some 'unknown' muslims and unknown 'not' christians including 5 us presidents !

[AZAM_SIDDIQUI]

Muslims and 5 US Presidents do not agree with the trinity.



© Dr. Adel Elsaie from www.usislam.org



TV Evangelists claim that Allah, God of the Muslims, is not a real God and is not the same God of Christians. This is because the Christian god is the trinity. Muslims do not agree with the Christian doctrine of trinity or the divinity of Jesus. Millions of Christians reject this same doctrine. At least five Presidents of the USA: John Adams, Thomas Jefferson, John Quincy Adams, Millard Fillmore, and William Howard Taft did not believe that Jesus was the son of god. They were Unitarians that respected the teachings of Jesus and rejected his divinity. Moreover, Sir Isaac Newton, the greatest scientist in the history, Leo Tolstoy, the giant of the Russian literature, and Johann Wolfgang Von Goethe, the greatest German writer (Goethe Institutes for teaching the German language exist in many parts of the world) did not agree with the trinity. Therefore, those TV Evangelists are either ignorant of their history or they do not tell the WHOLE TRUTH.





The following are the writings of the second US President John Adams:

"The divinity of Jesus is made a convenient cover for absurdity. Nowhere in the Gospels do we find a precept for Creeds, Confessions, Oaths, Doctrines, and whole carloads of other foolish trumpery that we find in Christianity." --John Adams

"I almost shudder at the thought of alluding to the most fatal example of the abuses of grief which the history of mankind has preserved--the Cross. Consider what calamities that engine of grief has produced!"--John Adams in a letter to Thomas Jefferson

“As I understand the Christian religion, it was, and is, a revelation. But how has it happened that millions of fables, tales, legends, have been blended with both Jewish and Christian revelation that have made them the most bloody religion that has ever existed?" John Adams letter to F.A. Van der Kamp, Dec. 27, 1816.



The following are the writings of the third US President Thomas Jefferson (The writer of the US Declaration of Independence, and the signer of US Constitution):

The divine aspects of Christ were "the fabric of very inferior minds. It is as easy to separate those parts, as to pick out diamonds from dunghills." --Jefferson in a letter to John Adams, January, 24, 1814.

“Among the sayings and discourses imputed to [Jesus] by His biographers, I find many passages of fine imagination, correct morality, and of the most lovely benevolence; and others, again, of so much ignorance, so much absurdity, so much untruth, charlatanism and imposture, as to pronounce it impossible that such contradictions should have proceeded from the same Being. I separate, therefore, the gold from the dross; restore to Him the former, and leave the latter to the stupidity of some, and roguery of others of His disciples. Of this band of dupes and impostors, Paul was the great . . . corruptor of the doctrines of Jesus.” --Jefferson in a letter William Short, April, 13, 1820.

Jefferson went so far as to produce a revised New Testament deleting all references to miracles and portraying Jesus as just an extraordinary man and a powerful moral leader.

It is very interesting that Thomas Jefferson, the writer of the US Constitution, purchased a copy of the Quran, and taught himself to read Arabic, and to know the basic Arabic grammars. It should be noted that Arabic is a Semitic language written from right to left as opposed to English which a Latin language written to left to right. It is suggested in this article that Thomas Jefferson went to all this work in the Quran and it language to study the Islamic Law to help him in his legal work!
You be the judge!
Reference

Kane, Joseph Nathan. Facts About the Presidents (Fourth Edition). New York: The H. W. Wilson Co. (1981)

DeGregorio, William A. The Complete Book of U.S. Presidents (Second Edition). New York: Dembner Books (1989)

Kevin Hayes, “How Thomas Jefferson Read the Quran” Early American Literature; June 2004, Vol.39 Issue 2, P. 247

 

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Leo Tolstoy ´´Please regard me as a Mohammedan...´´

The great Russian writer and thinker who contributed a lot to the Russian literature and history is more famous as a writer, his philosophical views and works that reflect his ideas of God, soul, knowledge, love, the meaning of life, etc. are much less known.
The continuing quest for the meaning of life, the moral ideal, the covert general regularities of existence as well as his spiritual and social criticism run through all his creative work. Since the 1870-ies he pays more and more attention to the subjects of death, sin, penance, and moral revival.

His extraordinary way of thinking was in most cases incomprehensible to the Russian society of those days.

He was excommunicated and committed to anathema, his friends and acquaintances turned away from him. In 1910, at the age of 81, Leo Tolstoy left home and died on the way to the station “Astapovo”.

Why was the end of his life so sad and where was he going after leaving home? Perhaps, some of his letters will throw light upon it.

Here is what he wrote about the Church: “The world was doing what it wished to do and was letting the Church keep pace with it providing as good explanations of the meaning of life as it could possibly think of. The world was setting its own mode of life which was entirely different form the teaching of Christ, and the Church was inventing allegories which would suggest that people who violated the law of Christ lived in keeping with it. As a result, the world started living the life which was worse than that of pagans, and the Church came to approve of it. Moreover, it claimed that such life was what the teaching of Christ consists in”.


Yasnaya Polyana, March, 1909

The Russian woman who married the Muslim E. Vekilov, wrote to Tolstoy that her sons wanted to convert to Islam, and asked for his advice. This is what the writer answered her: “As far as the preference of Mohammedanism to Orthodoxy is concerned…, I can fully sympathize with such conversion. To say this might be strange for me who values the Christian ideals and the teaching of Christ in their pure sense more that anything else, I do not doubt that Islam in its outer form stands higher than the Orthodox Church. Therefore, if a person is given only two choices: to adhere to the Orthodox Church or Islam, any sensible person will not hesitate about his choice, and anyone will prefer Islam with its acceptance of one tenet, single God and His Prophet instead such complex and incomprehensible things in theology as the Trinity, redemption, sacraments, the saints and their images, and complicated services…”

Yasnaya Polyana, March, 15th, 1909

We can adduce another letter of his which explains his world outlook which formed as a result of his long painful search for the truth.
“I would be very glad if you were of the same faith with me. Just try to understand what my life is. Any success in life- wealth, honour, glory- I don’t have these. My friends, even my family are turning away from me.

Some- liberals and aesthetes- consider me to be mad or weak- minded like Gogol; others- revolutionaries and radicals- consider me to be a mystic and a man who talks too much; the officials consider me to be a malicious revolutionary; the Orthodox consider me to be a devil.

I confess that it is hard for me… And therefore, please, regard me as a kind Mohammedan, and all will be fine”.


Yasnaya Polyana, April, 1884

 

[AZAM_SIDDIQUI]

Johann Wolfgang v. Goethe Embraced Islam
http://www.geocities.com/IslamAwareness/Converts/goethe.html

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Johann Wolfgang v. Goethe (1749-1832) is widely recognized as the greatest writer of the German tradition. He was a poet, novelist, playwright and natural philosopher, one of the greatest figures in Western literature after whom countless institutes and associations have been named all over Europe and North America, namely Goethe Institute. All evidence have been taken from his own works and his letters to friends.

As a young man Johann Wolfgang v. Goethe wanted to study oriental studies - but his father finally wanted him to study law; he always admired the first travellers to Arabia (Michaelis, Niebuhr), he was fascinated by it and read everything they published about their trips. In 1814/15 at the time of his "Divan" Johann Wolfgang v. Goethe trained himself with the professors for oriental studies Paulus, Lorsbach and Kosegarten (Jena) in reading and writing Arabic. After looking at his Arabic manuscripts and having known about the Qur'an, Johann Wolfgang v. Goethe felt a great yearning to learn Arabic. He copied short Arabic Du'as by himself and wrote: "In no other language spirit, word and letter are embodied in such a primal way." (Letter to Schlosser, 23.1.1815, WA IV, 25, 165)

At the age of 70 Johann Wolfgang v. Goethe writes (Notes and Essays to the Divan, WA I, 17, 153) that he intends "to celebrate respectfully that night when the Prophet was given the Koran completely from above" He also wrote: "No one may wonder about the great efficiency of the Book. That is why it has been declared as uncreated by real admirers" and added to it: "This book will eternally remain highly efficacious/effective" (WA I, 7, 35/36)

Still today we have the handwritten manuscripts of his first intensive Qur'an-studies of 1771/1772 and the later ones in the Goethe and Schiller-Archive in Weimar. Johann Wolfgang v. Goethe read the German translation of Qur'an by J. v. Hammer (possibly as well from the more prosaic English translation of G. Sale) out loud in front of members of the Duke's family in Weimar and their guests. Being witnesses Schiller and his wife reported about the reading. (Schiller's letter to Knebel, 22.2.1815) Johann Wolfgang v. Goethe always felt the shortcomings of all the translations (Latin, English, German and French) and was constantly looking for new translations. In his "Divan" Johann Wolfgang v. Goethe says:


"Whether the Koran is of eternity?
I don't question that!...
That it is the book of books
I believe out of the Muslim's duty."

"Ob der Koran von Ewigkeit sei?
Darnach frag' ich nicht ! ...
Da_ er das Buch der B|cher sei
Glaub' ich aus Mosleminen- Pflicht"
(WA I, 6, 203)

He studied Arabic handbooks, grammars, travel-books, poetry, anthologies, books on the sira of the Prophet Muhammad - may Allah bless him and give him peace! - and had a widespread exchange with oriental scholars about these matters. Johann Wolfgang v. Goethe liked the German translation of Hafis' "Diwan" by Hammer (May 1814) and studied the different translations of Qur'an of his time. All of this inspired him to write his own "West-stlicher Divan" and of course many poems of the "Divan" are clearly inspired by and relate to different Ayats of Qur'an (see Mommsen, p. 269-274).

Johann Wolfgang v. Goethe bought original Arabic manuscripts of Rumi, Dschami, Hafis, Saadi, Attar, Qur'an-Tafsir, Du'as, an Arabic-Turkish dictionary, texts on matters like the freeing of slaves, buying and selling, interest, usury and Arabian scripts from Sultan Selim.

Johann Wolfgang v. Goethe considered it not to be a mere accident but rather as meaningful incidents, in fact as part of his decree and signs of Allah, when in Autumn 1813 he was brought an old Arabic handwritten manuscript from Spain by a German soldier coming from Spain which contained the last Surat An-Nas (114). Later Johann Wolfgang v. Goethe tried to copy it himself with the help of the professors in Jena who had helped him in finding out the manuscript's content in January 1814 he visited a prayer of Bashkir Muslims from the Russian army of Zar Alexander in the protestant gymnasium of Weimar.

See the letter to Trebra, 5.1.1814 (WA IV, 24, 91) where he says: "Speaking of prophecies, I have to tell you that there are things happening these days, which they would not have allowed a prophet to say. Who would have been allowed some years ago to say that there would be held a mahommedan divine service and the Suras of Koran would be murmured in the auditorium of our protestant gymnasium and yet it happened and we attended the Bashkir service, saw their Mulla and welcomed their Prince in the theatre. Out of special favour I was presented with a bow and arrows which for eternal memory I will hang above my chimney as soon as God has decreed a lucky return for them."

In a letter to his son August from the 17.1.1814 (WA IV, 24, 110) he adds: "Several religious ladies of us have asked for the translation of the Coran from the library." Johann Wolfgang v. Goethe's positive attitude towards Islam goes far beyond anyone in Germany before: He published on 24.2.1816: "The poet [Johann Wolfgang v. Goethe]... does not refuse the suspicion that he himself is a Muslim." (WA I, 41, 86) In another poem of the "Divan" Johann Wolfgang v. Goethe says:


"Stupid that everyone in his case
Is praising his particular opinion!
If Islam means submission to God,
We all live and die in Islam."

"Ndrrisch, da_ jeder in seinem Falle
Seine besondere Meinung preist!
Wenn Islam Gott ergeben hei_t,
In Islam leben und sterben wir alle."
(WA I, 6, 128)

Apart from Johann Wolfgang v. Goethe's - the poet's - fascination for the language of Qur'an, its beauty and sublimeness, he was mostly attracted by its religious and philosophical meaning: the unity of God, the conviction that God manifests in nature/creation is one of the major themes in Johann Wolfgang v. Goethe's work. During his first intensive Qur'an-studies Johann Wolfgang v. Goethe copied and partly put right the text of the first direct translation of the Qur'an from Arabic into German in 1771/1772.

Johann Wolfgang v. Goethe wrote down different Ayats of Qur'an which teach man how he should see nature in all its phenomena as signs of divine laws. The multiplicity of the phenomena indicates the One God. The relation towards nature as the Qur'an presents it connected with the teaching of the kindness and oneness of God - as Johann Wolfgang v. Goethe writes it down from the Ayats of Sura No. 2 - became the main pillars on which Johann Wolfgang v. Goethe's sympathy and affinity towards Islam was based. Johann Wolfgang v. Goethe said we should realize "God's greatness in the small" - "Gottes Gr'e im Kleinen" and refers to the Ayat of Surat Al-Baqara, vers 25 where the metaphor of the fly is given.

Johann Wolfgang v. Goethe was very impressed about the fact that Allah speaks to mankind by prophets and thus he confirmed the prophet Muhammad - may Allah bless him and give him peace!: In 1819 Johann Wolfgang v. Goethe writes (referring to Sura "Ibrahim", Ayat 4) "It is true, what God says in the Qur'an: We did not send a prophet to a people but in their language." (Letter to A.O. Blumenthal, 28.5.1819, WA IV, 31, 160) Referring to the same Ayat Johann Wolfgang v. Goethe repeats in a letter to Carlyle: "The Koran says: God has given each people a prophet in its own language." (20.7.1827, WA IV, 42, 270) It appears again in 1827 in an essay of Johann Wolfgang v. Goethe in: German Romance. Vol. IV. Edinburgh 1827 (WA I, 41, 307)

Johann Wolfgang v. Goethe affirmed the rejection of the unbelievers' challenge to the prophet Muhammad - may Allah bless him and give him peace! - to show them miracles where he says: "Wonders I can not do said the Prophet, / The greatest miracle is that I am." (Paralipomenon III, 14 of the Divan, WA I, 6, 476)

In "Mahomet" Johann Wolfgang v. Goethe wrote the famous song of praise "Mahomets Gesang". The meaning of the prophet is put into the metaphor of the stream, starting from the smallest beginning and growing to be an immense spiritual power, expanding, unfolding, and gloriously ending in the ocean, the symbol for divinity. He especially describes the religious genius in carrying the other people with him like the stream does with small brooks and rivers. On a handwritten manuscript of the Paralipomena III, 31 of the "Divan" Johann Wolfgang v. Goethe writes on the 27.1.1816:

"Head of created beings / Muhammed". (WA I, 6, 482)

Furthermore that true religion is shown by good action. Here Johann Wolfgang v. Goethe especially liked the action of giving Sadaqa, giving to the needy. In several poems of the Divan, "Buch der Sprche" Johann Wolfgang v. Goethe speaks about "the pleasure of giving" / "die Wonne des Gebens" / "See it rightly and you will always give" - "Schau es recht, und du wirst immer geben" (WA I, 6, 70) which already in this life is full of blessings.

Johann Wolfgang v. Goethe is also well known for his rejection of the concept of chance/accident: "What people do not and can not realize in their undertakings and what rules most obviously at its best where their greatness should shine - the chance as they call it later - exactly this is God, who here directly enters and glorifies Himself by the most trifling." (conversation with Riemer, November 1807)

The increasingly firm belief in the decree of God (conversation with chancellor Miller, 12.8.1827, WA I, 42, 212, WA I, 32, 57) and the verse of a Divan-poem: "If Allah had determined me to be a worm;/ He would have created me as a worm." (WA I, 6, 113) and more "they [-examples of metaphors used in the Divan -] represent the wonderful guidance and providence coming out of the unexplorable, inconceivable decree of God; they teach and confirm the true Islam, the absolute submission to the will of God, the conviction, that no one may avoid his once assigned destiny." (WA I, 7, 151ff) resulted in his personal attitude of submission under the will of God, i.e. Johann Wolfgang v. Goethe saw it as an order to accept it thankfully and not to rebel against it. See famous examples for this in his "Egmont", "Dichtung und Wahrheit", "Urworte Orphisch" and "Wilhelm Meisters Wanderjahre" etc.

A deeply moving example from his own life was his reaction to the accident of his coach when he started his third journey to Marianne von Willemer (July 1816), who he intended to marry after Christiane had died about which he felt extremely unhappy. Johann Wolfgang v. Goethe took this as a clear warning not to pursue his wish anymore and completely refrained from his original intention. After that Johann Wolfgang v. Goethe wrote: "And thus we have to remain inside Islam, (that means: in complete submission to the will of God)..." (WA IV, 27, 123) He said: "I cannot tell you more than this that also here I try to remain in Islam." (Letter to Zelter, 20.9.1820, WA IV, 33, 240)

When in 1831 the cholera appeared and killed many people he consoled a friend: "Here no one can counsil the other; each one has to decide on his own. We all live in Islam, whatever form we choose to encourage ourselves." (Letter to Adele Schopenhauer, 19.9.1831, WA IV, 49, 87)

In December 1820 Johann Wolfgang v. Goethe wrote thanks for the gift of a book of aphorisms of his friend Willemer and says: "It fits ... with every religious-reasonable view and is an Islam to which we all have to confess sooner or later." (WA IV, 34, 50)

As a participant in the war of 1792 against France Johann Wolfgang v. Goethe said that this belief in the decree of God has its purest expression in Islam: "The religion of Mohammed gives the best proof of this." (WA I, 33, 123)

According to Eckermann's conversations with Johann Wolfgang v. Goethe (11.4.1827) the latter said to the first speaking about the education of the Muslims by constantly seeing opposites in existence, therefore meeting doubt, close examination of a matter and thus finally arriving at certainty: "That philosophical system of the mohammedan people is an excellent measure which one can apply spirit because it indicates for man the unity within his own self." (Noten und Abhandlungen zum West-stlichen Divan, chapter Mahmud von Gasna, WA I, 7, 42)

Johann Wolfgang v. Goethe tells about the difference between a prophet and a poet and the confirmation of Muhammad - may Allah bless him and give him peace! - as a prophet: "He is a prophet and not a poet and therefore his Koran is to be seen as a divine law and not as a book of a human being, made for education or entertainment." (Noten und Abhandlungen zum West-stlichen Divan, WA I, 7, 32)

Sufism / Practice of Dhikr

Johann Wolfgang v. Goethe is fascinated by Saadi's metaphor of the "fly in love" flying into the light where it dies as the image for the Sufi. See here especially the poem of the "Divan" about the butterfly flying into the light "Blissful yearning / Selige Sehnsucht" whose earlier titles were "Sacrifice of the self / Selbstopfer" and "Perfection / Vollendung". In the chapter about Rumi, Johann Wolfgang v. Goethe acknowledges the invocation of Allah and the blessing of it: "Already the so-called mahometan rosary [prayer-beeds] by which the name Allah is glorified with ninety-nine qualities is such a praise litany. Affirming and negating qualities indicate the inconceivable Being [Wesen]; the worshipper is amazed, submits and calms down." (WA I, 7, 59)

Johann Wolfgang v. Goethe and Christianity

Johann Wolfgang v. Goethe said that there is "much nonsense in the doctrines of the [Christian] church." (Conversations with Eckermann, 11.3.1832) In his "Divan" Johann Wolfgang v. Goethe stresses the value of the precious present moment rather than having the Christian attitude of only waiting for the next life and therefore, disgracing what God gives man in every moment of his life.

Johann Wolfgang v. Goethe refuses the christian view of Jesus and confirms the unity of Allah in a poem of his "Divan":


"Jesus felt pure and calmly thought
Only the One God;
Who made himself to be a god
Offends his holy will.
And thus the right(ness) has to shine
What Mahomet also achieved;
Only by the term of the One
He mastered the whole world"

"Jesus f|hlte rein und dachte
Nur den Einen Gott im Stillen;
Wer ihn selbst zum Gotte machte
Krdnkte seinen heil'gen Willen.
Und so mu_ das Rechte scheinen
Was auch Mahomet gelungen;
Nur durch den Begriff des Einen
Hat er alle Welt bezwungen."
(WA I, 6, 288 ff)


Besides Jesus and Muhammad - may Allah bless him and give him peace! - in the following verses Johann Wolfgang v. Goethe also names Abraham, Moses and David as the representatives of the Oneness of God. It is a known fact that Johann Wolfgang v. Goethe felt a strong dislike for the symbol of the cross. He wrote:

"And now you come with a sign ...
which among all others I mostly dislike.
All this modern nonsense
You are going to bring me to Schiras!
Should I, in all its stiffness,
Sing of two crossed wooden pieces?"

"Und nun kommst du, hast ein Zeichen
Dran gehdngt, das unter allen ...
Mir am schlechtesten will gefallen
Diese ganze moderne Narrheit
Magst du mir nach Schiras bringen!
Soll ich wohl, in seiner Starrheit,
Hvlzchen quer auf Hvlzchen singen?..."
Und sogar noch stdrker:
"Mir willst du zum Gotte machen
Solch ein Jammerbild am Holze!"


Also in Wilhelm Meisters Wanderjahre Johann Wolfgang v. Goethe quite frankly wrote that it is a "cursed insolence ... to play with secrets that are hidden in the divine depth of suffering" One should rather "cover it with a veil".

Finally, in the poem of the Seven Sleepers of his "Divan" Johann Wolfgang v. Goethe calls Jesus a prophet: "Ephesus for many years/ Honours the teaching of the Prophet Jesus. (Peace be upon the good one!)" (WA I, 6, 269)


Conclusion


After examining the material evidence above and recognising its corroborative proofs in the writing of his close friends, Thomas Carlyle and Schiller it is possible to come to a clear conclusion without ambiguity or doubt.

Everything contained in his scientific writings, especially "Zur Morphologie" stands as a lifetime's propagation of the view that the universe is the creation of a Divine Being and that the Creator has no connected aspect to His creation.

While he lived his life in a non-Muslim country, he wholeheartedly adopted and declared commitment to the double Shahada and confirmed that there can be no god but Allah, the One, and that His messenger, and seal of the messengers was Muhammad, may Allah bless him and give him peace.

Uninstructed in Salat, Zakat, Sawm and Hajj, he nevertheless proudly and with deep emotion took the rare opportunity to attend the Juma'a. In all this it is clear that he saw Islam as his own Deen.

From the several renowned and confirmed Hadith in Muslim, Bukhari and the Sunnan collections it is known that confirmation of Allah and His messenger was itself the indisputable door of Islam, and the key to Jannah.

Thus it can be clearly accepted that Europe's greatest poet, and the glory of the German language and intellectual life is also the first of the Muslims in modern Europe, re-awakening in the hearts of people desire for knowledge of God and His messenger, a knowledge that had lain dormant since darkness had descended on Islamic Spain.

In the light of his dazzling confirmation of the prophet, may Allah bless him and give him peace, he should be known among the Muslims as Muhammad Johann Wolfgang v. Goethe.

Johann Wolfgang v. Goethe's major works or writings:

Götz von Berlichingen (1773)
The Sorrows of Young Werther (1774)
Wilhelm Meister's Apprenticeship (1796)
Faust (1808) (VaTech)
Wilhelm Meister's Travels (1821)


Shaykh 'Abdalqadir Al-Murabit
Authorized by the Amir of the Muslim Community in Weimar,
Hajj Abu Bakr Rieger
Weimar, 19th December 1995

 

[AZAM_SIDDIQUI]

Sir Isaac Newton (1642-1727) used the avenues of science and logic to achieve total conviction in God. Newton began with an attempt to explain the universe, with God as the Creator of all the physical laws that govern the universe. Newton believed that all natural laws are the effects with God as the only Cause of all actions. In fact, he believed that gravity is a divine action; in effect, a stone fell because God’s finger was pushing it down. As Newton was investigating the universe, he became convinced that he had a solid proof of God’s existence. He wrote “Gravity may put the planets into motion, but without the divine power it could never put them into such a circulating motion as they have about the sun, and therefore, for this as well as other reasons, I am compelled to ascribe the frame of this system to an intelligent Agent.” God who had designed all this so perfectly, had to be a supremely intelligent “Mechanick” and extremely powerful to manage this huge universe. In Newton’s Principia, he concluded that humans know God only by examining the evidences of His creations:

“This most beautiful system of the sun, planets, and comets could only proceed from the counsel and dominion of an intelligent and powerful Being. He is eternal and infinite, omnipotent and omniscient; that is his duration reaches from eternity to eternity; his presence from infinity to infinity; he governs all things, and knows all things that are or can be done. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfection; but we reverence and adore him on account of his dominion; for we adore him as his servants.