Bill Warner's mathematical analysis of Islamic themes is of enormous service and to the point. He has identified politics, rather than faith or religion, to be the main preoccupation of Islam. I personally hope he has the time and resources to continue the mathematical analysis in other ways, i.e. illiteracy, birth rate, child mortality, crime, slavery, intellectual achievement, etc.

Dr. Samuel Johnson said, "A great many errors can be avoided by counting."

Swami Rama's Life
Rama Tirtha was born in Murariwala, Gujranwala district, in Punjab (now in Pakistan) on October 22, 1873. When he was a few days old his mother died, and he was raised by his elder brother Gossain Gurudas. After receiving his Masters degree in mathematics from Government College of Lahore, he became Professor of Mathematics at Forman Christian College in Lahore. A chance meeting with Swami Vivekananda in 1897 in Lahore inspired his later decision to take up the life of a sannyasi.
In the late 19th century, he became well known in Punjab for his speeches on worship of Krishna and later through lectures and essays on Advaita Vedanta. He eventually entered the monastic swami order in 1901, leaving his life as a math professor, husband, and father. A maharaja sponsored a trip by Rama Tirtha to Japan to teach Hinduism. From Japan he traveled in 1902 to the United States, where he spent two years lecturing on the essence of Hinduism and other religions, and a philosophy he called "practical Vedanta."
He frequently spoke about the inequities of the caste system in India and the importance of education for women and the poor, stating that, "Neglecting the education of women and children and the labouring classes is like cutting down the branches that are supporting us, nay, it is like striking a death-blow to the roots of the tree of nationality." Arguing that India needed educated young people-and not missionaries-he began an organization to aid Indian students in American universities.
Upon his return to India in 1904 he was received with great acclaim-large crowds thronged to his lectures. In 1906, weary of the adoration, he completely withdrew from public life and moved to the foothills of the Himalaya. There he prepared to write a book giving a systematic presentation on practical Vedanta, which was never finished. He died on October 17, 1906 on the day of Diwali-drowning while bathing in the Ganges.
Paramahansa Yogananda was a great admirer of Rama Tirtha, translating many of Rama Tirtha's poems into English, and putting some of them to music. One of Rama Tirtha's poems, titled "Marching Light", appeared in Yogananda's book of Hindu chants, Cosmic Chants as "Swami Ram Tirtha's Song".
Swami Ram Tirtha Mission Ashram is located at Kotal Goan Rajpur, near Dehradun in Uttarakhand, India where his teachings are practiced.
His Dialogue with Muslims
Swami Rama happened to be in Lucknow in 1905 when some Muslim Maulanas came to him to get enlightened on Hinduism and their own religion. What follows is a segment of Swami Rama's dialogue with them.
On their arrival they did Adabarz to which God-intoxicated Rama replied by Om. They wanted to know the meaning of Om. The truth was (he said) that a person can give to others only what he possesses and that Rama himself only possessed OM and that alone. That OM, which was Rama's sole possession, represented the non-duality of Vedanta. By pronouncing it properly the heart and mind are filled with peace, tranquility and bliss. You can feel the limitless ocean of power and energy within you. Rama then invited the Muslims to join him in chanting ‘om' three times, which they did and felt instant peace. Swami Rama went on to expound the special place of OM as a universal name of God, but the Muslims objected that they had never seen any mention of OM in their own holy scriptures and asked him (if what he said was true) whether he could quote any reference to OM in their Koran.
Rama replied gently: ‘Please listen to what is now being said. In the very beginning of your Koran, at the top, are three letters, alif (A), lam (L) and mim (M). Can any of you or any learned Mulawi of Islam explain what these three letters mean?' The Moslems replied that this was a secret which Allah had kept to himself. Swami Rama laughed heartily at this remark and said: ‘When God has revealed the entire Koran for the benefit of mankind, as the Muslims claim, it is very strange that he has kept its very heading a secret. No. It is not so. If you, the Muslims who put full faith in the Koran do not know the secret of the letters A, L, M, Rama will tell you what they signify. Alif, lam and mim are nothing but alif (A), wao (O) and mim (M), that is, AOM or OM.'
The Muslims objected that the letter L is not the same as the letter O, but Swami Rama pointed out to them that in Arabic grammar L is pronounced O when it falls between a vowel and a consonant, as in the names Shamsuddin, which is written Shamsaldin, or Nizamuddin, which is written Nizamaldin. The letter lam (L) becomes silent and gives the sound of the Arabic letter pesh (O or U). Therefore ALM is no secret; it is clearly and unambiguously OM and nothing but OM. It is Kufra, heretical or a sin, to blame God for keeping it a secret. Swami Rama went on to point out to them with great love that Islam literally means ‘religion of peace', but that instead of preaching love for God seated in the heart of each man and the brotherhood of all men, the so-called leaders of Islam, on account of their superficial knowledge or ignorance, had injected a spirit of hatred and alienation into the hearts of the ignorant Muslims. As a result, the history of the Muslims testified to the fact that thousands of non-Muslims had been butchered in wholesale massacres in the name of Islam. Instead of teaching mankind how to live in peace with others, Islam had earned a bad name for itself in world history by spreading its religion by tyranny, oppression and despotism. This was because of the selfishness, love of personal gain and narrow outlook of the Muslim autocrats, intoxicated with their own domination and conquest in the name of Islam. It was all due to the wrong interpretation of the words ‘Kufra' and ‘Kafir'.
Dear friends, [he said], the meaning of Kufra [sin or heresy] is to hide. What? To hide the truth or reality is Kufra, and he who hides the truth is Kafir [infidel]. But how does a Kafir hide the truth? He hides it behind the curtain of his Khudi or ego, which has its roots in selfishness. In other words the person who asserts his ego or selfishness as against truth is a Kafir. And what is this truth? Truth is that which remains the same, yesterday, today and forever. But truth or reality is only one. It is only God who is immortal, eternal and imperishable. Therefore the person who does not implement this truth in daily life and who instead lays stress on his ego or selfishness in his worldly dealings is as if hiding God, the truth, behind the curtain of his egoism. In other words, he remains unconcerned with God, as if there is no God for him. By such an attitude he commits Kufra and deserves to be called a Kafir.
It is very painful to note that the protagonists of Islam, due to their blind faith and bigotry, have brought a bad name to their simple and unostentatious religion, causing havoc and devastation in the world, on account of their misinterpretation and the wrong use of the words ‘Kufra' and ‘Kafir'. According to them, a non-Muslim is a Kafir, however God-intoxicated or truly religious-minded he may be. As such, it is said that a so-called Muslim has every right to do away with a non-Muslim, if the latter does not believe in the prophet Mohammed or the Koran...as if the non-Muslim had not been made by the same God. It is also said that a Muslim will be forgiven by God for his sins just because he is a formal Muslim. All this misbelief or blind faith is against the fundamental principle of Islam.
It is now for you to say how reasonable, just and fair it is to preach to the ignorant Muslim masses segregation in the name of Islam, which is obviously done for political reasons with vested interests. Religion, you will concede, teaches universal love, sympathy, fellow feeling, unity, etc., and not disunity or hatred. It is, therefore, most essential for all of us, Hindus, Muslims,
Swami Rama Tirtha was next asked about the Kalma, which may be called the Muslim creed. And he said that the original Kalma consisted simply of the phrase: ‘La Ilah Ill Illah', which means ‘there is nothing but Allah or God.' It expressed (said Swami Rama) that God is limitless. Nothing can limit his limitlessness. Nothing could be beyond God. He is everything, and everything is in him. The Koran also says that God is nearer to you than your own aorta. The interpretation of the Mulawis that it means ‘there is only one god' is not correct; it really means that there is nothing but one omnipresent God in this universe.
The present Kalma has two portions. The second part is ‘Mohammed Rasool Allah' meaning that ‘Mohammed is the prophet of God.' Swami Rama said to the Muslims: You may or may not agree with Rama, but it is generally felt that this portion has been added after the death of Mohammed Saheb... As you all know, Hazrat Mohammed Saheb was a very simple God-intoxicated person. He never liked ostentation and individual advertisement. He himself belonged wholly to God. And he had totally surrendered himself to him. He was all God's. Nothing of his was separate from God. As such, he could not have allowed during his life-time his individual name or identity to be added to the original Kalma, but emphasized ‘there is nothing but Allah.'
Then again, according to Islam, God is ‘Wahduhoo-La-Sharik', that is, he is one without any partner or sharer. How then could Hazrat Mohammed have allowed his name to be added to God, even as a friend or prophet, when God is all in all, when he is said to be limitless?... It therefore appears that the latter part of the Kalma has been added by his devotees and admirers out of their intense love for Mohammed Saheb after his death in order to perpetuate his memory, so long as Islam continues to flourish in this world.
The Muslims were impressed by Swami Rama Tirtha's exposition, but they said to him: Being a Sufi, the flight of your vision is high. Therefore you measure the life incidents of Hazrat Mohammed with the same yardstick. Our intellect may accept your version, but our hearts are reluctant to do so. As Muslims, we cannot go against what our forefathers have been telling us. You may call it blind faith, but Hazrat Mohammed deserves all our respect... You are a Sufi (Vedantin), and, as such, you may be entitled to say ‘Hamaost' (I am He). But we have not yet been able fully to define our relation with God, as his devotees. Will it not be a sin or Kufra for us to say ‘Anal hacq' (I am God) as the Sufis (Vedantins) do? We cannot even dare to change the present form of the Kalma.
To this Rama replies: The truth is that Rama, being a Vedantin, is convinced that there is nothing but God and that ‘I am God, as all others are.' The reality is only one. God is infinite. That which is infinite cannot be rendered finite by anything separate from him. He covers everything, and therefore it is not a sin to say: ‘I am God'; but it is certainly a great sin to reject the reality just to project yourself as separate from or other than God.
In discussions which he had with the Muslims over two days in 1905 the holy Paramahansa demonstrated clearly the truth of a portion of the message of Mohammed and its identity with the essential truth of Advaita Vedanta: ‘Sarvam Khalvidam Brahman' (Verily, all this world is nothing but a phenomenal creation of God the Absolute).