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Slouching Toward Global Disaster: Chaos and Intervention in the Middle East

There are many disturbing signs that the West is creating conditions in the Middle East and Asia that could produce a wider war, most likely a new Cold War, containing, as well, menacing risks of World War III. The reckless confrontation with Russia along its borders, reinforced by provocative weapons deployments in several NATO countries and the promotion of governing regimes hostile to Russia in such countries as Ukraine and Georgia seems to exhibit Cold War nostalgia, and is certainly not the way to preserve peace.

Add to this the increasingly belligerent approach recently taken by the United States naval officers and defense officials to China with respect to island disputes and navigational rights in the South China Seas. Such posturing has all the ingredients needed for intensifying international conflict, giving a militarist signature to Obama’s ‘pivot to Asia.’

These developments are happening during the supposedly conflict averse Obama presidency. Looking ahead to new leadership, even the most optimistic scenario that brings Hilary Clinton to the White House is sure to make these pre-war drum beats even louder. From a more detached perspective it is fair to observe that Obama seems rather peace-oriented only because American political leaders and the Beltway/media mainstream have become so accustomed to relying on military solutions whether successful or not, whether dangerous and wasteful or not, that is, only by comparison with more hawkish alternatives.

The current paranoid political atmosphere in the United States is a further relevant concern, calling for police state governmental authority at home, increased weapons budgets, and the continuing militarization of policing and law enforcement. Such moves encourage an even more militaristic approach to foreign challenges that seem aimed at American and Israeli interests by ISIS, Iran, and China. Where this kind of war-mongering will lead is unknowable, but what is frighteningly clear is that this dangerous geopolitical bravado is likely to become even more strident as the 2016 campaign unfolds to choose the next American president. Already Donald Trump, the clear Republican frontrunner, has seemed to commit the United States to a struggle against all of Islam by his foolish effort to insist that every Muslim is terrorist suspect Islam as a potential terrorist who should be so treated. Even Samuel Huntington were he still alive might not welcome such an advocate of ‘the clash of civilizations’!

 Historical Deep Roots

 It has taken almost a century for the breakup of the Ottoman Empire to reap the colonialist harvest that was sown in the peace diplomacy that followed World War I. In the notorious Sykes-Picot Agreement diplomats of England and France in 1916 secretly negotiated arrangements that would divide up the Middle East into a series of artificially delimited territorial states to be administered as colonies by the respective European governments. Among other wrongs, this devious undertaking representing a betrayal of promises made to Arab leaders that Britain, in particular, would support true independence in exchange for joining the anti-Ottoman and anti-German alliance formed to fight World War I. Such a division of the Ottoman spoils not only betrayed wartime promises of political independence to Arab leaders, but also undermined the efforts of Woodrow Wilson to apply the principle of ethnic self-determination to the Ottoman aftermath.

As a result of diplomatic maneuvers the compromise reached at Versailles in 1919 was to accept the Sykes-Picot borders that were drawn to satisfy colonial ambitions for trade routes and spheres of influence, but to disguise slightly its colonialist character, by creating an international system of mandates for the Middle East in which London and Paris would administer the territories, accepting a vague commitment to lead the various societies to eventual political independence at some unspecified future time. These Sykes-Picot ‘states’ were artificial political communities that never overcame the indigenous primacy of ethnic, tribal, and religious affinities, and could be maintained as coherent political realities only by creating oppressive state structures. If World War II had not sapped European colonial will and capabilities, it is easy to imagine that the societies of the Middle East would remain subjugated under mandate banners.

After World War II

Is it any wonder, then, that the region has been extremely beset by various forms of authoritarian rule ever since the countries of the Middle East gained their independence after the end of the Second World War? Whether in the form of dynastic monarchies or secular governments, the stability that was achieved in the region depended on the denial of human rights, including rights of democratic participation, as well as the buildup of small privileged and exploitative elites that linked national markets and resources to the global economic order. And as oil became the prime strategic resource, the dominance of the region became for the West led by the United States as absolutely vital. From these perspectives the stable authoritarianism of the region was quite congenial with the Cold War standoff between the United States and Soviet Union that was interested in securing strategic and economic partnerships reflecting the ideological rivalries, while being indifferent to whether or not the people were being victimized by abusive and brutal governments.

The American commitment to this status quo in the Middle East was most vividly expressed in 1980 after the Soviet intervention in Afghanistan and the Iranian Revolution of the prior year by the enunciation of the Carter Doctrine. President Carter in his State of the Union Address was warning the Soviet Union by a strong diplomatic signal that the United States was ready to defend its interests in the Persian Gulf by force, which because of supposed Soviet superiority in ground warfare was understood at the time as making an implied threat to use nuclear weapons if necessary.

After the Cold War

 When the Cold War ended, the United States unthinkingly promoted the spread of capitalist style constitutional democracy wherever it could, including the Middle East. The Clinton presidency (1992-2000) talked about the ‘enlargement’ of the community of democratic states, implying that any other political option lacked legitimacy (unless of course it was a friendly oil producer or strategic ally). The neocon presidency of George W. Bush (2000-2008) with its interventionist bent invoked ‘democracy promotion’ as its goal, and became clear in its official formulation of security doctrine in 2002 that only capitalist democracies were legitimate Westphalian states whose sovereign rights were entitled to respect.

This kind of strident militarism reached a new climax after 9/11. The White House apparently hoped to embark on a series regime-changing interventions in the Middle East and Asia with the expectation of producing at minimal cost shining examples of liberation and democratization, as well as secure the Gulf oil reserves and establish military bases to undergird its regional ambitions. The attacks on Afghanistan, and especially Iraq, were the most notorious applications of this misguided approach. Instead of ‘democracy’ (Washington’s code word for integration into its version of neoliberal globalization), what emerged was strife and chaos, and the collapse of stable internal governance. The strong state that preceded the intervention gave way to localized militias and resurgent tribal, clan, and religious rivalries leading domestic populations to wish for a return to the relative stability of the preceding authoritarian arrangements, despite their brutality and corruption. And even in Washington one encounters whispered admissions that Iraq was better off, after all, under Saddam Hussein than under the kind of sectarian and divisive leaders that governed the country since the American occupation began in 2003, and now threaten Iraq with an implosion that will produce at least two states replacing the shattered one.

 The Arab Spring

 Then came the Arab Spring in 2011 creating an awkward tension between the professed wish in Washington for democracy in the Arab world and the overriding commitment to upholding strategic interests throughout the Middle East. At first, the West reacted ambivalently to the Arab uprisings, not knowing whether to welcome, and then try to tame, these anti-authoritarian movements of the Arab masses or to lament the risks of new elites that were likely to turn away from neoliberal capitalism and strategic partnerships, and worst of all, might be more inclined to challenge Israel.

What happened in the years that followed removed the ambiguity, confirming that material and ideological interests took precedence over visionary endorsements of Arab democracy. The reality that emerged indicated that neither the domestic setting nor the international context was compatible with the existence of democratic forms of governance. What unsurprisingly followed was a series of further military interventions and strategic confrontations either via NATO as in Libya or by way of its regional partners, Saudi Arabia, Qatar, and the United Arab Emirates as in Iran, Syria, Bahrain, and Yemen. With few tears shed in Washington, the authentic and promising democratic beginnings in Egypt that excited the world in the aftermath of the 2011 Tahrir Square were crushed two years later by a populist military coup that restored Mubarak Era authoritarianism, accentuating its worst features. What amounted to the revenge of the urban secular elites in Cairo included a genuine bonding between a new majority of the Egyptian people and its armed forces in a bloody struggle to challenge and destroy the Muslim Brotherhood that had taken control of the government by winning a series of elections. Despite its supposed liberalism the Obama leadership played along with these developments. It obliged the new Sisi-led leadership by avoiding the term ‘coup’ although the military takeover was followed by a bloody crackdown on the elected leadership and civil society leadership. This Orwellian trope of refusing to call a coup by its real name enabled the United States to continue military assistance to Egypt without requiring a new Congressional authorization.

The folk wisdom of the Arab world gives insight into the counterrevolutionary backlash that has crushed the populist hopes of 2011: “People prefer 100 years of tyranny to a single year of chaos.” And this kind of priority is shared by most of those who make and manage American foreign policy. Just as clearly as the Arab masses, the Pentagon planners prefer the stability of authoritarianism to the anarchistic uncertainties of ethnic and tribal strife, militia forms of governance that so often come in the wake of the collapse of both dictatorial rule and democratic governance. And the masters of business and finance, aside from the lure of post-conflict markets for the reconstruction of what has been destroyed militarily, prefer to work with dependable and familiar national elites that welcome foreign capital on lucrative terms that benefit insiders and outsiders alike, while keeping the masses in conditions of impoverished thralldom.

In many respects, Syria and Iraq illustrate the terrible human tragedies that have been visited on the peoples of these two countries. In Syria a popular uprising in 2011 was unforgivably crushed by the Basher el-Assad regime in Damascus, leading to a series of disastrous interventions on both sides of the internal war that erupted, with Saudi Arabia and Iran engaged in a proxy war on Syrian soil while Israel uses its diplomatic leverage to ensure that the unresolved war would last as long as possible as Tel Aviv wanted neither the regime nor its opponents to win a clear victory. During this strife, Russia, Turkey, and the United States were intervening with a bewildering blend of common and contradictory goals ranging from pro-government stabilization to a variety of regime changing scenarios. These external actors held conflicting views of the Kurdish fighters as either coveted allies or dangerous adversaries. In the process several hundred thousand Syrians have lost their lives, almost half the population have become refugees and internally displaced persons, much of the country and its ancient heritage sites devastated, and no real end of the violence and devastation is in sight.

The Iraq experience is only marginally better. After a dozen years of punitive sanctions following the 1991 ceasefire that exacted a heavy toll on the civilian population, the ‘shock and awe’ of US/UK attacks of 2003, an occupation began that rid the country of its cruel and oppressive leader, Saddam Hussein, and his entourage. What followed politically became over time deeply disillusioning, and actually worse than the overthrown regime, which had been hardly imaginable when the American-led occupation began. The Iraqi state was being reconstructed along sectarian lines, purging the Sunni minority elites from the Baghdad bureaucracy and armed forces, thereby generating a widespread internal violent opposition against foreign occupation and a resistance movement against the Iraqi leadership that had gained power with the help of the American presence. This combination of insurgency and resistance also gave rise to widespread feelings of humiliation and alienation, which proved to be conducive to the rise of jihadi extremism, first in the form of al-Qaeda in Iraq and later as ISIS.

Toxic Geopolitics 

It is impossible to understand and explain such a disastrous failure of military interventionism without considering the effects of two toxic ‘special relationships’ formed by the United States, with Israel and Saudi Arabia. The basic feature of such special relationships is an unconditional partnership in which the Israelis and Saudis can do whatever they wish, including pursuing policies antagonistic to U.S. interests without encountering any meaningful opposition from either Washington or Europe. This zone of discretion has allowed Israel to keep Palestinians from achieving self-determination while pursuing its own territorial ambitions via constantly expanding settlements on occupied Palestinian territory, fueling grassroots anti-Western sentiment throughout the Arab world because of this persisting reliance on a cruel settler colonialist approach to block for seven decades the Palestinian struggle for fundamental and minimal national rights.

The special relationship with Saudi Arabia is even more astonishing until one considers the primacy of economic strategic priorities, especially the importance of oil supplied at affordable prices. Having by far the worst human rights record in the region, replete with judicially decreed beheadings and executions by stoning, the Riyadh leadership continues to be warmly courted in Western capitals as allies and friends. At the same time, equally theocratic Iran is hypocritically bashed and internationally punished in retaliation for its far less oppressive governing abuses.

Of course, looking the other way, is what is to be expected in the cynical conduct of opportunistic geopolitics, but to indulge the Saudi role in the worldwide promotion of jihadism while spending trillion on counter-terrorism is much more difficult to fathom until one shifts attention from the cover story of counter-terrorism to the more illuminating narrative of petropolitics. Despite fracking and natural gas discoveries lessening Western dependence on Middle Eastern oil, old capitalist habits persist long after their economic justifications have lapsed and this seems true even when such policies have become damaging in lives and financial burdens.

Finding Hope is Difficult

 In such circumstances, it is difficult to find much hope in the current cosmodrama of world politics. It is possible, although unlikely, that geopolitical sanity will prevail to the extent of finding a diplomatic formula to end the violence in Syria and Yemen, as well as to normalize relations with Iran, restore order in Iraq and Libya, although such sensible outcomes face many obstacles, and may be years away. The alternatives for the Middle East in the near future, barring the political miracle of a much more revolutionary and emancipatory second Arab Spring, seems to be authoritarian stability or anarchic strife and chaos, which seems far preferable if the alternative is the deep trauma associated with enduring further American military interventions. If you happen to hear the Republican candidates give their prescriptions for fixing the Middle East it comes down to ‘toughness,’ including the scary recommendations of ‘carpet bombing’ and a greatly heightened American military presence. Even the more thoughtful Democrats limit their proposals to enhanced militarism, hoping to induce the Arab countries to put ‘the boots on the ground’ with nary a worry about either igniting a regional war or the imaginative collapse that can only contemplate war as the recipe for peace, again recalling the degree to which Orwellian satiric irony is relied upon to shape foreign policy prescriptions by ambitious politicians. Imaginative diplomacy, talking and listening to the enemy, and engaging in self-scrutiny remains outside the cast iron cage of the military mentality that has long dominated most of the political space in American foreign policy debates with the conspicuous help of the passive aggressive mainstream media. In this respect, American democracy is a broken reality, and conscientious citizens must look elsewhere as a prison break of the political imagination is long overdue.
By Richard Falk:
Richard Falk is an international law and international relations scholar who taught at Princeton University for forty years. Since 2002 he has lived in Santa Barbara, California, and taught at the local campus of the University of California in Global and International Studies and since 2005 chaired the Board of the Nuclear Age Peace Foundation. 
Related:

Trump, Whiteness and The Muslim Community

There are many people shocked at the ascendancy of Republican Presidential candidate Donald Trump to the top of the polls and his fundamental transformation of the political dialogue in this country. Outside of the Mexican-American community and possibly Jeb Bush there’s no one more alarmed by the rise of Trump than the American-Muslim community.

As a central part of his platform Trump has pledged he will both defeat “radical Islamic terrorism” abroad and root out American-Muslim terrorists on the home front. The measures Trump has suggested include closing mosques, monitoring mosques, denying Muslims entry to the country, ordering customs agents to administer a religious test and more. While Trump’s suggestions have shocked media-elites polls show they’re supported by a majority of GOP voters.

After the terrorist attacks in Paris and San Bernardino Trump has stepped up his rhetoric and along with that we’ve seen an uptick in hate crimes and violence against Muslims in America.  In general there is an attitude of fear and apprehension in the American-Muslim community and this is particularly true in the middle-class suburban communities (many located in the heart of Trump’s America).

Muslims have expressed shock; but should we? As I’ve already stated a majority of GOP voters support Trump’s proposals. Trump is also not alone in his calls for targeting the Muslim community. In fact if you listen to conservative or Christian talk-radio Trump seems pretty moderate compared to the daily hate talk and incitement heard over the air on a daily basis.

The positions of Trump also aren’t all that different than many in the GOP presidential field.  Nor would they seem in bad taste in the majority of white American settings in America once you leave the isolated liberal enclaves and college campuses. As a testament to the mainstream nature of Trump support last week he was endorsed by the New England Police Union. To borrow from Imam Jamil al-Amin “Trump is as American as cherry pie”.

Polls have shown Trump support is largely coming from blue-collar uneducated whites (my own demographic). And here is where we get to the heart of the issue and I know this is a bitter pill for many American-Muslims to deal with and crushes the dreams of leadership.  No matter how much you compromise the deen, no matter how many interfaiths you host, no matter how progressive you are, no matter how many degrees you have,  no matter how many McMansions you buy, and no matter how many cookie-cutter masjids you open in white suburbia, no matter how fly your American flag hijab is, no matter how smooth your shave is, you’re not white. As sister Namira Islam of MuslimARC recently stated “give up on it, it’s over”.

White America has always needed something to oppose and hate. White America is about a racial-construct and you’re either in it or out. If you’re out of it then you can and will be seen as a threat to white hegemony. If you are an African-American Muslim you know this.  Many of our immigrant Muslims and their children have learned the hard way like the side piece who wakes up and realizes one day she’ll never be wifey. They’re now crying and saying “but I thought you loved me”. The sociologist may see the Arab as white; but Bubba and Buffy certainly don’t.  The well-heeled Desi may see themselves as a cool cousin to whiteness;  but even the non-Muslim Sikh isn’t safe in America today. Bosnians are mostly white enough to go to a Klan rally and fit right in at a gentrified hipster bar; but in my hometown of St. Louis most don’t see the huge Bosnian community as a white community.

Today Muslims are the focus of the hate, rage and increasingly violence of a large swath of white America.  There are those arguing that every immigrant group in America gets their turn to be hated. There is some truth to this narrative if you look at historical discrimination patterns against Roma, Jews, Irish and Italians. Yet the Muslim community is much different.  First, the Muslim community is overwhelmingly a non-white community and even whites in the Muslim community are seen as suspect,  and second Muslims are identified with a global body challenging the supremacy of white western norms and belief systems on the left and right.

There have traditionally been two mindsets for Muslim community building in America. The first says success is defined by entering the mainstream middle-class and all the trappings that entails. This is a vision centered in acceptance by whiteness. The second says Muslim community building is about building strong and sustainable Muslim communities based on Islamic concepts which can critique the American mainstream via Islamic knowledge.  In a post-911 era with the fear of being labeled radicals the first vision has largely won out. However,  the popularity of Trump may signal to many what I see as the futility of this mindset.

As Professor Tim Wise of Vanderbilt stated “whiteness isn’t based on what you are it’s based on what you aren’t”. One of those things you “aren’t” is Muslim.

Glossary: “Deen”-Ar. for religion. “Masjids”-Mosques, Muslim house of worship. “Desi”-Of Indo-Pak-Bengal-Sri Lankan heritage.

Part 1 of an orginal 6 part series on Islamophobia and Muslims in America. By Umar Lee

Umar Lee is an author and freelance writer from St. Louis now based out of Dallas. He may be contacted atUmarlee@gmail.com and found at Twitter @STLAbuBadu

Diabetes Type 2 claimed to be cured through Herbal Desi Treatment and Prevention

زیابطیس -شوگر کا دیسی ہربل علاج اور احتیاطی  تدابیر 
Image result for diabetes
It is said that Diabetes cannot be cured fully but can only controlled with use of medicine and exercise. Some people have been found to fully recover with use of Desi Herbal medicines. Please consult some authentic Hakeem (Herbal medicine doctor, if you also have some other health problems, avoid self medication). Here is the Nuskha: 
Image result for diabetes
1. Tej
2. Sumandir Sokh
3.Til Makhana
All in equal weight, grind, take. daily 3 times as follows:
1st Month: 1+1+1  Teaspoon  Daily
2nd Month:   3/4+3/4+3/4  Teaspoon Daily
3rd Month: 1/2+1/2+1/2  Teaspoon Dail
Check your blood sugar level fasting and random after one month to see effective performance.
Not for Type One.... Only for Type 2 diabetes. 

کہتے ہیں کہ زیابطیس شوگر لا علاج ہے . ایک مرتبہ شوگر ہو جائے تو پھر دوائی کھانا پڑتی ہے  سا ری  عمر . مگر کچھ دوستوں نے اس مرض کو دیسی herbil علاج سے قابو کر لیا . نسخہ درج زیل ہے . آزمائیں اگر الله شفا عطا فرماے تو شیر کریں . بہتر ہے پہلے کسی مستند حکیم سے مشورہ کر لیں اگر آپ کسی دوسرے مریض میں مبتلا ہیں . 

(١) تج  (٢)  سمنرر سوکھ (٣) تل مکھا نہ : برابر مقدار میں سفوف بنا لیں 
پہلے ماہ ١+١+١ چا ے کا چمچہ ... 
دوسرے ماہ ٣/٤+٣/٤+٣/٤

تیسرے ماہ ١/٢+١/٢+١/٢

 آ باد(قدرت روزنامہ28اکتوبر2016) دار چینی لیں اور توے پر بریاں کریں‘ ٹھنڈی ہونے پر اسے باریک سفوف کی طرح بنا لیں اور بوتل میں محفوظ کر لیں ’ صبح نہار منہ 1/4چمچ (چائے کا ) لیکر تازہ پانی سے کھائیں اور آدھے گھنٹے بعد ناشتہ کریں۔ دو عدد بھنڈیاں لے کر اچھی طرح دھو لیں اور دونوں طرف سے کنارے تھوڑے تھوڑے کاٹ لیں اور لمبائی کے رخ اس میں چیرا لگائیں اور ایک گلاس پانی میں بھگو کر ڈھانپ کر رکھ دیں۔ فریج میں نہ رکھیں‘ صبح بھنڈیاں نکال کر پھینک دیں مگر پانی ہلائیں نہیں ‘ یہ پانی نہار منہ پی لیں (پانی لیس دار ہو گا )‘ آدھے گھنٹے کے بعد ناشتہ کریں۔

یہ دونوں بظاہر معمولی نظر آنے والے ٹوٹکے بہت مجرب ہیں۔ ان پر عمل کرنے سے پہلے شوگر چیک کروائیں ایک ہفتہ استعمال کرنے کے بعد دوبارہ شوگر چیک کروائیں تو حیرت انگیز طور پر شوگر بالکل نارمل ہو گی۔ آپ حیران ہو جائیں گے ‘ آزمائش شرط ہے مگر اس دوران کوئی شوگر کی دوائی استعمال نہ کریں۔





Source:
More
http://www.diabetes.org/
https://en.wikipedia.org/wiki/Diabetes_mellitus

Diabetes - Causes, Symptoms, Diagnosis and Treatment ...

https://www.youtube.com/watch?v=rxG4t2wZ60s
Apr 8, 2012 - Uploaded by tomschavo
Log on http://healthdrip.com/diabetes/ to know more about Diabetes. This video has been posted only for ...

Animation about diabetes and the body. - YouTube

https://www.youtube.com/watch?v=jHRfDTqPzj4
Feb 24, 2009 - Uploaded by Diabetes UK
Diabetes is a common life-long health condition. There are 3.2 million people diagnosed withdiabetes in the ...

Diabetes Type I & II Cure in 72hrs with English Subtitles ...

https://www.youtube.com/watch?v=4edofibXOiM
Jun 30, 2015 - Uploaded by Dr. Biswaroop Chowdhury
The video explodes the biggest ever deception of the modern medical science i.e Diabetes. It also attempts to ...


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Plato: Most Profound Quotes


  1. Wise men speak because they have something to say; fools because they have to say something.”
  2. “We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light.”
  3. “Only the dead have seen the end of war.”
  4. “The price good men pay for indifference to public affairs is to be ruled by evil men.”
  5. “Do not train a child to learn by force or harshness; but direct them to it by what amuses their minds, so that you may be better able to discover with accuracy the peculiar bent of the genius of each.”
  6. “The heaviest penalty for declining to rule is to be ruled by someone inferior to yourself.”
  7. “According to Greek mythology, humans were originally created with four arms, four legs and a head with two faces. Fearing their power, Zeus split them into two separate parts, condemning them to spend their lives in search of their other halves.”
  8. “Love is a serious mental disease.”
  9. “Never discourage anyone…who continually makes progress, no matter how slow.”
  10. “One of the penalties of refusing to participate in politics is that you end up being governed by your inferiors.”
  11. “good people do not need laws to tell them to act responsibly, while bad people will find a way around the laws”
  12. Read: 30 of the Greatest Quotes from Abraham Lincoln about Life and Success
  13. “I am the wisest man alive, for I know one thing, and that is that I know nothing.”
  14. “There is truth in wine and children”
  15. “Ignorance, the root and stem of every evil.”
  16. “I’m trying to think, don’t confuse me with facts.”
  17. “If women are expected to do the same work as men, we must teach them the same things.”
  18. “…and when one of them meets the other half, the actual half of himself, whether he be a lover of youth or a lover of another sort, the pair are lost in an amazement of love and friendship and intimacy and one will not be out of the other’s sight, as I may say, even for a moment…”
  19. “The measure of a man is what he does with power.”
  20. “Those who tell the stories rule society.”
  21. “The madness of love is the greatest of heaven’s blessings”
  22. “Human behavior flows from three main sources: desire, emotion, and knowledge. ”
  23. “There are three classes of men; lovers of wisdom, lovers of honor, and lovers of gain.”
  24. “Education is teaching our children to desire the right things.”
  25. “When men speak ill of thee, live so as nobody may believe them.”
Read: 60 Timeless Inspirational Quotes
  1. “There are two things a person should never be angry at, what they can help, and what they cannot.”
  2. “In politics we presume that everyone who knows how to get votes knows how to administer a city or a state. When we are ill… we do not ask for the handsomest physician, or the most eloquent one.”
  3. “How can you prove whether at this moment we are sleeping, and all our thoughts are a dream; or whether we are awake, and talking to one another in the waking state? ”
http://flip.it/8gNeV


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Islamic Revival رساله تجديد الاسلام ‏

An in-depth study of the Qur’an and Islamic religious history reveals startling facts. “Risala-e-Tajdeed-ul-Islam” is a message to develop positive change in the thought and practices of Muslims.
قرآن اور اسلام کے گہرے مطالعه سےحیران کن حقائق کا انکشاف ہوا، "رساله تجديد الاسلام" مسلمانوں کے انداز فکروعمل میں مثبت تبدیلی کا پیغام ہے:

Atheism has no moral diementions


When someone points out the crimes of atheist mass murders, they try to blame religons. It is also valid to say that people don’t kill in the name of geology. Does this mean that geology has a moral dimension?

Atheism has no moral dimension; it just has implications in the manner by which we determine morality. Atheism is not a worldview or a philosophy of how to live life. It doesn’t tell us what to do and what not to do, what is right or what is wrong. It is just the belief that there is no god, and therefore leaves the definition of morality up to the individual.

Atheists are free to adopt a philosophy of reason and common moral decency or one of oppression, greed, and cruelty.

History shows they have chosen the latter more than once.

An atheist can say that people don’t kill in the name of atheism, but by the same token, he cannot say that they do good things in the name of atheism either. Atheism is morally agnostic.

To claim moral superiority for atheism because people don’t kill in its name is akin to claiming moral superiority for geology because people don’t kill in its name. This is a nonsensical boast.

RAYMOND T. PETIT: http://www.dispatch.com/content/stories/editorials/2015/12/29/1-atheism.html


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Humanity, ReligionCultureSciencePeace
 A Project of 
Peace Forum Network
Peace Forum Network Mags
BooksArticles, BlogsMagazines,  VideosSocial Media
Overall 2 Million visits/hits