Mike, thank you for this. YES! we were all made by the same creator and that one loves us all the same. How can we be of Love, when we are killing and warring in the name of religion. Let us see our similarities, not our differences! Instead of “Love of Power”, let us remember “Power of Love”! The divisiveness of so many religions is senseless. I know it’s funny to remember this, but, “Why can’t we just all get along!”
The veil issue is part of a wider debate about multiculturalism in Europe, as many politicians argue that there needs to be a greater effort to assimilate ethnic and religious minorities. — Read more.
Until 1920, Muhammad Ali Jinnah , later the founder of Pakistan , was a member of the Indian National Congress and was part of the independence struggle. Muhammad Iqbal , poet and philosopher, was a strong proponent of Hindu–Muslim unity and an undivided India, perhaps until 1930. Huseyn Shaheed Suhrawardy was also active in the Indian National Congress in Bengal, during his early political career. Mohammad Ali Jouhar and Shaukat Ali struggled for the emancipation of the Muslims in the overall Indian context, and struggled for independence alongside Mahatma Gandhi and Abdul Bari of Firangi Mahal. Until the 1930s, the Muslims of India broadly conducted their politics alongside their countrymen, in the overall context of an undivided India.
20) The word “jihad” does not mean “holy war”. It actually means “to struggle” or “to strive”. In a religious context it means the struggle to successfully surrender one’s will to the will of God. Some Muslims may say they are going for “jihad” when fighting in a war to defend themselves or others, but they say this because they are conceding that it will be a tremendous struggle. But there are many other forms of jihad which are much more relevant to the everyday life of a Muslim such as the struggles against laziness, arrogance, stinginess, one’s own ego, or the struggle against a tyrant ruler or against the temptations of Satan, etc. Regarding the so-called verses of “holy war” in the Qur’an, two points: A) The term “holy war” neither appears in the Arabic text of the Qur’an nor in any classical teachings of Islam. B) The vast majority of verses in the Qur’an pertaining to violence refer to wartime situations in which Muslims were permitted to defend themselves against violent aggression. Any rational, intellectual analysis of the context and historical circumstances surrounding such verses, often ignored by pundits or violent extremists, proves this to be true. Other verses of violence deal with stopping oppression, capital punishment and the like.