Islamic metaphysics is so incredibly different from Judeo-Christian metaphysics. In the former, there is no distinction made between this world (the
realm of appearance) and the Absolute (God as He is in himself); meaning, in Islamic thought, the ONLY truth is TRUTH from Gods perspective, which is
the truth from the metaphysical; consideration of real-political realities, are SUBORDINATED to Islams metaphysical prerogative, which is the will of
Allah, as conveyed by the Quran. In simple terms this means: Muslims will do anything to achieve that end - because that End - the Absolute will of
Allah (as contrasted with Judaism, where God has two different names, indicating two different realms of existence) subsumes all temporal activity.
Thus, lies are only a means to an end; no religion makes use of the axiom "The end justifies the means" as Islam does, because Islamic metaphysics is
ALL ABOUT THE ABSOLUTE STATE OF EXISTENCE - which is life IN ALLAH.
Allah denotes at once Godhead and God as the divine person and Creator. It contains, therefore, both the impersonal and personal aspects of the
divinity. – Seyyed Hossein Nasr, The Garden of Truth, pg.35, HarperOne
Unlike in Judaism, where reality is bifurcated into two separate, though, unified states of being, Islam denotes God by One name alone - Allah. He is
conflated with Godhead, God as the creator - what else can that then mean if not that this realm be treated EXACTLY as God exists in his Absolute
pre-being condition? And does this account for Islam's dismal record of saying on thing and doing another? Perhaps the tale from the Quran of Moses
and Al Khidr (the green one) will prove edifying:
Khiḍr, realizing that Moses had the Torah and divine knowledge to draw upon, informs him in a stern manner that their knowledge is of different
nature and that "Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not
complete?" Moses promises to be patient and obey Khiḍr unquestioningly, and they set out together. After they board a ship, Khiḍr damages the
vessel. Forgetting his oath, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." Khiḍr reminds
Moses of his warning, "Did I not say that you will not be able to have patience with me?" and Moses pleads not to be rebuked.
Next, Khiḍr murders a young man. Moses again cries out in astonishment and dismay, and again Khiḍr reminds Moses of his warning, and Moses
promises that he will not violate his oath again, and that if he does he will excuse himself from Khidr's presence. They then proceed to a town where
they are denied hospitality. This time, instead of harming anyone or anything, Khiḍr restores a decrepit wall in the village. Yet again Moses is
amazed and violates his oath for the third and last time, asking why Khiḍr did not at least exact "some recompense for it!"
Khiḍr replies, "This shall be separation between me and you; now I will inform you of the significance of that with which you could not have
patience." Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into
the hands of "a king who seized every boat by force.… And as for the boy, his parents were believers and we feared lest he should make disobedience
and ingratitude to come upon them." God will replace the child with one better in purity, affection and obedience. As for the restored wall, Hazrat
Khiḍr explained that underneath the wall was a treasure belonging to two hapless orphans whose father was a righteous man. As God's envoy, Hazrat
Khiḍr restored the wall, showing God's kindness by rewarding the piety of the orphans' father, and so that when the wall becomes weak again and
collapses, the orphans will be older and stronger and will take the treasure that belongs to them.
Khidr, the Green one, is obviously a symbol of that faculty which see's things from the perspective of the Godhead; instead of showing consideration
for temporal, relative conditions, which Judaism has showed a knack for doing, Islam, as prescribed by this narrative, demands acknowledgement of only
the Godhead - who is also identified as being the creator of this world. As Seyyed Hossein Nasr says, some people mistakenly think Islam is
polytheistic, inasmuch as its regards everything in this world as a 'theophany' (symbol for something higher). Hossein, however, counters that
accusation by saying Islam conceives this world as not being God, but rather, as this world being "plunged
in the being of God", which is aptly
reflected by the Islamic pilgrimage - the Hajj - where the desert serves as a symbol for the realm of appearance (the multiple) And Allah as the stone
in the Ka'aba: the Ka'aba symbolizing the mind which understands, and the stone, the essence understood.
Sharia mandates "Taqiyya" which roughly translated, can be understood as "holy lying", which is to say, lying for the sake of Allah, or, lying for the
sake of the Absolute spiritual condition Islam believe God desires for mankind. This basic metaphysic - the absolute being of prime importance -
explains the severity and austerity of Islamic jurisprudence: Parents are expected to kill disobedient children, or, at least not interfere if they
are discovered to be rebelling against Islam; hands are cut off, legs are cut off, tongues are cut out - even if all these appendages serve as symbols
for spiritual organs, is it not still barbaric, that is, isn't man HARDENED by such cruelties? In Islams perspective - which is only that of the
transcendent Absolute - it's a non issue; undoubtedly, it is an awful and terrifying thing, but that after all is how one experiences the Godhead, as
a mysterium tremendum (latin: terrifying mystery). Islam is all about bringing the Godhead into this world, despite the terrors it will bring.
Even beyond the great problem Islam poses to the west, a deeper and more intractable issue is Islams' relationship with Judaism and Israel. In the
above allegory between Moses and Khidr, Moses is seen as a symbol for the ego, while Khidr, as the divine imminent self (Allah in man). Already, this
basic formulation of Islam pits one against the other; Islam as the proper perspective, against Judaism, the egoistic, "superficial" morality of the
ego. How can Judaism and Islam ever hope to compromise if Islam is so fundamentally reactionary in it's opinions? If only Islam is correct - and this
is a foregone conclusion given what we have explained about Islam - how can anything Islam has to say be treated as anything but a paean to Allah?
Whether that be calls for peace, compromise, etc, all of that will be said for no other purpose but advancing the situation of Islam. So, what is
Israel to do? How can you fight an enemy who has such a lofty - albeit, demonic - conception of it's mission? How do you combat it?
17-4-2012 by dontreally because: (no reason given)