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tubeon · 2 months

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Have you ever explained Daisy’s lore, or really what she does? SHES SO ADORABLE and I wanna know everything about her

You're asking ME about my OC???? OHG BOOOY!!!!!! I'm too excited Where do I start.

Press read more to know more about HER ⬇️⬇️⬇️⬇️⬇️⬇️⬇️ (it's a lot. I'm not exaggerating)

Warning for heavy religious themes and implied racism/discrimination.

This is Daisyyy and she's my Outlast Trials reagent oc!!! Her legal name is Alice Bell, and her legal birthdate is 12/10/1940 (19 as of now)

She and her parents immigrated from (British) India to America in 1943 to escape the Bengal Famine, going from the west coast to the state of Georgia, where they found a Southern Baptist Community that would be their permanent home, as long as they converted to Southern Baptism.

This is a gated community that's kind of on the outskirts of town, so Daisy grew up sheltered, but she adapted better than her parents did, making friends only with girls (because boys her age were incredibly mean to her) and participating with her church, faith, and community. Her relationship with her parents and older/authority figures was distant, but it was peaceful as she grew up.

Daisy was no pushover around fellow teens, she was loud and funny with her girl friends, and snarky towards boys who were mean, she really liked coming up with sassy remarks. Quarrels hardly went beyond throwing childish insults at eachother. However, tensions against her would rise, she was often blamed for arguments, labeled "rebellious", and lectured to do better, all by older folks. But nonetheless!! She had her best friend Peggy, and her close friend Jane, who was also a child of an immigrant family, coming from China. She didn't belong to the Baptist community, but visited occasionally from the Ranch she worked for, often on horseback. Daisy really liked Jane and the horses, not so much the boys that came with her.

Over the years, Daisy would become really close to Jane, and even though Daisy wasn't allowed to visit the ranch, and Jane wasn't allowed in the community, they often met in the middle throughout the week.

This made her just a little more distant to her church, something that didn't go looked over despite her genuine faith and achievements within it. It wouldn't help that, at some point, while arguing with one of the Ranch boys, her best friend Peggy's anger would boil over and she would slap the boy so hard he fell straight to the ground. Long story short, the father of the Ranch got pissed, and even though Daisy hadn't done anything, she got in trouble.

Gossip flies around fast in a small community, and with the strain on everything that wasn't her friends, Daisy was encouraged to go into the city by the Pastor. She could be like a missionary, spreading the word of God and their small community, just on a smaller scale. She was told it would strengthen her faith, and her relationship with God, since she had been so "disobedient". Daisy was almost 19 at this point, and was expected to do this by herself.

Daisy was so ashamed that she couldn't bring herself to say goodbye to her friends or parents, leaving just a letter behind. She wanted to say goodbye to Jane, but on the day she packed, Jane didn't show up.

In the city, it didn't take long for Daisy to hear about a charity event, thinking it was a good place to meet nice people, she'd go to the address listed on the posters. And that's how she gets to the Sinyala Facility!! ^_^

Daisy has never been in that kind of environment OBVIOUSLY but she adapts in her own way, even keeping her wits. Through the mansion and through the few trials she does, her expertise is in hiding. Daisy is much smaller than the average girl her age, making it easy to get through cramped spaces or hide in unconventional spots. She is hardly a team player though, she is willing to help people where she can, mostly through finding medicine, or distracting ex-pops with bottles or other red herrings, but she hardly participates in completing the tasks given. She refuses to fetch keys out of corpses or deliberately hurt the victims (i.e. Snitch) she isn't strong or athletic, so she avoids detection at all costs. Better at finding keys on a pedestal and tinkering with the generators.

In her first couple trials, she'd be caught twice. First time, she was running in the dark and bumped into a small grunt, she was able to get away because she had scared the grunt, but when the adrenaline washed away she realized her face had been cut up, likely from that encounter. Shes actually pretty okay about it, and it leaves a fork-like scar on her face. The second time, she'd be caught by Coyle. In this scene he'd grab her by her hair, pulling and then throwing her against the floor, and as he goes to pull her up from her hair again, she grabs a bottle, first smashing it into his head, and since he didn't let go, then stabbing the remains of it into his ribs, leaving it there as he drops her. That's the first but not the last time she'll barely escape him.

After she's done with those trials, she moves onto Gooseberrys trials, onto Cleanse The Orphans. I go into real detail abt this one its IMPORTANT. She does this trial with 3 others like she always has, but one of them is important her name is Mincemeat and SHE'S IMPORTANT!!! Daisy actually does decently well early into the trial, and although she's not fond of the Gorey Nuns, she prevails. She feels bad for taking a cross necklace from one of them, but now she has one. She's able to sneak around to radios, and she can work better as a teammate with the reels.

The problem is when they get to the chapel, Mincemeat has done this before and it shows in the b-line she makes to break the jukebox, and soon the jesus victim comes forward. Daisy is taken aback, but her first thought is to try and save him. That's what the keys are for. She convinces the other two reagents that's what they have to do, is free him. Mincemeat encourages Daisy to go into the basement with her to get the generators taken care of, and the other two can find keys.

As they finish up down there, Mincemeat tells her to stay until she makes sure it's safe upstairs. Daisy is hesitant but agrees, and finds one of the few rooms with light in that basement. And then the screaming starts, and all she can do is curl up and cover her ears until it fizzles out, and Mincemeat comes to get her.

She tells her not to look as they come up, but Daisy looks anyways and it's absolutely ungodly. She starts to go catatonic and before Mince can tell the other reagents to wait, one of them presses the button on the podium. It's raining blood now, it's great. One of the reagents rush to the doors to get out of the chapel, when Gooseberry comes through and immediately drills a hole through their eye and head, killing them instantly. The three take this time to rush past, with Mince trying to guide Daisy as best she can. In their rush to the shuttle, the other reagent somehow gets sliced up, he's still running but he's bleeding profusely. Ex-pops are still pursuing them, so once they reach the shuttles, Mince would shove Daisy into it.

Now they're safe, but it's far from calm. Daisy is sobbing while she's down on the ground, Mince tries to say sorry and pick her up but she just screams and crawls away. She doesn't know what to do, but the other reagent begs her to get into her seat because he's bleeding out. Daisy takes a moment, but gets into the seat to be restrained and brought to evaluation.

After she's brought back to the sleeproom, Daisy goes to her room, tears off the night vision goggles from her head, and refuses to participate in trials and any social activities. Through Dorris' lore we know it's possible to stay out of trials indefinitely, thanks to people on the inside. This is also the case for Daisy, though she doesn't know it.

Daisy goes into a far more reserved and "childish" state after these events, and stays in her room to draw, read, make her own clothes out of blanket or cloth scrap, and pray. Another thing she did was try her best to keep track of the days. She did this by paying attention to the guards and their shifts. This is all she did for awhile until Mince became her friend, and later another reagent named Soro. This is actually the time where she would introduce herself as Daisy.

She isnt a preachy type, but she really sinks herself into her faith, and would mention to Mince how she believes that this facility is something prompted by God as a sort of "Preview" into what hell is, and what awaits for sinners. It's a test of faith for her. She thinks as long as she keeps faith, she can escape this place one way or another.

Her character and story DOES develop past this but I'm debating whether or not I wanna make comics for her sooooo,

TLDR: Daisy was raised southern baptist and got reeeally traumatized after Cleanse The Orphans and now she's an even more timid girl with a tight bible belt. She has at least two friends though YIPPEEEAAAA

#applause. to anyone who bothers to read all this #or even just scroll down to the tldr #daisy

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somerabbitholes · 5 months

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Books you would recommend on this topic? Colonial, post colonial, and Cold War Asia are topics that really interest me. (Essentially all of the 1900s)

Hello! An entire century is huge and I don't quite know what exactly you're looking for, but here we are, with a few books I like. I've tried organising them, but so many of these things bleed into each other so it's a bit of a jumble

Cold War

1971 by Srinath Raghavan: about the Bangladesh Liberation War within the context of the Cold War, US-Soviet rivalry, and the US-China axis in South Asia

Cold War in South Asia by Paul McGarr: largely focuses on India and Pakistan, and how the Cold War aggravated this rivalry; also how the existing tension added to the Cold War; also the transition from British dominance to US-Soviet contest

Kennedy, Johnson, and the Nonaligned World by Robert B. Rakove: on the US' ties with the Nonaligned countries during decolonisation and in the early years of the Cold War; how US policy dealt with containment, other strategic choices etc

South Asia's Cold War by Rajesh Basrur: specifically about nuclear buildup, armament and the Indo-Pak rivalry within the larger context of the Cold War, arms race, and disarmament movements

Colonialism

India's War by Srinath Raghavan: about India's involvement in World War II and generally what the war meant for South Asia politically, economically and in terms of defense strategies

The Coolie's Great War by Radhika Singha: about coolie labour (non-combatant forces) in the first World War that was transported from India to battlefronts in Europe, Asia and Africa

Unruly Waters by Sunil Amrith: an environmental history of South Asia through British colonial attempts of organising the flow of rivers and the region's coastlines

Underground Revolutionaries by Tim Harper: about revolutionary freedom fighters in Asia and how they met, encountered and borrowed from each other

Imperial Connections by Thomas R. Metcalf: about how the British Empire in the Indian Ocean was mapped out and governed from the Indian peninsula

Decolonisation/Postcolonial Asia

Army and Nation by Steven Wilkinson: a comparative look at civilian-army relations in post-Independence India and Pakistan; it tries to excavate why Pakistan went the way it did with an overwhelmingly powerful Army and a coup-prone democracy while India didn't, even though they inherited basically the same military structure

Muslim Zion by Faisal Devji: a history of the idea of Pakistan and its bearing on the nation-building project in the country

The South Asian Century by Joya Chatterji: it's a huge book on 20th century South Asia; looks at how the subcontinental landmass became three/four separate countries, and what means for history and culture and the people on the landmass

India Against Itself by Sanjib Baruah: about insurgency and statebuilding in Assam and the erstwhile NEFA in India's Northeast. Also see his In the Name of the Nation.

I hope this helps!

#anonymous #answered #book recs #india #south asia #historyblr

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libertineangel · 2 months

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A history & overview of communist groups in Britain

I've done so much reading into all the different splinter groups here, trying and failing to find one worth joining, that I might as well make all this accrued knowledge useful in case anyone wants to know what the situation is like (spoiler alert, it's a shitshow). I'll put it under a cut 'cause it'll probably get fairly long, and I'll tackle the Marxist-Leninist and Trotskyist sides separately 'cause they split in about 1932 and have barely had any crossover since.

I will not be unduly neutral or polite in my assessments, because Mao would call that liberalism and also it's no fun, so get ready to roll your eyes a lot and understand exactly what made Monty Python do the People's Front of Judea bit.

The (ostensibly) Marxist-Leninist side

In 1920, several smaller Marxist groups merged to form the Communist Party of Great Britain, the official British section of the Third International, and immediately set to work arguing with itself about the viability of parliamentarism, eventually adopting Lenin's position on the temporary utility of reformist unions & parties, which led them to spend several years trying - and even succeeding in a couple of seats - a strategy of entryism into the Labour Party, which is a phrase we will all get tired of by the end of this post; when Labour then lost the general election in 1924 it blamed the Communists and banned all their members, which sounds awfully familiar.

The CPGB did gain a fair bit of support & swelled its membership during the general strike of 1926 though, albeit in a handful of specific areas and industries, and then lost most of them again during the Comintern's Third Period because the workers didn't want to abandon their existing trade unions in favour of revolutionary ones. Did a couple of decent things in the 30s, fought at Cable Street and raised a small battalion for the International Brigades; they went back & forth on their stance on WW2 in line with the Comintern, supported strikes, actually reached their peak membership (~60,000, still tiny compared to their European comrades) during the war because they were the loudest anti-racist, anti-colonial voice around who did do a fair bit to raise public awareness of Britain's horrific treatment of India.

In 1951 they issued a new programme, The British Road to Socialism, which is pathetic reformist bollocks that insists peaceful transition to socialism is possible and sensible, and five years later the Soviet suppression of the '56 uprisings caused a massive split that saw a good 30% or so leave the party, causing them to return to the good old tactic of trying to push Labour and the unions leftward.

Nothing material really came of that and the Party declined further with the Sino-Soviet split, after which a minority of pro-China members left to form the Communist Party of Britain (Marxist-Leninist), which has since turned Hoxhaist (also surprisingly anti-immigration, and I'm fairly sure they're transphobic). Throughout the 70s they got increasingly Eurocommunist until even more revolutionaries got sick of them, and in 1977 another split saw the formation of the New Communist Party of Britain, which claims to still be anti-revisionist while also having spent the last 24 years insisting everyone vote for Labour (also from what I've heard they don't even email potential recruits back, so I doubt they'll survive beyond their current old membership, not that they'll be much loss because I don't believe they've ever actually done anything). Tensions between the Eurocommunist leadership and the Party membership continued to rise through the 80s until a final split in '88 produced the Communist Party of Britain, which is still extant today and still uses that silly electoral reformist programme from the 50s, and as an indicator of how that's going they earned 10,915 votes in the London Assembly elections this year, the third fewest of any candidate, less than half even of the fucking Christian People's Alliance (also their youth wing the YCL has marched alongside TERFs up in Scotland, they're the party that one author endorsed over Labour).

The CPGB finally folded in '91 and its leaders founded a series of steadily softer left think tanks, while other self-declared Leninists went on to form the Communist Party of Britain (Provisional Central Committee), which is so small and insignificant I can't even figure out when they actually started; nowadays they are, to quote someone off Reddit, "a small and almost entirely male group of Kautsky enthusiasts and leftist trainspotters with a knack for the fine art of unintentional self-parody, who regularly publish articles defending Marxism against the feminist menace."

Entirely separate from all that shit, in 1972 a group of students inspired by Hardial Baines formed the Hoxhaist Revolutionary Communist Party of Britain (Marxist-Leninist), and honestly I don't really know much about them because nobody online seems to have any idea if they do anything and looking at their website burned my fucking eyes. There's also the Communist Party of Great Britain (Marxist-Leninist) (yeah a different one), formed in 2004 when a bunch of people got expelled from infamous union leader Arthur Scargill's party; they are so rabidly transphobic it makes the CPB look welcoming.

Finally, there's the Revolutionary Communist Group, which surprisingly formed out of the Trotskyist International Socialists (which became the SWP, we'll get to that soon); they're not a formal Party because they don't think the revolutionary situation here is developed enough for one, but they are fairly active in protests and pickets. Unfortunately, back in 2017 they dragged their heels investigating a member's sexual assault and then let the perpetrator back in after a two-month suspension and apology letter.

The Trotskyist side, if you can stomach it after all that bollocks

Modern British Trotskyism descends entirely from the Revolutionary Communist Party of 1944, formed by the merger of two smaller groups at the request of the Fourth International. They split after three years over the viability of entryism into the Labour Party, with the majority correctly seeing it as bollocks. Unfortunately, the majority RCP did fuck all afterward and grew disillusioned enough with the leadership to throw their lot in with the minority breakaway known as The Club, who kicked them all out again and proceeded to never do anything of note whatsoever (they eventually changed their name to the Workers' Revolutionary Party and imploded in about nine different - equally irrelevant - directions in the 80s when founder Gerry Healy was expelled for having serially abused women in the party for decades).

Followers of notable RCP member Tony Cliff (formerly the 4I's leader in Palestine) joined him in his new Socialist Review Group, devoted to Trotskyism but breaking from orthodoxy in favour of Cliff's theory of state capitalism that's silly even by Trotskyist standards that I don't think even the party itself really adheres to anymore. They changed their name to International Socialists in 1962, tried to appeal for left unity and got roundly ignored by everyone except a small Trotskyist group called Workers' Fight, which joined the IS, swelled their own ranks, tried to challenge the leadership and got thrown out again; they still cling onto existence as the Alliance for Workers' Liberty, whose existence I had completely forgotten until I saw a poster of theirs down my road and remembered I was in fact at the London Young Labour conference which banned them for refusing to properly investigate the repeated abuse of a teenage boy in their youth faction. The IS still tried to grow, but expelled what would become the aforementioned RCG in '72, expelled the faction that's now Workers Power in '74 (whom I have never heard of, which at least means I don't know of any awful shit they've done), tore themselves in half in '75 when Tony Cliff decided older workers were reformist and recruitment should focus on the youth, and in 1977 they renamed themselves the Socialist Workers Party. The SWP did do a few decent things, like form the Anti-Nazi League and organise Rock Against Racism, but to be honest those had a much bigger impact on the British punk scene than actual politics. Using charities and campaign groups to jump on bandwagons for shameless self-promotion is mostly what they're known for these days, along with making placards for any protest anywhere no matter how irrelevant they are to the party's platform; their membership and image among the left took a tremendous blow in 2014 after the Comrade Delta scandal, in which they were found to have covered up the National Secretary's repeated sexual abuse for years.

Followers of other notable RCP member Ted Grant joined him (after their expulsion from The Club) in his Revolutionary Socialist League, which believed in entryism into the Labour Party, and in 1965 it split with the 4I (because the 4I thought they were shit) to become Militant. They actually managed to take control of Labour's youth wing and successfully pushed the Party to commit to nationalising the country's major monopolies, but when Labour - on a platform of spending cuts and reformist liberal appeasement - lost the election to Thatcher in '79 they blamed it on the Communists and in December '82 they got blacklisted (which sounds awfully familiar). Took a while for that to sink in though, and Militant-affiliated members actually managed to take over Liverpool City Council through the mid-80s - they planned a massive amount of public works building, cancelling redundancies and other such things that sounded good but they really couldn't pay for, and tried to play bankruptcy chicken against Margaret Thatcher, which went as badly as you'd imagine and embarrassed them on the national stage (even if the people of Liverpool still supported them). Their last act was to help instigate the Poll Tax Riots in 1990, but that was one good deed to many for a Trotskyist group and they finally split in '91 - a majority decided they should finally sever ties with Labour and strike out on their own, while the minority insisted that entryism into the Labour Party really could net real national success if we just keep trying come on guys let's stay on the sinking ship history has taught us nothing!!!

The majority formed the Socialist Party, who have done nothing of note ever, and in 2013 they failed to adequately respond to sexual harassment within their ranks. In 2018 their international, the Committee for a Workers' International, experienced a split which it looks to me was over the old established leadership not getting with the times when it comes to women and LGBT+ people, and the majority went off to form the International Socialist Alternative, with the Socialist Alternative being its British branch; just last April the Irish section disaffiliated with the ISA because of its poor handling of abuse allegations against a leading member.

The minority stayed in Labour under the name Socialist Appeal, under the leadership of Ted Grant & Alan Woods, never really doing anything, and in 2021 Keir Starmer's left purge finally banned them, which was totally unrelated to their decision to finally strike out on their own this year as the Revolutionary Communist Party (yeah a different one). They're a money-grabbing newspaper-obsessed cult who've harboured abusers in five different countries, and to be honest I don't even see why they still exist now that they're no longer devoted to entryism considering that was the entire reason they split from the rest of Militant in the first place, they might as well reunify with the CWI or the ISA but far be it from me to expect insular Trotskyist control freaks to make sensible, practical political moves or to ever get the fuck over a split.

#uk politics #communism

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mariacallous · 7 months

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“How much evil we must do in order to do good,” the theologian Reinhold Niebuhr wrote in 1946. “This, I think, is a very succinct statement of the human situation.” Niebuhr was writing after one global war had forced the victors to do great evil to prevent the incalculably greater evil of a world ruled by its most aggressive regimes. He was witnessing the onset of another global conflict in which the United States would periodically transgress its own values in order to defend them. But the fundamental question Niebuhr raised—how liberal states can reconcile worthy ends with the unsavory means needed to attain them—is timeless. It is among the most vexing dilemmas facing the United States today.

U.S. President Joe Biden took office pledging to wage a fateful contest between democracy and autocracy. After Russia invaded Ukraine, he summoned like-minded nations to a struggle “between liberty and repression, between a rules-based order and one governed by brute force.” Biden’s team has indeed made big moves in its contest with China and Russia, strengthening solidarity among advanced democracies that want to protect freedom by keeping powerful tyrannies in check. But even before the war between Hamas and Israel presented its own thicket of problems, an administration that has emphasized the ideological nature of great-power rivalry was finding itself ensnared by a morally ambiguous world.

In Asia, Biden has bent over backward to woo a backsliding India, a communist Vietnam, and other not so liberal states. In Europe, wartime exigencies have muted concerns about creeping authoritarianism on NATO’s eastern and southern fronts. In the Middle East, Biden has concluded that Arab dictators are not pariahs but vital partners. Defending a threatened order involves reviving the free-world community. It also, apparently, entails buttressing an arc of imperfect democracies and outright autocracies across much of the globe.

Biden’s conflicted strategy reflects the realities of contemporary coalition building: when it comes to countering China and Russia, democratic alliances go only so far. Biden’s approach also reflects a deeper, more enduring tension. American interests are inextricably tied to American values: the United States typically enters into great-power competition because it fears mighty autocracies will otherwise make the world unsafe for democracy. But an age of conflict invariably becomes, to some degree, an age of amorality because the only way to protect a world fit for freedom is to court impure partners and engage in impure acts.

Expect more of this. If the stakes of today’s rivalries are as high as Biden claims, Washington will engage in some breathtakingly cynical behavior to keep its foes contained. Yet an ethos of pure expediency is fraught with dangers, from domestic disillusion to the loss of the moral asymmetry that has long amplified U.S. influence in global affairs. Strategy, for a liberal superpower, is the art of balancing power without subverting democratic purpose. The United States is about to rediscover just how hard that can be.

A DIRTY GAME

Biden has consistently been right about one thing: clashes between great powers are clashes of ideas and interests alike. In the seventeenth century, the Thirty Years’ War was fueled by doctrinal differences no less than by the struggle for European primacy. In the late eighteenth century, the politics of revolutionary France upheaved the geopolitics of the entire continent. World War II was a collision of rival political traditions—democracy and totalitarianism—as well as rival alliances. “This was no accidental war,” German Foreign Minister Joachim von Ribbentrop declared in 1940, “but a question of the determination of one system to destroy the other.” When great powers fight, they do so not just over land and glory. They fight over which ideas, which values, will chart humanity’s course.

In this sense, U.S. competition with China and Russia is the latest round in a long struggle over whether the world will be shaped by liberal democracies or their autocratic enemies. In World War I, World War II, and the Cold War, autocracies in Eurasia sought global primacy by achieving preeminence within that central landmass. Three times, the United States intervened, not just to ensure its security but also to preserve a balance of power that permitted the survival and expansion of liberalism—to “make the world safe for democracy,” in U.S. President Woodrow Wilson’s words. President Franklin Roosevelt made a similar point in 1939, saying, “There comes a time in the affairs of men when they must prepare to defend, not their homes alone, but the tenets of faith and humanity on which their churches, their governments, and their very civilization are founded.” Yet as Roosevelt understood, balancing power is a dirty game.

Western democracies prevailed in World War II only by helping an awful tyrant, Joseph Stalin, crush an even more awful foe, Adolf Hitler. They used tactics, such as fire-bombing and atomic-bombing enemy cities, that would have been abhorrent in less desperate times. The United States then waged the Cold War out of conviction, as President Harry Truman declared, that it was a conflict “between alternative ways of life”; the closest U.S. allies were fellow democracies that made up the Western world. Yet holding the line in a high-stakes struggle also involved some deeply questionable, even undemocratic, acts.

In a Third World convulsed by instability, the United States employed right-wing tyrants as proxies; it suppressed communist influence through coups, covert and overt interventions, and counterinsurgencies with staggering death tolls. To deter aggression along a global perimeter, the Pentagon relied on the threat of using nuclear weapons so destructive that their actual employment could serve no constructive end. To close the ring around the Soviet Union, Washington eventually partnered with another homicidal communist, the Chinese leader Mao Zedong. And to ease the politics of containment, U.S. officials sometimes exaggerated the Soviet threat or simply deceived the American people about policies carried out in their name.

Strategy involves setting priorities, and U.S. officials believed that lesser evils were needed to avoid greater ones, such as communism running riot in vital regions or democracies failing to find their strength and purpose before it was too late. The eventual payoff from the U.S. victory in the Cold War—a world safer from autocratic predation, and safer for human freedom, than ever before—suggests that they were, on balance, correct. Along the way, the fact that Washington was pursuing such a worthy objective, against such an unworthy opponent, provided a certain comfort with the conflict’s ethical ambiguities. As NSC-68, the influential strategy document Truman approved in 1950, put it (quoting Alexander Hamilton), “The means to be employed must be proportioned to the extent of the mischief.” When the West was facing a totalitarian enemy determined to remake humanity in its image, some pretty ugly means could, apparently, be justified.

That comfort wasn’t infinite, however, and the Cold War saw fierce fights over whether the United States was getting its priorities right. In the 1950s, hawks took Washington to task for not doing enough to roll back communism in Eastern Europe, with the Republican Party platform of 1952 deriding containment as “negative, futile, and immoral.” In the 1960s and 1970s, an avalanche of amorality—a bloody and misbegotten war in Vietnam, support for a coterie of nasty dictators, revelations of CIA assassination plots—convinced many liberal critics that the United States was betraying the values it claimed to defend. Meanwhile, the pursuit of détente with the Soviet Union, a strategy that deemphasized ideological confrontation in search of diplomatic stability, led some conservatives to allege that Washington was abandoning the moral high ground. Throughout the 1970s and after, these debates whipsawed U.S. policy. Even in this most Manichean of contests, relating strategy to morality was a continual challenge.

In fact, Cold War misdeeds gave rise to a complex of legal and administrative constraints—from prohibitions on political assassination to requirements to notify congressional committees about covert action—that mostly remain in place today. Since the Cold War, these restrictions have been complemented by curbs on aid to coup makers who topple elected governments and to military units that engage in gross violations of human rights. Americans clearly regretted some measures they had used to win the Cold War. The question is whether they can do without them as global rivalry heats up again.

IDEAS MATTER

Threats from autocratic enemies heighten ideological impulses in U.S. policy by underscoring the clash of ideas that often drives global tensions. Since taking office, Biden has defined the threat from U.S. rivals, particularly China, in starkly ideological terms.

The world has reached an “inflection point,” Biden has repeatedly declared. In March 2021, he suggested that future historians would be studying “the issue of who succeeded: autocracy or democracy.” At root, Biden has argued, U.S.-Chinese competition is a test of which model can better meet the demands of the modern era. And if China becomes the world’s preeminent power, U.S. officials fear, it will entrench autocracy in friendly countries while coercing democratic governments in hostile ones. Just witness how Beijing has used economic leverage to punish criticism of its policies by democratic societies from Australia to Norway. In making the system safe for illiberalism, a dominant China would make it unsafe for liberalism in places near and far.

Russia’s invasion of Ukraine reinforced Biden’s thesis. It offered a case study in autocratic aggression and atrocity and a warning that a world led by illiberal states would be lethally violent, not least for vulnerable democracies nearby. Coming weeks after Chinese President Xi Jinping and Russian President Vladimir Putin had sealed a “no limits” strategic partnership, the Ukraine invasion also raised the specter of a coordinated autocratic assault on the liberal international order. Ukraine, Biden explained, was the central front in a “larger fight for . . . essential democratic principles.” So the United States would rally the free world against “democracy’s mortal foes.”

The shock of the Ukraine war, combined with the steadying hand of U.S. leadership, produced an expanded transatlantic union of democracies. Sweden and Finland sought membership in NATO; the West supported Ukraine and inflicted heavy costs on Russia. The Biden administration also sought to confine China by weaving a web of democratic ties around the country. It has upgraded bilateral alliances with the likes of Japan and Australia. It has improved the Quad (the security and diplomatic dialogue with Australia, India, and Japan) and established AUKUS (a military partnership with Australia and the United Kingdom). And it has repurposed existing multilateral bodies, such as the G-7, to meet the peril from Beijing. There are even whispers of a “three plus one” coalition—Australia, Japan, the United States, plus Taiwan—that would cooperate to defend that frontline democracy from Chinese assault.

These ties transcend regional boundaries. Ukraine is getting aid from Asian democracies, such as South Korea, that understand that their security will suffer if the liberal order is fractured. Democracies from multiple continents have come together to confront China’s economic coercion, counter its military buildup, and constrict its access to high-end semiconductors. The principal problem for the United States is a loose alliance of revisionist powers pushing outward from the core of Eurasia. Biden’s answer is a cohering global coalition of democracies, pushing back from around the margins.

Today, those advanced democracies are more unified than at any time in decades. In this respect, Biden has aligned the essential goal of U.S. strategy, defending an imperiled liberal order, with the methods and partners used to pursue it. Yet across Eurasia’s three key regions, the messier realities of rivalry are raising Niebuhr’s question anew.

CONTROVERSIAL FRIENDS

Consider the situation in Europe. NATO is mostly an alliance of democracies. But holding that pact together during the Ukraine war has required Biden to downplay the illiberal tendencies of a Polish government that—until its electoral defeat in October—was systematically eroding checks and balances. Securing its northern flank, by welcoming Finland and Sweden, has involved diplomatic horse-trading with Turkey’s Recep Tayyip Erdogan, who, in addition to frequently undercutting U.S. interests, has been steering his country toward autocratic rule.

In Asia, the administration spent much of 2021 and 2022 carefully preserving U.S. ties to the Philippines, at the time led by Rodrigo Duterte, a man whose drug war had killed thousands. Biden has assiduously courted India as a bulwark against China, even though the government of Prime Minister Narendra Modi has curbed speech, harassed opposition leaders, fanned religious grievances, and allegedly killed dissidents abroad. And after visiting New Delhi in September 2023, Biden traveled to Hanoi to sign a “comprehensive strategic partnership” with Vietnam’s one-party regime. Once again, the United States is using some communists to contain others.

Then there is the Middle East, where Biden’s “free world” coalition is quite the motley crew. In 2020, Biden threatened to make Saudi Arabia a “pariah” over the murder of the journalist Jamal Khashoggi. By 2023, his administration—panicked by Chinese inroads and rising gas prices—was trying to make that country Washington’s newest treaty ally instead. That initiative, moreover, was part of a concept, inherited from the Trump administration, in which regional stability would rest on rapprochement between Arab autocracies and an Israeli government with its own illiberal tendencies, while Palestinian aspirations were mostly pushed to the side. Not surprisingly, then, human rights and political freedoms receded in relations with countries from Egypt to the United Arab Emirates. Biden also did little to halt the strangulation of democracy in Tunisia—just as he had decided, effectively, to abandon Afghanistan’s endangered democracy in 2021.

Indeed, if 2022 was a year of soaring rhetoric, 2023 was a year of awkward accommodation. References to the “battle between democracy and autocracy” became scarcer in Biden’s speeches, as the administration made big plays that defied that description of the world. Key human rights–related positions at the White House and the State Department sat vacant. The administration rolled back sanctions on Venezuela—an initiative described publicly as a bid to secure freer and fairer elections, but one that was mostly an effort to get an oppressive regime to stop exporting refugees and start exporting more oil. And when a junta toppled the elected government of Niger, U.S. officials waited for more than two months to call the coup a coup, for fear of triggering the cutoff of U.S. aid and thereby pushing the new regime into Moscow’s arms. Such compromises have always been part of foreign policy. But today, they testify to key dynamics U.S. officials must confront.

THE DECISIVE DECADE

First is the cruel math of Eurasian geopolitics. Advanced democracies possess a preponderance of power globally, but in every critical region, holding the frontline requires a more eclectic ensemble.

Poland has had its domestic problems; it is also the logistical linchpin of the coalition backing Ukraine. Turkey is politically illiberal and, often, unhelpful; nonetheless, it holds the intersection of two continents and two seas. In South and Southeast Asia, the primary barrier to Chinese hegemony is a line of less-than-ideal partners running from India to Indonesia. In the Middle East, a picky superpower will be a lonely superpower. Democratic solidarity is great, but geography is stubborn. Across Eurasia, Washington needs illiberal friends to confine its illiberal foes.

The ideological battlefield has also shifted in adverse ways. During the Cold War, anticommunism served as ideological glue between a democratic superpower and its autocratic allies, because the latter knew they were finished if the Soviet Union ever triumphed. Now, however, U.S. enemies feature a form of autocracy less existentially threatening to other nondemocracies: strongmen in the Persian Gulf, or in Hungary and Turkey, arguably have more in common with Xi and Putin than they do with Biden. The gap between “good” and “bad” authoritarians is narrower than it once was—which makes the United States work harder, and pay more, to keep illiberal partners imperfectly onside.

Desperate times also call for morally dexterous measures. When Washington faced no serious strategic challengers after the Cold War, it paid a smaller penalty for foregrounding its values. As the margin of safety shrinks, the tradeoffs between power and principle grow. Right now, war—or the threat of it—menaces East Asia, Europe, and the Middle East. Biden says the 2020s will be the “decisive decade” for the world. As Winston Churchill quipped in 1941, “If Hitler invaded Hell, I would at least make a favorable reference to the Devil in the House of Commons.” When threats are dire, democracies will do what it takes to rally coalitions and keep the enemy from breaking through. Thus, a central irony of Washington’s approach to competition is that the same challenges that activate its ideological energy make it harder to keep U.S. diplomacy pure.

So far, the moral compromises of U.S. policy today are modest compared with those of World War II or the Cold War, in part because the constraints on unsavory methods are stronger than they were when Hitler and Stalin stalked the earth. But rules and norms can change as a country’s circumstances do. So Biden and his successors may soon face a daunting reality: high-stakes rivalries carry countries, and leaders, to places they never sought to go.

When the Cold War started, few officials imagined that Washington would conduct covert interventions from Afghanistan to Angola. Just three years ago, hardly anyone predicted that the United States would soon fight a proxy war meant to bleed Putin’s army to death in Ukraine. As the present competitions intensify, the tactics used to wage them could become more extreme.

Washington could find itself covertly trying to tip the balance in elections in some crucial swing state if the alternative is seeing that country shift hard toward Moscow or Beijing. It could use coercion to keep Latin America’s military facilities and other critical infrastructure out of Chinese hands. And if the United States is already ambivalent about acknowledging coups in out-of-the-way countries, perhaps it would excuse far greater atrocities committed by a more important partner in a more important place.

Those who doubt that Washington will resort to dirty tricks have short memories and limited imaginations. If today’s competitions will truly shape the fate of humanity, why wouldn’t a vigilant superpower do almost anything to come out on top?

DON’T LOSE YOURSELF

There’s no reason to be unduly embarrassed about this. A country that lacks the self-confidence to defend its interests will lack the power to achieve any great purpose in global affairs. Put differently, the damage the United States does to its values by engaging dubious allies, and engaging in dubious behavior, is surely less than the damage that would be done if a hyperaggressive Russia or neototalitarian China spread its influence across Eurasia and beyond. As during the Cold War, the United States can eventually repay the moral debts it incurs in a lengthy struggle—if it successfully sustains a system in which democracy thrives because its fiercest enemies are suppressed.

It would be dangerous to adopt a pure end-justifies-the-means mentality, however, because there is always a point at which foul means corrupt fair ends. Even short of that, serial amorality will prove politically corrosive: a country whose population has rallied to defend its values as well as its interests will not forever support a strategy that seems to cast those values aside. And ultimately, the greatest flaw of such a strategy is that it forfeits a potent U.S. advantage.

During World War II, as the historian Richard Overy has argued, the Allied cause was widely seen to be more just and humane than the Axis cause, which is one reason the former alliance attracted so many more countries than the latter. In the Cold War, the sense that the United States stood, however imperfectly, for fundamental rights and liberties the Kremlin suppressed helped Washington appeal to other democratic societies—and even to dissidents within the Soviet bloc. The tactics of great-power competition must not obscure the central issue of that competition. If the world comes to see today’s rivalries as slugfests devoid of larger moral meaning, the United States will lose the asymmetry of legitimacy that has served it well.

This is not some hypothetical dilemma. Since October 2023, Biden has rightly framed the Israel-Hamas war as a struggle between a flawed democracy and a tyrannical enemy seeking its destruction. There is strong justification, moral and strategic, for backing a U.S. ally against a vicious proxy of a U.S. enemy, Iran. Moreover, there is no serious ethical comparison between a terrorist group that rapes, tortures, kidnaps, and kills civilians and a country that mostly tries, within the limits war imposes, to protect them.

Yet rightly or wrongly, large swaths of the global South view the war as a testament to American double standards: opposing occupation and appropriation of foreign territory by Russia but not by Israel, valuing the lives and liberties of some victims more than those of others. Russian and Chinese propagandists are amplifying these messages to drive a wedge between Washington and the developing world. This is why the Biden administration has tried, and sometimes struggled, to balance support for Israel with efforts to mitigate the harm the conflict brings—and why the war may presage renewed U.S. focus on the peace process with the Palestinians, as unpromising as that currently seems. The lesson here is that the merits of an issue may be disputed, but for a superpower that wears its values on its sleeve, the costs of perceivedhypocrisy are very real.

RULES FOR RIVALRY

Succeeding in this round of rivalry will thus require calibrating the moral compromises inherent in foreign policy by finding an ethos that is sufficiently ruthless and realistic at the same time. Although there is no precise formula for this—the appropriateness of any action depends on its context—some guiding principles can help.

First, morality is a compass, not a straitjacket. For political sustainability and strategic self-interest, American statecraft should point toward a world consistent with its values. But the United States cannot paralyze itself by trying to fully embody those values in every tactical decision. Nor—even at a moment when its own democracy faces internal threats—should it insist on purifying itself at home before exerting constructive influence abroad. If it does so, the system will be shaped by regimes that are more ruthless—and less shackled by their own imperfections.

The United States should also avoid the fallacy of the false alternative. It must evaluate choices, and partners, against the plausible possibilities, not against the utopian ideal. The realistic alternative to maintaining ties to a military regime in Africa may be watching as murderous Russian mercenaries fill the void. The realistic alternative to engaging Modi’s India may be seeing South Asia fall further under the shadow of a China that assiduously exports illiberalism. Similarly, proximity to a Saudi regime that carves up its critics is deeply uncomfortable. But the realistic alternative to Saudi Crown Prince Mohammed bin Salman is probably a regime that remains quite repressive—and is far less committed to empowering women, curbing religious zealots, and otherwise making the country a more open, tolerant place. In a world of lousy options, the crucial question is often: Lousy compared with what?

Another guiding principle: good things don’t all come at once. Cold War policymakers sometimes justified coup making and support for repressive regimes on grounds that preventing Third World countries from going communist then preserved the possibility that they might go democratic later. That logic was suspiciously convenient—and, in many cases, correct. Countries in Latin America and other developing regions did eventually experience political openings as they reached higher levels of development, and democratic values radiated outward from the West.

Today, unseemly bargains can sometimes lead to better outcomes. By not breaking the U.S.-Philippine alliance during Duterte’s drug war, Washington sustained the relationship until a more cooperative, less draconian government emerged. By staying close to a Polish government with some worrying tendencies, the United States bought time until, late last year, that country’s voters elected a coalition promising to strengthen its democratic institutions. The same argument could be made for staying engaged with other democracies where autocratic tendencies are pronounced but electoral mechanisms remain intact—Hungary, India, and Turkey, to name a few. More broadly, liberalism is most likely to flourish in a system led by a democracy. So simply forestalling the ascent of powerful autocracies may eventually help democratic values spread into once inhospitable places.

Similarly, the United States should remember that taking the broad view is as vital as taking the long view. Support for democracy and human rights is not an all-or-nothing proposition. As Biden’s statecraft has shown, transactional deals with dictators can complement a strategy that stresses democratic cooperation at its core. Honoring American values, moreover, is more than a matter of hectoring repressive regimes. A foreign policy that raises international living standards through trade, addresses global problems such as food insecurity, and holds the line against great-power war serves the cause of human dignity very well. A strategy that emphasizes such efforts may actually be more appealing to countries, including developing democracies from Brazil to Indonesia, that resist democracy-versus-autocracy framing because they don’t want any part of a Manichean fight.

Of course, these principles can seem like a recipe for rationalization—a way of excusing the grossest behavior by claiming it serves a greater cause. Another important principle, then, revives Hamilton’s dictum that the means must be proportioned to the mischief. The greater the compromise, the greater the payoff it provides—or the damage it avoids—must be.

By this standard, the case for cooperation with an India or a Poland is clear-cut. These countries are troubled but mostly admirable democracies that play critical roles in raging competitions. Until the world contains only liberal democracies, Washington can hardly avoid seeking blemished friends.

The United States should, however, be more cautious about courting countries that regularly engage in the very practices it deems most corrosive to the liberal order: systematic torture or murder of their people, coercion of their neighbors, or export of repression across borders, to name a few. A Saudi Arabia, for instance, that periodically engages in some of these practices is a troublesome partner. A Saudi Arabia that flagrantly and consistently commits such acts risks destroying the moral and diplomatic basis of its relationship with the United States. American officials should be more hesitant still to distort or destabilize the politics of other countries, especially other democracies, for strategic gain. If Washington is going to get back into the coup business in Latin America or Southeast Asia, the bad outcomes to be prevented must be truly severe—a major, potentially lasting shift in a key regional balance of power, perhaps—to justify policies so manifestly in tension with the causes the United States claims to defend.

Mitigating the harm to those causes means heeding a further principle: marginal improvement matters. Washington will not convince leaders in Turkey, the United Arab Emirates, or Vietnam to commit political suicide by abandoning their domestic model. But leverage works both ways in these relationships. Countries on the firing line need a superpower patron just as much as it needs them. U.S. officials can use that leverage to discourage extraterritorial repression, seek the release of political prisoners, make elections a bit freer and fairer, or otherwise obtain modest but meaningful changes. Doing so may be the price of keeping these relationships intact, by convincing proponents of human rights and democracy in Congress that the White House has not forgotten such issues altogether.

This relates to an additional principle: the United States must be scrupulously honest with itself. American officials need to recognize that illiberal allies will be selective or unreliable allies because their domestic models put them at odds with important norms of the liberal order—and because they tend to generate resentment that may eventually cause an explosion. In the same vein, the problem with laws that mandate aid cutoffs to coup plotters is that they encourage self-deception. In cases in which Washington fears the strategic fallout from a break in relations, U.S. officials are motivated to pretend that a coup has not occurred. The better approach, in line with reforms approved by Congress in December 2022, is a framework that allows presidents to waive such cutoffs on national security grounds—but forces them to acknowledge and justify that choice. The work of making moral tradeoffs in foreign policy begins with admitting those tradeoffs exist.

Some of these principles are in tension with others, which means their application in specific cases must always be a matter of judgment. But the issue of reconciling opposites relates to a final principle: soaring idealism and brutal realism can coexist. During the 1970s, moral debates ruptured the Cold War consensus. During the 1980s, U.S. President Ronald Reagan adequately repaired—but never fully restored—that consensus by combining flexibility of tactics with clarity of purpose.

Reagan supported awful dictators, murderous militaries, and thuggish “freedom fighters” in the Third World, sometimes through ploys—such as the Iran-contra scandal—that were dodgy or simply illegal. Yet he also backed democratic movements from Chile to South Korea; he paired rhetorical condemnations of the Kremlin with ringing affirmations of Western ideals. The takeaway is that rough measures may be more tolerable if they are part of a larger package that emphasizes, in word and deed, the values that must anchor the United States’ approach to the world. Some will see this as heightening the hypocrisy. In reality, it is the best way to preserve the balance—political, moral, and strategic—that a democratic superpower requires.

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lifeofresulullah · 5 months

Text

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

The State of the World and Humanity

It would be useful to know and to recognize the moral state of humanity and the world before the Master of the Universe (PBUH) was appointed as a prophet. Only then will we be able to understand how he saved the humanity from a social, political, religious, spiritual, intellectual darkness and perversion.

During the end of the sixth century of the Gregorian calendar…

This was an era in which disbelief, heresy, and immorality had descended over humanity with all of its might and were trying to suffocate humanity. The prominent and significant countries of that time were:

Byzantine, Persia, Egypt, India, Alexandria, Mesopotamia, China, etc.

In all of these countries;

A correct belief system did not exist

The people during that time suffered qualms of conscience, had gone mad (so to speak), were rampant, and did not know what they were doing.

They worshipped phenomena that took place in the universe and things that had been created by Allah. Humanity would prostrate before the stars, fire, as well as bone dry, lifeless rocks and idols while claiming they were “Gods!”.

Since souls and the conscience of humanity were buried in the deprivation and darkness of not having faith in Allah; nothing was considered to be the creation of the Divine power and the universe was considered to be meaningless, unnecessary, and pointless. Those poor individuals, who were devoid of faith, wisdom, and understanding, knew that a letter, a word, and a book could not come into being without a writer; however, they were writhing in the misery of accepting that the universe, which contains hundreds of thousands of mysteries and wisdoms, was without an owner and without reason.

In this deplorable state, the entire world was expecting and in need of a prophet who would reintroduce the belief in Tawhid, Allah’s existence and His oneness, and cleanse the heart of disbelief and depravity.

People had been divided into classes

Humanity had broken into several classes, such as the wealthy, the poor, the strong, and the weak; there was a great disconnection and gap between the community and the government officials. There was a considerable amount of tension among the classes.

Due to the tyranny and injustice that was committed by the higher social classes, the lower class resembled a barrel of gunpowder that was ready to explode at any minute. Let us take a glance at the state of Iran during that time as an example: “Like many primitive societies, the Iranians were completely separate from one another. The top three classes were entirely detached from the fourth caste, which was all the way at the bottom. The highest three classes consisted of the priests, judges, warriors and officials who were either called Magipads or Mobads since they were from the Magi Tribe; the farmers and artists constituted the fourth class”. The common people, who were the community, consisted of free city dwellers, slaves, and serfs. Their duty was to work in the fields or in the military without receiving any payments or rewards for their services. They were completely left to themselves and were stuck with insurmountable obstacles. They could not advance in their stations in any way; there was even no hope for them to become townspeople, although the latter openly benefited from their goods and property…”

The Eastern Roman Empire’s condition was even more deplorable. “Its society had been divided into many secondary classes. They were: 1) A class called Curule. They were landowners who were not enlisted in the military and could not get involved in any kind of trade. 2) Tributaries, just like their counterparts in Persia, included those who had no land of their own, those who paid poll taxes, and those were bound to guilds that passed by inheritance from fathers to sons. 3) The military class. As one writer said regarding this matter: “The farmers who cultivated the soil were nothing but tools that clothed and fed the king’s court.”

Finlay, who was an eminent historian on the Middle East, summarized the Eastern Roman Empire’s (Byzantine) miserable condition as follows: “History has probably not seen a community whose morals were as withered as that of the Greeks and Romans who lived in the period between Justinian’s death (528-565) and Muhammad’s birth, and who lacked as much self-control and virtue”.

The European community was in the ruthless hands of the aristocracy, the knights, and the clergy, and its condition was no different than that of a dumb animal. Those in power could purchase and sell the community’s constituents whenever they wanted and the latter did not have the right to object. Those who were sold practically became slaves. Even if they were not slaves in the fullest sense, those who did not have the power and strength to separate from their masters would eventually become servants. Nobody had the right not to like his master, nor did anybody possess the authority to choose him. However, there was this one condition: in some uncivilized countries, servants were able to go to another home by first paying their masters a sum for their freedom; this was considered to be a huge favor.

In summary, all countries other than the Arabian Peninsula had caste systems in which people had been divided into separate classes and looked at each other with enmity, hate, and brutality. This world, which was in a miserable state, was in need of a great prophet who would declare that humans were Allah’s most esteemed creatures, they had all descended from one father, and that they all had specific rights in the same proportion, like the right to freedom, and who would change feelings of hate and animosity into feelings of love, respect, and friendship. This situation called for and was in dire need of this Great Prophet.

Slavery was an official institution

Human beings are both reverend and honorable. However, appreciation of this fact is only possible with true belief.

The people of that age, whose hearts were deprived of faith’s glory, did not respect humans, were unaware that humans were the most reverend beings on the Earth, and were savage enough to sell and purchase their fellow beings.

Those unfortunate people who were labeled as slaves were being sold and purchased at auctions like ordinary merchandise. The masters were fully authorized to insult, torment, and make their slaves work however they wanted.

Humanity was in desperate need of someone who would end this savagery and ingratitude and was in need of a guide who would not withhold his light of compassion from anyone.

Sectarian fights persisted

The belief in the fallacious trinity had replaced the doctrine of Tawhid, the oneness of Allah, which Hazrat Isa (Jesus) had conveyed and preached.

The priests produced a completely different religion in place of what Hazrat Isa had taught.

Likewise, other countries, particularly the Eastern Roman Empire, were committing inconceivable acts of torture and tyranny in the name of religion. For example, historians mention how Phocas, the Patrician, poisoned himself in order to escape from being forcefully converted into Christianity.

Those who left the Mazdaism faith, which prevailed in Persia, or those who betrayed this religion were mercilessly executed. Scratching out the eyes, crucifixion, stoning, as well as starving and leaving someone to die thirsty were all standard death penalties.

While Confucianism and China had advanced in civilization, they were living their most chaotic days and were on the brink of collapsing just before the Sun of Bliss (PBUH) emerged. Civil wars did not cease and the society was at one another’s throats due to sectarian differences.

During the period of Islam’s emergence, Abyssinia was full of clashes that occurred between siblings.

Immorality Prevailed

Humanity, which was deprived of the modesty, fear, and virtue that come from faith, was committing all sorts of lewd behavior and had trampled over its dignity and honor by freely performing vulgar acts.

Gambling, alcohol, and immoral types of pleasure found their place among daily activities. Continuous killing, continuous acts of adultery, mugging, and raids almost swept away the blessed and divine significance from humanity.

Here is one example:

Morality had been completely wiped from the Byzantine Empire and had become so dead that the patriarch of Constantinople himself solemnized the marriage between the Emperor and the latter’s own niece.

To them, a woman was no different than a simple commodity that could be purchased and sold.

Yes, the end of sixth century A.D. was the century of such barbarism, unbelief, idolatry, ignorance and cruelty. All kinds of anarchy, blasphemy, various perverted belief systems and all kinds of debauchery were ruling the world in this century.

Humanity had probably never witnessed such perverseness, immorality, atrocity, and terror since its creation.

Humanity was devoid of a spiritual guide and was like the flowing water in an untamed river as it crashed into stones. With each crash, it lost a bit of its heart, soul, conscience, and honor. Every door that it knocked was shut on its face.

Humans had turned into beasts since they did not know who Allah, the Supreme Creator, was and had not found the essential path that He had drawn for them by means of His prophets. These wild beasts were ready to swallow someone at every minute and were smeared in blood; they caused the wind of anarchism and unrest to blow everywhere.

Humanity had become an orphan, the universe was mourning, and the Earth resembled a ring of sorrow. Everyone was considered an enemy by others, and everything was considered meaningless, soulless, and aimless.

Humanity’s sorrowful screams, which resulted from not having a true guide, were ringing in the skies; the universe, its smallest particles and the sun were crying together over humanity’s miserable condition.

The Sun of Bliss, with all of his glory, was meant to rise in the horizon of humanity so that humans could be happy. The universe’s smallest particle, its sun, its mountains, its stones, its animals, and its people would be saved from being considered insignificant, meaningless, and pointless. Everything would be known as a letter of Allah that was written and presented to be people so that they would draw lessons from them. Pure faith could take the place of disbelief, justice could replace tyranny, peace could replace uneasiness, knowledge could take the place of ignorance, and bliss could replace misery. All believers would be friends and siblings. The universe’s rage could turn into happiness. The stars could laugh and the atoms could whirl like dervishes. The sun, moon, ground, and sky could continue their mission lovingly and ardently.

Man should know that the real wisdom and purpose of his creation, his transfer from the darkness of non-existence to the realm of existence is to know God Almighty, to believe in Him and to worship Him. Thus, he will attain real peace and bliss.

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