Who won the reformation?

 

{nSalik}

Who won the reformation?

The Western world has not known quite what to do with the 500th anniversary of the Protestant Reformation. The powerful Protestant establishments that would have once celebrated the quincentenary wholeheartedly are mostly weak or impotent or gone, and while the disreputable sort of Calvinist and the disreputable sort of Catholic still brawl online, in official ecclesiastical circles the rule is to speak of the Reformation in regretful tones, like children following a bad divorce who hope that now that many years have passed the divided family can come together for a holiday, or at least an ecumenical communion service.

Meanwhile, the secular intelligentsia can only really celebrate the Reformation’s anniversary in instrumental terms. From the perspective of official liberalism, most of the Reformation fathers were fundamentalists and bigots, even worse in some cases than the Catholics they opposed. So for the Lutheran and Calvinist rebellions to be worth memorializing, it must be as a means to secularizing ends — the liberation of the individual from the shackles of religious authority, which allowed scientific inquiry and capitalism to flourish, made secular politics possible, and ultimately permitted liberalism to triumph.

It wasn’t Protestants or Catholics; it was commercial interests and the authoritarian state.

To read the full article, please click the hyper-link: Posted by nSalik

https://www.nytimes.com/2017/11/01/opinion/protestant-reformation.html?mwrsm

Does God Exist?

  1.  

    Editorial Note:

    This thread was initiated in email loop by Syed Imtiaz Bokhari after reading an article in daily New York Times.            Syed Nayyar Bokhari provided a video from Facebook providing reasons in favor of Existence of God.                                   For serious discussion, this thread has been established in TFUSA website.

    nSalik {Noor Salik}

    “Does God exist? – Neil deGrasse Tyson and Michio Kaku Debate” on YouTube

    On Oct 24, 2017 11:13 AM, “Nayyar Bokhari” <> wrote:

    On Friday, October 20, 2017 10:32 AM, Bokhari Imtiaz
    Hi members, I downloaded this article from today’s NYT.
     Unknown Unknowns: Three Inquiries into Religion” philosopher Tim Crane is an atheist.
    James Ryerson reviewed this book and presented his comments in a very balanced and rational way. It is worth reading give us another perspective by an atheist philosopher on religion and its genesis.   
    Having surveyed religious traditions across the world and throughout history, he sees religion, at its core, as a set of “culturally prescribed practices” that aim to help people access “superhuman powers” in the hope of “realizing human goods” and avoiding bad things, typically “in conditions and situations they cannot control and with problems that they cannot solve.
    This seems to me is the crux of the religion, since ages people find solace in religion when confronted with problems in life to ward off calamities. To me it is a psychological remedy people looking for and it propel them to a comfort zones they created for them. It is still permeates all religions and people strongly belief in this cultural remedy, science has contrary view. Once they adhere to this philosophy their existential anxieties marginalized. 
    Worries about things like the meaning of life and the problem of evil are peripheral. “If religion could not promise the help of superhuman powers,” he concludes, “then religion would not exist.”
    With some my comments enjoy the article, expecting some feedback.
    Unknown Unknowns: Three Inquiries into Religion
    OCT. 20, 2017
    The philosopher Tim Crane is an atheist. Though educated in a Catholic environment, he has come to believe that nothing exists beyond the world of everyday experience and scientific explanation — nothing transcendent. Some people look around and think,this can’t be all there is. Crane is not one of those people. That he avows atheism, as opposed to agnosticism, does not strike him as presumptuous or arrogant. He has considered the relevant evidence and arguments as best he can and drawn the most reasonable-seeming conclusion. What more is a thinker supposed to do? He is convinced religious believers are wrong.
    But his qualm is not with them. As he explains in his lucid and thoughtful book THE MEANING OF BELIEF: Religion From an Atheist’s Point of View (Harvard University, $24.95), he is more troubled by some of his fellow atheists — specifically, those who campaign against religion as an irrational vestige of primitive thought outmoded by modern science. A notable feature of this campaign, Crane observes, has been its general failure to change the minds of religious people. Maybe those people are just foolish. Or maybe, as Crane is inclined to think, they do not recognize themselves or their beliefs in the picture of religion under attack. The atheists miss their target because they are aiming elsewhere. And because they fail to understand what religion is, they lack a suitably “realistic and feasible way to relate” to people of faith — which is to say, most people.
    In a spirit of reconciliation, Crane proposes to paint a more accurate picture of religion for his fellow unbelievers. Religion is an immense, sprawling and variegated affair. Any attempt to define it, however comprehensive, will omit some aspects and most attempts to define it, however crude, will capture something. The name of the game is what you see as central. Crane resists the notion, common to combative atheists, that the core of religion is an archaic cosmology (beliefs about things like the origin of the universe and supernatural agents) grafted onto a moral code. If you conceive of religion this way, as bad science plus arbitrary injunctions, of course you will think it should be replaced by good science and rational ethics.
    For Crane, the religious worldview is better understood as the combination of two attitudes. First: a sense of the transcendent, of an unseen moral order to the universe, often known as God. Second: an identification with a community that tries to “make sense of the world” by attempting to bring its members into alignment with this moral order through a tradition of narratives and rituals. Crane concedes there is a cosmology here; a belief in the transcendent is “a claim about the universe.” He also grants that religion, like science, is trying to explain things. But the kind of explanation and the kind of cosmology offered by religion, which does not “expect all aspects of the world to be intelligible,” are nothing like those of science, which strives to eliminate mystery.
    The atheist and evolutionary biologist Richard Dawkins has suggested that the idea of God is a “hypothesis” about a supernatural agent, ventured as a possible account of perplexing natural phenomena. Crane disagrees. The god of actual religious people — the source of the unseen orders that imbues everything with significance — is both vaguer and more nuanced than that. Science takes “complex or confusing things” and tries to explain them in terms of “simpler or clearer things.” God is not simple or clearReligion isn’t supposed to be a neat explanation of causal forces. It’s supposed to be a difficult explanation of the meaning of life. This explanation, Crane contends, is destined to be forever incomplete, always a struggle to fathom, not because it is missing some key facts, but because it involves “attempts to encounter” the transcendent.
    Crane himself thinks there is no transcendent reality, but he knows there can be no proof of this. Given the ineluctable enigma of existence, he believes religion can be a rational, “intelligible human reaction to the mystery of the world.”
    This picture of religion would no doubt strike the sociologist Christian Smith as “too cognitive, cerebral, intellectualist.” In his substantial, richly informed book RELIGION: What It Is, How It Works, and Why It Matters (Princeton University, $35), Smith offers a social scientific theory that disputes the notion, advanced by titans of social thought like Clifford Geertz and Max Weber, that religion is a cultural meaning system. “Religion is not at heart a set of replies to existential questions,” Smith writes, “even if it often involves this.”
    For Smith, the paradigmatic expression of religion is something like praying to God to cure your wife’s cancer, or beseeching a cloud spirit to bring rain to your withering crops.Having surveyed religious traditions across the world and throughout history, he sees religion, at its core, as a set of “culturally prescribed practices” that aim to help people access “superhuman powers” in the hope of “realizing human goods” and avoiding bad things, typically “in conditions and situations they cannot control and with problems that they cannot solve.” Smith is quick to acknowledge that this is not all religion provides, nor the sole reason people practice religion. But he maintains it is the “central” reason. And unlike other things religion does, like providing an identity (which a profession can also do) or seeking existential meaning (which philosophy can also do), it is “unique to religion.”
    A methodological hazard of discussing religion at this level of abstraction is the need, as Crane says, “to generalize the views of billions of people.” Smith hopes to avoid this difficulty by focusing less on subjective religious belief and more on public religious practices, which are “more or less objective.” This has allowed him, he believes, to focus on what religion is.He distinguishes this from what religion can do, its “secondary outgrowths” (things like fostering identity, meaning, and community and so on). Though these derivative features are “often crucial” for the personal experience and institutional strength of religion, they do not constitute its “ultimate raison d’être.”
    Smith’s is a theoretical work, but he provides ample illustrations of his theory, including religious traditions that might at first seem like counterexamples, such as American Protestant evangelicalism, which stresses the importance of beliefs and attitudes over rituals and customs. In all cases, he finds formalized calls for heavenly assistance, often involving this-worldly concerns like financial security and family health, to be central. Worries about things like the meaning of life and the problem of evil are peripheral. “If religion could not promise the help of superhuman powers,” he concludes, “then religion would not exist.”
    At some point in the distant past, of course, religion did not exist. The story of its emergence in the universe, and the significance of this story for our understanding of the nature of religion, are the subject of THE NEW COSMIC STORY: Inside Our Awakening Universe (Yale University, $25), by the theologianJohn F. Haught. Like Crane and Smith, he takes a “generalized approach” to religion; focusing on what all such traditions have in common. Unlike Crane and Smith, he sees religion as something whose journey, like that of the rest of the universe described by modern science, is “unfinished,” and hence whose nature must be understood, in part, in terms of where it may be headed.
    Haught describes religion as the “anticipation of a rightness that is now mostly out of range.” This formulation resembles Crane’s, with its transcendent moral order both everywhere present and agonizingly beyond reach. But Haught, a man of faith, disagrees with Crane that religion’s truths will necessarily remain so remote. Ever since the Big Bang, we have seen the emergence of matter, then life, then conscious life — and then, most notably, in Haught’s estimation, the human consciousnessof “interior striving” that finds its zenith in our “spiritual adventures.”
    Who knows what advances in religion the next stage of the universe’s evolution will bring? Thanks to modern science, Haught argues, we know “the cosmic story is far from over” and can look “patiently and expectantly ahead for a possible meaning to it all.” Should such a cosmic gift come to pass, it would amount to a salvation of the physical world, not a deliverance from it — a kind of redemption perhaps even an atheist could live with.
    James Ryerson is a senior staff editor for The Times’s Op-Ed page

Global Islaamic Calendar MUST Follow Makkah Islaamic Calendar

Global Islaamic Calendar MUST Follow Makkah Islaamic Calendar

EDITORIAL NOTE:  The purpose of posting this article is that TFUSA affiliates can read it and then critically analyze it, if they are interested.

By Irshad Mahmood – Director, Siraat-al-Mustaqeem Dawah Centre
Celebration of Eid and starting of Ramadaan has become a BIG Joke in the Global Muslim World, who are widely divided and celebrating their Eid, or starting their Fasting on 2 to 3 different days. Don’t forget that there is only one Sun, one Earth and its one Moon. Thanks to Allah, Fridays are not decided by moon sightings otherwise it could be real mess.

Time zones are for getting up time, sleeping time, breakfast, lunch and dinner time etc., and all these times are local.

1st January is Global, Friday is Global, Eid Day is Global, Lailatul Qadr is Global, Day of Arafah is Global and 1st Muharram is Global etc.

Hours, minutes, seconds are local like breakfast time is local, lunch time is local and dinner time is local etc., while Days, Months, Years are Global.

This is a Critical Issue. We need to remember that on the Day of Eid, Fasting is prohibited (Haraam). So we need to understand it with True and Sincere Love for Allah and with a broad mind.

Also keep in mind that the very First Global Lailatul Qadr was according to one Global Islaamic Calendar from Maghrib till Fajir in Makkah for the whole world, who are sharing same night with Makkah and the Day of Arafah 9th Dhil Hajj who are sharing same day with Makkah, at the time of Hajj is to unite the Muslim Ummah on one Global Islaamic Day, for only one thing: the Love for Allah alone on one Global Day of Arafa, i.e. 9th Dhill-Hajj Globally by sharing same day like sharing Friday globally.

Those who are Sharing Same Night with Kabah, Makkah must celebrate their Eid and Ramadaan same together, (Ref: Al_Quraan_097.005). Global Moon sighting must be observed around Makkah. At the time of Magrib (Sunset) in Makkah then people in the far east, who have not yet started their Fajir time, are sharing the same night. Also before time of Fajir at Makkah people on the far west, who have started their Maghrib (Sunset) time, are sharing the same night. Remember: Kabah in Makkah is Center of the Earth.

We may never Unite Muslim Ummaah, if we celebrate Eid/Ramadaan etc. on different days and also have different Worshipping Methods in this modern age with advanced technology. We must acknowledge all Muslims around the Globe.

We have seen, I am Right, you are right, we all are right. BUT it didn’t work and Ummaah is being butchered for centuries. The Great Mistake of a human is that “I am Right” (100%correct). If he is right, it is very good, BUT if he is wrong then it is WORST and he will never ever correct himself and might go to hell forever.

One must keep in his mind is that he could be wrong at some point and so he always needs to keep getting good knowledge by Listening to all BUT following the truth.

Allah already mentioned the solution of moon sighting in the Quraan very CLEARLY that it MUST be according to Makkah Islaamic Calendar globally depending upon Very First Visible Birth of the Moon near the House of Allah (Kabah for the whole world, NOT according to any specific region/area/house/ or backyard, and we must take guidance from the Quraan to perform Hajj for all Muslims around the Globe and not very specific to one region, do fasting in the month of Ramadaan and celebrate Eid, GLOBALLY and follow one Makkah Islaamic Calendar globally in the light of Quraan (book of guidance) (Ref: Al_Quraan_002.189, 003.096, 006.096, 010.005).

They ask you (Muhammad {Peace be Upon Him}) about the (visible) phases of the moon! Say, They provide a timing device for the Global People, and Determine the Time of HAJJ (in Makkah for the whole world Globally), and it is not righteousness that you should enter the houses by back doors, but righteousness is this that one should guard (against evil); and go into the houses by their (main) doors and be careful (of your duty) to Allah, that you may be successful, (Al_Quraan, { Surah Al-baqara} 002.189).

In the above verses Allah is clearly mentioning that the Phase of the Moon is to Determine the Time of HAJJ and Do Not create your personal calendar, rather build one unified Global Islaamic Calendar which must follow Makkah Islaamic Calendar.

Remember: Before the advancement of modern technological when communication was very slow even in Saudi Arabia different cities could have been celebrating Eid and Ramadan at different days like in Pakistan Muslims observing Eid and Ramadan on three different days still at the beginning of 21st Century. Universe is expending as per the Quraan (Ref: Al_Quraan.051:047) and thanks to Allah by the advancement of modern communication we can use modern tools like telescope for more accuracy and we already have very accurate data for moon sightings in Makkah, we can inform rest of the world in advance and celebrate Eid, Ramadaan etc., Globally according to Makkah Islaamic Calendar, regardless of whether in the far east in India, Pakistan, Bangladesh, Japan, China, Malaysia, Indonesia or Australia or New Zealand etc., people have not seen the crescent moon or in the far west in North America (USA, Canada or Mexico etc.) and South America (Brazil, Argentina, Peru, Chile etc.), WE MUST FOLLOW MAKKAH AND OBSERVE MAKKAH ISLAAMIC CALEDER for Global Muslims Unity. Yes we must use modern technology to observe Moon Sighting in around Kabaah in Makkah the first Qibla and the first House of Allah, since any modern technology which benefits humanity is Halaal, and we must announce it using modern technology as well.

Also keep in mind it will be hard to see the crescent moon in cities due to lights and pollutions etc. We should listen and observe to those in far remote areas near Kabah, Makkah, where there is less pollution, or even better, take advantage of modern astronomy. Not only Global Warming BUT Global Dimming and other unknown factors may be causing difficulty in sighting the Crescent Moon. Global Dimming was discovered just after 11-SEP-2001, when all the US flights were grounded for three days:http://www.informationclearinghouse.info/article15809.htm

With the availability of Modern Technology, we must calculate crescent moon sightings and also physically verify moon sighting with the naked eye around Kabah in Makkah, and inform Global Muslim World and no one should look for the Moon Sighting in their backyard individually in the far north or south or east or west, instead Follow Makkah. It is not for your region in the far north or south or east or west, instead it is to perform HAJJ globally according to Makkah Islaamic Calendar. Every Month must start with the NEW Crescent MOON (Very First Visible Birth of the Moon) in around Kabah in Makah and announced it Globally. Invisibility of moon before New Crescent is like it is in mother’s womb and is not yet born.

Years, Months and Days are GLOBAL while Salaat Time is Local. Also the day JUMA is GLOABL while its prayers time is Local, and is similar to New Year on 1st January, but its breakfast, lunch and dinner etc. times are local.

Allah told to face Makkah means follow Makkah and get guidance from Makkah for Hajj, Umrah, Salaat, Ramadaan and Eid etc., and do not divide Religion Islaam, since those who Divide their Religion and break up into Sects, thou hast NO part in them in the least: their affair is with Allah, (Ref: Al_Quraan_002.125-129, 002.130-138, 002.142-144, 002.149-150, 002.189, 003.095-097, 003.103, 003.106, 006.096, 006.159, 010.005).

As an example to understand, if suppose Prophet Muhammad (sav) is alive today, and he has to start Ramadaan or celebrate Eid today, then which day will you do start fasting or celebrate Eid?

If in Kabah, Makkah (First House of Allah) and in Masjid-e-Nabvi in Madinah Munawwarah people start Ramadaan or celebrate Eid today, then which day will you do start fasting or celebrate Eid?

We must unite on ONE method of worship of Prophet Ibraheem (Peace-Be-Upon-Him), and we must take guidance from the Quraan (True Book of Guidance), Kabah in Makkah and must not divide ourselves on all religious issues including Salaat, Zakaat, Hajj, Umrah, etc., (Ref: Al_Quraan_002.001-005, 003.095-097).

If you are not following Makkah to Establish Salaat, Celebrate Ramadaan, Eid, Hajj etc., then you are dividing Religion Islaam and your matter is with Allah, (Ref: Al_ Quraan_002.125-129, 002.130-138, 002.142-144, 002.149-150, 002.189, 003.095-097, 003.103, 003.106, 006.096, 006.159, 010.005).

None argue concerning the revelations (Ayaat) of Allah but those who disbelieve…, (Ref: Al_Quraan_040.004).

Misguided Mullas do not preach the Quraan, do not follow the Quraan, do not understand Modern Sciences and keep their followers in the DARK.

http://eclipse.gsfc.nasa.gov/LEcat5/LE2001-2100.html

http://astropixels.com/ephemeris/moon/phases2001mst.html

http://astropixels.com/ephemeris/phasescat/phases2001.html

http://aa.usno.navy.mil/index.php

http://aa.usno.navy.mil/data/docs/MoonPhase.php

http://lunar.arc.nasa.gov

http://www.makkahcalendar.org/en/hijriCalendar.php

IF QURAAN CANNOT CONVIENCE YOU NOTHING WILL
Read Al-Quraan, the Miracle of Miracles and free from contradictions and errors

Investigations on Origin of Hadeeth Collectors

Investigations on Origin of Hadeeth Collectors
By Irshad Mahmood – Director, Siraat-al-Mustaqeem Dawah Centre

Three out of Four Khalifa were martyred / killed by Hypocrites. Ummah is widely divided and still not ready to research / investigation on what happened to this Ummah and how it got deviated and are still being wiped out one after another for centuries. There is no doubt on the Quraan and it is fully protected by Allah, BUT We MUST have to investigate on everything from the beginning of the birth of Prophet Muhammad (Peace-Be-Upon-Him). Here I would like to highlight on Origin of Hadeeth Collectors (Muhaddith). Not a single Muhaddith were born or ever lived in Makkah or Madina of Hijaz (present day Saudi Arabia). Hypocrites are like Cancers among Muslims and they MUST need to be exposed. We MUST need to verify all Hadeeth and accept those Hadeeth which are truly according to the Quraan.

1. AHMAD (Ibn Hanbal):

Ahmad bin Muhammad bin Hanbal Abu Abd Allah al-Shaybani (164–241 AH), was a Persian Islamic scholar.
Born:    Rabi-ul-I, 164 AH/November, 780 in Baghdad, Iraq.
Died:    12 Rabi-ul-I, 241 AH/2 August, 855 in Baghdad, Iraq.

2. AL-BUKHARI, Muhammad bin Ismail:

Abu Abd Allsh Muḥammad ibn Ismsil ibn Ibrahim ibn al-Mughirah ibn Bardizbah al-Jufi al-Bukhari (194 A.H.), was a Persian Islamic scholar.
Born:    19 July 810 C.E., 13th Shawwal 194 A.H., Bukhara, Transoxiana (in present-day Uzbekistan)
Died:    1 September 870 (aged 60) C.E., 1 Shawwal 256 A.H., Khartank, near Samarqand.

3. MUSLIM bin Hajjaj:

Abu al-Husayn Asakir ad-Din Muslim ibn al-Hajjaj ibn Muslim ibn Ward ibn Kawshadh al-Qushayri an-Naysaburi was born in 204 A.H. in the city of Nishapur near the city of Mashhad in present Iran, was a Persian Islamic scholar.
Born:    after 815, 204 A.H., Nishapur, Khorasan, (in present-day Iran).
Died:    May 875, Resting place     Nasarabad, (a suburb of Nishapur)

4. ABU DAUD, Sulaiman bin Al-Ashath:

Abu Dawud Sulayman ibn al-Ashath al-Azdi as-Sijistani (202 A.H.), was a Persian Islamic scholar.
Born:    817–18 CE, 202 A.H., Sigistan, a famous city in Khorasan, (in present-day Iran).
Died:    889 CE, Basra

5. AT-TIRMIDHEE, Abu Iesa Muhammad bin Iesa:

Abu Isa Muhammad ibn Isa as-Sulami ad-Darir al-Bughi at-Tirmidhi was born in 209 A.H. in a town called Tirmiz in Uzbekistan near the northern border of Afghanistan, was a PersianIslamic scholar.
Born:    824/ 209 A.H., Termez, now Surxondaryo Region, Uzbekistan.
Died:    9 October 892/ 13 Rajab 279 A.H. (aged 68), Termez, now Surxondaryo Region, Uzbekistan.

6. AN-NASAI, Abu Abdur-Rahman Ahmad bin Shuaib:

Abu Abdur-Rahman, Ahmad bin Ali bin Shuiaib bin Ali Al-Hafiz was born in 215 A.H. in Nisa, a city in Khurasan, was a Persian Islamic scholar.
Born:    214 A.H. (c. 829 CE), Nasa, present-day Turkmenistan.
Died:    303 A.H. (915 CE).

7. IBN MAJAH, Muhammad bin Yazid:

Abu Abdillah Muhammad ibn Yazid Ibn Majah al-Rabi al-Qazwini (207 A.H.) commonly known as Ibn Majah, was a Persian Islamic scholar.
Born:    824 CE, 207A.H. Qazvin.
Died:    887 (or 889) CE.

Map of Origin of Hadeeth Collectors:

http://www.global-right-path.com/Ummah-Reformer/MR_Hadeeth_Collectors_Origin_Map.jpg

Read Al-Quraan, the Miracle of Miracles and free from contradictions and errors