“I distinguish religion from theism,”

Comments in The Story of God with Morgan Freeman (2016), Episode 2 : Apocalypse
Context: I think it's important just to distinguish between Islamism and Islam, a religion. What I mean by Islamism is the desire to impose any version of islam over society. Although ideology was sold to me as if it was the religion of Islam and that's what I adopted. I grew up facing a very, very severe form of violent racism, domestically within the UK. I'm talking hammer attacks, machete attacks by Neo-Nazi skinheads, thugs. On many occasions I had to watch as my friends were stabbed before my eyes as a 15 year old. I began seeing myself as separate from the rest of society and an islamist recruiter found me in that state as a young, angry teenager and it was very easy for that recruiter. I joined a group called Hizb ut-Tahrir and that's the group I spent 13 years of my leadership on. … It's the first islamist organization that was responsible for popularizing the notion of resurrecting a modern day theocratic caliphate, as we now see that ISIS has laid claim to. But, my former group, they were the first ones to popularize that term. I ended up in Egypt where I continued to recruit people to this cause. … I am still a Muslim, but I am now liberal. Now, when I was in prison and I was living with the Who's Who of the jihadist terrorist movements and islamist movements, we had a leader of the Muslim brotherhood. When I saw him I thought, "my God, if these guys ever came to power and declared a caliphate, it would be Hell on Earth." Of course, when ISIS eventually did declare the caliphate, that utopian dream that we all used to share has become that dystopic nightmare that we see now.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.20
Context: Consider in how many ways His knowledge is distinguished from ours according to all the teaching of every revealed religion. First, His knowledge is one, and yet embraces many different kinds of objects. Secondly, it is applied to things not in existence. Thirdly, it comprehends the infinite. Fourthly, it remains unchanged, though it comprises the knowledge of changeable things; whilst it seems that the knowledge of a thing that is to come into existence is different from the knowledge of the thing when it has come into existence; because there is the additional knowledge of its transition from a state of potentiality into that of reality. Fifthly, according to the teaching of our Law, God's knowledge of one of two eventualities does not determine it, however certain that knowledge may be concerning the future occurrence of the one eventuality.

Source: Irrational Man: A Study in Existential Philosophy (1958), Chapter Nine, Heidegger, p. 187

The Devil's Dictionary (1911)
Source: The Unabridged Devil's Dictionary

Freedom of expression - Secular Theocracy Versus Liberal Democracy (1998)
Context: So we are left with Mahatma Gandhi as the first and real prophet of sarva-dharma-samabhâva. (...) The explanations for [Gandhi's] pervert behaviour can be many... Whatever the explanation, the fact remains that he bound the Hindus hands and feet with the shackles of his sarva-dharma-samabhâva, and made them helpless in the face of Islamic gangsterism. At the same time, [Gandhi] gave full freedom to Muslims to deal with Hindus as they pleased. The record of what Muslim did under the leadership of the mullahs and the Muslim League exists in cold print. It never occurred to him to appeal to Muslims even once to practise sarva-dharma-samabhâva vis-à-vis Hinduism. That he thought was against their religion with which he could not interfere. The dope was meant only for Hindus. (...) The temptation to become the spokesman of all religions was irresistible for him, as for many Hindu gurus before and after. He ended by being the spokesmen of none, and made a mess of whatever religion he touched. He never evolved a criterion for distinguishing dharma from adharma.

Yet Another Effort, Frenchmen, If You Would Become Republicans
Philosophy in the Bedroom (1795)

Source: The God Delusion (2006), p. 40

Letter to William Short (31 October 1819), published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 12 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-12_Bk.pdf, pp. 141–142
1810s
Context: The greatest of all the reformers of the depraved religion of his own country, was Jesus of Nazareth. Abstracting what is really his from the rubbish in which it is buried, easily distinguished by its lustre from the dross of his biographers, and as separable from that as the diamond from the dunghill. … The establishment of the innocent and genuine character of this benevolent moralist, and the rescuing it from the imputation of imposture, which has resulted from artificial systems, [footnote: e. g. The immaculate conception of Jesus, his deification, the creation of the world by him, his miraculous powers, his resurrection and visible ascension, his corporeal presence in the Eucharist, the Trinity; original sin, atonement, regeneration, election, orders of Hierarchy, etc. —T. J. ] invented by ultra-Christian sects, unauthorized by a single word ever uttered by him, is a most desirable object, and one to which Priestley has successfully devoted his labors and learning. It would in time, it is to be hoped, effect a quiet euthanasia of the heresies of bigotry and fanaticism which have so long triumphed over human reason, and so generally and deeply afflicted mankind; but this work is to be begun by winnowing the grain from the chaff of the historians of his life.

Source: Just a Theory: Exploring the Nature of Science (2005), Chapter 3, “Words Scientists Don’t Use: At Least Not the Way You Do” (pp. 51-52)