And Sir Salam to You. And if you Exist reply My Salam. How can you say?
U are making god with limitation, where is the ending point of of Allah. Say. You r not able to say further, because Mr U r able to pointing and pinching anybody. Allah hafiz There is Allah Limit, And Asadullah is crossing the limit, How it possible?????? Sir 2009/3/10 Jimmy Jumshade <[email protected]> > Yes, keep indulging in "PROPHET WORSHIPPING", above GOD.......... > > > > --- On *Mon, 3/9/09, Syed Asadullah <[email protected]>* wrote: > > > From: Syed Asadullah <[email protected]> > Subject: happy Maulud: Should we celebrate The Prophet's birthday? Yes we > should, every moment And every month and every week And every hour and every > moment: > To: [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], "Syed Asadullah" < > [email protected]>, > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], > [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], > [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected], > [email protected], [email protected] > Date: Monday, March 9, 2009, 11:36 PM > > > Islamic Personalities > happy Maulud: Should we celebrate The Prophet's birthday? > > Yes we should, every moment > > And every month and every week > > And every hour and every moment: > > > Dr. `Isa al-Mani` al-Humayri, > > Department of Awqaaf, Dubai > > > > Emulate Prophet's Character, > > Says Sultan Azlan Shah of Perak > 2 Comments > More.. > http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1236 > > > > > > Radical Islamism & Jihad > Arab wars for power were not Islamic jihad > Husain stood for Islam and Islamic values and Yazid for power > > The first casualty of transformation of khilafah into monarchy was battle > of Karbala which is great tragedy of early history of Islam. It was greed > for power on the part of Yazid, son of first Umayyad ruler Mu’awiyah that > led to martyrdom of Imam Husain, the grandson of the Prophet (PBUH). Husain > stood for Islam and Islamic values and Yazid for power. It was Umayyad greed > for power which resulted in killing of members of Prophet’s family. > In fact the series of conquests begin with the 2nd Caliph Umar and > Sassanid and parts of Roman Empire were conquered…. It was certainly not for > spread of Islam or spread of truth. The text of treaties … indicate that > conquered people were not asked to convert to Islam but negotiated with them > the terms of jizya, supply of military provisions, slaves etc. Nowhere are > they invited to convert to Islam. If some people convert it was purely a > voluntary act. -- Asghar Ali Engineer > 1 Comments More. > http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1232 > > > Books and Documents > Niyaz Fatehpuri’s Struggle Against The Fundamentalists > > IS RELIGION FROM GOD OR MAN-MADE? > > Fateh{puri@ believed in God, and there are various instances in his > writings to prove that. However, he was not sure if God had anything to do > with religion. As seen in the earlier instance, he tried to rationalize even > the divine revelation, and showed that it was possible to see the Qur’an as > the personal contribution of the Prophet. This was because, for Fateh{puri@, > religion had a more utilitarian purpose, than spiritual. Religion, for him, > was to serve as a guide for humanity, to remind them of doing good deeds, > being kind to one another, and remembering God, while taking part in worldly > pursuits and aiming for progress and success. > > > > In reality, all religions of the world were made by humans and were not > related to God, revelation or providence. The books that are said to be > revealed, are the work of human brain only, and therefore, they have > different thoughts and teachings according to different time and place. > Neither does God need worship and submission, nor does He need anyone’s > prayers.[i] > > > > fateh{p...@’s thesis was that the reasons why some matters have either > been forbidden or recommended by religion can be understood by human > intellect. Therefore, it is quite possible to say that religious > instructions might have been created by human intellect to serve a > functional purpose. > > > > IS THE QUR’AN REALLY GOD’S SPEECH? > > As mentioned above, Fateh{puri@ believed that the only thing that could be > proven was that the Qur’an came from Muh{ammad’s mouth; whether it was > really God’s speech is debatable. The only justification of its divine > origin generally given, according to him, was that the grammar, literary > quality and style of the h{...@th and the Qur’an differ markedly and > therefore, they are speeches of different entities, the Prophet and God. > Fateh{puri@ never found this rationale satisfactory enough to prove such a > broad assumption. He agreed that, undoubtedly the Qur’an was truly an > extraordinary book in all its aspects and that during that age, nothing like > it in either length or quality was produced. However, he argued, it would be > going too far to assume that nothing like it could have been produced. > Arabic literature and poetry at the time was quite developed, and oral > tradition was flourishing. And since Prophet Muh{ammad was related to the > Quraish tribe, which was famous for its oral literature and fluency of > expression, it should not be surprising that his language was > extraordinarily refined. > > Fateh{puri@ answered the question of the differences in style and quality > of the two works by saying that one’s language and actions are determined by > the emotion one is feeling, and its intensity. He gave the example of > poetry. There can be quite a lot of variety in the different verses written > by the same poet, some of them perhaps being of a higher literary quality > than others. The reason, he thought, was that the poet reached a certain > state of mind when he wrote those particular high-quality verses. Those > verses that suddenly come into a poet’s mind, without any effort on his > part, are even in literary circles called i...@mi@ or revelatory.[ii] > > Coming back to the Prophet and the Qur’an, his basic hypothesis was that > the Prophet must have reached a certain state of mind, resulting in the > revelation (wahy). He explained that, unlike his contemporaries, the Prophet > was born with an acute discernment of good from evil. A person like him > would naturally be upset with the situation in which he found himself. This, > according to Fateh{puri@, prompted him to get out of his world, hide in > caves and think. His deep thinking would lead him into such a state where he > would start producing this message. Words burst forth like a spring. The > words in that message were obviously his, and in the same language that was > widespread during the time and in that area. The only noticeable change was > in the style of presentation, which according to Fateh{puri@ was the > result of his state of mind. That is what truly constitutes a revelation, > according to fateh{p...@. And this was what made the language of the > Qur’an so different from that of h{...@th.[iii] > > W.C. Smith was clearly not an admirer of fateh{p...@’s extreme logic; he > did not like the fact that Fateh{puri@ attacked the very idea of divine > revelation. “Accordingly, the qur�...@n was seen as a piece of literature, > the personal contribution of Muh{ammad to the thought of the world; all of > authority, as well as the ritual and formalism, of the religion was > rejected.”[iv] > > > > STATUS OF THE PROPHET > > Prophet Muh{ammad, according to him, was basically a reformer who was very > concerned about the state of his society: its illiteracy, ignorance, social > evils like polygamy, infanticide, drinking (etc.), its material culture and > idol worship. After all, he sat meditating in a cave for weeks even before > the advent of the revelation. Fateh{puri@ mused that he must have been > thinking about ways to cleanse his society of its ills and it seems, Islam > turned out to be a good way of doing so. > > Although other modernists also made an effort to humanise the Prophet, not > many would have agreed with him that the Prophet had a personal agenda in > bringing about Islam. The Prophet might have been concerned about his > society, and there must have been a reason why he used to go to that cave, > but there is no reason why these two things should be related. Apparently > Fateh{puri@ was venturing here into the realm of pure speculation. > > Fateh{puri@ asked, “What is the position of the Prophet in > Islam? Was he just a messenger, could anybody have become a messenger?” For > him the choice of Muh{ammad as the Prophet was crucial. How Muh{ammad acted, > how he lived his life, was a topic of primary importance for Fateh{puri. He > considered it debatable whether the Qur’an is the speech of God or not, but > it was historically proven, according to him, that it did come out of > Muh{ammad’s mouth.[v] His earlier point that the Prophet might have had a > reformist agenda of his own in bringing about Islam, and then his insistence > that our only certain knowledge is that Qur’an came out of the Prophet’s > mouth, amounted to placing a question mark on any involvement of God at all. > This was one of the instances where he may have taken his logic too far, > expressing views that clearly would not be acceptable to any ordinary > believer. He appears an agnostic from these views, but seemingly this was > not the case. He simply went wherever his logic took him and was not afraid > of expressing radically different views. > > --- JUHI SHAHIN > > Excerpts from a newly published book in Pakistan: The War Within Islam: > Niyaz fateh{p...@’s Struggle Against The Fundamentalists > > More.. > http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1221 > > > -- > Syed M. Asadullah > > > > > -- Syed M. 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