Siria y conflicto , reportaje RTVE que incluye entrevista a Sami Naïr

El conflicto actual en Siria y otros asuntos relacionados con la Yihad islámica en distintas zonas en torno a Europa (Túnez, Egipto, etc.) que afectan a la estabilidad del mundo entero , son presentados en un reportaje realizado por Televisión Española ( la cadena estatal de España) que a mi juicio tiene una calidad analítica de periodismo de calidad digno de tomarse en cuenta desde la actividad filosófico materialista.

Sobra decir que estos asuntos son cruciales para entender y analizar crítica y dialécticamente, desde la filosofía política y del Estado estos asuntos.

Lo más interesante para nuestro blog introfilosofia resulta la entrevista y comentarios hechos por Sami Naïr . Quien quiera entrar directamente a la entrevista e intervención de Sami Naïr , ver desde el minuto 11

Siria y entrevista Sami Nair en RTVE

los guerreros de Dios: Israel,Islam,Cristianismo Warriors of God, reportajes (inglés)

reportajes sobre las guerras político-religiosas del siglo XXI

Gods warriors Los guerreros de Dios

He encontrado esta serie de reportajes sobre la implantación política, militar, económica, de las religiones del Libro: Islam, Cristianismo,Judaísmo.
Gods warriors,Israel,Islam,Iran,Cristianos

Reconozco que no me inspira casi ninguna confianza la cadena norteamericana de TV , CNN, pero estos reportajes pueden cuando menos ( y esto no es poca cosa) aportarnos algunos datos, información acerca de este tema en el presente.

Europa. Entrevista actual (noviembre 2012) al filósofo Gustavo Bueno, en Radio Nacional de España

los derechos humanos..para los musulmanes

Los países musulmanes se rigen para cuestiones sobre derechos humanos ,no por la declaración universal de la ONU de 1948 sino por la propia del mundo islámico lo que implica que esos derechos deben ser tomados bajo la ley de la Sahriya o ley coránica

Universal Islamic Declaration of Human Rights

21 Dhul Qaidah 1401 19 September 1981


I Right to Life
II Right to Freedom
III Right to Equality and Prohibition Against Impermissible Discrimination
IV Right to Justice
V Right to Fair Trial
VI Right to Protection Against Abuse of Power
VII Right to Protection Against Torture
VIII Right to Protection of Honour and Reputation
IX Right to Asylum
X Rights of Minorities
XI Right and Obligation to Participate in the Conduct and Management of Public Affairs
XII Right to Freedom of Belief, Thought and Speech
XIII Right to Freedom of Religion
XIV Right to Free Association
XV The Economic Order and the Rights Evolving Therefrom
XVI Right to Protection of Property
XVII Status and Dignity of Workers
XVIII Right to Social Security
XIX Right to Found a Family and Related Matters
XX Rights of Married Women
XXI Right to Education
XXII Right of Privacy
XXIII Right to Freedom of Movement and Residence
Explanatory Notes
Glossary of Arabic Terms

This is a declaration for mankind, a guidance and instruction to those who fear God.
(Al Qur’an, Al-Imran 3:138)


Islam gave to mankind an ideal code of human rights fourteen centuries ago. These rights aim at conferring honour and dignity on mankind and eliminating exploitation, oppression and injustice.

Human rights in Islam are firmly rooted in the belief that God, and God alone, is the Law Giver and the Source of all human rights. Due to their Divine origin, no ruler, government, assembly or authority can curtail or violate in any way the human rights conferred by God, nor can they be surrendered.

Human rights in Islam are an integral part of the overall Islamic order and it is obligatory on all Muslim governments and organs of society to implement them in letter and in spirit within the framework of that order.

It is unfortunate that human rights are being trampled upon with impunity in many countries of the world, including some Muslim countries. Such violations are a matter of serious concern and are arousing the conscience of more and more people throughout the world.

I sincerely hope that this Declaration of Human Rights will give a powerful impetus to the Muslim peoples to stand firm and defend resolutely and courageously the rights conferred on them by God.

This Declaration of Human Rights is the second fundamental document proclaimed by the Islamic Council to mark the beginning of the 15th Century of the Islamic era, the first being the Universal Islamic Declaration announced at the International Conference on The Prophet Muhammad (peace and blessings be upon him) and his Message, held in London from 12 to 15 April 1980.

The Universal Islamic Declaration of Human Rights is based on the Qur’an and the Sunnah and has been compiled by eminent Muslim scholars, jurists and representatives of Islamic movements and thought. May God reward them all for their efforts and guide us along the right path.

Paris 21 Dhul Qaidah 1401 Salem Azzam
19th September 1981 Secretary General

O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all aware.
(Al Qur’an, Al-Hujurat 49:13)


WHEREAS the age-old human aspiration for a just world order wherein people could live, develop and prosper in an environment free from fear, oppression, exploitation and deprivation, remains largely unfulfilled;

WHEREAS the Divine Mercy unto mankind reflected in its having been endowed with super-abundant economic sustenance is being wasted, or unfairly or unjustly withheld from the inhabitants of the earth;

WHEREAS Allah (God) has given mankind through His revelations in the Holy Qur’an and the Sunnah of His Blessed Prophet Muhammad an abiding legal and moral framework within which to establish and regulate human institutions and relationships;

WHEREAS the human rights decreed by the Divine Law aim at conferring dignity and honour on mankind and are designed to eliminate oppression and injustice;

WHEREAS by virtue of their Divine source and sanction these rights can neither be curtailed, abrogated or disregarded by authorities, assemblies or other institutions, nor can they be surrendered or alienated;

Therefore we, as Muslims, who believe

a) in God, the Beneficent and Merciful, the Creator, the Sustainer, the Sovereign, the sole Guide of mankind and the Source of all Law;

b) in the Vicegerency (Khilafah) of man who has been created to fulfill the Will of God on earth;

c) in the wisdom of Divine guidance brought by the Prophets, whose mission found its culmination in the final Divine message that was conveyed by the Prophet Muhammad (Peace be upon him) to all mankind;

d) that rationality by itself without the light of revelation from God can neither be a sure guide in the affairs of mankind nor provide spiritual nourishment to the human soul, and, knowing that the teachings of Islam represent the quintessence of Divine guidance in its final and perfect form, feel duty-bound to remind man of the high status and dignity bestowed on him by God;

e) in inviting all mankind to the message of Islam;

f) that by the terms of our primeval covenant with God our duties and obligations have priority over our rights, and that each one of us is under a bounden duty to spread the teachings of Islam by word, deed, and indeed in all gentle ways, and to make them effective not only in our individual lives but also in the society around us;

g) in our obligation to establish an Islamic order:

i) wherein all human beings shall be equal and none shall enjoy a privilege or suffer a disadvantage or discrimination by reason of race, colour, sex, origin or language;

ii) wherein all human beings are born free;

iii) wherein slavery and forced labour are abhorred;

iv) wherein conditions shall be established such that the institution of family shall be preserved, protected and honoured as the basis of all social life;

v) wherein the rulers and the ruled alike are subject to, and equal before, the Law;

vi) wherein obedience shall be rendered only to those commands that are in consonance with the Law;

vii) wherein all worldly power shall be considered as a sacred trust, to be exercised within the limits prescribed by the Law and in a manner approved by it, and with due regard for the priorities fixed by it;

viii) wherein all economic resources shall be treated as Divine blessings bestowed upon mankind, to be enjoyed by all in accordance with the rules and the values set out in the Qur’an and the Sunnah;

ix) wherein all public affairs shall be determined and conducted, and the authority to administer them shall be exercised after mutual consultation (Shura) between the believers qualified to contribute to a decision which would accord well with the Law and the public good;

x) wherein everyone shall undertake obligations proportionate to his capacity and shall be held responsible pro rata for his deeds;

xi) wherein everyone shall, in case of an infringement of his rights, be assured of appropriate remedial measures in accordance with the Law;

xii) wherein no one shall be deprived of the rights assured to him by the Law except by its authority and to the extent permitted by it;

xiii) wherein every individual shall have the right to bring legal action against anyone who commits a crime against society as a whole or against any of its members;

xiv) wherein every effort shall be made to

(a) secure unto mankind deliverance from every type of exploitation, injustice and oppression,

(b) ensure to everyone security, dignity and liberty in terms set out and by methods approved and within the limits set by the Law;

Do hereby, as servants of Allah and as members of the Universal Brotherhood of Islam, at the beginning of the Fifteenth Century of the Islamic Era, affirm our commitment to uphold the following inviolable and inalienable human rights that we consider are enjoined by Islam.

I Right to Life

a) Human life is sacred and inviolable and every effort shall be made to protect it. In particular no one shall be exposed to injury or death, except under the authority of the Law.

b) Just as in life, so also after death, the sanctity of a person’s body shall be inviolable. It is the obligation of believers to see that a deceased person’s body is handled with due solemnity.

II Right to Freedom

a) Man is born free. No inroads shall be made on his right to liberty except under the authority and in due process of the Law.

b) Every individual and every people has the inalienable right to freedom in all its forms¾ physical, cultural, economic and political — and shall be entitled to struggle by all available means against any infringement or abrogation of this right; and every oppressed individual or people has a legitimate claim to the support of other individuals and/or peoples in such a struggle.

III Right to Equality and Prohibition Against Impermissible Discrimination

a) All persons are equal before the Law and are entitled to equal opportunities and protection of the Law.

b) All persons shall be entitled to equal wage for equal work.

c ) No person shall be denied the opportunity to work or be discriminated against in any manner or exposed to greater physical risk by reason of religious belief, colour, race, origin, sex or language.

IV Right to Justice

a) Every person has the right to be treated in accordance with the Law, and only in accordance with the Law.

b) Every person has not only the right but also the obligation to protest against injustice; to recourse to remedies provided by the Law in respect of any unwarranted personal injury or loss; to self-defence against any charges that are preferred against him and to obtain fair adjudication before an independent judicial tribunal in any dispute with public authorities or any other person.

c) It is the right and duty of every person to defend the rights of any other person and the community in general (Hisbah).

d) No person shall be discriminated against while seeking to defend private and public rights.

e) It is the right and duty of every Muslim to refuse to obey any command which is contrary to the Law, no matter by whom it may be issued.

V Right to Fair Trial

a) No person shall be adjudged guilty of an offence and made liable to punishment except after proof of his guilt before an independent judicial tribunal.

b) No person shall be adjudged guilty except after a fair trial and after reasonable opportunity for defence has been provided to him.

c) Punishment shall be awarded in accordance with the Law, in proportion to the seriousness of the offence and with due consideration of the circumstances under which it was committed.

d) No act shall be considered a crime unless it is stipulated as such in the clear wording of the Law.

e) Every individual is responsible for his actions. Responsibility for a crime cannot be vicariously extended to other members of his family or group, who are not otherwise directly or indirectly involved in the commission of the crime in question.

VI Right to Protection Against Abuse of Power

Every person has the right to protection against harassment by official agencies. He is not liable to account for himself except for making a defence to the charges made against him or where he is found in a situation wherein a question regarding suspicion of his involvement in a crime could be reasonably raised

VII Right to Protection Against Torture

No person shall be subjected to torture in mind or body, or degraded, or threatened with injury either to himself or to anyone related to or held dear by him, or forcibly made to confess to the commission of a crime, or forced to consent to an act which is injurious to his interests.

VIII Right to Protection of Honour and Reputation

Every person has the right to protect his honour and reputation against calumnies, groundless charges or deliberate attempts at defamation and blackmail.

IX Right to Asylum

a) Every persecuted or oppressed person has the right to seek refuge and asylum. This right is guaranteed to every human being irrespective of race, religion, colour and sex.

b) Al Masjid Al Haram (the sacred house of Allah) in Mecca is a sanctuary for all Muslims.

X Rights of Minorities

a) The Qur’anic principle “There is no compulsion in religion” shall govern the religious rights of non-Muslim minorities.

b) In a Muslim country religious minorities shall have the choice to be governed in respect of their civil and personal matters by Islamic Law, or by their own laws.

XI Right and Obligation to Participate in the Conduct and Management of Public Affairs

a) Subject to the Law, every individual in the community (Ummah) is entitled to assume public office.

b) Process of free consultation (Shura) is the basis of the administrative relationship between the government and the people. People also have the right to choose and remove their rulers in accordance with this principle.

XII Right to Freedom of Belief, Thought and Speech

a) Every person has the right to express his thoughts and beliefs so long as he remains within the limits prescribed by the Law. No one, however, is entitled to disseminate falsehood or to circulate reports which may outrage public decency, or to indulge in slander, innuendo or to cast defamatory aspersions on other persons.

b) Pursuit of knowledge and search after truth is not only a right but a duty of every Muslim.

c) It is the right and duty of every Muslim to protest and strive (within the limits set out by the Law) against oppression even if it involves challenging the highest authority in the state.

d) There shall be no bar on the dissemination of information provided it does not endanger the security of the society or the state and is confined within the limits imposed by the Law.

e) No one shall hold in contempt or ridicule the religious beliefs of others or incite public hostility against them; respect for the religious feelings of others is obligatory on all Muslims.

XIII Right to Freedom of Religion

Every person has the right to freedom of conscience and worship in accordance with his religious beliefs.

XIV Right to Free Association

a) Every person is entitled to participate individually and collectively in the religious, social, cultural and political life of his community and to establish institutions and agencies meant to enjoin what is right (ma’roof) and to prevent what is wrong (munkar).

b) Every person is entitled to strive for the establishment of institutions whereunder an enjoyment of these rights would be made possible. Collectively, the community is obliged to establish conditions so as to allow its members full development of their personalities.

XV The Economic Order and the Rights Evolving Therefrom

a) In their economic pursuits, all persons are entitled to the full benefits of nature and all its resources. These are blessings bestowed by God for the benefit of mankind as a whole.

b) All human beings are entitled to earn their living according to the Law.

c) Every person is entitled to own property individually or in association with others. State ownership of certain economic resources in the public interest is legitimate.

d) The poor have the right to a prescribed share in the wealth of the rich, as fixed by Zakah, levied and collected in accordance with the Law.

e) All means of production shall be utilised in the interest of the community (Ummah) as a whole, and may not be neglected or misused.

f) In order to promote the development of a balanced economy and to protect society from exploitation, Islamic Law forbids monopolies, unreasonable restrictive trade practices, usury, the use of coercion in the making of contracts and the publication of misleading advertisements.

g) All economic activities are permitted provided they are not detrimental to the interests of the community(Ummah) and do not violate Islamic laws and values.

XVI Right to Protection of Property

No property may be expropriated except in the public interest and on payment of fair and adequate compensation.

XVII Status and Dignity of Workers

Islam honours work and the worker and enjoins Muslims not only to treat the worker justly but also generously. He is not only to be paid his earned wages promptly, but is also entitled to adequate rest and leisure.

XVIII Right to Social Security

Every person has the right to food, shelter, clothing, education and medical care consistent with the resources of the community. This obligation of the community extends in particular to all individuals who cannot take care of themselves due to some temporary or permanent disability.

XIX Right to Found a Family and Related Matters

a) Every person is entitled to marry, to found a family and to bring up children in conformity with his religion, traditions and culture. Every spouse is entitled to such rights and privileges and carries such obligations as are stipulated by the Law.

b) Each of the partners in a marriage is entitled to respect and consideration from the other.

c) Every husband is obligated to maintain his wife and children according to his means.

d) Every child has the right to be maintained and properly brought up by its parents, it being forbidden that children are made to work at an early age or that any burden is put on them which would arrest or harm their natural development.

e) If parents are for some reason unable to discharge their obligations towards a child it becomes the responsibility of the community to fulfill these obligations at public expense.

f) Every person is entitled to material support, as well as care and protection, from his family during his childhood, old age or incapacity. Parents are entitled to material support as well as care and protection from their children.

g) Motherhood is entitled to special respect, care and assistance on the part of the family and the public organs of the community (Ummah).

h) Within the family, men and women are to share in their obligations and responsibilities according to their sex, their natural endowments, talents and inclinations, bearing in mind their common responsibilities toward their progeny and their relatives.

i) No person may be married against his or her will, or lose or suffer dimunition of legal personality on account of marriage.

XX Rights of Married Women

Every married woman is entitled to:

a) live in the house in which her husband lives;

b) receive the means necessary for maintaining a standard of living which is not inferior to that of her spouse, and, in the event of divorce, receive during the statutory period of waiting (iddah) means of maintenance commensurate with her husband’s resources, for herself as well as for the children she nurses or keeps, irrespective of her own financial status, earnings, or property that she may hold in her own rights;

c) seek and obtain dissolution of marriage (Khul’a) in accordance with the terms of the Law. This right is in addition to her right to seek divorce through the courts.

d) inherit from her husband, her parents, her children and other relatives according to the Law;

e) strict confidentiality from her spouse, or ex-spouse if divorced, with regard to any information that he may have obtained about her, the disclosure of which could prove detrimental to her interests. A similar responsibility rests upon her in respect of her spouse or ex-spouse.

XXI Right to Education

a) Every person is entitled to receive education in accordance with his natural capabilities.

b) Every person is entitled to a free choice of profession and career and to the opportunity for the full development of his natural endowments.

XXII Right of Privacy

Every person is entitled to the protection of his privacy.

XXIII Right to Freedom of Movement and Residence

a) In view of the fact that the World of Islam is veritably Ummah Islamia, every Muslim shall have the right to freely move in and out of any Muslim country.

b) No one shall be forced to leave the country of his residence, or be arbitrarily deported therefrom without recourse to due process of Law.

Explanatory Notes

1 In the above formulation of Human Rights, unless the context provides otherwise:

a) the term ‘person’ refers to both the male and female sexes.

b) the term ‘Law’ denotes the Shari’ah, i.e. the totality of ordinances derived from the Qur’an and the Sunnah and any other laws that are deduced from these two sources by methods considered valid in Islamic jurisprudence.

2 Each one of the Human Rights enunciated in this declaration carries a corresponding duty.

3 In the exercise and enjoyment of the rights referred to above every person shall be subject only to such limitations as are enjoined by the Law for the purpose of securing the due recognition of, and respect for, the rights and the freedom of others and of meeting the just requirements of morality, public order and the general welfare of the Community (Ummah).

The Arabic text of this Declaration is the original.

Glossary of Arabic Terms

SUNNAH – The example or way of life of the Prophet (peace be upon him), embracing what he said, did or agreed to.

KHALIFAH – The vicegerency of man on earth or succession to the Prophet, transliterated into English as the Caliphate.

HISBAH- Public vigilance, an institution of the Islamic State enjoined to observe and facilitate the fulfillment of right norms of public behaviour. The “Hisbah” consists in public vigilance as well as an opportunity to private individuals to seek redress through it.

MA’ROOF – Good act.

MUNKAR – Reprehensible deed.

ZAKAH – The ‘purifying’ tax on wealth, one of the five pillars of Islam obligatory on Muslims.

‘IDDAH – The waiting period of a widowed or divorced woman during which she is not to re-marry.

KHUL’A – Divorce a woman obtains at her own request.

UMMAH ISLAMIA – World Muslim community.

SHARI’AH – Islamic law.


Note: The Roman numerals refer to the topics in the text. The Arabic numerals refer to the Chapter and the Verse of the Qur’an, i.e. 5:32 means Chapter 5, Verse 32.

I 1 Qur’an Al-Maidah 5:32
2 Hadith narrated by Muslim, Abu Daud,Tirmidhi, Nasai
3 Hadith narrated by Bukhari

II 4 Hadith narrated by Bukhari, Muslim
5 Sayings of Caliph Umar
6 Qur’an As-Shura 42:41
7 Qur’an Al-Hajj 22:41

III 8 From the Prophet’s address
9 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
10 From the address of Caliph Abu Bakr
11 From the Prophet’s farewell address
12 Qur’an Al-Ahqaf 46:19
13 Hadith narrated by Ahmad
14 Qur’an Al-Mulk 67:15
15 Qur’an Al-Zalzalah 99:7-8

IV 16 Qur’an An-Nisa 4:59
17 Qur ‘an Al-Maidah 5:49
18 Qur’an An-Nisa 4:148
19 Hadith narrated by Bukhari, Muslim, Tirmidhi
20 Hadith narrated by Bukhari, Muslim
2l Hadith narrated by Muslim, Abu Daud, Tirmdhi, Nasai
22 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
23 Hadith narrated by Abu Daud, Tirmidhi
24 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
25 Hadith narrated by Bukhari

V 26 Hadith narrated by Bukhari, Muslim
27 Qur’an Al-Isra 17:15
28 Qur’an Al-Ahzab 33:5
29 Qur’an Al-Hujurat 49:6
30 Qur’an An-Najm 53:28
31 Qur’an Al Baqarah 2:229
32 Hadith narrated by Al Baihaki, Hakim
33 Qur’an Al-Isra 17:15
34 Qur’an At-Tur 52:21
35 Qur’an Yusuf 12:79

VI 36 Qur’an Al Ahzab 33:58

VII 37 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
38 Hadith narrated by Ibn Majah

VIII 39 From the Prophet’s farewell address
40 Qur’an Al-Hujurat 49:12
41 Qur’an Al-Hujurat 49:11

IX 42 Qur’an At-Tawba 9:6
43 Qur’an Al-Imran 3:97
44 Qur’an Al-Baqarah 2:125
45 Qur’an Al-Hajj 22:25

X 46 Qur’an Al Baqarah 2:256
47 Qur’an Al-Maidah 5:42
48 Qur’an Al-Maidah 5:43
49 Qur’an Al-Maidah 5:47

XI 50 Qur’an As-Shura 42:38
51 Hadith narated by Ahmad
52 From the address of Caliph Abu Bakr

XII 53 Qur’an Al-Ahzab 33:60-61
54 Qur’an Saba 34:46
55 Hadith narrated by Tirmidhi, Nasai
56 Qur’an An-Nisa 4:83
57 Qur’an Al-Anam 6:108

XIII 58 Qur’an Al Kafirun 109:6

XIV 59 Qur’an Yusuf 12:108
60 Qur’an Al-Imran 3:104
61 Qur’an Al-Maidah 5:2
62 Hadith narrated by Abu Daud, Tirmidhi,Nasai, Ibn Majah

XV 63 Qur’an Al-Maidah 5:120
64 Qur’an Al-Jathiyah 45:13
65 Qur’an Ash-Shuara 26:183
66 Qur’an Al-Isra 17:20
67 Qur’an Hud 11:6
68 Qur’an Al-Mulk 67:15
69 Qur’an An-Najm 53:48
70 Qur’an Al-Hashr 59:9
71 Qur’an Al-Maarij 70:24-25
72 Sayings of Caliph Abu Bakr
73 Hadith narrated by Bukhari, Muslim
74 Hadith narrated by Muslim
75 Hadith narrated by Muslim, Abu Daud,Tirmidhi, Nasai
76 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
77 Qur’an Al-Mutaffifin 83:1-3
78 Hadith narrated by Muslim
79 Qur’an Al-Baqarah 2:275
80 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi, Nasai

XVI 81 Qur’an Al Baqarah 2:188
82 Hadith narrated by Bukhari
83 Hadith narrated by Muslim
84 Hadith narrated by Muslim, Tirmidhi

XVII 85 Qur’an At-Tawbah 9:105
86 Hadith narrated by Abu Yala¾ Majma Al Zawaid
87 Hadith narrated by Ibn Majah
88 Qur’an Al-Ahqaf 46:19
89 Qur’an At-Tawbah 9:105
90 Hadith narrated by Tabarani¾ Majma Al Zawaid
91 Hadith narrated by Bukhari

XVIII 92 Qur’an Al-Ahzab 33:6

XIX 93 Qur’an An-Nisa 4:1
94 Qur’an Al-Baqarah 2:228
95 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi, Nasai
96 Qur’an Ar-Rum 30:21
97 Qur’an At-Talaq 65:7
98 Qur’an Al-Isra 17:24
99 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi
100 Hadith narrated by Abu Daud
101 Hadith narrated by Bukhari, Muslim
102 Hadith narrated by Abu Daud, Tirmidhi
103 Hadith narrated by Ahmad, Abu Daud

XX 104 Qur’an At-Talaq 65:6
105 Qur’an An-Nisa 4:34
106 Qur’an At-Talaq 65:6
107 Qur’an AtTalaq 65:6
108 Qur’an Al-Baqarah 2:229
109 Qur’an An-Nisa 4:12
110 Qur’an Al-Baqarah 2:237

XXI 111 Qur’an Al-Isra 17:23-24
112 Hadith narrated by Ibn Majah
113 Qur’an Al-Imran 3:187
114 From the Prophet’s farewell address
115 Hadith narrated by Bukhari, Muslim
116 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi

XXII 117 Hadith narrated by Muslim
118 Qur’an Al-Hujurat 49:12
119 Hadith narrated by Abu Daud, Tirmidhi

XXIII 120 Qur’an Al-Mulk 67:15
121 Qur’an Al-Anam 6:11
122 Qur’an An-Nisa 4:97
123 Qur’an Al-Baqarah 2:217
124 Qur’an Al-Hashr 59:9

Published by: Islamic Council, 16 Grosvenor Crescent, London SW1
Telephone: 01-2359832
Telex: 894240ISLAMI G
Cables: ISLAMIAH London, SWI

se caen BM y FMI y surge el BRIC

Seminario sobre la democracia, Escuela de Oviedo.Conferencia de Gustavo Bueno

con o sin dioses:teo o ateo LOGOS Palabra verdadera sobre dios o no dios

La Idea de Dios se relaciona en todos los casos conocidos con el concepto de religión. A este hecho ha dedicado el filósofo español Gustavo Bueno parte de su vida, como profesor de Filosofía de la Religión en la Universidad de Oviedo (España). Sus tesis sobre el concepto de religión como religación entre el hombre y dioses analizado desde las coordenadas del sistema filosófico que se denomina Materialismo Filosófico. En este sentido es imprescindible la consulta de algunos de sus libros libros: El animal divino, Cuestiones cuodlibetales sobre dios y la religión y otros artículos sobre el tema publicados en la revista El Basilisco y en la revista El Catoblepas
El planteamiento que haremos ahora es el siguiente:
Si las religiones han ido surgiendo históricamente y se las observa como elementos con un fuerte componente social y político, es decir, como instituciones de Poder, en el presente, desde algunas partes del mundo , se puede observar el hecho de que no todos los ciudadanos , en especial de Europa, de Estados UNidos, China y la ex URSS o Cuba y Corea del Norte, se sostiene la tesis de que la idea de Dios es innecesaria para construir una sociedad política en la cual el orden social sea realmente un orden con una base social cuya moral se puede ejercitar sin necesidad de religiones, sea una u otra, monoteista o politeisa.
El agnosticismo es diferente del ateísmo, ya que implica una especie de desdén hacia el problema de si existe o no un o unos dioses, y de si el hombre está influido o no por esos supuestos dioses.
El ateísmo toma posiciones que no son sencillas, en cuanto implica una respuesta más o menos violenta , bajo diferentes formas, por parte de los grupos conformados por las distintas religiones a lo largo del mundo
La confrontación entre las Ciencias y las Religiones surge en especial a partir de la llamada Ilustración en Europa. Sin embargo, por intereses y presiones políticas,de gobernantes temerosos de la radicalización surgida de la Revolución Francesa. Es el caso de Kant, que tuvo que guardar silencio en cuestiones acerca del papel de la religión en asuntos de moral social. Es conocido el llamado tabú de Spinoza, cuyas tesis son evidentemente base de un ateísmo que se fundamenta en la Razón Geométrica, base de los avances de las Ciencias en contra de intereses de las religiones monoteístas, incluída por supuesto la judaica, lo cual le costó la expulsión de la comunidad hebrea de la Europa del siglo XVII al autor de la Etica demostrada según el orden geométrico.
En el siglo XIX , se abre una brecha importante y radical entre las creencias religiosas y las razones de la Ciencia positiva, la obra del inglés Charles Darwin es un paso más en el sentido de que se puede forjar una moral y un modelo de sociedad política que basa sus referencias no en un ser o seres trascendentes a los que el ser humano debe respeto y sumisión, por temores ancestrales aún no superados, sino en el estudio sistemático de los datos empíricos a través de un nuevo método que se retomaba ya en el Renacimiento de los modelos de razonar surgidos en la Grecia de Paltón y Aristóteles, pero mejorados con el auge de la matematización y nuevos descubrimietos en los ámbitos de la Astronomía, la Medicina, la Bilología, &
La Iglesia Católica será capaz aunque lentamente,de reconocer, bajo las tesis aportadas por el jesuita Theillard de Chardin, que Darwin está en lo cierto en cuanto a sus tesis sobre la evolución del hombre.
Serían sin embargo, Marx y Freud los que habrían de ser considerados como mucho más peligrosos para la religión católica, y distintos papas a lo largo de dos siglos habrán de luchar con todas las herramientas teológicas y humanas a su alcance contra estas nuevas herejías ajenas a la propia fe .
Veremos en los mapas a continuación un hecho muy curioso pero no por ello menos importante: se mencionan las religiones, pero rara vez se puede ver el número y regiones donde se compruebe la existencia de ateos, aunque sí en uno que otro mapa aparece la referencia a los agnósticos
En algunas presentaciones que hemos encontrado en internet, hay quienes dicen que se puede ser agnóstico pero que es imposible tener una moral o valores realmente serios para una convivencia social sin conflictos permanentes,es imposible, dicen , como Kant planteaba, que se puede tener una moral sin referencias a la trascendencia, a los dioses y los premios y castigos en un mundo extra terrenal.
Los avances de las ciencias en los años posteriores a la Segunda Guerra Mundial han dado lugar a algunas obras y propuestas que en el comienzo del siglo XXI parecen ser dejadas al olvido,a pesar de que son ejercitadas de alguna manera , por medio de las prácticas en laboratorios , universidades y hospitales del mundo y en especial en el llamado mundo occidental. El premio Nobel de Medicina,Jacques Monod, planteaba en su libro El azar y la necesidad, que era ya hora de que nos decidiéramos por uno de los dos caminos ante los que tenemos que elegir ( decía en 1968 ): el mundo de las Tinieblas( se refería a las creencias más o menos irracionales implícitas o explícitas en las distintas religiones) o el mundo de la Razón de las Ciencias , la bioquímica especialmente, que muestra que el único fin de los seres vivos es tratar de mantener el adecuado funcionamiento del ADN y ARN de sus componentes celulares en los diversos tipos de seres vivos.
Veamos, de cualquier modo, los diferentes tipos de referentes fenoménicos que nos podemos encontrar cuando se trata de estudiar las diversas maneras de expresar los contenidos materiales ( en el sentido del Materialismo Filosófico: M1-M2-M3 en relación con la Conciencia, política, religiosa,económica, &, sea desde una perspectiva idealista de la libertad , la conciencia , & O SEA DESDE UNA PERSPECTIVA MATERIALISTA DE DICHA CONCIENCIA E, &- ver Ensayos Materialistas, de Gustavo Bueno-) de las manifestaciones de la religiosidad en el presente y tratando de relacionar este presente con su génesis histórica.
Un asunto de gran interés lo encontramos en la cuestión – fundamental- de un enfrentamiento entre las tesis animistas y las materialistas sobre las religiones ( ver tesis de Gonzalo Puente-Ojea y las de Gustavo Bueno sobre la cuestión )
Me interesa un nuevo modelo de religión, conocido por su nombre en inglés, la Scientology, Cienciología, que se define como una religión pero que pretende compaginar sin ningún tipo de conflicto los avances de las Ciencias. Es al parecer una nueva religiónen auge en amplias regiones de los Estados Unidos y de Europa y hace proselitismo en forma de publicidad pagada en todos los sitios posibles de internet

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pureza moral y persecución en la Historia, interesante libro de Barrington Moore

textos sobre cuestiones de verdad y escepticismo en la Historia de la Filosofía

Este enlace contiene un libro en pdf con algunas exposiciones acerca de cuestiones en torno a los problemas de las relaciones entre verdad y escepticismo, desde un panorama histórico filosófico y con nexos a la situación del presente en estos terrenos

¿una mezquita en Ground Zero de Nueva York? algunas razones en contra

El tema de la quema de ejemplares del Corán, libro sagrado de los musulmanes,anunciada para el sábado 11 de septiembre de 2010, aniversario del ataque a las Torres Gemelas, no es simplemente una cuestión derivada del fundamentalismo de un pastor protestante de una pequeña ciudad en los Estados Unidos, un tal Terry Jones. Todos los medios de comunicación se han hecho eco de la cuestión con un nivel de intensidad informativa casi increíble. Pero realmente es un asunto de gran importancia, no sólo política sino , nos parece, filosófica, ya que tras esta noticia hay muchos asuntos que necesitan ser criticados en base a la dialéctica materialista
Desde el asunto de las caricaturas de Mahoma en Dinamarca no se había visto semejante movilización en torno a cuestiones de este tipo.

Según tengo entendido, cuando un grupo de mahometanos rezan en un determinado lugar, es decir, donde se erige una mezquita para el culto a Alá, su dios, desde ese momento tal territorio se convierte en territorio sagrado y perteneciente al Islam, desde una perspectiva de FE religiosa. La conclusión de este silogismo (independientemente de su validez lógica)es bastante sencilla de ver.

En torno a estas cuestiones, he leído hoy , sábado 11 de septiembre de 2010 un comentario de lector anónimo en un sitio web
que me ha parecido interesante compartir con los visitantes de introfilosofia

9/11: The Rest Should Be Silence
Friday 10 September 2010
by: Michael Winship, t r u t h o u t | Op-Ed

Next to Trinity Church the tribute made of light honors the victims of 9/11. (Photo: Barry Yanowitz / Flickr)
This past Sunday was beautiful, bright and warm, not unlike the sky blue day when those two airliners hit the World Trade Center in 2001, just a mile or so from where I live. That day, a Tuesday, was a bit hotter, a bit more humid, yet just as sunny and promising.

But this Sunday morning’s silence was broken by the sound of a bell and a small, organized crowd of friendly people chatting quietly among themselves, walking south down Seventh Avenue, the street that runs beneath my apartment windows, escorted by police and fire vehicles. With a prompt from the news on my radio, I remembered that this was an event that now takes place every year on the Sunday before the anniversary of 9/11.

The people walk in memory of Father Mychal Judge, the Franciscan priest who died at the World Trade Center, the attack’s first officially recorded death, designated Victim 0001. Chaplain for the New York City Fire Department, Father Judge had rushed to the disaster scene, delivered last rites to the dying, then gone inside the lobby of the north tower, praying for all those at ground zero, but especially for his friends, the firefighters.

“Jesus, please end this right now! God, please end this!” he was heard to exclaim. And then the south tower collapsed. Debris came crashing through the north lobby. Father was struck and fell, dead – “blunt force trauma to the head,” the coroner’s report read.

It would be foolish to pretend to know what Father Judge would make of the controversy over Cordoba House, the proposed Islamic center downtown, a couple of blocks from ground zero, but there may be a clue in the words of the homily he delivered just the day before 9/11. “No matter how big the call, no matter how small, you have no idea what God is calling you to do,” he said. “But God needs you, He needs me, He needs all of us.”

All of us. Not just Christians or Jews, but Muslims, Buddhists, Hindus, agnostics, atheists, the right, the left, everyone. Father Judge himself was both gay and a recovering alcoholic, struggles that gave him particular insight into the plight of all too many misunderstood souls working to make their capacity for love, compassion and courage known and accepted as equal to anyone else’s.

So, all of us have a role to play and none of them should involve inflaming hatred and prejudice among us; none of them should involve violating the rights of others or considering oneself superior to another or burning the scripture of those the ignorant and opportunistic want us to believe are evil or unholy.

Writing in Wednesday’s New York Times, Feisal Abdul Rauf, chair of the effort to build Cordoba House and imam of the Farah mosque already in lower Manhattan, said, “These efforts by radicals at distortion endanger our national security and the personal security of Americans worldwide. This is why Americans must not back away from completion of this project. If we do, we cede the discourse and, essentially, our future to radicals on both sides. The paradigm of a clash between the West and the Muslim world will continue, as it has in recent decades at terrible cost. It is a paradigm we must shift.”

Just returned from two months in the Middle East on behalf of the State Department, seeking conciliation between Muslims and other religions, Rauf continued, “Let us commemorate the anniversary of 9/11 by pausing to reflect and meditate and tone down the vitriol and rhetoric that serves only to strengthen the radicals and weaken our friends’ belief in our values.”

Reflect and meditate in silence, please. Many have urged that September 11 this year not be a time of demonstrations for or against Cordoba House or any other issue; rather, let it be a quiet day of commemoration and mourning.

The last time I attended the September 11 ceremonies at ground zero, on the fifth anniversary in 2006, as the names of the dead were read, solemn tranquility was disrupted and disrespected by those who tried to use the occasion to draw attention to themselves, crassly intruding with their conspiracy theories and raucous agendas.

And quiet, please, not only because it is a mark of respect for the deceased and their friends and families, but also because it is the sound of silence that many New Yorkers find so evocative of those days just after the attacks. Our streets closed to regular traffic, patrolled by police and the National Guard, we wandered in mute disbelief at what had happened, at the enormity of our loss. Even the emergency vehicles that raced along the empty streets did so without their sirens. We murmured softly among ourselves, looking for answers as many of our fellow citizens still searched for news of their missing loved ones.

Let our loss be what we remember on Saturday. That, and the words of St. Francis of Assisi, founder of the order of friars to which Father Mychal Judge devoted himself: “Lord, make me an instrument of your peace; where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; and where there is sadness, joy.”

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Michael Winship is senior writer at Public Affairs Television.

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The ground zero mosque is
Fri, 09/10/2010 – 15:17 — Anonymous (not verified)
The ground zero mosque is great for the anti-Islamist cause, so I am all for it. It has created a “teachable moment” for the dangers of Sharia to be understood more fully. Never has interest in studying about Islamism been so high. What a gift!

And, by the way, what people object to is politics, not religion. We have every right to criticize political groups. Putting political messages in a “holy” book does not make these messages immune from criticism. Not all Muslims are Islamists, but many, many are, and their Islamist agenda should be criticized by everyone. Since Islamists base their political ideology on passages of the Koran, we have every right to criticize those passages of the Koran, too. No one is obligated to think the Koran is holy except, apparently, Muslims. Non-Christians don’t seem to think the Bible is holy. So what? If Muslims want us to respect their holy book, then they can start interpreting it in a way that does not lead to imposing Sharia law. The ball is in their court.

The ground zero imam is a big proponent of Sharia who thinks our laws should be Sharia-compliant and we should have laws against blasphemy. We are under no obligation to give him any encouragement, just as Democrats are under no obligation to give Republicans any encouragement in advancing their political agenda. If Democrats are not bigots when they criticize Republicans and their political beliefs, then the same is true for anti-Islamists when they criticize Islamists and their political beliefs.

There are some admirable secular Muslims out there, such as Zuhdi Jasser, who are attempting to reinterpret the Koran in a non-political manner. Tellingly, he is against the ground zero Mosque.