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Politics : Middle East Politics -- Ignore unavailable to you. Want to Upgrade?

To: Frederick Langford who wrote (5956)	3/12/2004 1:31:32 PM
From: Thomas M.	Read Replies (1) \| Respond to of 6945

A while back, you made some comments that were virtually indistinguishable from the words of Adolph Hitler. Frederick Langford's comment: The reality is that the Arabs won't even allow Palestinians into their countries. That about says it all. The only two countries where Palestinians can get visas are Jordan and the US. Arabs will use Palestinians as an excuse for killing, but surely don't want to live next door to them. Adolph Hitler's comment: 'Nobody wants them' claimed the German newspaper Völkischer Beobachter after the Evian Conference in July 1938 and Hitler gloated, saying, 'It is a shameful spectacle to see how the whole democratic world is oozing sympathy for the poor tormented Jewish people, but remains hard hearted and obdurate when it comes to helping them… Tom Message 19303177

To: Frederick Langford who wrote (5956)	3/12/2004 1:34:12 PM
From: Thomas M.	Read Replies (1) \| Respond to of 6945

The Israeli right-wing has in the past attempted an alliance with the German Nazis. It also successfully forged a strong alliance with the most racist Apartheid regimes in South African history. Given your statements, and your strong support for the Israeli right-wing, what are we to make of you? Tom

To: Frederick Langford who wrote (5956)	3/13/2004 6:02:04 AM
From: GUSTAVE JAEGER	Read Replies (1) \| Respond to of 6945

Re: ...and turn your back on the medical advances that Jews made possible." ABUL-WALEED MUHAMMAD IBN RUSHD (AVERROES) The Great Commentator (1128 - 1198 C.E.) by Dr. A. Zahoor Ibn Rushd was a genius of encyclopedic scope. He spent a great part of his fruitful life as a judge and as a physician. Yet he was known in the West for being the grand commentator on the philosophy of Aristotle, whose influence penetrated the minds of even the most conservative of Christian Ecclesiastes in the Middle Ages, including men like St. Thomas Aquinas. People went to him for consultation in medicine just as they did for consultation in legal matters and jurisprudence. Abul-Waleed Muhammad Ibn Rushd (known in the West as *Averroes) was born in Cordova, Spain in 520 A.H. (1128 C.E.). Both his father and grand father were prominent judges. His family was well known for scholarship and it gave him fitting environment to excel in learning. He studied religious law, medicine, mathematics, and philosophy. He studied philosophy and law from Abu J'afar Haroon and from Ibn Baja. At the age of twenty-seven, Ibn Rushd was invited to the Movahid Court at Marrakesh (in Morocco) to help in establishing Islamic educational institutions. Upon the ascendancy of Yousuf, he was introduced to him by another great Muslim philosopher Ibn Tufail to help in translating, abridging and commenting on some works of Aristotle (in 1169 C.E.). Ibn Rushd was appointed a judge (Qaadi) in Seville at the age of forty-four. That year he translated and abridged Aristotle's book "de Anima" (Animals). This book was translated into Latin by Mitchell the Scott. Two years later he was transferred to Cordova, his birthplace where he spent ten years as judge in that town. During those ten years Ibn Rushd wrote commentaries on the works of Aristotle including the Metaphysics. He was later called back to Marrakesh to work as a physician for the Caliph there, before his return to Cordova as Chief Judge. Ibn Rushd was well versed in the matters of the faith and law, which qualified him for the post of Qaadi* (judge), but he was also keenly interested in philosophy and logic. So he tried to reconcile philosophy and religion in many of his works. Besides this area of study, he was deeply interested in medicine as well, as was his predecessor Ibn Sina (Avicenna). According to the French philosopher Renan, Ibn Rushd wrote seventy-eight books on various subjects. A careful examination of his works reveals that Averroes was a deeply religious man. As an example, we find in his writing, "Anyone who studies anatomy will increase his faith in the omnipotence and oneness of God the Almighty." In his medical and philosophical works we see the depth of his faith and knowledge of the Qur'an and Prophetic traditions, which he often quotes in support of his views in different matters. Ibn Rushd said that true happiness for man can surely be achieved through mental and psychological health, and people cannot enjoy psychological health unless they follow ways that lead to happiness in the hereafter, and unless they believe in God and His oneness. Ibn Rushd commented that Islam aims at true knowledge, which is knowledge of God and of His creation. This true knowledge also includes knowing the various means that lead to worldly satisfaction and avoidance of misery in the Hereafter. This type of practical knowledge covers two branches: (1) Jurisprudence which deals with the material or tangible aspect of human life and (2) the spiritual sciences which deal with matters like patience, gratitude to God, and morals. He compared spiritual laws to medicine in their effect on human beings physically on one hand, and morally and spiritually on the other. He pointed out that spiritual health is termed Taqwa (righteousness and God-fearing) in the Qur'an. Ibn Rushd made remarkable contributions in philosophy, logic, medicine, music and jurisprudence. Ibn Rushd's writings spread more than 20,000 pages, the most famous of which deal with philosophy, medicine and jurisprudence. He wrote 20 books on medicine. [snip] unhas.ac.id