The House of God. A Great Loss. Quraysh of the Hollow. The Recovery of a Loss. The Vow to Sacrifice a Son. The Need for a Prophet. The Year of the Elephant. Shakespeare in the light of sacred art. Martin Lings-Muhammad_ His Life Based on the Earliest Sources (). IdentifierMartinLings. Martin Lings- seera book. IdentifierMuhammad-MartinLings. Identifier-arkark:/ /t54f53m9f. OcrABBYY FineReader Pages

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Anxiety & Depression Workbook For Dummies® Trademarks: Wiley, the Wiley Publishing logo, For Dummies, the Dummies Man Load more similar PDF files. Library items classified under: Martin Lings Ahmad al-Alawi. File Type: Audio, PDF Martin Lings—Youth Conflict Between Science & Religion. Martin Lings. wenty-three years after its first publication in , Mu^ammad: his life based on the earliest sources by the late Ab‰ T Bakr Sir¥j al-DÏn (Martin Lings, d.

The reliability of sources remain a thorny question in Islam, where even the Quran is not perfectly preserved as Muslims and Allah claim. You also noticed how the incident of the satanic verses was altogether omitted, as if it was not a significant event in Islam's history. Nevertheless, you kept on reading while generally taking the information to be true, unless something supernatural or some extraordinary acts were described, for which you thought the sources were not enough to be taken as evidences.

You will remember the treatment Muhammad gave Al-Nadr, the poet who accused Muhammad of retelling ancient tales and who mocked him. Muhammad killed him after the Battle of Badr fearing that if he was left alive, he might "continue his evil actions.

Saying that Muhammad was lying or that he didn't believe Muhammad was a prophet? I fail to see which one is evil. You should not have forgotten another similar treatment of Ka'b ibn Al-Ashraf, who was also a poet. When he satirized Muhammad to a point when he could not bear it anymore, Muhammad asked his companions who would like to put Ka'b to death. One of his companions got his permission and was even given the permission to lie to him in order that he may kill him. Muhammad's reaction when Ashraf's tribe complained to him was that anyone who insults him and writes poetry against him, should be put to the sword.

Muhammad was apparently extremely allergic to satire and mockery.

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Since this review is becoming extremely long, let me quickly remind you of some other events. Muhammad exiled two Jewish tribes named Banu Qaynuqa and Banu Nadir while splitting their wealth among his followers and taking one-fifth for himself. The third tribe was unlucky, however, for they were not given the luxury of leaving but was massacred and their wives and children distributed among the followers.

There were couple of reasons given for these actions, but none seemed convincing enough to make you think that about people deserved to die. If Allah can let these many people be massacred, then he should immediately revoke his title of Ar-Rahman, the most merciful. You were pretty certain that the creator of the universe would find a better way to treat treacherous neighbors. Remember also how his hair was vigorously collected by his followers. Some of them kept the collected hair until they died and some reverently pressed his hair against their eyes and face.

Does this remind you of anything but the behavior of followers of a cult leader? Muhammad was nothing but a cunning, charismatic charlatan. Reading through this book and learning more and more about Muhammad only made your original idea more firmer. If you have forgotten, your idea of Muhammad was that he did this mainly for economical and political reasons rather than any spiritual reasons. You also thought that he had some psychological disorder s which caused him to have visions of an angel conversing with him and which his followers took as revelations from the heaven.

I can remind you of more and more things: how he had an Egyptian enslaved girl whom he would visit everyday and for whom he had a Quranic revelation saying that it was okay for him to have sexual intercourse with her.

But I hope this is enough to remind you of what you thought of Muhammad and Islam after reading this. With that, I end this, future me, hoping that you have learned more as the days passed. But that human gesture needs to be continually repeated. Loss of direct contact with the heart meant loss of that inward attraction which alone could counterbalance the centrifugal tendencies of the other faculties. Left to their own resources, they were bound to move further and further from the centre and therefore from each other.

This 1 St. Mark, XII, In Deuteronomy VI, 5, to which this is a reference, the element 'mind' is not mentioned, which makes no fundamental difference since the mind is strictly speaking a psychic faculty, and is therefore implicit in the word 'soul'. In St. Matthew, XXII, 37, on the other hand, the element 'strength' is absent which again makes no difference inasmuch as physical energy and endurance are dominated by the will, which is also a psychic faculty.

The same lack of anchorage makes also for an abnormally hurried superficiality of judgement and conclusion. It is this mental independence which makes so timely and so necessary the chapter on 'Understanding and Believing' in Frithjof Schuon's Logic and Transcendence. The only remedy is re-integration, since only if the different faculties are knit closer together can the soul be brought within near enough reach of the mind to respond to the light of the doctrine, which is addressed to the mind directly.

But mental understanding followed by re-integration are as a second and third stage in the path of return. In the present context we are concerned with the preliminary stage of removing obstacles which make it difficult or impossible for the mind to understand.

Intelligence has its rights, and these have not always been upheld by the representatives of religion.

The mental faculties need to be appeased and re-assured; and to this end religion has no option but to sacrifice certain half truths, not to speak of mere suppositions and conjectures, which in the past were considered as powerful motives for loving God 'with all thy soul and with all thy strength. A religion's claim to unique efficacy must be allowed the status of half truth because there is, in fact, in the vast majority of cases, no alternative choice.

The lack of any such acknowledgment did not cause minds to falter in their worship, because each traditional civilization lived for the most part in high-walled isolation from other sectors of humanity. Moreover, there is nothing questionable in the general notion that certain religions are defunct and have been superseded by Divine intervention.

Nor can it be doubted that pseudo-religion is a possibility, since the scriptures themselves speak of false prophets. A mediaeval Christian, for example, was therefore not mentally compromised because he classed Judaism as a superseded 2 3 Ch. As Frithjof Schuon has remarked, for those who come face to face with the founder of a new religion, the lack of alternative choice becomes as it were absolute in virtue of the correspondingly absolute greatness of the Divine Messenger himself.

It is moreover at its outset, that is, during its brief moment of 'absoluteness', that the claims of a religion are for the most part formulated.

But with the passage of time there is inevitably a certain levelling out between the new and the less new, the more so in that the less new may have special claims on certain peoples. Everyone has a right to be ignorant or mistaken about what takes place in worlds other than his own.

But in the present age the isolating walls have for the most part been broken down. Otherwise expressed, the life-boats are mostly within reach of each other, and life-lines even cross; and minds are inevitably troubled by thoughts which would never have assailed them in the past. In a word, it becomes difficult to dedicate the mind to the worship of God when religious authorities make claims which the intelligence sees to be in direct contradiction with what religion teaches about the nature of God.

It may be objected that if the present situation is new, globally speaking, it none the less existed in the past, if only for relatively small minorities who lived at the frontiers which separated one theocratic civilization from another.

Martin Lings pdf

For the last thirteen hundred years and more, Christians and Muslims have lived side by side in the Near East, with ample opportunities for seeing that 'the other religion' is, in fact, just as genuine as their own. But until recent times the vast majority, including intellectuals, were none the less able, in all peace of mind, to live out their lives in the conviction that their religion alone was truly valid. Why should not the same exciusivism still be compatible with mental serenity?

The answer is partly that the frontiers which separate one perspective from another are not merely geographical. In a theocratic civilization, men are perpetually surrounded by reminders of God and the Beyond; and this produces an 'inwardness' which is both individual and collective, and which is itself a kind of isolating wall. The following quotation, though it goes far beyond the context of what we are considering here, is none the less extremely relevant to the question of 'half-truths' as obstacles to mental cooperation in piety.

The usual religious arguments, through not probing sufficiently to the depth of things and moreover not having previously had any need to do so, are psychologically somewhat outworn and fail to satisfy certain requirements of causality. If human societies degenerate on the one hand with the passage of time, they accumulate on the other hand experiences in virtue of old age, however intermingled with errors these may be.

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This paradox is something that any pastoral teaching intended to be effective should take into account, not by drawing 'Aloof' and 'introspective' are the epithets applied by Kenneth Cragg to the Eastern Churches, whom he severely criticizes in The Call of the Minaret for having done practically nothing throughout the centuries to convert the Islamic East to Christianity.

It does not seem to occur to him that the qualities in question, though inconvenient for missionaries, are nearer to virtue than to vice. Moreover, the 'aloofness' may well be in part a subconscious unwillingness to 'rush in where angels fear to tread'. A striking example of this is to be seen in an article on Jesus which a Jewish Rabbi was recently invited to write in one of our leading newspapers, the purpose of the invitation being to have an opinion which was representative of orthodox Jewry as a whole.

The Rabbi s exposition is based on the question: What prompted Jesus to claim that he was the Messiah? A Jew, he maintains, is well qualified to answer this question in virtue of his special knowledge of the history of his own people, from which he knows that expectations of the Messiah had never been so strong as they were at that particular time.

There was a kind of collective wishful thinking in the air which made it almost inevitable that someone would persuade himself and others that he was, in fact, the Lord's Anointed.

The Rabbi goes on to speak appreciatively of Jesus as a man, acknowledges his excellent human qualities, emphasizes his good intentions, and excuses him for his messianic claims.

As a purely psychological explanation of how the Christian religion came into existence, this article opens up the way for someone else to demolish Judaism by exactly the same type of argument.

Another point to be noticed is that the author, so it seems, does not dare to think beyond early first century Palestine either in time or in space. He speaks almost as if the crucifixion had only just been perpetrated, closing forever, as it must then have seemed to not a few, one of many chapters in the chronicle of false messianic claims.

But what of world history in the last two thousand years? What of the fact that this 'false messiah' has taken possession, spiritually speaking, of three continents and half possession of a fourth, while making considerable inroads into the fifth? And what of the God who has allowed this wide-spread, long-lasting, deep-rooted deception to take place? In other words, a would-be demonstration of the falsity of another religion proves to be a boomerang which comes back to strike at the very heart of one's own religion.

For God is the heart of every religion; and a god who would allow deception on such a colossal scale would not be worth worshipping, even by the 'chosen people' whom he had protected against that deception. On such a basis, belief can only be kept up by not following certain trains of thought which demand to be followed, and by refusing to draw certain obvious conclusionsin fact by no longer being equipped 'with all thy mind', let alone loving God.

Such belief is exceedingly precarious; and even if the believer in question can live out his own life in orthodoxy to the end, he has little means of fortifying others, and he is in perpetual danger of finding any day that his 5 Frithjof Schuon, Islam and the Perennial Philosophy World of Islam Festival Publishing Company, London, , p.

The anti-spiritual pressures of the modern world being what they areand this applies especially to modern educationthe scales are heavily weighted against finding the only true solution, namely a more universal spiritual perspective, which means moving nearer to the Spirit and therefore 'upstream' and 'against the current'.

They Meccans] as heathens While reveling in free indirect speech Lings baptised, they worshipped the One God, and misses the irony that in the Muslim context such sac- they carried in their flesh the sacrament of the rament as eating the flesh and drinking the blood of Eucharist.

As such they were sensitive to the a slain-then-resurrected god incarnate is the profanest difference between the sacred and the profane.

Bacchic mystery paganism imaginable. A Muslim might say: The heart, and this is faith. Together with affirming the existence of dise shall never vanish. Everything he now saw, he saw with the eye of Doctrinally false. There, in front of it, almost sources.

XL, , 2 The Prophet now decided that in addition to Misinterpretation. The tions. She was unwilling because of a sense of self- reason she gave, namely that she was a woman pride she truthfully disclosed and of which Zayd, her of Quraysh, was not convincing. XLV, , 1 Sawdah Are you rousing up aggression against for the moment all that had replaced them. The reproof in his voice immediately brought her back, not without a sense of shame, from her pre-Islamic past to her Islamic present.

Muhammad: His Life Based on the Earliest Sources

There are three respect the human face as being the most godlike possible meanings, none of them what Lings claims. LIV, , LV, , 1 [He] meant that they would enter Mecca and Doctrinally dubious grammar.

It should be called the Black Stone. The Prophet became angry was full of anger when he rebuked the aggressor. There is Consensus the Prophet than Moses. The or- visitors at that time, was lightly clad. The Messenger of God turned feet and ran to the door, to invite him to stay away from her. She caused the won- her beauty. Deeply moved, he turned aside, and derment of the Messenger of God and he went away murmured something which she could not grasp.

The original broken-chained report shows decorum but Lings primps it into a bodice-ripper. It was now time that her silence blessings and peace! These typically modernist gaffes should be broken. Not that anything that she could easily have been avoided with basic Muslim said could be enough to resolve the crisis. But sensibility.Refresh and try again.

But sensibility. The Good: Simple Living. The cubic shape occured later, in the is approximately cubic Whether you are Muslim, Christian, Jew, Hindu, agnostic, atheist or spiritual without associating with any organised religion; you can learn the following from the life of the Prophet PBUH.

It is moreover at its outset, that is, during its brief moment of 'absoluteness', that the claims of a religion are for the most part formulated. The answer to the 'problem', if anyone considers it to require an answer, lies in the following verse, which many consider to be among the last Revelations received by the Prophet and which in any case belongs to the period which marks the close of his mission.

In a theocratic civilization, men are perpetually surrounded by reminders of God and the Beyond; and this produces an 'inwardness' which is both individual and collective, and which is itself a kind of isolating wall.

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