Muslims

"Education is like a lantern which lights your way in a dark alley."

"Grant me agriculture and I shall guarantee civilization for you."

"At his brilliant best. A natural leader both liked and admired by his own people. Favoured with a personality and charm with which it is the fortune of few men to be blessed."

"To treat every person, no matter what his creed or race, as a special soul, is a mark of Islam."

"Islam affords women their rightful status, and encourages them to work in all sectors, as long as they are afforded appropriate respect."

"Arab Oil can never be dearer than Arab blood. famous world during 1973 war By Amena Azem."

"The ruler should not have any barrier which separates him from his people."

"No matter how many buildings, foundations, schools and hospitals we build, or how many bridges we raise, all these are material entities. The real spirit behind progress is the human spirit, the able man with his intellect and capabilities."

"Wealth is not money. Wealth lies in men. This is where true power lies, the power we value. This is what has convinced us to direct all our resources to build the individual, and to use the wealth which God has provided us in the service of the nation."

"History is a continuous chain of events, the present is only an extension of the past."

"He who does not know his past cannot make the best of his present and future, for it is from the past that we learn."

"[Those of the unbelievers] who were spared the sword (baqiyat al-sayf) became Muslims, and they took [Shah Jalal] as their king. Once [Shah Jalal] was satisfied that the light of Islam would evermore illuminate the kingdom, he relinquished his rule, having bestowed the kingship on one of his companions and the viziership on another. He embraced solitude and the path of God and dedicated himself to riyada and mujahada. It is said that the name of the companion to whom he gave the kingship was Sultan Sikandar Ghazi."

"Through the might of God, wherever they battled unbeliever warriors (harbiyan), they unfurled the banner of victory, and God made the ghazis victorious over them. It is even more wondrous that, [during the time that Shah Jalal and his ghazis] roved far and wide [in the Abode of War] they had no daily bread, save for the booty [from their conquests], which allowed them to live quite well. Whenever they obtained low-lying land and livestock, [Shah Jalal], having given these to one of his elite companions, would appoint him [to remain there] and teach [the inhabitants] Islam. So, in the end, [Shah Jalal] came to the village of Sylhet, in the province of Bengal,43 with three hundred and thirteen men.44 Raja Gour Govinda, who was lord of one hundred thousand foot soldiers and several thousand horsemen, was the ruler. [The raja] thought little of this group [of Muslims], for they could not compare with his great host. When the battle was hanging in the balance, the meaning of the divine words How many a small band overcame a large band with God’s permission?45 was made manifest, and, the idol-worshipping king having fled, [the ghazis pursued him and sent] him to Hell. In this way did the land [of Sylhet] fall into the hands of the ghazis.46 [Following their victory over the raja,] Shaykh [Shah Jalal] Mujarrad gave all [the ghazis] a share of the spoils and assigned them land, bidding each of them become a householder.47"

"Saiyid Athar Abbas Rizvi, an Indian scholar of Islam, also discusses Sufi involvement in the martial jihad. In his A History of Sufism in India , he devotes part of a chapter to consideration of “warrior saints.” Concerning the role of Shaykh Jalal of Sylhet (d. 1347) in the Islamization of Bengal, Rizvi relates that Shaykh Jalal’s pir blessed him that he might have success in waging war against unbelievers in the Abode of War “in the same way as he had directed him towards success in the higher (spiritual) jihad ” and then commanded a large number of his own followers to accompany Shaykh Jalal. Rizvi writes that the expedition of these Sufi s under the command of Shaykh Jalal was not peaceful and that they gained many spoils from their military victories. Regarding Shaykh Jalal’s efforts to convert the local population of the territories he had brought into the Abode of Islam, Rizvi relates that he would leave Sufi saints in each territory to propagate the faith. Rizvi’s discussion of Shaykh Jalal’s conquest of Bengal emphasizes the complementary nature of the different aspects of jihad, which Sufi s and Muslim scholars writing in Islamic languages discuss repeatedly and extensively."

"Badakhshi describes Shah Jalal’s coming to Bangladesh in somewhat more lurid terms: “He set out for the realm of Bang for the purpose of carrying out war (ghazā), and there he eradicated the unbelievers and cleansed that realm of the filth of that unclean folk.”"

"He was a native son of Bengal and the successor of Sultan Sayyed Ahmad Yasavi. One day, he presented a request to his pir of shining essence. The request was that, just as by the light of the master’s guidance he had attained some degree of success in the greater jihad, [he hoped] likewise to achieve his heart’s desire regarding the lesser jihad with the help of [the master’s] wish-granting power. Everywhere there might be an Abode of War, by striving to [bring it into the Abode of Islam], he hoped to attain the rank of ghazi and martyr. The shaykh consented and bade seven hundred of his own elite companions accompany [Shah Jalal].41"

"Every person has the power to inspire. Though it may be difficult, sometimes we do have to be positive and see the rainbows rather than the rainstorms."

"The edge of the sword is far more curing to the sick It is worthier to attain the right when it is neede. Do you not see me seeking comfort for the night journey? So I established by the order of God, as it should be. I have been patient, and patience leads to success Perhaps the intelligent person will be hasty, and therefore he made mistake and missed the mark Until God wanted to strengthen his faith. So I established by the order of God, as the muhtāsīb does. And I called the call of one who is certain about the generous God to the peoples of the West: He who believes in Him will never fail. They came quickly to join a noble and generous one Descended from Arabs, paying him allegiance. I have come on the horses of God to your land And the face of death has appeared to me from behind the screen I sent more ambling noble horses Led by men like lions. Their banner is my grandfather's, their call my father's And their belief is mine, near and far. Praise be to God! You know what occurred: I won with the striking, devastating, victorious arrow. That is my character–as long as I live– and yours. There it is, a war raging like a blaze."

"Only culture is a guarantee of true peace."

"In my last book I said: “I have one dream: to find a dream.” A dream is a piece of the sky found in everyone. We can’t be boundlessly realistic or pragmatic. We are in need of the sky."

"I encouraged the leadership in its time of weakness. Now that they are strong, I'm allowed not to applaud. If a Palestinian state is established, I will be in the opposition. That's my natural place."

"The sea is the obsession of the poet, because the first poetic rhythm, or the first sense of poetic rhythm, was born of the motion of the waves."

"My poems do not deliver mere images and metaphors; but deliver landscapes, villages and fields, deliver a place. It makes that which is absent from geography present in its form, that is, able to reside in the poetic text, as if residing on his land. I don’t think that a poet is entitled to a greater happiness than that some people seek refuge in his lines of poetry, as if they were real houses. Indeed, in Arabic, there is a nice and unusual homonymy. Both the poetic verse and the house are said “bayt.” As if a man can reside there."

"I don't know what I want. Exile is so strong within me I may bring it to the land."

"What is a homeland? It is a place that enables people to blossom, and not a place in which people serve the flag. In my poem, Cease-fire with the Mongolians, I say that I am going to make socks out of the flag. My life's work is not on behalf of a flag."

"وَنَحْنُ نُحِبُّ الحَيَاةَ إذَا مَا اسْتَطَعْنَا إِلَيْهَا سَبِيلاَ وَنَرْقُصُ بَيْنَ شَهِيدْينِ نَرْفَعُ مِئْذَنَةً لِلْبَنَفْسَجِ بَيْنَهُمَا أَوْ نَخِيلاَ نُحِبُّ الحَيَاةَ إِذَا مَا اسْتَطَعْنَا إِلَيْهَا سَبِيلاَ"

"لو يذكرُ الزيتون غارسَهُ لصار الزيت دمعا"

"Interviewer: I know that the comparison between the Jewish fate and the Palestinian fate bothers you, because it hints at a kind of “contest” over who is the greater victim. Darwish: First of all, this comparison doesn’t bother me as long as we are speaking from a place of literary concern. In this domain, nationalism doesn’t exist. I think that this neurosis about whether or not one should accept the comparison will be resolved along with peace. The Jew won’t be ashamed to find the Arab element within him, and the Arab won’t be ashamed to acknowledge that he is also composed of Jewish elements. Especially when speaking about “Eretz Israel” in Hebrew and "Palestine" in Arabic. I am a son of all the cultures that have passed through the land—the Greek, the Roman, the Persian, the Jewish, the Ottoman. A presence that exists at the very core of my language. Every powerful culture passed through and left something. I am the son of all these fathers, but I belong to one mother. Does that mean that my mother is a prostitute? My mother is this earth; she received all of them. She was both a witness and a victim. I am also the son of the Jewish culture that was in Palestine. That’s why I don’t recoil from the comparison. But because of the political tension—which says that if Israel is here the Palestinians must be absent, and that if the Palestinians are here then Israel must be absent—we haven’t accepted the fact that we are the products of similar conditions and have competed with each other over who is the greater victim."

"I have the wisdom of one condemned to death: I own nothing for anything to own me"

"We will become a people, if we want to, when we learn that we are not angels, and that evil is not the prerogative of others We will become a people when we stop reciting a prayer of thanksgiving to the sacred nation every time a poor man finds something to eat for his dinner We will become a people when we can sniff out the sultan’s gatekeeper and the sultan without a trial We will become a people when a poet writes an erotic description of a dancer’s belly We will become a people when we forget what the tribe tells us, when the individual recognises the importance of small details We will become a people when a writer can look up at the stars without saying: ‘Our country is loftier and more beautiful!’ We will become a people when the morality police protect a prostitute from being beaten up in the streets We will become a people when the Palestinian only remembers his flag on the football pitch, at camel races, and on the day of the Nakba We will become a people, if we want to, when the singer is allowed to chant a verse of Surat al-Rahman at a mixed wedding reception We will become a people when we respect the right, and the wrong."

"When you prepare your breakfast, think upon others Do not forget to feed the pigeons When you engage in your wars, think upon others Do not forget those who demand peace As you pay your water bill, think upon others Who seek sustenance from the clouds, not a tap And when you return home – to your house – think upon others Such as those who live in tents When you fall asleep counting planets, think upon others Who cannot find a place to sleep And as you search for meaning with fancy metaphors, think upon others Who have lost their right to speak And when you think of others, far away, think of yourself And say: I am a candle in the darkness"

"My father would read Darwish to me when I was a child and translate it because, in those days, there were not many translations of him. My father would read other poetry and translate it for me, and I just loved it. I loved everything about it: the metaphors, the passion, the care, the tenderness, the flowing quality of the lines. I eventually met Darwish, and he would ask me to read his poems in English; he didn’t like to read his poems in English at all. He read in Arabic, and just getting to be with him was such a landmark in my lifetime’s experience...I felt them [poets] as a wellspring of the spirit of Palestine, and the love and the care for Palestine—that is something that the media often finds easy to overlook. It’s just so insulting—versus the poetry which is so respectful, passionate, loving, and nostalgic."

"Also (forbidden are) women already married, except those whom your right hands possess. The Ayah means, you are prohibited from marrying women who are already married, except those whom your right hands possess, except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed, Also (forbidden are) women already married, except those whom your right hands possess. Consequently, we had sexual relations with these women." This is the wording collected by At-Tirmidhi An-Nasa'i, Ibn Jarir and Muslim in his Sahih."

"Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment."

"...so that they may learn about the religion of Allah, so that Allah’s call will spread among His servants….In summary, those who come from a land at war with Muslims to the area of Islam, delivering a message, for business transactions, to negotiate a peace treaty, to pay the Jizyah, to offer an end to hostilities, and so forth, and request safe passage from Muslim leaders or their deputies, should be granted safe passage, as long as they remain in Muslim areas, until they go back to their land and sanctuary."

"The Sunni Ibn Kathir explains that the allowance of taking unbelievers as friends for the purpose of “guarding yourselves against them” was for “those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda’ said, ‘We smile in the face of some people although our hearts curse them.’ Al-Bukhari said that Al-Hasan said, ‘The Tuqyah [taqiyyah ] is allowed until the Day of Resurrection.’”"

"Abu Dawud At-Tayalisi recorded that Ibn `Abbas said, "Sawdah feared that the Messenger of Allah might divorce her and she said, `O Messenger of Allah! Do not divorce me; give my day to `A'ishah.' And he did, and later on Allah sent down,And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both." Ibn `Abbas said, "Whatever (legal agreement) the spouses mutually agree to is allowed." At-Tirmidhi recorded it and said, "Hasan Gharib." In the Two Sahihs, it is recorded that `A'ishah said that when Sawdah bint Zam`ah became old, she forfeited her day to `A'ishah, and the Prophet used to spend Sawdah's night with `A'ishah. There is a similar narration also collected by Al-Bukhari. Al-Bukhari also recorded that `A'ishah commented: And if a woman fears cruelty or desertion on her husband's part, that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her. So she says, `I forfeit my right on you.' So this Ayah was revealed.""

"Al-Hajjaj related to us, that Hammad related to him, from Hisham b. ‘Urwa, from his father, from ‘A’isha, who said, ‘The Messenger of God (SAAS), contracted marriage with me (after) Khadija’s death and before his emigration from Mecca, when I was six years old. After we arrived in Medina some women came to me while I was playing on a swing; my hair was like that of a boy. They dressed me up and put make-up on me, then took me to the Messenger of God (SAAS), and he consummated our marriage. I was a girl of nine.’"

"Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion. In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.[9]"

"Even if modern day Muslims are prepared to reject the Mohammed as portrayed by Ibn Ishaq, the book has still been immensely powerful in shaping the Islamic view of the world, since Muslims throughout the last millennium did not reject Mohammed as portrayed in Ibn Ishaq: that is the Mohammed that Muslim cultures throughout the world have passed on by word of mouth to their children for generation after generation. Moreover, the current edition of this book was reissued in modern day Pakistan, a state whose full title is The Islamic Republic of Pakistan. This Islamic state condemns to death those convicted of defaming the Prophet Mohammed. Since 1967 Oxford University Press have been selling this Guillaume edition of The Life of Muhammed, which is printed in Pakistan. No-one from that company has been charged with “defaming the Prophet Mohammed”, so we can take take from this continued publication and the lack of prosecutions, that contemporary Pakistani Muslims do not consider this work blasphemous. Thus we regard any rejection of the Sira of Ibn Ishaq by contemporary Muslims living in the West as either a sign of their duplicity or a sign of their ignorance about Islam."

"“Nothing from the contents of Ibn Ishaq is confirmed by inscriptions or other archeological material. Testimonies from non-Muslim contemporaries do not exist. Greek, Armenian, Syriac and other sources about the beginnings of Islam are very difficult to date, but none of them is convincingly contemporary with the Prophet of Islam. Under such circumstances, no biography can be a scholarly work in the modern sense of that word, not even with the help of an omniscient Ibn Ishaq.”"

"Oh God, highest friend in heaven!"

"Ibn Kathir (Commenting on Quran 2:256 in the unabridged version of his tafsir) - "Therefore all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the jizya, they should be fought till they are killed.""

"Ishaq 734 - "As for Ali, he said, 'Women are plentiful, and you can easily change one for another.""

"I was told that the last injunction the apostle [Muhammad] gave [before his death] was in his words `Let not two religions be left in the Arabian peninsula.""

"Ishaq 969 - "Lay injunctions on women kindly, for they are prisoners with you having no control of their persons.""

"[An] outrage had been committed by an Arab who came from the temple in Mecca where the Arabs went on pilgrimage, and that he had done this in anger at his threat to divert the Arabs’ pilgrimage to the cathedral, showing thereby that it was unworthy of reverence... [Abraha felt] “enraged and swore that he would go to the temple and destroy it.”"

"I smashed RuDã’ so completely that I left it a black ruin in a hollow."

"O people, listen to my words. I do not know whether I shall ever meet you again in this place after this year. O people, your blood and your property are sacrosanct until you meet your Lord, just as this day and this month of yours are sacred. Surely you will meet your Lord and He will question you about your deeds. I have [already] made this known. Let he who has a pledge return it to the one who entrusted him with it; all usury is abolished, but your capital belongs to you. Wrong not and you shall not be wronged. God has decreed that there will be no usury, and the usury of ‘Abbās b. ‘Abd al-Muṭṭalib is abolished, all of it. All blood shed in the pre-Islamic days is to be left unavenged. The first such claim I revoke is that of Ibn Rabī‘ah b. al-Ḥārith b. ‘Abd al-Muṭṭalib, who was nursed among the Banū Layth and was slain by the Banū Hudhayl. His is the first blood shed in the pre-Islamic days with which I shall set an example. O people, indeed Satan despairs of ever being worshipped in this land of yours. He will be pleased, however, if he is obeyed in a thing other than that, in matters you minimize. So beware of him in your religion, O people, intercalating a month is an increase in unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another, [in order] to agree with the number that God has hallowed, and so profane what God has hallowed, and hallow what God has made profane. Time has completed its cycle [and is] as it was on the day that God created the heavens and the earth. The number of the months with God is twelve: [they were] in the Book of God on the day He created the heavens and the earth. Four of them are sacred, the three consecutive [months] and the Rajab [which is called the month of] Muḍar, which is between Jumādā [II] and Sha‘bān." "Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency (fāḥishah). If they do, then God permits you to shut them in separate rooms and to beat them, but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with custom (bi’l-ma‘rūf). Treat women well, for they are [like] domestic animals ('awan) with you and do not possess anything for themselves. You have taken them only as a trust from God, and you have made the enjoyment of their persons lawful by the word of God, so understand and listen to my words, O people. I have conveyed the Message, and have left you with something which, if you hold fast to it, you will never go astray: that is, the Book of God and the sunnah of His Prophet. Listen to my words, O people, for I have conveyed the Message and understand [it]. Know for certain that every Muslim is a brother of another Muslim, and that all Muslims are brethren. It is not lawful for a person [to take] from his brother except that which he has given him willingly, so do not wrong yourselves. O God, have I not conveyed the message?" It was reported [to me] that the people said, "O God, yes," and the Messenger of God said, "O God, bear witness."

"[he says] “things which it is disgraceful to discuss; matters which would distress certain people; and such reports as al-Bakka’i [Ibn Ishaq’s student, who edited his work] told me he could not accept as trustworthy.”"