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Muslim-Non Muslims Relationship - Qur'an & Bible

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The common misconception that; “The Muslims are commanded by Qur’an to be hostile with the non Muslims”, is far from truth. On the contrary Qur’an urges the Muslims to keep normal relationship with non Muslims based upon, “Equity, Kindness and Love” [Qur’an;60:7-9]. The Christians and Jews being ‘people of scripture’ are accorded special status, to the extent that Muslims are allowed to eat their food [kosher] and marry their chaste women, what else could be the level of intimacy! Muslims are urged to resist oppression and fight in self defense with those who expel or aid in expelling them from their homes due to their faith and belief. Those non Muslims who do not indulge in such an activity against them are to be treated with kindness and equity [Qur’an:22:39-40]. The actual cause of antagonism with non Muslims is not their disbelief but their hostility to Islam and their tyrannical treatment of the followers of Islam. The Muslims, therefore, should distinguish between the hostile disbeliever and the non-hostile disbeliever, and should treat those disbelievers well who have never treated them evilly.  Unfortunately extremists on both sides, misquote the Qur’anic verses out of context to support their own ideas and concepts and use it for malicious propagandas. Equitable treatment of non Muslims in Muslim Spain, Palestine, Ottoman Caliphate, Muslim rule in India and elsewhere is living testimony to the fact. Muslim history does not have any example comparable to Spanish inquisition and ethnic cleansing, but some isolated distortion of history. Though use of power is permissible for self defense or for freedom of oppressed people under tyrant rulers, however it was also used for imperial aspirations, a part of historic process. The events like Crusades took place upon instigation of over ambitious clergy, which if allowed to be repeated would result in bloodshed as in past. Non Muslims have been playing important role in development of Muslim empires. If they could mutually coexist in peace in the past, why not now?

Even Jesus Christ accords highest priority to good relations and fair treatment to others while summing up the teachings of entire Bible [as known now] in one verse: “Love thy neighbor as thyself”. The modern communications have made this world as a ‘Global Village’, nations all across world are closer like neighbors. All the three major scriptures are unanimous on the good treatment of neighbors [Qur’an;4:36, Al-Tirmidhi Hadith,11, 1334, Talmud, Shabbat 31:a, Matthew 22:39-40,7:12, Luke;6:31, similarly Leviticus 19:18].
Hence why practice violence and extremis on the name of religion while the Holy Scriptures do not sanction it. Let’s remove the mist of selfishness and strive for world peace.  Still there is much needs to be explained and many questions to be answered below…..  

Also Read More >>>>

·        Payment of Tax-Jazyah
·        Deceit-Takyah
 .      Eliminate Infidels?
·        Kill Non-Muslims
·        Threat of End of World
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·        Bible & Quran התנ\”ך \x26 הקוראן
·        Muslims:Rise and Decline
·        Tolerance
·        Islam Christianity
·        Jihad- Myth and Reality
·        Jihad-Myth and Reality

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Is China overtaking America? 是中国超越美国吗?

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中国超越美国吗?
While it is the world's second largest economy, China is unlikely to become the dominant global power.
Even though Chinese growth is outpacing the US, it is unlikely to ever replace America as a dominant powerhouse [AP]
The twenty-first century is witnessing Asia's return to what might be considered its historical proportions of the world's population and economy.

In 1800, Asia represented more than half of global population and output. By 1900, it represented only 20 per cent of world output – not because something bad happened in Asia, but rather because the Industrial Revolution had transformed Europe and North America into the world's workshop.

Asia's recovery began with Japan, then moved to South Korea and on to Southeast Asia, beginning with Singapore and Malaysia. Now the recovery is focused on China, and increasingly involves India, lifting hundreds of millions of people out of poverty in the process.

This change, however, is also creating anxieties about shifting power relations among states. In 2010, China passed Japan to become the world's second largest economy.

Indeed, the investment bank Goldman Sachs expects the Chinese economy's total size to surpass that of the United States by 2027.

But, even if overall Chinese GDP reaches parity with that of the US in the 2020s, the two economies will not be equal in composition.

China would still have a vast underdeveloped countryside. Assuming six per cent Chinese GDP growth and only two per cent US growth after 2030, China would not equal the US in terms of per capita income – a better measure of an economy's sophistication – until sometime near the second half of the century.

Moreover, linear projections of economic growth trends can be misleading. Emerging countries tend to benefit from imported technologies in the early stages of economic takeoff, but their growth rates generally slow as they reach higher levels of development.

And the Chinese economy faces serious obstacles to sustainable rapid growth, owing to inefficient state-owned enterprises, growing inequality, massive internal migration, an inadequate social safety net, corruption, and inadequate institutions, all of which could foster political instability.

China's north and east have outpaced its south and west. Almost alone among developing countries, China is ageing extraordinarily fast. By 2030, China will have more elderly dependents than children. Some Chinese demographers worry that the country will get old before getting rich.

During the past decade, China moved from being the world's ninth largest exporter to its leader, displacing Germany at the top.

But China's export-led development model will need to be adjusted as global trade and financial balances become more contentious. Indeed, China's 12th Five-Year Plan is aimed at reducing dependence on exports and boosting domestic demand. Will it work?

China's authoritarian political system has thus far shown an impressive capacity to achieve specific targets, for example, staging a successful Olympic Games, building high-speed rail projects, or even stimulating the economy to recover from the global financial crisis.

Whether China can maintain this capability over the longer term is a mystery to outsiders and Chinese leaders themselves.

Unlike India, which was born with a democratic constitution, China has not yet found a way to channel the demands for political participation (if not democracy) that tend to accompany rising per capita income.

Communist ideology is long gone, so the legitimacy of the ruling party depends on economic growth and ethnic Han nationalism. Whether China can develop a formula to manage an expanding urban middle class, regional inequality, and resentment among ethnic minorities remains to be seen.

The basic point is that no one, including the Chinese, knows how China's political future will affect its economic growth.

Some analysts argue that China aims to challenge America's position as the world's dominant power. Even if this were an accurate assessment of China's intentions (and even Chinese cannot know the views of future generations), it is doubtful that China will have the military capability to make this possible.

To be sure, Chinese military expenditures, up more than 12 per cent this year, have been growing even more rapidly than its economy.

But China's leaders will have to contend with other countries' reactions, as well as with the constraints implied by the need for external markets and resources in order to meet their economic-growth objectives.

A Chinese military posture that is too aggressive could produce a countervailing coalition among its neighbours, thereby weakening China's hard and soft power.

In 2010, for example, as China became more assertive in its foreign policy toward its neighbours, its relations with India, Japan, and South Korea suffered. As a result, China will find it more difficult to exclude the US from Asia's security arrangements.

China's size and high rate of economic growth will almost certainly increase its relative strength vis-à-vis the US in the coming decades.

This will certainly bring the Chinese closer to the US in terms of power resources, but China will not necessarily surpass the US as the most powerful country.

Even if China suffers no major domestic political setback, many current projections based on GDP growth alone are too one-dimensional: they ignore US military and soft-power advantages, as well as China's geopolitical disadvantages in the internal Asian balance of power.

My own estimate is that among the range of possible futures, the more likely scenarios are those in which China gives the US a run for its money, but does not surpass it in overall power in the first half of this century.

Most importantly, the US and China should avoid developing exaggerated fears of each other's capacities and intentions. The expectation of conflict can itself become a cause of conflict.

In reality, China and the US do not have deeply rooted conflicting interests. Both countries, along with others, have much more to gain from cooperation.

By Joseph S. Nye, Jr. a professor at Harvard and the author of The Future of this article first appeared on Project Syndicate.The views expressed in this article are the author's own and do not necessarily reflect Al Jazeera's editorial policy. http://english.aljazeera.net/indepth/opinion/2011/04/201147141023471305.html#
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Nobel laureates of the Islamic world

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Muslims, who constitute 21 percent of the world’s population of around 6.83 billion, have produced only nine Nobel laureates. Four were from Egypt and one each from Palestine, Turkey, Pakistan, Iran, and Bangladesh. Three of them—the late Prof Abdus Salam of Pakistan, Iran’s Shirin Ebadi and Muhammad Yunus of Bangladesh—were victims of religious and political persecution, which reflected not only the intellectual paralysis but also the repressive mindset that dominates the Islamic world. (The other two were Yasser Arafat and Turkish novelist Orhan Pamuk.)
Abdus Salam shared the 1979 Nobel Prize for physics with Sheldon Lee Glashow and Steven Weinberg “for his contribution to the theory of the unified weak and electromagnetic interaction between elementary particles, including the prediction of the weak neutral current.” Scientists believe that his achievement of unifying two basic forces of nature has had an enormous impact upon the development of physics, and “is deeper and more profound than the works of most other Nobel Prize winners” of the 20th century. His prediction of the “Higgs particle” is probably the foremost priority in modern physics and its discovery will be fundamental in comprehending the early stages of the universe. The debt that modern science owes Abdus Salam is also acknowledged by Stephen Hawkins in his book A Brief History of Time. 
As a tribute to Pakistan, Professor Salam was addressed in Urdu at the Nobel Banquet on Dec 10, 1979. He replied that Pakistan was “deeply indebted” for the unprecedented gesture, and added: “The creation of physics is the shared heritage of all mankind. East and West, North and South have all participated in it. In the Holy Book of Islam, Allah says: ‘Thou seest not, in the creation of the All-merciful any imperfection; return thy gaze, seest thou any fissure? Then turn thy gaze again and again. Thy gaze comes back to thee dazzled aweary.’ This, in effect, is the faith of all physicists; the deeper we seek, the more is our wonder excited, the more is the dazzlement for our gaze.”
Yet Abdus Salam was never honoured in his own country because, as an Ahmadi, he became a non-Muslim under the Second Amendment of the 1973 Constitution. He died on Nov 21, 1996, in Oxford and, in accordance with his last wish, was buried in Pakistan. There was no official mourning, no recognition of the laurels he had won for his country and no representative of the government attended his funeral. The inscription on his tombstone initially read: “The first Muslim Nobel Laureate” but the word “Muslim” was effaced by the authorities, turning the inscription into the nonsensical “First Nobel Laureate.” 
Shirin Ebadi, the Hamadan-born lawyer, rose to prominence in 1975 as the first woman to preside over an Iranian legislative court. However, her glory was short-lived. Clerics, after the 1979 revolution, prohibited women from becoming judges and Ebadi was demoted to a secretarial position. 
If “a talent is formed in stillness, a character in the world’s torrent,” as Goethe believed, then Shirin Ebadi lived up to this dictum through the tumultuous years in post-revolution Iran. She wrote extensively in defence of human rights and in her book, Iran Awakening, exposed the distortion of religious tenets by the clerics. “In the last 23 years, since the day I was stripped from my judgeship to the years of doing battle in the revolutionary courts of Tehran, I had repeated one refrain: an interpretation of Islam that is in harmony with equality and democracy is an authentic expression of faith. It is not religion that binds women, but the selective dictates of those who wish them cloistered. That belief, along with the conviction that change in Iran must come peacefully and from within, has underpinned my work.”
Macaulay believed that the commands of law have their roots in the needs of men but exist in vain for those who do not have the courage to fight for these rights, and it was in this spirit that Ebadi defended the victims of state oppression in the law courts of Iran. She incurred the wrath of the clerical establishment when she agreed to defend Baha’is arrested in May 2008. An article published by the official news agency, IRNA, viciously attacked her alleged links to the Baha’i sect and accused her of defending homosexuals, appearing without a headscarf abroad and questioning Islamic punishments. Death threats followed and became so menacing that she was compelled to flee abroad in July 2009.
Despite Ebadi’s courageous defence of human rights, a perception lingers that the decision to confer the 2003 Nobel Peace Prize on her was politically motivated, just as it was in the selection of Lech Walesa and Mikhail Gorbachev for the award. It was argued this was contrary to the will of Alfred Nobel that the prize be given “to the person who had done the most or the best work for fraternity between nations, for the abolition or reduction of standing armies.” 
The third Muslim Nobel laureate to be victimised by his own country is Muhammad Yunus of Bangladesh. However, it was not religious bigotry but his iconic international stature and domestic popularity that rankled with the authorities in Dhaka. 
In 1976, Yunus initiated a modest project to provide loans without collateral to the poorest for starting small enterprises of their own. This proved a raging success and on October 1, 1983, the project began full-fledged banking operations and was renamed Grameen Bank. There has been no looking back and Grameen became the world’s biggest micro-lender with an estimated 8.29 million borrowers, 97 percent of whom are women. The concept has been replicated in 58 countries and, according to a recent New York Times article by David Bornstein, Grameen has become “the flagship enterprise in an industry that in 2009 served 128 million of the world’s poorest families.” 
In 2006, when Yunus was awarded the Nobel Peace Prize, there were tumultuous celebrations in the cities, villages and hamlets of Bangladesh. The following year he briefly entered politics and launched the Nagorik Shakti (Citizen’s Power) party. A vicious propaganda broadside was unleashed against him because politicians feared his enormous popularity. He was initially accused of malfeasance on a 1996 Norwegian loan although the government in Oslo had confirmed that there was no evidence that the funds were misused. 
In December 2010, the Bangladeshi government alleged that Yunus was treating Grameen as his personal property and was “sucking blood from the poor.” A letter was circulated containing a litany of unsubstantiated accusations against him, including the absurd claim that it was the government, and not Yunus, that had founded the Grameen Bank.
The axe fell last month and Yunus was dismissed on the pretext that, at 70, he was way past the mandatory retirement age. Within days the decision was validated by the Bangladesh High Court and an appeal is under submission to the Supreme Court.
History is, in essence, the story of the ascent of man. In this vast empire of ideas and advancement, the Islamic world has been left far behind. It has only itself to blame. In the Middle Ages, Europe persecuted men of science and learning but later made amends. On May 9, 1983, Pope John Paul II regretted the persecution of men such as Galileo, stating “It is through research that men attain to truth.” There has been no such realisation among Muslim countries, as is evident from the way they have treated some of their Nobel laureates.
By S Iftikhar Murshed, The writer is the publisher of Criterion quarterly. Email: iftimurshed @gmail.com :http://old.thenews.com.pk/03-04-2011/ethenews/e-39657.htm

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Problem with liberal intervention


WELCOME to 21st-century war, liberal style. You do not fix an objective and use main force to get it. You nuance words, bomb a little, half assassinate, scare, twist, spin and make it up as you go along.


Nato’s Libyan campaign is proving a field day for the new interventionism. Seemingly desperate to scratch another Muslim itch, Britain’s laptop bombardiers and their tame lawyers go into a daily huddle to choreograph the latest visitation of death on some wretched foreigners.


Each day the tacticians tot up a gruesome calculus of wins and losses. Wednesday’s defection of Libya’s foreign minister, Moussa Koussa, somehow cancelled out two days of retreat by the rebels towards Benghazi. That retreat cancelled out a weekend of victory over Qadhafi’s army along the northern highway. Nato bombing cancelled out rebel ineffectiveness. Everything is stalemate punctuated by surprise.


Meanwhile the legal niceties border on the absurd. We cannot kill Qadhafi, unless we describe killing as “all necessary measures”. We observe an arms embargo, except apparently if the arms are going to our side and are thus “protecting innocent civilians”. Guilty civilians are unprotected. We are forbidden from injecting “a foreign occupying force of any form” into Libya, except if it is a “special force” and aiding the bombing with targeting intelligence. The bombing of Qadhafi’s compound and the witnessed killing of civilians in Sirte clearly breached UN resolution 1973. But who cares? As George Bush and Tony Blair found, you can drum up an international lawyer to defend anything.


Qadhafi’s survival is ostensibly insane. He is the tinpot dictator of a tiny country that Nato could topple in a day. It could bomb his palace, take out his tanks, land paratroops on his airport and ship in reinforcements. Libya is not Iraq or Afghanistan. Nato could set up a client regime, as in Bosnia, secure the oil and give two fingers to the Arab world, as the west always does when its interest so requires.


Instead we have the ludicrous position that Nato can save Benghazi by taking out a tank column and then laying a bombed strip to the west. But all this does is encourage reckless rebels to drive towards Tripoli and die. The maxim is old as the hills. No war can be won from the air. A temporary balance of advantage can be awarded to one side, but pilots can only destroy. Bombs are inherently crude tools of war. They cannot seize and hold land.


At present Nato strategy appears to be to prolong civil war by bolstering the weaker side. It is the equivalent of refereeing a bare-knuckle fight so as to keep the contestants on their feet and still punching. Stalling Qadhafi’s advance on Benghazi appears to have prevented its fall. Whether there would have been a genocidal massacre, as interventionists maintain, is not known. There would surely have been bloody retribution against ringleaders, which is what dictators do to those who cross them. But then Qadhafi, Assad of Syria, Mubarak of Egypt and Hussein of Iraq all did ghastly things to their enemies, usually while the West was cosying up to them.


Holding the ring for someone else’s civil war is a bizarre justification for intervention. It is a distortion of the UN’s peacekeeping role — indeed it might be termed war-keeping — and an abuse of Nato’s supposed purpose, to defend the west against attack. Even setting those objections aside, any humanitarian gain is moot. Iraq and Afghanistan were Muslim dictatorships in a state of suppressed civil war when the West intervened. The result was hardly peace, tranquillity or an easing of tribal tension, rather more destruction and bloodshed. Yet these interventions were claimed as ‘humanitarian’.



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A Progressive Muslim



AT the Asian Muslim Action Network (Aman) assembly which took place in Pattani, Thailand in February this year, a discussion took place as to the prerequisites of being a progressive Muslim. I was asked to speak on the subject, and the following is what I had to say.


A progressive Muslim is one whose actions are firmly grounded in the Quranic values of truth (haq), justice (adl), compassion (rahmah), wisdom (hikmah), and he or she does service to others rather than being served by others. A progressive Muslim does not believe in sectarian Islam (Sunni, Shia or Ismaili, Deobandi or Barelvi, Ahl-i-Hadith or Salafi streak), but rises above all these sects and gives importance to the Quran [and Sunnsh!] above everything else.


Adhering to progressive Islam one does not adopt a sectarian approach, but is respectful of entire humanity, and of human dignity as per the Quran: “We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation” (17:70).


Thus, one leaves ideological and theological [and legal?] differences to Allah alone and does not condemn anyone who differs with oneself as kafir, as often many sectarian-minded Muslims do. Such an approach widens the differences and intensifies conflict. A progressive Muslim uses, as per the Quran, wisdom (hikmah) and goodly words (mawizat al-hasanah) in discussions. He does not try to be judgmental.


A progressive Muslim is least influenced by personal prejudices and always gives more importance to knowledge than his own opinion. The Quran condemns prejudiced opinion (zan) and promotes knowledge (ilm). Also, openness of mind is a seminal quality which helps avoid arrogance born more out of ignorance than knowledge. Those who have little knowledge are more arrogant and those who have a greater degree of knowledge know the limitations of their own knowledge and hence tend to be humble.


A progressive Muslim first of all studies his/her own religion in depth and tries to understand as objectively as possible the causes of differences between different religions while showing full respect to the beliefs of others. It is those who do not know their own religion, much less that of others, who condemn the religion of others. The Quran says, “And abuse not those whom they call upon besides Allah, lest, exceeding the limits they abuse Allah through ignorance” (6:109).


Further in the same verse, Allah says, “Thus to every one people have We made their deeds fair-seeming; then to their Lord is their return so He will inform them of what they did.” Thus ultimately it is Allah who will judge. We human beings, when we judge, we judge more out of ignorance and arrogance of our own ego than based on knowledge and selflessness.


The key words in this verse are that for ‘every people’ ‘We made their deeds fair-seeming’ to ‘them’. Then who are we human beings to condemn the beliefs and deeds of others? Let Allah alone be the judge of who is right and who is wrong in their beliefs.


A progressive Muslim celebrates pluralism, as diversity is the creation of Allah. If Allah had desired He could have made entire humanity one community. (5:48). The Quran also says, “And of His signs is the creation of the heavens and the earth and the diversity of your tongues and colours. Surely there are signs in this for the learned.” Thus, a progressive Muslim will never have any prejudice against the speakers of any language or the people of any colour or creed, for they are all creations of Allah.


Likewise, both men and women are the creation of Allah and both need to be treated with the same degree of dignity. Allah has created all species in couples and it is necessary for survival of all species. No species will survive unless it is created in couples. Thus the feminine of the couple is as important as the masculine, and in human beings both genders must be treated equally. Gender relations reflect social and cultural constructs while equality and fair play are Islamic values.


A progressive Muslim knows this and treats both men and women with equal dignity, ensuring equal rights to both. In today’s context, gender equality becomes a crucial test for a progressive Muslim. Female servitude was purely a feudal cultural creation; Islam opposes it and pronounces the doctrine of gender equality in clear terms (2:228). A progressive Muslim knows that certain Sharia provisions establishing male superiority were in response to the cultural needs of a patriarchal society rather than based on the Quran and Sunnah.


Thus, a progressive Muslim will give importance to Quranic pronouncements in gender-related matters and not condone the feudal female servitude, considering such provisions of existing Sharia laws as eternal and unalterable. A progressive Muslim, therefore, would strive to reconstruct Sharia laws today in order to accord rights to women which the Quran gives them. One believer cannot be superior to another believer. Male superiority is a human construct and human construct cannot override divine injunctions. Also, physical differences, i.e.bearing children, etc. should not result in determining who is superior or inferior.


A progressive Muslim would also accord seeking knowledge priority, as knowledge has been equated with light, and ignorance with darkness (zulmat). Allah brings out believers from darkness to light. The Prophet (PBUH) has said that a moment’s reflection is more important than a whole night’s worship (ibadat). Thus knowledge has priority even over worship.


These are some of the characteristics of being a progressive Muslim. Those who imbibe these characteristics will survive the challenges of time and not face difficulty in keeping pace with changing reality.



 By Asghar Ali Engineer, The writer is an Islamic scholar, who also heads the Centre for Study of Society & Secularism, Mumbai.http://www.dawn.com/2011/04/01/a-progressive-muslim.html

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