow slaughter in India as a great Islamic practice. It may not be so in other places. But it is definitely a great Islamic act in India because the cow is worshipped in India. If the Muslims give up cow slaughter here then the danger is that in times to come the coming generations will get convinced of the piety of the cow."

"The fundamental aim and purpose of knowledge is to impart a new life and a new soul to the country and the nation."

"The real success of a university lies in moulding the personality of its scholars in a way and giving such citizens to the society who do not put themselves up to auction nor can be lured away by a destructive ideology or misguided movement."

"Knowledge is one and indivisible, and to separate it into parts, into ancient and modern, eastern and western, and ideological and practical is incorrect."

"The teacher has an impact on student from within then by mere relying on books as a guide will made the static impact specially on practice of deen Where as the kinetic and mobile companionship will bring a dynamic impact Specially in attaining Wisdom (Hikmat e Amli) contextual understanding (Faham o Baseerat)."

"Poets, writers and intellectuals of all ages have complained of degeneration of society. But human feelings and good people have still survived. Why? Because there were some who had the courage to give up self-interest and who risked not only themselves and their families but their future generations as well to save society from the rot."

"The biggest threat to society (old or modern) arises when it gets prone to oppression and worse still, when the critics of oppression become too microscopic even to be counted on one's fingers."

"There should be no consideration of race or religion, caste or creed; no consideration of self-interest and personal relations. It should not be our consideration to know who is the oppressor and who the victim. Oppressor should be stopped whether he is the darling of the community, whether he is a leader."

"What we need today is that intellectuals and religious people should come forth to stem the rot. We need people from our universities and seats of learning to come out in an endeavour to save the society."

"The liberal who happens to be a Hindu is so apologetic, he has internalized sham secularism so much, he is in any case so innocent of the texts—of Islam, of Hinduism, of our laws and our Constitution—and he has internalized double standards to such an extent that he has made silence on all matters Islamic, indeed toeing the fundamentalists’ line proof of secularism. The ‘secularists’ of the English press are a ready example. They will refer to Ali Mian as ‘the moderate, universally respected Muslim leader’, without bothering to read anything he has written."

"Ali Mian, as he is known to one and all, is almost without doubt the most influential Muslim teacher and figure today-among the laity, in government circles, and among scholars and governments abroad... And he has great, in fact decisive, influence on the politics of Muslims in India."

"'Maulana Ali Nadwi sincerely and staunchly believed that the real threat to the modern world, especially the Muslim world, is neither the lack of material development nor the political disturbances, rather it's the moral and spiritual decline. He firmly believed that Islam alone has the ability to overturn this and thus Muslims must wake up to make an effort in this regard. By staying back, he argued, the Muslims were not only failing themselves rather the entire humanity! He stressed on Muslims, especially those living in a Muslim majority countries (like Pakistan), to develop a society based on Islamic principles that could become a model (for its moral and spiritual values) for the rest of the world. He was a strong critic of nationalism and stressed upon working for the humanity, collectively. He also laid much emphasis on the crucial role women for upholding the teachings of Islam in a society. Instead of trying to shut their doors for the incoming western influence, he believed that the intellectual Muslims should study the contemporary Western ideologies and form their own ideology in its response, withholding the 'superior moral values of Islam'. He opposed 'Islamic groups' from clashing with the 'secular elite' in Muslim majority countries and instead encouraged for an 'inclusive approach' wherein the 'secular elite' could be gradually and positively called towards Islam, without causing any chaos in the society. Similarly, he also urged Muslims living as a minority to maintain peace and create a valuable position for themselves through hard work and exemplary morals.'"

"Hypocrisy is wretched because the hypocrite says with his tongue what is not in his heart. He wrongs his tongue and oppresses his heart. But if the heart is sound, the condition of the tongue follows suit. We are commanded to be upright in speech, which is a gauge of the heart's state."

"We live in the age of Noah (a.s.) in the sense that a flood of distraction accosts us. It is a slow and subtle drowning. For those who notice it, they engage in the remembrance of God. The rites of worship and devotion to God's remembrance (dhikr) are planks of the ark. When Noah (a.s.) started to build his ark, his people mocked him and considered him a fool. But he kept building. He knew what was coming. And we know too."

"When the Prophet says "brother", we should interpret this as universal brotherhood, which includes Muslims and non-Muslims."

"One of the things that I see in the United States happening, that is troubling to me, is a lot of young Muslims are abandoning those thawabit, those things that really... Once you begin to abandon them, your religion unravels. Like pulling the thread on a woven garment."

"‘Before we enter into a discussion on this question, tell me what you think of a boat in the Euphrates which goes to shore, loads itself with food and other things, then returns, anchors and unloads all by itself without anyone sailing or controlling it?’ They said, ‘That is impossible; it could never happen.’ Thereupon he said to them, ‘If it is impossible with respect to a ship, how is it possible for this whole world, with all its vastness, to move by itself?'"

"Difficulties are the result of sin. The sinful therefore does not have the right to lament when difficulties befall him."

"If you learned the sacred knowledge for the sake of this world, then the knowledge will be never rooted in your heart."

"Stick to the narrations and the way of the salaf(pious predecessors) and beware of newly invented matters for all of it is innovation."

"When a hadith is authentic, then that is my madhab."

"For the attainment of knowledge satisfaction is useful and satisfaction is not gained by increasing information but by decreasing it."

"If I ever say something that contradicts the book of Allah and the Prophet(Peace be upon him) then leave my statement."

"It is unlawful for any person to accept my view without knowing the source from where we got them."

"For centuries, scholars from the four different schools of Islam had taught in the Holy Mosque and crowds of students had traveled from near and far to gather in halaqas, circles of study, around their preferred teachers. The faithful prayed, at slightly different times, behind their imams; there was a prayer station for each school: Shafi’i, Maliki, Hanafi, and Hanbali. When King Abdelaziz took control of Mecca in 1924, the Wahhabi clerics objected to the arrangement that had prevailed so far in the Holy Mosque. If the community of Muslims was one, and the call to prayer was one, why not pray behind one imam? The Wahhabi clerics won the debate, thereby dealing themselves all the power. But there was no rotation or compromise: the sole imam who would lead all five daily prayers in the Holy Mosque came from Wahhabi circles, with all that that entailed in puritanical intolerance. The number of halaqas dwindled rapidly, from several hundred to around thirty-five in the late 1970s. The Sufi sheikh that Sami had consulted that first day of the Mecca attack, Mohammad Alawi al-Maliki, was still drawing crowds, lecturing in his corner of the courtyard of the Holy Mosque, on the chair he had inherited from his father in 1971, the chair that been passed through generations. But few others were able to resist the onslaught of Wahhabi zeal. Harmony could be brought back, Sami thought, only if diversity was allowed to thrive again in the House of God. But this was not how the Al-Sauds would proceed. That was not the deal they had cut with Bin Baz to save their throne."

"Better a century of tyranny than one day of chaos."

"God does not create pure evil. Rather, in everything that He creates is a wise purpose by virtue of what is good. However, there may be some evil in it for some people, and this is partial, relative evil. As for total evil or absolute evil, the Lord is exonerated of that."

"If God—exalted is He—is Creator of everything, He creates good and evil on account of the wise purpose that He has in that by virtue of which His action is good and perfect."

"Guidance is not attained except with knowledge and correct direction is not attained except with patience."

"This whole religion (of Islam) revolves around knowing the truth and acting by it, and action must be accompanied by patience."

"The more the servant loves his Master, the less will he love other objects and they will decrease in number The less the servant loves his Master, the more will he love other objects and they will increase in number."

"The jihad against the soul is the foundation for the Jihad against the disbelievers and hypocrites."

"The objective of asceticism is to leave all that harms the servants Hereafter and the objective of worship is to do all that will benefit his Hereafter."

"Sins are like chains and locks preventing their perpetrator from roaming the vast garden of tawhid and reaping the fruits of righteous actions."

"What can my enemies do to me? I have in my breast both my heaven and my garden. If I travel they are with me, never leaving me. Imprisonment for me is a chance to be alone with my Lord. To be killed is martyrdom and to be exiled from my land is a spiritual journey."

"A man married a maid-slave who bore him a child. Would that child be free or would he be an owned slave?" "Her child whom she bore from him would be the property of her master according to all the Imams (heads of the four Islamic schools of law) because the child follows the (status) of his mother in freedom or slavery. If the child is not of the race of Arabs, then he is definitely an owned slave according to the scholars, but the scholars disputed (his status) among themselves if he was from the Arabs - whether he must be enslaved or not because when A'isha (Muhammad's wife) had a maid-slave who was an Arab, Muhammad said to A'isha, `Set this maid free because she is from the children of Ishmael.'"

"The power of the Al-Sauds still rested on their alliance with clerics upholding the legacy of the holier-than-thou preacher Ibn Abdelwahhab. Born in 1703, Ibn Abdelwahhab had been inspired by the dogmatic teachings of a literalist, medieval theologian, Ahmad ibn Taymiyya, who belonged to the Hanbali school of jurisprudence, the strictest of the four Islamic schools. A complex character with a rich legacy who had lived at the time of the Crusades and sanctified war against the Christian invaders, Ibn Taymiyya would be quoted mostly for his edicts allowing war against a Muslim ruler in certain cases. He would inspire generations of activist and jihadist Salafists who ignored the nuances of his teachings."

"Ibn Abdelwahhab had taken Ibn Taymiyya’s pronouncements stripping Islam down to absolute monotheism and began to enforce them in Najd. He went further still by declaring war against anyone who didn’t follow his teachings—non-Muslims but also Muslims. The Najdi preacher had taken theology and turned it into a political and military mission. Ibn Abdelwahhab was so extreme that his own father and brother denounced him. He sent missives around the Arabian Peninsula and beyond to scholars and notables of the Muslim world, appealing to them to follow him and what he claimed was the true version of Islam. He was rejected and mocked in scathing responses coming from as far away as Tunisia, where the scholars of Al-Zaytuna, one of the oldest, most important centers of Islamic learning, undid his arguments one by one. The locals in his desert settlement accused him of heresy and tried to kill him."

"Ibn Taymiyya digested the “poison of philosophy” – yet, his brilliant mind turned the poison into honey. This very honey, extracted from the hive of his writings, can accordingly nourish a new era of modern Islamic philosophy. That Ibn Taymiyya himself, no doubt, would have taken umbrage at this sort of labeling of his work demonstrates how rich in irony the history of ideas can actually be!"

"The Israelites were thus being ungrateful and impertinent. Even otherwise, it was so usual with them not only to transgress divine commandments but also to deny them outright. They had also been slaying a number of prophets at different times - they knew they were committing a misdeed, but their hostility to the truth and their stubbornness in disobedience made them blind to the nature of their conduct and its consequences. Through such persistent and wilful misdemeanour they drew upon themselves the wrath of Allah. Disgrace and degradation settled upon them for ever. That is to say, they no longer had any respect in the eyes of others, nor magnanimity in themselves. One form of this disgrace is that temporal power has been taken away from them for ever. For only forty days, however, - and that too when the Day of Judgment will have come close - the Dajjal (Anti-Christ) belonging to the Jewish race, will have an irregular dominion like that of a robber. This cannot be described as having temporal power, in the proper sense of the term. Allah had made it quite clear to the Jews through Sayyidna Musa (Moses) that if they continued to be disobedient, they would always have to live under the domination of other nations. Says the Holy Qur'an: “And when your Lord proclaimed He would send forth against them, unto the Day of Resurrection, those who should visit them with evil chastisement.” (7:167) As to how the Companions, their successors and the great commentators have interpreted the disgrace and degradation which has settled on the Jews, let us present a summary in the words of Ibn Kathir: “No matter how wealthy they grow, they will always be despised by other people; whoever gets hold of them will humiliate them, and attach to them the emblems of servitude.” The commentator Dahhak Ibn Muzahim reports from the blessed Companion 'Abdullah Ibn 'Abbas that the Jews will always remain under the domination of others, will be paying taxes and tributes to them - that is to say, they will themselves never have power and authority in the real sense of the term. Another verse of the Holy Qur'an also speaks of the disgrace of the Jews, but with some addition: “And disgrace has been stamped over them wherever they are found, unless (saved) through a rope from Allah and through a rope from men.” (3:112)"

"Now, the “rope” or means from Allah refers to the case of those whom Allah Himself has, through His own commandment, saved from this disgrace - for example, children, women, or those who are totally devoted to prayer and worship and never go to war against Muslims. The “rope” or means from men refers to a treaty of peace with the Muslims, or a permission to live in a Muslim country on payment of the Jizyah (the tax levied on non-Muslims living in a Muslim country, which exonerates them from military service etc.) Since the Holy Qur'an uses the expression “from men” and not “from Muslims”, a third situation is also possible - the Jews may make political arrangements with other non-Muslims, live under their backing and protection, and thus be in “peace”. ... Thus, Verse 3:112 helps to elucidate Verse 2:61, and also dispels the doubt which sometimes arises in the minds of the Muslims at the sight of the so-called “Israeli state” imposed on Palestine. For, they find it difficult to reconcile the two things - the Holy Qur'an seems to indicate that the Jews will never have a sovereign state, while they have actually usurped Palestine and set up a state of their own. But if we go beyond the appearances, we can easily see that “Israel” is not an independent sovereign state, but only a stronghold of the Western powers which they have established in the midst of Muslim countries in order to protect their own interests; without the backing of these super-powers the Jewish “state” cannot survive for a month, and the Western powers themselves look upon the Israelis as their henchmen. The “Israeli state” has been living, as the Holy Qur'an says, “through a rope from men,” and, even at that, living as a parasite on the Western powers. So, there is no real occasion to have a misgiving about what the Holy Qur'an has said on the subject. Moreover, the half of Palestine which the Jews have usurped and the parasite state they have set up there is no more than a spot on the map of the world. As against this, we have vast expanses of the globe covered by Christian states, by Muslim states, and even by the states of people who do not believe in Allah at all. Can this tiny blot on the map and that too under the American-British umbrella, negate the disgrace which Allah has made to settle upon the Jews?"

"Arguing with them in a way that is better means using the best method of argumentation which is the method of kindness and gentleness without gruffness and harshness."

"O Farid ! Friend is not hidden; everywhere He is openly manifest. Darkness is all pervaise Light. Only it has been named differently."

"The mysteries of Oneness of Being are remarkable. They are known by the dealers of unity who behold the real Sinai Flash in each and every existent."

"Beauty and ugliness are manifestations of the self-The lovely colorless is in each color."

"From the hand of the cup-bearer I drank the goblet of love. Oneness became overpowering, forget infidelity and Islam."

"Whoever found the beloved in the temple of the heart, got purged of all affliction and sin, by meditation attained permanence. Farid subsists without individuality."

"Leave aside craving for other than God: anything else is pseudo thought. Except the Real One, all things are perishable. Each instant concentrate on the Real; undoubtedly this is the committed way."

"If my soul were in my hands, I would have released it."

"'If the scholars remains silent the grounds of dissimulation (Taqiyah), and the ignorant do not know, when will the truth be manifested?'"

"How would anyone be whose Lord is demanding that he carry out the obligatory duties, and his Prophet (Muhammad) is demanding that he follow the Sunnah), and th two angels (Kiraman Katibin) are demanding that he mend his ways, and his Nafs is demanding that he follow its whims and desires, and Iblīs is demanding that he commit immoral actions, and the angel of death (Azrael) is watching and waiting to take his soul, and his dependents are demanding that he spend on their maintenance?"

"There is no choice but the Sunnah and following it. And analogy should only be based on comparing something to an established principle (a precedent from the time of the Prophet Muhammad). But to come to the principle and demolish it and then say this is by analogy - on what basis are you making your analogy?"

"If Zoroastrian and idolatrous women are taken prisoner, they are coerced into Islam; if they embrace it, sexual relations with them are permissible and they can (also) be used as maidservants. If they do not embrace Islam, they are used as maidservants but not for sexual relations."

"Say to the followers of innovation (Bidʻah): the judge between us and you is the day of funerals."

"For centuries, scholars from the four different schools of Islam had taught in the Holy Mosque and crowds of students had traveled from near and far to gather in halaqas, circles of study, around their preferred teachers. The faithful prayed, at slightly different times, behind their imams; there was a prayer station for each school: Shafi’i, Maliki, Hanafi, and Hanbali. When King Abdelaziz took control of Mecca in 1924, the Wahhabi clerics objected to the arrangement that had prevailed so far in the Holy Mosque. If the community of Muslims was one, and the call to prayer was one, why not pray behind one imam? The Wahhabi clerics won the debate, thereby dealing themselves all the power. But there was no rotation or compromise: the sole imam who would lead all five daily prayers in the Holy Mosque came from Wahhabi circles, with all that that entailed in puritanical intolerance. The number of halaqas dwindled rapidly, from several hundred to around thirty-five in the late 1970s. The Sufi sheikh that Sami had consulted that first day of the Mecca attack, Mohammad Alawi al-Maliki, was still drawing crowds, lecturing in his corner of the courtyard of the Holy Mosque, on the chair he had inherited from his father in 1971, the chair that been passed through generations. But few others were able to resist the onslaught of Wahhabi zeal. Harmony could be brought back, Sami thought, only if diversity was allowed to thrive again in the House of God. But this was not how the Al-Sauds would proceed. That was not the deal they had cut with Bin Baz to save their throne."

"My eyes never saw anyone better than Ahmad bin Hanbal, and I have never seen anyone among the scholars of Hadith who shows more respect for the sacred limits of Allah and the Sunnah of His Prophet (Muhammad), if (a report) if proven to be Saheeh. And I have never seen anyone more keen to follow (the Sunnah) than him."

"The sectarianization of Bahrain’s domestic conflict, and its hypersensitivity to Iranian interference in its affairs, mean that Qatar’s pragmatic relationship with Iran is far more likely to hold the key to Manama’s concerns."

"The Koran cannot be translated. That is the belief of old-fashioned Sheykhs and the view of the present writer. The Book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Koran, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Koran – and peradventure something of the charm – in English. It can never take the place of the Koran in Arabic, nor is it meant to do so."

"He is a righteous man, famous among Maghrebians for religion and knowledge, and upon him the smelting of ascets and their tranquility"

"They adopted al-Matiti and al-Zawawi ***** as well as Ibn Sahl for every Zawi"

"There is no power worth defending by bloodshed of the people."

"On being appointed president: "This is an ideal team. The president can't see and the vice president can't talk.""

"You don't realise that losing the presidency for me is nothing ... I regret more the fact that I lost 27 recordings of Beethoven’s Ninth Symphony."

"I salute you for your courage, bravery and decades of sacrifice. As an unarmed group with science and technology not at your side, you have ousted the most advanced forces from your region. It will now bring an era of peace for Afghanistan and the region."

"May God revenge the atrocities of the Sikhs and the Marathās, A painful revenge and very soon They (both) have killed a large number of people, And have committed atrocities even against the illiterate shepherds."

"‘Abdul ‘Azīz did write an exegesis of the Qur’an in Persian but the part of it which survives does not cover the crucial verses about jihad. His religious edicts (fatāwā) do, however, constitute a landmark development in the way discourses about jihad shaped up in South Asia till independence. Moreover, his letters, like those of his father’s, also provide insights into how he reacted to the loss of Muslim political power in the colonial era. ... His work represents a compromise between confrontation and accommodation of British power in India."

"It may be instructive to recall that his father, Shāh‘Abdul Raḥīm, could have been his role model in the matter of writing letters to powerful princes to undertake jihad. For it was the pater familias who wrote a letter to Mīr Qamar al-Dīn Khān Ṣiddīqī popularly known as Āṣaf Jāh (1671–1748), the pioneer of the Deccan based state whose rulers were called Niẓāms, exhorting him to undertake jihad to weaken the infidels. ‘Abdul Raḥīm begins his letter with the assertion that it has already been decided that the infidels (kuffār) will be defeated and humiliated and if Āṣaf Jāh wants to take credit for this he should defeat them. He ends on the mystical note that ‘things said even with confidantes in secret are being revealed here on the tip of the pen so that no excuse should remain’."

"Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts."

"The love of Ahl al-Bayt is our life. The love of Sahaba is our glory. The love of the Holy Prophet is our faith. We can't leave life, can't leave glory, can't leave faith. This is the Sunni creed, remember it."

"If from a person's mouth comes a downpour of thorns, from yours should come the petals of a rose."

"We are the obstacles on our own path; if we were to change, we could change the world."

"The more a servant makes Dhikr of Allah, the more his heart becomes pure, and as the heart becomes pure, impure thoughts immediately begin to leave Until they eventually disappear."

"Is there any shortage in Allah's Court? Ask Allah, ask over and over again, Allah is pleased by this!"

"If a sin is committed here, the burden is felt in Madinah; because do you not know that the Master is grieved by your wrongdoing?"

"People are excessively obsessed with dreams. Their concern for things which they dream is greater than their concern for things which effect them during their state of wakefulness. How confused are they!"

"The primary purpose of Tasawwuf is the reformation of the actions of the heart."

"Knowledge prevents one from going astray because of the realization of the truth. This in itself is a great treasure."

"Lowering oneself, which is called Tawaadhu’ (humilty), is a great and valuable asset. To achieve this quality, many of the servants of Allah abandoned their kingdom and empire. They didn’t care in the least what people thought of them. Surely, humility must then be a much-prized quality so that people gave it preference to it over the entire world!"

"A scholar is an adherent of the Sunnah."

"The seeking of wealth for a valid reasons is exhorted and is full of significance. Lawful wealth too plays its part in the acquisition of peace of mind, which is an end desired by the religion."

"To assume a task beyond one’s capability is not proper for a Mu’min. The consequence will be failure, disgrace, worry, and shame. Frustration will then overtake one."

"Without the head, man is a dead body. So too, without prayers, all other acts of worship are lifeless."

"Remembrance creates and strengthens a special bond between man and His Creator."

"Mosques are not places for mundane activities. Mosques are erected purely for the remembrance and worship of Allah."

"The reality of character is that we must not cause any form of difficulty and inconvenience to anyone, outwardly or inwardly, in his presence or in his absence."

"If by practicing on any form of piety, someone’s heart will be broken, then practice on the fatwa (verdict of the scholars). At such occasions, to protect one’ piety is not permissible e.g. If, in accepting any gift, there is disgrace for you and honour for your brother, then give preference to his honour over yours."

"The enthusiasm which I had for debating in my young days is now replaced by as much aversion for it because of its harms."

"I developed enthusiasm for Dīn - of which tahajjud is one branch."

"Energizing one's intellect and disposition is not the way to success. The kindness of the Master cannot be achieved without humility."

"Scholars are much needed as they are the backbone of religion. Scholars are more needed than Saints otherwise no one would know the religious ordinances and limits."

"Saints (Sufis) are like elder brothers and Senior scholars (Fuqaha) are like father in respect."

"Keep intellect above your habits, and Shari'ah above your intellect."

"In the eyes of Islam, the highest and best Jihad is the declaration of the word of truth in front of the tyrant king, the reason for this is that in Jihad with the sword there is still the possibility that the Mujahid will dominate the enemy and his life will remain safe. But the habit of proclaiming the word of truth in front of a cruel and oppressive king is such that the truth has to be washed away with its own life. The history of Islam is rich with such faith-building incidents of sacrifices and sacrifices."

"The prophet whose teachings are fountainhead of temperateness, moderation, mediation and justice; a group claiming to excessively love the same prophet feels proud in intemperance, stubbornness and excess and paucity."

"According to The Inquisitr News report, in the video posted by LiveLeak, Saud Saleh said that the rape is allowed during times of “legitimate war” between Muslims and their enemies. “The female prisoners of wars are ‘those whom you own.’ In order to humiliate them, they become the property of the army commander, or of a Muslim, and he can have sex with them just like he has sex with his wives,” Saleh was quoted as saying. (ALSO READ: Muslim leader Abdul Raheem Quraishi is dead)"

"While speaking on purchase of slaves from Asian countries for sexual purposes, Saleh said that Allah allows Muslim men to have sexual relations with slave women and that is ‘legitimate’. Saleh suggested that the only time it is acceptable for Muslim men to enslave a woman for sexual purposes is during a ‘legitimate war’ between Muslims and their enemies such as that with Israel. Also Read - Bihar Gangrape and Murder: Bereaved Kin of Minor Victim Seeks Death for Accused, Police Say, 'Up to Court to Decide'"

"Saleh further said that enslaving and raping Israeli women is ‘acceptable’ and ‘encouraged’ in Islam. She also condemned Muslim men who are using East Asian women for sexual relationships. She said that only legitimately-owned slaves come from prisoners of war. After Saleh’s interview went viral on social media, Muslim community denounced the claims made by the professor and said that she is propagating a wrong image of Islam."

"Few concerns are as central to Islam as the search for knowledge (‘ilm). In the Koran God commands the Prophet, by universal Muslim consent the most knowledgeable of all human beings, to pray, “My Lord, increase me in knowledge!” (20:114). Muslims must imitate him in this quest. “Are they equal,” asks the Koran, “those who know and those who know not?” (39:9). The answer is self-evident. Hence, as the Prophet said, “The search for knowledge is incumbent upon every Muslim.”'"

"Knowledge is the most all-encompassing of the divine attributes, which is to say that “God is Knower of all things” (Koran 4:176, 8:75, etc.). “Not a leaf falls, but He knows it” (6:59). Nothing escapes His knowledge of Himself or the other. “Our Lord embraces all things in knowledge” (Koran 7:89). The only attribute said to have the same all-encompassing nature is mercy, which is practically identical with existence.’ “Our Lord,” say the angels in the Koran, “Thou embracest all things in mercy and knowledge” (40:7)."

"The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r. The Koran calls itself by these words more than forty times, and it refers to other prophetic messages, like the Torah and the Gospel, by the same words. The basic Koranic understanding of the necessity for a plurality of prophets is that Adam’s children kept on falling into heedlessness and forgetfulness, which is the shortcoming of their father. The only cure for this shortcoming is the remembrance that God provides by means of the prophets."

"If forgetfulness and heedlessness mark the basic fault of human beings, dhikr (remembrance) designates their saving virtue. Just as forgetting God leads to the painful chastisement of being forgotten by him, so also remembering God leads to the joy of being remembered by him: "Remember Me, and I will remember you" (2:152)... God sends the prophets in order to remind people of the Covenant of Alast. They do so by reciting God's signs and mentioning their debt to him. People should respond to the prophets by remembering God, an act which demands that they mention him in prayers of glorification and praise (thus affirming both his tanzih and his tashbih). Those who respond in this manner are the people of faith, since to have faith is to recognize or remember the truth of tawhid in the heart, to mention it with the tongue, and to put it into practice by following the instructions brought by the prophets.Those people who fail to make the correct response are the truth-concealers. Although they recognize the truth in their hearts, they deny it with their tongues and refuse to follow the prophets' instructions. This, in short, is the drama of prophecy and the human response. All of it is connected explicitly by the Koran to the word dhikr, or to closely related words derived from the same root (such as dhikra, tadhkira, and tadhakkur)."

"Like the philosophers, Sufis aimed explicitly at overcoming the forgetfulness endemic to the human “soul” or “self” (the same word nafs is used in both senses). Like them they offered broad overviews of reality rooted in metaphysics (ilahiyyat, “the divine things”) while describing the human soul as a microcosm, created in the “form” (sura) of God. God, as the possessor of “the most beautiful names” (Quran 7:180), is “the most beautiful Creator’ (Quran 23:14) who “formed you and made your forms beautiful” (Quran 40:64, 64:3). Both Sufis and philosophers held that the soul’s original divine form, created in the “most beautiful stature” (Quran 95:4), corresponded perfectly with God and the macrocosm. The soul, however, had fallen out of balance because of forgetfulness and the misuse of free will, so it needed purification and rectification.... Repeatedly the Quran asks it's readers to heed the signs. “In the earth are signs for those with certainty, and in your souls, What, do you not see?” (51:20-21). It rebukes them for not employing their seeing, hearing, understanding, and witnessing to perceive the signs: “They have hearts but do not understand with them, they have eyes but do not see with them, they have ears but do not hear with them” (7:179). It pays close attention to the soul’s diverse attributes and character traits (akhlaq), praising the beautiful and condemning the ugly. Some forms of Quran commentary - an activity undertaken by specialists in every school of thought - interpreted many verses as allusions (isharat) to the manner in which the soul experiences the divine presence while climbing the ladder toward realization."

"The first function of the prophets is to “remind” people of their own divinely given reality. In speaking of this “reminder”, the Quran employs the word dhikr and several of its derivatives (é.g., dhikra, tadhkir, tadhkira). Moreover, it calls the human response to this reminder by the same word dhikr. The “reminder” that comes from the side of God by means of the prophets calls forth “remembrance” from the side of man. The use of the one word for a movement with two directions—from the Divine to the human and from the human to the Divine—is typical of the Quran’s unitary perspective. Here in fact there is only one motivating force, and that is the Divine activity that makes manifest the good, the true, and the beautiful, even if it appears to us as two different movements. Moreover, the Quran also makes it eminently clear that “remembrance”—the human response to reminder—does not mean simply to acknowledge the truth of tawhid. The word itself also means “to mention”. On the human side, dhikr is both the awareness of God and the expression of this awareness through language, whether vocal or silent."

"If dhikr represents both the function of the prophets and the proper human response to the prophets, guidance (huda) represents the divine attribute that is embodied in the prophets. It sums up in a single word both God's motivation for sending the prophets and their activity in the world. If the opposite of dhikr is forgetfulness and heedlessness, the opposite of guidance is misguidance (idlal) and leading astray (ighwa). Just as the prophets incarnate God's guidance, so also the satans incarnate the quality of misguidance and error...Besides Satan, others are also said to be the source of misguidance. Among these is caprice, which we have already met as the worst of all false gods: "Follow not caprice, lest it misguide you from the path of God" (38:26)."

"To be human is to be born with the fitra, which is an innate recognition of tawhid that is represented mythically by the Covenant of Alast and the Trust. There is nothing extraneous or superadded about this fitra—it is precisely what makes people human. But the fitra tends to become obscured by upbringing and circumstances, and then people become less than human. They are "deaf, dumb, blind—like the cattle; no, even further astray." Dhikr is the all-important remedy that makes possible the actualization of the fitra. Dhikr is both God's merciful response to heedlessness, and the human response to God's mercy."

"The idea that human beings recognize tawhid innately is often expressed by using the term fitra, which is commonly translated as "primordial nature" or "innate disposition."...The Koran employs the word fitra itself only once, along with the verb form of the word. Here we translate the verb as "bring forth." The Koran is addressing Muhammad and, by extension, every Muslim: "Set thy face to the religion as one with primordial faith—the fitra of God according to which He brought people forth. There is no changing the creation of God. That is the right religion, but most people do not know. [Set thy face to the religion] by turning to Him. And be wary of Him, and perform the salat, and be not one of those who associate others with Him." (30:30-31) Here the Koran connects religion with the nature that human beings were given when they were created. By being human, they have accepted the Trust and entered into the Covenant of Alast. They were taught the names, created in God's form, and singled out for God's vicegerency."

"In short, already in the Koran and the Hadith, we find the idea that human beings are created with an innate capacity that allows them to understand things as they really are, but this capacity is clouded by the human environment. The function of the prophets is to “remind” (dhikr) people of what they already know, while the duty of human beings is simply to “remember” (dhikr). Having remembered, they return to the innate capacity from which they have never really become separate.’ If the human spirit knows God and affirms tawhid at the moment of its creation, this is because this spirit is not completely separate from God. In describing the creation of human beings, the Koran says that God molded Adam’s clay with his own two hands, then blew into him of his own spirit. The spirit is God’s breath, and Muslim thinkers were well aware of the implications of the metaphor. Breath is different from the breather; yet it is also the same, since a person without breath is a corpse. The divine breath that animates human clay is not identical with God, nor is it completely different. Human beings are near to God through their spirits, but they are far from him through their bodies made out of clay. The qualities of spirit and body lie at opposite extremes. The spirit is perfect, luminous, alive, rational, aware, intelligent, powerful, desiring, speaking; in short, it possesses all the attributes of God. But the body displays none of these qualities to any perceptible degree. It is merely earth and water, which represent the lowest of created things. When God blows the spirit into clay, this gives rise to the soul or self (nafs), which is an intermediate reality that possesses qualities of both sides. Hence the soul—which is the level of ordinary awareness—lies between light and darkness, perfection and imperfection, intelligence and ignorance, rationality and irrationality, awareness and unawareness, power and weakness. Within the soul, the innate capacity is represented by the luminous qualities of the spirit that are only dimly present. Actualizing the innate capacity in its fullest measure is seen as the goal of human existence. The soul must be transmuted such that its darkness becomes fully infused with spiritual light."

"The potential infinity of the objects of human knowledge goes back to the fact that the creatures have already been “taught” this knowledge, for it is latent in the cosmos through God’s nearness or self-disclosure to all things. Since we already know everything, coming to know is in fact a remembrance or recollection (tadhakkur). In the process of explaining this, Ibn al-‘Arabi refers to the “taking (of Adam's seed) at the Covenant” (akhdh al-mithaq), when the children of Adam bore witness to God’s Lordship over them before their entrance into the sensory world. The Koran says, “When thy Lord took from the children of Adam, from their loins, their seed, and made them testify touching themselves: ‘Am I not your Lord?’ They said, ‘Yes, we testify’” (7:172)."

"The verse of Alast continues by explaining God's purpose in calling everyone to witness: ""Lest you say on the Day of Resurrection, "As for us, we were heedless of this," or lest you say, "Our fathers associated others with God before us, and we were their offspring after them. What, wilt Thou destroy us for what the vain-doers did?"" (7:172-73) Interpretations of this verse differ, but many authorities maintain that it means that on the day of judgment, people will be held responsible for recognizing the truth of tawhid, whether or not they have heard the message of a prophet. However, they will not be held responsible for the specific teachings of a prophet if such teachings have not reached them."

"Many Muslim thinkers refer to the lost heart by the Koranic term fitra or “original creation.” Fitra is the divine form that God bestowed upon Adam when He created him; or, it is the divine spirit that, according to the Koran, God blew into the clay of Adam in order to bring him to life. Any discussion of “origins” in Islam has everything to do with explaining how God created the universe in stages, beginning with the invisible divine spirit, the breath that God blew into Adam. This spirit is called by many names, such as the First Intelligence, the Supreme Pen, and the Muhammadan Spirit. It is a single reality that is aware of all things and gave Adam his knowledge of all the names, Or, we can say that the First Spirit is the creative command of God, his word “Be!” to all things."

"Every attribute of God is found in the innate disposition (fitra) of the human being. The path to perfection involves bringing these attributes out from hiddenness to manifestation."

"The key to the Islamic intellectual tradition is precisely the intellect, which is nothing but the soul that has come to know and realize its full potential. Inasmuch as the soul possesses this potential, it is often called fitra or innate disposition. If we employ the language of the Qur’an, the fitra is the very self of Adam to whom God “taught all the names” (2:31). It is the primordial Adam present in every human being. At root, it is good and wise, because it inclines naturally toward tawhid, which stands at the heart of all wisdom and forms the basis for the acquisition of true knowledge of God, the universe, and the self."

"To the extent that people fail to actualize their fitra, they remain ignorant of who they are and what the cosmos is. To the degree that they are able to actualize their fitra, they come to understand things in their principles, or in their roots and realities. In other words, they grasp things as they are related to God or as they are known to God. They do not remain staring at phenomena and appearances. Rather, they see with God-given insight into the real names of things. These names subsist eternally in the divine intelligence, which is the spirit that God blew into Adam after having molded his body from clay."

"The human spirit is also God's spirit. The Koran attributes the spirit breathed into Adam to God with the pronouns “His” (32:9) and “My” (15:29, 38:72). Hence this spirit is called the “attributed spirit” (al-ruh al-idafi), i.e., attributed to God, a term which suggests its ambiguous status, both divine and human at once. The spirit possesses all the spiritual or angelic attributes, such as luminosity, subtlety, awareness, and oneness. Clay stands at the opposite pole of the existent cosmos: dark, dense, multiple, dispersed. No connection can be established between the one and the many, the luminous and the dark, without an intermediary, which in man’s case is the soul, the locus of our individual awareness. The spirit is aware of God, though not of anything less than God. But we—at least before we have refined our own souls —have no awareness of the spirit. Clay is unaware of anything at all. The soul, which develops gradually as a human being grows and matures, becomes aware of the world with which it is put in touch in a never-ending process of self discovery and self-finding. Ultimately it may attain to complete harmony with the spirit."

"The primacy of thought is made explicit in the first half of the Shahadah, the testimony of faith: “There is no god but God.” This is the one truth upon which all of Islam depends. The tawhid that is expressed here is not contingent upon the facts and events of the world. It is essentially a thought, a logical and coherent statement about the nature of reality. In the Qur’anic view of things, tawhid guides the thinking of all human beings inasmuch as they are true to their innate disposition (fitra). Every messenger from God came with tawhid in order to remind his own people of their humanity. In this way of looking at things, true thought is far more real than the bodily realm, which is nothing but the apparition of thought. This is not to say that the external world has no objective reality, far from it. It is to say that the universe is born from the consciousness, awareness, and thought of the divine and spiritual realms."

"It should be obvious that by real thought I do not mean the superficial activities of the mind, such as reason, reflective thinking, ideation, cogitation, and logical argumentation. Rather, I mean the very root of human existence, which is consciousness, awareness, and understanding. The Islamic philosophical tradition usually referred to this root as ‘aql, intelligence. Thought in this sense is a spiritual reality that has being and life by definition. In contrast, the bodily realm is essentially dead and evanescent, despite the momentary appearance of life within it. Intelligence is aware, but things and objects are unaware. Intelligence is active, but things are passive. Intelligence is living, self-conscious, and dynamic, but things are empty of these qualities in themselves. In its utmost purity, intelligence is simply the shining light of the living God, a light that bestows existence, life, and consciousness on the universe. It is the creative command whereby God brought the universe into being, the spirit that God blew into Adam after having molded his clay, and the divine speech that conveys to Adam the names of all things."

"To lose the ability to see with the eye of tawhid means to fall into seeing with the eye of shirk, or associating other gods with God. If the Qur’an considers unrepented shirk the one unforgivable sin, this is no doubt because it entails an utter distortion of human understanding, a corruption of the human fitra, and an obscuration of the intelligence that is innate to every human being."

"The growth of the human soul, the process whereby it moves from darkness to light, is also a growth from death to life (hayat), ignorance to knowledge (‘ilm), listlessness to desire (irada), weakness to power (qudra), dumbness to speech (kalam), meanness to generosity (jud), and wrongdoing to justice (qist). In each case the goal is the actualization of a divine attribute in the form of which man was created, but which remains a relative potentiality as long as man does not achieve it fully. All the “states” and “stations” mentioned earlier can be seen as stages in the process of actualizing one or more of the divine names."

"On the one hand, human beings return to God by the same invisible route followed by other creatures. They are born, they live, they die, and they are gone, no one knows where. The same thing happens to a bee or an oak tree. This is what Ibn al-‘Arabi and others call the “compulsory return” (ruju idtirari) to God. Whether we like it or not, we will travel that route. “O man, you are laboring toward your Lord laboriously, and you shall encounter Him!” (Koran 84:6). On the other hand human beings possess certain gifts which allow them to choose their own route of return (this is the “voluntary return,” ruju ikhtiyari). Man can follow the path laid down by this prophet or that, or he can follow his own “caprice” (hawa) and whims. Each way takes him back to God, but God has many faces, not all of them pleasant to meet. “Whithersoever you turn, there is the Face of God” (2:115), whether in this world or the next."

"Ali Ibn Abi Talib, said: Verily the Prophet said: God divided the earth in two halves and placed (me) in the better of the two, then He divided the half in three parts, and I was in the best of them, then He chose the Arabs from among the people, then He chose the Quraysh from among the Arabs, then He chose the children of ‘Abd al-Muttalib from among the Banu Hashim, then he chose me from among the children of ‘Abd al-Muttalib, and from them he chose me."

"We were headed toward and 'Umar accompanied us as far as Sirar. Then he made ablutions, washing twice, and said: "Do you know why I have accompanied you?" We said: "Yes, we are companions of God's messenger (peace and blessings be upon him)." Then, he said: You will be coming to the people of a town for whom the buzzing of the Qur'an is as the buzzing of bees. Therefore, do not distract them with the Hadiths, and thus engage them. Bare the Qur'an and spare the narration from God's messenger (peace and blessing be upon him)!"

"Jihad against the lower self precedes jihad against external enemies and is the basis for it. Indeed, if one does not strive against himself first to do what he has been commanded and avoid what he has been forbidden and to wage war against it for the sake of Allah, one cannot possibly strive against external enemies. How can one strive against his enemies and be just if his enemy within has overpowered him, dominated him, and he did not strive or wage war against it for the sake of Allah? Rather, he cannot go out against his enemies unless he gives precedence to striving against himself."

"They (i.e., the Prophet’s companions) did not make sexual relations with Arab captives contingent on their conversion; rather they had sexual relations with them after one menstrual period. God allowed them to do this and did not make it conditional on conversion."

"The Qurān is one of the world’s classics which cannot be translated without grave loss. It has a rhythm of peculiar beauty and a cadence that charms the ear. Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence… indeed it may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it."

"The establishment of the Caliphate is now a general demand among Muslims, who yearn for this: the call for Islamic government (the Caliphate) is widespread in Egypt, Syria, Turkey, Pakistan, Algeria and so on. Before Hizb al-Tahrir launched its career, the subject of the Caliphate was unheard of. However, the party has succeeded in establishing its intellectual leadership, and now everyone has confidence in its ideas, and talks about it: this is clear from the media worldwide."

"Sharī‘at Allāh’s main message was one of religious purification, since the popular beliefs of Bengali Muslims had strayed far from the purity of early Islam. He wanted a return to the farā’id, “the obligatory religious duties”, such as the profession of faith, the daily prayers, fasting during the month Ramadan, paying the zakat poor tax, and pilgrimage to Mecca. Like Ibn ‘Abd al-Wahhab, Sharī‘at Allāh stressed the principle of tawhīd, and denounced bida‘, innovations, and shirk (polytheistic practices and beliefs). As Alessandro Bausani sums up, “besides various para-Hindu customs, he rejected the celebration, with funerary lamentations and special ceremonies, of the martyrdom of Husayn at Karbalā’, the pomp and ceremonial that had been introduced into the very simple, austere rites of Muslim marriage and burial, the offering of fruit and flowers at tombs, etc.; moreover, he prohibited the use of the mystical terms pir and murid (“master” and “disciple”), which at that time conveyed an almost Brahmin-like implication of total devotion of the disciple to his spiritual master, out of keeping with the sturdy Islamic tradition, and instead proposing the two terms ustādh and shāgird (also Persian, but more “secular”); the initiation ceremony common to the various Muslim confraternities, the bay‘a, [oath of allegiance] was also prohibited and replaced by a simple statement of repentance (tawba) and a changed life made by the murīd (or shāgird). Another significant precept of Sharī‘at Allah was the prohibition of communal prayers on Fridays or feastdays, based on the exclusion of British India from the dār al-Islām.”"

"You complacent ones, raise your heads and open your eyes. Look at what other peoples and nations do. Do you surrender to what is being told about you in the world? Are you happy to see the newspapers of every country reporting that the poor of the weakest peoples [the Jews], whom the governments of all nations are expelling, master so much knowledge and understanding of civilization methods that they are able to possess and colonize your country, and turn its masters into laborers and its wealthy into poor?.. Think about this question (Zionism), and make it the subject of your discussion.. Then [contemplate] whether it is clear to you that you have neglected the rights of your homeland and service to your people and your community. Examine and contemplate, consider and consult, talk and discuss this matter. It is more worthy of consideration than creating disasters and insulting innocent ones."

"I do not - God be blessed - conform to any particular sufi order or faqih, nor follow the course of any speculative theologian (mutakalim) or any other Imam for that matter, not even such dignitaries as ibn al-Qayyim, al-Dhahabi, or ibn Kathir, I summon you only to God, and Only Him as well as observe the path laid by His Prophet, God's messenger."

"Just as Medina had provided a base for the eventual victory of Islam in Arabia, Pakistan would pave the way for the triumphal return of Islam as the ruling power over the entire subcontinent. The whole of Hindustan would thus be turned into Pakistan just as the Prophet himself had turned all of Arabia into Pakistan."

"Egyptians, for instance, might, with equal accuracy, define themselves as African, Nilotic, Mediterranean, Islamic, or Coptic. Or as all, or any combination of, the above. Or, of course, as Egyptian: pertaining to the land of Egypt."

"We all automatically assume that those who write and who put their knowledge down in texts have something more valuable to offer than those who simply live their knowledge and use it to inform their lives."

"The devastation unloosed on Muslim societies in our day by fundamentalism . . . seems to be not merely the erasure of the living, oral, ethical, and human traditions of Islam but the literal destruction of and annihilation of the Muslims who are the bearers of those traditions. In Algeria, Iran, Afghanistan, and, alas, in Egypt, this narrow, violent variant of Islam is ravaging its way through the land."

"We lived in fact, throughout our childhoods, easily and unthinkingly crossing thresholds between one place and another—Ain Shams, Zatoun, our school—places that formed their own particular and different worlds with their own particular and different underlying beliefs, ideals, assumptions."

"“One is not born but rather becomes a woman,” goes Simone de Beauvoir’s famous dictum. I obviously was not born but became black when I went to England. Similarly, of course, I was not born but became a woman of color when I went to America."

"As current and past events show us, this is an extremely apt point. Let us not forget Germany's international human rights campaign ad which depicted a woman in a blue burqa posed next to blue trash bags. This picture and its role in advocating for women’s rights is discussed by Maya Dusenbery in Feministing, an online platform run by and for young feminists dedicated to viewing the world through a feminist lens."

"The picture couldn’t be any more clear; women wearing veils, hijabs or burqas are in need of the West’s superior morals, education and protection. Dusenbery aptly terms this campaign and the message behind it as ‘paternalistic bullshit.’ Campaigns such as this do the opposite of help women, they only serve to burden them with another obstacle to overcome, imposed by Westerners who refuse to listen with respect."

"Instead of women of colour not being recognised within the movement at all, they’re now being ‘othered’ to such an extent that the white Western feminist is cast in the role of educated saviour, and women of colour cast in the roles of uneducated victims in desperate need of feminism as the white woman sees it."

"The northern Arabs of Jahiliyyah practised femal [sic] infanticide. It was prompted by one of two reasons: poverty or fear of shame (Mahmasāni; pp. 54-56). In the first case, some Arabs like Sa'sa'a Bin Najiah and Zeid Ibn Amrou Bin Nufayl, used to offer to buy these female infants from their fathers to save their lives. Sometimes, male infants were eliminated for this reason also, although only after there were no daughters left."

"And all married women (are forbidden unto you) save those (captives) whom your right hands possess… [4:24]. Muhammad ibn ‘Abd al-Rahman al-Bunani informed us through Abu Sa‘id al-Khudri who said: “We had captured female prisoners of war on the day of Awtas and because they were already married we disliked having any physical relationship with them. Then we asked the Prophet, Allah bless him and give him peace, about them. And the verse, And all married women (are forbidden unto you) save those (captives) whom your right hands possess, was then revealed, as a result of which we consider it lawful to have a physical relationship with them”. Ahmad ibn Muhammad ibn Ahmad ibn al-Harith informed us through ‘Abd Allah ibn Muhammad ibn Ja‘far through Abu Yahya through Sahl ibn ‘Uthman through ‘Abd al-Rahim through Ash‘ath ibn Sawwar through ‘Uthman al-Batti through Abu’l-Khalil through Abu Sa‘id who said: “When the Messenger of Allah, Allah bless him and give him peace, captured the people of Awtas as prisoners of war we said: ‘O Prophet of Allah! How can we possibly have physical relationships with women whose lineage and husband we know very well?’ And so this verse was revealed: And all married women (are forbidden unto you) save those (captives) whom your right hands possess”. Abu Bakr Muhammad ibn Ibrahim al-Farisi informed us through Muhammad ibn ‘Isa ibn ‘Amrawayh through Ibrahim ibn Muhammad ibn Sufyan through Muslim ibn al-Hajjaj through ‘Ubayd Allah ibn ‘Umar al-Qawariri through Yazid ibn Zuray‘through Sa‘id ibn Abi ‘Arubah through Qatadah through Abu Salih Abu Khalil through Abu ‘Alqamah al-Hashimi through Abu Sa‘id al-Khudri who reported that on the day of Hunayn the Messenger of Allah, Allah bless him and give him peace, sent an army to Awtas. This army met the enemy in a battle, defeated them and captured many female prisoners from them. But some of the Companions of the Messenger, Allah bless him and give him peace, were uncomfortable about having physical relations with these prisoners because they had husbands who were idolaters, and so Allah, exalted is He, revealed about this: And all married women (are forbidden unto you) save those (captives) whom your right hands possess."

"In days of yore, there reigned in the extenfive and populous empire of Hindoostan, emblematic of Paradise, a Sovereign who, like the universe-illuming Sun, comprised the world within the beams of his dominion; and who, by the rays of the lamp of his impartial justice, enlightened the gloom of the earth."

"The lady, on hearing this melody, like the nightingale, having expanded the wings of curiosity in search of this flower of the garden of beauty, drew the veil of purity from the face of her condition, and deviating from the centre of innocence, ran heedless into the four quarters of guilt. In order to attain the means of gratifying her wishes, she requested help from the favourite attendants on the carpet of her confidence. As this affair, on account of the negligence of agents, did not receive speedy conclusion, and the season of desire was extended to intolerable length, the fire of love (having blazed from the grate of her heart,) charmed her, like the moth, into the flame of impatience."

"Love is a precious gem, which, like the rays of the sun, to shut up in the obscurity of secrecy, is out of the circle of possibility."

"Are the Tales of , said to be translated by Colonel Dow, genuine, or not? They certainly are. The original work is called the , or . Colonel Dow has not translated above one third part of it. The avidity with which the English translation and French retranslation have been bought up, might encourage some ingenious orientalist to give the remainder of these tales an European dress."

"We console ourselves, for the most part, with the superiority of our cultivation, which we consider to be qualitatively ‘higher,’... One reveres the uniqueness of Greek Geist, but with closer contact with this Asian world one cannot help raising the suspicion that our feelings of superiority are built on the quicksand of ignorance."

"It is also important to bear in mind that this present struggle, tremendous and unique as it may seem, is not the first of its kind, but is really nothing other than the present phase of a contest which has been going on between East and West for thousands of years. Action on the part of one side has always immediately called forth a reaction on the part of the other, and one may rightly doubt whether the Occident has always supplied the action, and the Orient the response, as is now the case, or whether the initiative has not rather changed from one side to the other in the course of history."