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Islamic cosmology; Hindu cosmology; Karma.
Is karma the best than religion? This is a question which has been said to be the best somewhere or the other. Even in astrology, the first heading that comes is that fate is made and ruined by karma. This proves that karma is the best. Because even in Islam, if your karma towards humans is not good, then even Allah does not forgive it until humans forgive. Similarly, karma is the main thing in Buddhism because there is no concept of God in it. Because now the time has changed, people have started believing more in karma and less in religion or astrology. However, astrology has remained confined to Hinduism, no other religion believes in it because it considers it a hypocrisy and imaginary. Today, all the advanced countries are based on karma only, they have progressed through karma only, not through religion. Today science believes only in karma because there is no concept of religion in it. Religion is an effort to keep a person satisfied and content, but man believes more in karma because nothing happens without doing karma. Man also believes that God does not help without doing karma. This book on this subject of karma is presented to you. Please read it. By the way, if you have more information, please let me know, I will try to share your information. Thank you.
The concept of Karma in Buddhism and al-Qada and al-Qadar in Islam are all centred on man's will, action and freedom. Buddhism and Islam both advocate man's freedom and reject the idea of fatalism and determinism. The Buddhists believe in Karma whereas Muslims believe in al-Qada and al-Qadar. The phenomena seem similar but the interpretations differ. This study attempts to make a comparative evaluation between Karma in Buddhism and al-Qada and al-Qadar in Islam. This can help Muslims understand Buddhism and assist the Muslims in the engineering of a better social rapport between these two religious communities. From the study, several findings may be drawn; both religions affirm that man is granted with free will, the concept of Karma in Buddhism and al-Qada and al-Qadar in Islam provokes human being to strive harder in order to be better human beings and responsible for their deeds, and both religions agree that human's action is based on intention which occurs through three ways; mental, verbal and physical. In terms of differences, the concept of Karma strongly rejects the intervention of god because the Buddhists believe that everything in this world is governed by the law of Karma. In Islam, on the other hand, the concept of al-Qada and al-Qadar is related to Allah's Divine Will. All events in life which include life span, provision, time and place of birth and death, and all actions exist within the scope of the Divine Will. Therefore, the Buddhists believe that Karma is the cause of human existence in this world. On the other hand, Islam regards human beings as the creations of Allah, the Almighty, and the main purpose of their existence is only to serve Allah and obey His commands. Thus, human beings are regarded as vicegerents of Allah and they are to carry out a serious amanah (trust) of Allah.
A comparative study between Vedic tradition and the Koran is a helpful step towards cross-cultural appreciation. This study is not only meant to deepen one's own tradition but also hopes to promote harmony, unity and peace between individuals in the world. A basic knowledge of both traditions is awaiting the reader who will be surprised to discover that the Vedic tradition very much parallels the Islamic teachings. Within this book both scriptures are carefully examined with sobriety and scholarship. I truly hope that this study will help those sincere souls who are in search of the absolute truth. Lokantha Swami Director Bhaktivedanta Academy for Spiritual Science, India
Amidst the roil of war and instability across the Middle East, the West is still searching for ways to understand the Islamic world. Stéphane Lacroix has now given us a penetrating look at the political dynamics of Saudi Arabia, one of the most opaque of Muslim countries and the place that gave birth to Osama bin Laden. The result is a history that has never been told before. Lacroix shows how thousands of Islamist militants from Egypt, Syria, and other Middle Eastern countries, starting in the 1950s, escaped persecution and found refuge in Saudi Arabia, where they were integrated into the core of key state institutions and society. The transformative result was the Sahwa, or “Islamic Awakening,” an indigenous social movement that blended political activism with local religious ideas. Awakening Islam offers a pioneering analysis of how the movement became an essential element of Saudi society, and why, in the late 1980s, it turned against the very state that had nurtured it. Though the “Sahwa Insurrection” failed, it has bequeathed the world two very different, and very determined, heirs: the Islamo-liberals, who seek an Islamic constitutional monarchy through peaceful activism, and the neo-jihadis, supporters of bin Laden's violent campaign. Awakening Islam is built upon seldom-seen documents in Arabic, numerous travels through the country, and interviews with an unprecedented number of Saudi Islamists across the ranks of today’s movement. The result affords unique insight into a closed culture and its potent brand of Islam, which has been exported across the world and which remains dangerously misunderstood.
Islam and Conflict Resolution investigates and analyzes those aspects of Islam that deal with international law and peaceful resolution of conflict in an attempt to bridge the gap between the Western and Islamic worlds. The authors seek to expose the common ground that exists between the beliefs of Islam and those of the Judeo-Christian religions that influence action in the modern world. Most importantly, they seek to clarify the Muslim belief that conflict is not permanent or unavoidable, pointing out that Islam offers many recommendations for reducing conflict at various levels of personal and interstate relations. The book encourages an intellectual effort on both sides for education that will lead to a definite understanding of each other's world so as to lead to fair treatment in policymaking and journalism as well as an end to hostility between the Muslim and Judeo-Christian worlds.
Any divide between revelation and rationality, religion and logic has to be irrational. If religion and rationality cannot proceed hand in hand, there has to be something deeply wrong with either of the two. Does revelation play any vital role in human affairs? Is not rationality sufficient to guide man in all the problems which confront him? Numerous questions such as these are examined with minute attention. All major issues which intrigue the modern mind are attempted to be incorporated in this fascinatingly comprehensive statute. Whatever the intellectual or educational background of the reader, this book is bound to offer him something of his interest. It examines a very diverse and wide range of subjects including the concept of revelation in different religions, history of philosophy, cosmology, extraterrestrial life, the future of life on earth, natural selection and its role in evolution. It also elaborately discusses the advent of the Messiah, or other universal reformers, awaited by different religions. Likewise, many other topical issues which have been agitating the human mind since time immemorial are also incorporated. The main emphasis is on the ability of the Quran to correctly discuss all important events of the past, present and future from the beginning of the universe to its ultimate end. Aided by strong incontrovertible logic and scientific evidence, the Quran does not shy away from presenting itself to the merciless scrutiny of rationality. It will be hard to find a reader whose queries are not satisfactorily answered. We hope that most readers will testify that this will always stand out as a book among books – perhaps the greatest literary achievement of this century.
Islamist thinkers used to debate the doctrine of the caliphate of man, which holds that God is sovereign but has appointed the multitude of believers as His vicegerent. Andrew March argues that the doctrine underpins a democratic vision of popular rule over governments and clerics. But is this an ideal regime destined to survive only in theory?
“A civil but honest dialogue...As illuminating as it is fascinating.” —Ayaan Hirsi Ali Is Islam a religion of peace or war? Is it amenable to reform? Why do so many Muslims seem to be drawn to extremism? And what do words like jihadism and fundamentalism really mean? In a world riven by misunderstanding and violence, Sam Harris—a famous atheist—and Maajid Nawaz—a former radical—demonstrate how two people with very different religious views can find common ground and invite you to join in an urgently needed conversation. “How refreshing to read an honest yet affectionate exchange between the Islamist-turned-liberal-Muslim Maajid Nawaz and the neuroscientist who advocates mindful atheism, Sam Harris...Their back-and-forth clarifies multiple confusions that plague the public conversation about Islam.” —Irshad Manji, New York Times Book Review “It is sadly uncommon, in any era, to find dialogue based on facts and reason—but even more rarely are Muslim and non-Muslim intellectuals able to maintain critical distance on broad questions about Islam. Which makes Islam and the Future of Tolerance something of a unicorn...Most conversations about religion are marked by the inability of either side to listen, but here, at last, is a proper debate.” —New Statesman