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 Topic: Islamic Intellectuals of 20th century

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  • Islamic Intellectuals of 20th century
     Reply #60 - October 24, 2013, 12:17 AM

    Real academic are the ones who conduct research and then have it peer reviewed.  An academic is not something anyone who has read a couple of books can call themselves.

    And unless you can point out any peer reviewed research done by Maududi I will stand by my point that he is not worthy of being considered a Scholar or acedmic

    No, peer reviewing (as we understand it today) is a western standard that didn't exist in the islamic world at the time. And I don't know about Maududi's political circumstances enough to comment, but Nasser's dictatorship wouldn't permit Qutb to get his work peer reviewed.

    Either way, what is to say that peer reviewing makes something more credible? We're talking about phenomenology here, not data ascertained from sense experience that corresponds to a phenomenological bedrock — we're talking about the bedrock itself.
  • Islamic Intellectuals of 20th century
     Reply #61 - November 20, 2013, 06:33 PM

    Islamic intellectual is an oxymoron !
  • Islamic Intellectuals of 20th century
     Reply #62 - April 28, 2014, 02:02 PM

    Given the nature of your work and the kind of reactions it inspires, have you received any threats?

    Ans :  When you write about religion, you know that you are writing about something people are very passionate about. So absolutely! I have been threatened by Jews, I have been threatened by Muslims, and I have been repeatedly threatened by Christians.

    Some of those threats have even been against my family. And of course that bothers me but I am aware and do understand that this is also part of consequences of the kind of work that I do. It doesn’t keep me from doing that work by any means.

     So absolutely! I have been threatened by Jews, I have been threatened by Muslims, and I have been repeatedly threatened by Christians...
    Says an Islamic intellectual,  So Let us see who THREATENED THAT  PROFESSOR..
    Professor Aslan joins UCR from the Center of Public Diplomacy at University of Southern California. He has Degrees in Religions from Harvard University, and the University of California, Santa Barbara, as well as a Masters in Fine Arts from the University of Iowa, where he was named the Truman Capote Fellow in Fiction. He is currently working on his Ph.D. at University of California, Santa Barbara. He is the author of the New York Times Bestseller, No god but God: The origins, Evolution, and the future of Islam which has been translated into half a dozen languages, short-listed for the Guardian (UK) First Book Award, and nominated for a PEN USA award for research Non-Fiction

     that is what he says at  ..

     So which Jew and which christian threatened him  and gave a TENURED PROFESSORSHIP AT  University of Southern California.??

    fools talk nonsense irrespective of their educational/cultural background..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #63 - April 28, 2014, 02:14 PM

    Incidentally you can freely download

     his book by clicking that pdf link

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #64 - May 05, 2014, 12:23 AM

    Sheikh Abdur Raheem McCarthy An Islamic Intellectual on  Egypt and the war against Islam -

    Abdur Raheem Green (born in 1962 as Anthony Vatswaf Galvin Green) is a British Muslim convert who is known in some Muslim communities for his work in Dawah, both in televised formal settings and informal contexts such as Hyde Park's Speakers Corner. He is a presenter on Peace TV. He is engaged in education and media work on Peace TV and is the chairman of iERA, the Islamic Education & Research Academy. Green has given talks overseas, including the Peace Conference held in Mumbai.

    Green was born in Dar es Salaam, Tanzania. His father was a colonial administrator in the British Empire and his mother is Polish. His father was agnostic and his mother a devout Roman Catholic. Green was raised in the Roman Catholic faith from a young age

    Green attended a Monastic Roman Catholic boarding school, St Martin's Ampleforth at Gilling Castle, and then Ampleforth College. When he was 11, his father took a job in Cairo, and so Abdur Raheem would travel to stay there during his school holidays. He studied history at the University of London, but did not complete his degree because of a growing disillusionment with what he regarded as the Eurocentric teaching of the British educational system. 

    Conversion to Islam

    At a young age, Green began to question his Roman Catholic upbringing. However, at the age of 19, he stated that he would "vigorously defend" the faith, even though he did not actually believe in it. He also practiced Buddhism for nearly three years, though never formally embraced it. In 1987, Green first became interested in Islam, picking up his first copy of the Qur'an. Green embraced Islam in 1988, and has been a Dawah practitioner ever since.

    Personal life

    Green has two wives, both British-born Muslims of Indian origin, and he has ten children. Whilst claiming two wives, Green was asked in the interview whether British law prohibits bigamy. Green responded:  "It does. Yet several Britishers are bigamists. But those who practise bigamy can protect the second marriage under the provisions of 'common law wives'. Under this children out of such marriages are legitimate and wives inherit property.

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #65 - May 07, 2014, 06:43 PM

    Sheikh Abdur Raheem McCarthy An Islamic Intellectual on  Egypt and the war against Islam

    I actually know him personally though he doesn't know I'm Atheist ofc!

    Ash'hadu An La Ilaha - I bare witness that there is no God.

  • Islamic Intellectuals of 20th century
     Reply #66 - June 06, 2014, 09:57 AM

    Another London Trained Islamic Intellectual Kashif Shahzada

    And to day he writes in to dawn on Neglected prayers
    THE mosque is full, and not an inch of space is available to set one’s foot inside. The main hall, the courtyard, the lawns, even the entrance and the footpaths are all occupied, making it difficult to squeeze in.

    This is a common scene a little after noon every Friday. To the observer it may seem that people are certainly not neglectful of their prayers, but in reality there is more to it than meets the eye.

    Stop anyone leaving the mosque and ask a few questions about what he just did, and all will be revealed. Just inquire as to the message of the khutba (sermon) he heard delivered in Arabic, and you will receive an excuse. Ask what instructions were given in the melodic recitation of the Quran by the imam, and you will receive an apology. Probe further and you are likely to hear an honest confession of complete ignorance.

    For many people prayer has become a mechanical routine of sorts — one which must be performed irrespective of whether one understands it. In the minds of many, the mere performance of the physical act results in some sort of an increase in spiritual score. But the language employed and the practical change are matters that remain largely unknown. If our worship is devoid of any intellectual stimulation, why then do we expect a miracle of transformation?
    Knowledge of the Quranic message is of great importance.

    For many, religion is not an intellectual choice, but what has been inherited from parents and retained for social conformance. To follow the crowd, than to be the odd man out, is therefore the tendency. The buck is also passed on to certain ‘experts’, thereby absolving oneself of individual responsibility to acquire knowledge. With the erroneous belief that religion is the purport of the religious and the world of the worldly, duality pervades the conscious through and through.

    Worship is restricted to the performance of religious rituals, while life is governed elsewhere by one’s own rules. Visits to the mosque thus become a religious duty, but places of work have nothing to do with revealed morality, it is thought.
    Such a mindset, though prevalent within many today, is condemned by the Quran. It clearly stipulates that believers should not divide life into two separate religious and non-religious compartments but should “...Enter into Islam completely. ...” (2:208). It clarifies that performing one’s prayers is an act of worship, but so is trade and commerce when conducted in line with God’s guidance (4:29).

    That salat is not the performance of a mindless ritual involving the utterance of mystical mantras but that an act of physical as well as psychological submission to God is manifest in the Quranic order to not approach prayers with a mind befogged.

    Therefore it is vital that believers also make efforts to understand the meaning of Quranic instructions rehearsed during prayers for only then can such instructions be carried out in life. Merely being in the row of those who pray does not grant one any special privilege, for even the munafiqeen (hypocrites) may be standing in the same row (4:142), yet are promised the deepest depths of hell (4:145).

    Genuine believers stand in prayer for the purpose of receiving Quranic guidance, and their full presence of mind is needed to understand and feel the instructions. They should be fully conscious of the divine directive to ‘give ear to the Quran and pay heed to obtain mercy’, so that their feelings are also touched by the messages they hear because they fully understand them, and “...whenever the Signs of (Allah) Most Gracious were recited to them, they would fall down in prostration [in] adoration and in tears” (19:58).

    On the other hand, during prayer, those who do not take revealed religion seriously are distracted in mind even in the midst of it.

    The Quran makes it abundantly clear to us that the comprehension of salat is what matters, along with the change it is supposed to bring about in our inner self. Real neglect of prayers is not restricted to missing their physical performance, but also to remaining ignorant of their meaning and thus to be devoid of the character change.

    This problem can only be resolved if Muslims make an effort to study the Quran as it ought to be studied, with a view to seek its guidance. For it is the Quran which is recited in the prayer. Sadly, many of us remain ceremoniously associated with the Holy Book to convey blessings to the deceased rather than receive practical instructions for the living, ignoring that it is meant “to warn whoever is alive. ...” (36:70).

    The writer is a freelance contributor with an interest in Islam.

     well I will read his expertise in Quran  to find out how this London trained MBA  turns in to expert of Quran by using few words here and there from  few selected verses of Quran such as   2:208; 4:29; 4:142; 4:145; 19:58; 36:70.,  but let me  show him how o read Quran and what is there in his selected verses and why/how  those verses were put together by the Quranic writers in that book in the next post..

    Kashif Shahzada is a consultant, researcher and trainer with a specialism in Islam and engagement with faith communities. Kashif   attended Birmingham City University, UK, where he gained the degrees of Master of Business Administration and Post graduate Diploma in Marketing. After completing continuous professional development, he was awarded the Chartered Marketer status by the Chartered Institute of Marketing.  While in the United Kingdom, he has held interfaith roles as Muslim Development Officer at LSC Faiths in Further Education Development Programme; Programme Resources Development Coordinator at the International Association of Religious Freedom, Oxford, and Muslim contributing member of  Birmingham Council of Faiths.

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #67 - February 05, 2015, 02:29 PM

    Well let me watch that Abdul Rahman Green ... Anthony Vatswaf Galvin Green

    That is a classic sound from cult follower.,  I am not saying Islam is cult .. any religion could become a cult and it all depends upon its followers,  the so-called faith heads that don't use their head..

    That is and unbelievable talk of another fool. BLAMING SOME SATAN for the cations and word of Muslims.,  Well I could say that for Quran itself., This is exactly the way a human brain acts who either follow cults or train people to follow cults..

    Off course Abdul Rahman Green is a GREAT GUY... but a  faith head     well let us watch him what he says right from the beginning of his conversion

    That is how a kid turns himself in to a nutcase

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #68 - March 22, 2015, 01:44 PM

     Hmm This thread gone to sleep so let me activate it  learn about  more ISLAMIC INTELLECTUAL OF 20th century. For today I casually picked up the name from that September 2014 UMC convention   United Muslim Convention

     That is annually held  in Birmingham.  I wonder any of LONDON CEMBERS attended that convention  or personally met the speakers??

      So the speakers/Islamic Intellectuals of that convention were.
    Taji Mustafa_UK  Taji Mustafa is an activist, writer and prolific speaker. He is an executive committee member of an Islamic political party He has been active in Muslim community affairs for the last 15 years and has lectured widely at seminars and conferences throughout the UK and abroad and has made numerous media appearances on Muslim community affairs, as well as editing a nationwide magazine. He is an IT professional with a degree from the University of North London. He is a regular commentator on Muslims' affairs on BBC, CNN, ITV, and Channel 4, among others. Following the Danish papers caricatures of Prophet Muhammad (peace and blessings be upon), he participated in a special TV debate (Channel 4 Dispatches) on the issue in which he articulately defended the Islamic perspective.  and this is Taji Mustafa_UK face book

    Shaykh Shady Asuleiman (Australia): Shaykh Shady was born in Australia to parents of Palestinian origin. After completing high school Shaykh Shady travelled to Pakistan where he obtained his ijazah and completed his Hifz. The Shaykh then travelled to Syria where he studied at numerous Islamic Institutions and at the hands of various scholars specialising in Arabic and Comparative Fiqh. He received numerous Ijazas in Fiqh, Hadith and other Islamic sciences. Upon the Shaykhs return to Australia he transformed the dawah scene setting up many prominent organisations. He is an extremely popular speaker and khateeb of Australia’s largest masjid.

    Hamza Andreas Tzortzis (UK): Hamzais a convert to Islam and an international public speaker, writer, lecturer,instructor and researcher. He is particularly interested in Islam, politics,western and Islamic thought. Hamza delivers workshops, seminars and courses onIslamic thought. He has debated prominent academics on a number of issuesranging from the “Existence to God” to “Morality”.

    Shaykh Dr Muhammed Al Ninowy (USA):  Shaykh Muhammad Al-Ninowy, a descendant of the Noble Prophet Muhammad (saw) from the family of Imam Husayn, began his study under his father, Sayyed Yahya, memorising the Glorious Qur'an and acquiring knowledge in many of the Islamic disciplines, including Aqeedah, Fiqh, Hadith and Ihsaan, with ijaazas (license to teach). His particular
    specialism is in the fields of Hadeeth and Tawheed. He attended Al-Azhar University, the Faculty of Usool-uddeen, the School of Hadith Sciences, where he studied under many scholars.

    Jalal Ibn Saeed Mohabbat (USA/UK):  Ustadh Jalal was raised in Houston, Texas andmoved to the UK in the late 90's where he is based and continues to carry on inthe field of da'wah. Jalal is a charismatic speaker who has appeared on anumber of international Islamic TV stations and has lectured throughout UK. Heis at the forefront of the 1Eid project.

    Shaykh Omar el Banna (Australia): Al Hikma is honoured to bring Shaykh Omar el Banna forhis first UK national tour. The much sought after shaykh possesses a Bachelorin Engineering from the American University in Egypt. He has also graduatedfrom the Shariah faculty at the prestigious Al Azahr University in Egypt. TheShaykh has travelled the world for over fifteen years inviting people to the pristineteachings of Islam and currently holds the position as Imam of Masjid Noor in Australia. His powerful and passionate speeches have helped countless people reconnect their hearts with their Creator.

    Shaykh Zahir Mahmood (UK):   Shaykh Zahir Mahmood is argubely one of the most popular Bristish based speakers renowned for his powerful and thought provoking speeches. The Shaykh was born in England and has gained licences to teach (Ijaazas) in many Islamic Sciences including Quran, Jurisprudence (Fiqh) and Traditions (Hadith) of The Prophet (saw) from various Shuyukh.

    Dr Shahrul Hussain al-azhari (UK):  Dr Shahrul Hussain initiated his studies within the UK and graduated from Darul Uloom Birmingham which is one of the oldest Islamic educational institutes within the UK. Dr Shahrul then furthered his studies in Egypt and graduated
    from the prestigious Al Azhar University. He specialised in Islamic Law and Jurisprudence. Furthermore, the Shaykh has a sanad (an unbroken chain of permission) in the tafseer (commentary) of Sahih Al Bukhari (a renowned book of hadith).

    Lauren Booth (UK) :   Lauren is a half-sisterof CherieBlair (wife of the former British Prime Minister Tony Blair) and the sixth daughter of the actor Tony Booth.   She is anEnglish broadcaster, journalist and pro-Palestinian activist.  Lauren was born and grew up in North London. She trained as an actress at the London Academyof Performing Arts spending several years touring Europe with various,regional, theatre companies. In 1997, she entered journalism. During her timeas a writer with the Mail on Sunday, she was sent to report on the 2005Palestinian elections.  In 2010 Lauren converted to Islam. Lauren Booth,currently tours the globe speaking about her ‘Journey to Islam,’..

    Those were the key note speakers/Islamic intellectuals of that Convention .. well let us learn a bit about then and their Islam One by One..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #69 - January 08, 2016, 04:49 PM

    Well on that first OP of this folder on this man
    Islamic Intellectuals of 20th century

    So let us learn from some of these well known Islamic intellectuals of 20th century. As usual the first guy that comes in to my mind as I am well versed with these people from Indian subcontinent is this man

    and the news blog today by  Nadeem puts out an hard hitting article in today's dwan with a heading  Reading Maududi in dystopia  .. let me put that here to get bit more of history of this Islamic intellectual.. a fool that ruined Islam without reading what it is..

    Abul Ala Maududi (d.1979), is considered to be one of the most influential Islamic scholars of the 20th century. He is praised for being a highly prolific and insightful intellectual and author who creatively contextualised the political role of Islam in the last century, and consequently gave birth to what became known as ‘Political Islam.’

    Simultaneously, his large body of work was also severely critiqued as being contradictory and for being an inspiration to those bent on committing violence in the name of faith.

    Interestingly, Maududi’s theories and commentaries received negative criticism not only from those on the left and liberal sides of the divide, but from some of his immediate religious contemporaries as well.

    Nevertheless, his thesis on the state, politics and Islam, managed to influence a number of movements within and outside of Pakistan.

    For example, the original ideologues of the Egyptian Muslim Brotherhood organisation (that eventually spread across the Arab world), were directly influenced by Maududi’s writings.

    Maududi’s writings also influenced the rise of ‘Islamic’ regimes in Sudan in the 1980s, and more importantly, the same writings were recycled by the Ziaul Haq dictatorship (1977-88), to indoctrinate the initial batches of Afghan insurgents (the ‘mujahideen’), fighting against Soviet troops stationed in Afghanistan.

    In the last century, the modern Islamic Utopia that Maududi was conceptualising had become the main motivation behind several political and ideological experiments in various Muslim countries.

    However, 21st century politics (in the Muslim world) is not according to the kind enthusiastic reception that Maududi’s ideas received in the second half of the 20th century.

    By the early 2000s, almost all experiments based on Maududi’s ideas seemed to have collapsed under their own weight. The imagined Utopia turned into a living dystopia, torn apart by mass level violence (perpetrated in the name of faith) and the gradual retardation of social and economic evolution in a number of Muslim countries, including Pakistan.

    This is ironic. Because when compared to the ultimate mindset that his ideas seemed to have ended up planting within various mainstream regimes and clandestine groups, Maududi himself sounds rather broad-minded.

    Born in 1903 in Aurangabad, India, Maududi’s intellectual evolution is a fascinating story of a man who, after facing bouts of existential crises, chose to interpret Islam as a political theory to address his own spiritual and ideological impasses.

    He did not come raging out of a madressah, swinging a fist at the vulgarities of the modern world. On the contrary, he was born into a family that had relations with the enlightened 19th century Muslim reformist and scholar, Sir Syed Ahmed Khan.

    Maududi received his early education at home through private tutors who taught him the Quran, Hadith, Arabic and Persian. At age 12, Maududi was sent to the Oriental High School whose curriculum had been arranged by famous Islamic scholar, Shibli Nomani.

    Maududi was studying at a college-level Islamic institution, the Darul Aloom, when he had to rush to Bhopal to look after his ailing father. In Bhopal, he befriended the rebellious Urdu poet and writer, Niaz Fatehpuri.

    Fatehpuri’s writings and poetry were highly critical of the orthodox Muslim clergy. This had left him fighting polemical battles with the ulema.

    Inspired by Fatehpuri, Maududi too decided to become a writer. In 1919, the then 17-year-old Maududi moved to Delhi, where for the first time he began to study the works of Sir Syed Ahmed Khan in full. This, in turn, led Maududi to study the major works of philosophy, sociology, history and politics authored by leading European thinkers and writers.

    In 1929, after resurfacing from his vigorous study of Western philosophical and political thought, Maududi published his first major book, Al-Jihad Fil-Islam. The book is largely a lament on the state of Muslim society in India and in it he attacked the British, modernist Muslims and the orthodox clergy for combining to keep Indian Muslims subdued and weak.

    Writing in flowing, rhetorical Urdu, Maududi criticised the Muslim clergy for keeping Muslims away from the study of Western philosophy and science. Maududi suggested that it were these that were at the heart of Western political and economic supremacy and needed to be studied so they could then be effectively dismantled and replaced by an ‘Islamic society’.

    In 1941 Maududi formed the Jamaat-i-Islami (JI). The outfit was shaped on the Leninist model of forming a ‘party of a select group of committed and knowledgeable vanguards’ who would attempt to grab state power through revolution.

    In an essay that was later republished (in 1980) in a compilation of his writings, Come let us Change This World, Maududi castigated the ulema for ‘being stuck in the past’ and thus halting the emergence of new research and thinking in the field of Islamic scholarship.

    He was equally critical of modernist Muslims (including Mohammad Ali Jinnah). In the same essay he lambasted them for understanding Islam through concepts constructed by the West and for believing that religion was a private matter.

    Though an opponent of Jinnah and the creation of Pakistan (because he theorised that an ‘Islamic State’ could not be enacted by ‘Westernised Muslims’), Maududi did migrate to the new Muslim-majority country once it came into being in 1947.

    In a string of books, mainly Khilafat-o-Malukiyat, Deen-i-Haq, Islamic Law and Constitution and Economic System of Islam, Maududi laid out his precepts of the modern-day ‘Islamic State’.

    He was adamant about the need to gain state power to impose his principles of an Islamic State, but cautioned that the society first needed to be Islamised from below (through evangelical action), for such a state to begin imposing Islamic Laws.

    In these books he was the first Islamic scholar to use the term ‘Islamic ideology’ (in a political context). The term was later rephrased as ‘Political Islam’ by the western scholarship on the subject.

    In 1977 when Maududi agreed to support the Ziaul Haq dictatorship, he was criticised for attempting to grab state power through a Machiavellian military dictator.

    Maududi’s decision sparked an intense critique of his ideas by the modernist Islamic scholar, Dr Fazal Rehman Malik. In his book, Islam and Modernity,
    Dr Malik described Maududi as a populist journalist, rather than a scholar. Malik suggested that Maududi’s writings were ‘shallow’ and crafted only to bag the attention of muddled young men craving for an imagined faith-driven Utopia.

    Maududi’s body of work is remarkable in its proficiency and creativity. And indeed, it is also contradictory. He used Western political concepts of the state to explain the modern idea of the Islamic State; and yet he accused modernist Muslims of understanding Islam through Western constructs. He saw no space for monarchies in Islam, yet was entirely uncritical of conservative Arab monarchies. He would often prefix the word Islam in front of various Western economic and political ideas — (Islamic-Economics, Islamic-Banking and Islamic-Constitution) — and yet he reacted aggressively towards the idea of ‘Islamic-Socialism’ that came from his leftist opponents in the 1960s.

    Writing in the Princeton Encyclopedia of Islamic Political Thought, Political Anthropologist, Professor Irfan Ahmed, suggested that there was not one Maududi, but many.
    He wrote that elements of Leninism, Hegel’s dualism, Jalaluddin Afghani’s Pan-Islamism and various other modern political theories can be found in Maududi’s thesis. Perhaps this is why Maududi’s ideas managed to appeal to various sections of the urban Muslim middle-classes; modern conservative Muslim movements; and all the way to the more anarchic and reactionary forces.

    But the question is, had Maududi been alive today, which one of the many Maududis would he have been most comfortable with in a Muslim world now crammed with raging dystopias?

    interesting recent history of Islam from subcontinent... well that is what Nadeem writes..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #70 - March 20, 2016, 04:09 PM

    I Think I am going to give Fatwa against Lawrence Krauss  talking to IDIOTS specially in Islam  about Islam 

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #71 - April 01, 2016, 06:41 PM

    So I often read what Islamic Intellectuals write in to news papers to educate Muslim/non-Muslim  folks about Islam .. one of them I read often is   Aijaz Zaka Syed who writes in to that New paper, He writes to days a bit of story of Islam with a heading  "Among the believers".. let me read that a bit here

     The last time I had visited the holy cities of Makkah and Madinah was more than 10 years ago. But it seems like yesterday, with the memories of my young children circumambulating the Kaaba and earnestly praying still fresh in mind. My son looked cute in his ihram (the two-piece unstitched cloth that pilgrims wear during Haj and Umrah rites). It’s a shame I couldn’t capture those memories of a lifetime on camera........

    .............. .... The next day we all left for Makkah early in the morning hoping to catch the Friday prayers. The first glimpse of the Kaaba,

    ..... the first house of worship built by Abraham — his progeny propounded the three great monotheistic faiths, Judaism, Christianity and Islam — and his son Ismail (Ishmael), is special, the moment when prayers are answered. ......

    ..........The awareness that this is where the noblest of prophets, from Abraham to Ismail and the last link of the chain, Prophet Muhammad, peace be upon them, worshipped bears down heavy on you. This is where Islam and its greats were born, faced existential struggles and eventually prevailed.
    This is where Abraham left his wife Hajrah (Hager) and baby Ismail after being ordained by Allah when there was nothing here--literally.  ...
    There was no shade and no vegetation in sight and not a drop to drink. Ismail’s anguished cries and hitting on the ground of his tiny heels brought forth Zamzam, the little stream that has flowed for thousands of years and continues to quench the thirst of millions of pilgrims each year and is one of Allah’s living miracles.

    This is where Ismail offered himself in sacrifice when Abraham was ordained to do so. The pilgrims and believers around the world celebrate the epic sacrifice of the patriarch and his son during Haj every year. This is where the Prophet, peace be upon him, after being hounded and persecuted for 10 long years, returned following the conquest of Makkah with a humility that remains unparalleled.  

    It is the same at the Masjid Nabawi in Madinah which became the center of the new faith after the Prophet migrated to Makkah. Within 13 years, Islam conquered the whole of Arabia and beyond, humbling powerful empires like Persia and Rome. This is the mosque from where the Prophet’s successors, the caliphs, ruled the world in utter simplicity.  

    In Madinah too the sea of humanity never seems to ebb. There is a distinct difference between Makkah and Madinah though. At the Grand Mosque, you are overwhelmed by the all-conquering majesty of God. On the other hand, Medina is the city of love and light, as the Arabic word Al Munawwara defines it.

    The fact that the Last Messenger lies resting here makes Masjid Nabawi truly special. No wonder the faithful get incredibly emotional, especially those from the subcontinent. The Saudi Police have a hard time controlling the surging crowds of Indians and Pakistanis.

    This is a world far removed from the maddening crowd of Daesh, Boko Haram and other abominations that claim to be the defenders of the faith although they are as different as chalk and cheese.
    ...............Islam remains the fastest growing religion on earth and is set to overtake Christianity with the largest number of followers. Yet it is perhaps the least understood of all, largely thanks to its own so-called followers............

    ..........Extremism has emerged as the greatest existential challenge to Muslim societies everywhere and a blemish on a faith that came as a blessing to all mankind and claims to have answers to all its problems. Those who came to serve and save humanity can never be the cause of its misery.................

    Aijaz Zaka Syed is a Gulf-based writer.

    Zaka Syed is born somewhere else in Indian subcontinent  but well settled in Dubai .. well there is more at the link. I just pasted only snippets here and there.,   that is what he writes on the story of early Islam., the only thing that is correct in that article is this
    "faithful get incredibly emotional, especially those from the subcontinent. The Saudi Police have a hard time controlling the surging crowds of Indians and Pakistanis."

    Indeed Aijaz Zaka Syed  right.,  it is hard and even impossible to control the surging crowds of emotional Indians and Pakistanis....Most of the emotional believers and faith heads use their heart  not the brain.. and that is the reason for those emotions.

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #72 - June 16, 2017, 12:07 PM

    So I was casually reading news of  today Kashif Shahzada wrote an article in Dawn with an attractive  heading A diverse world and  I was curious to read through., let me put some of his statements  from it here  
    "TOLERANCE is a special quality. It means getting along with people who are different from us. It is a vital trait for peaceful coexistence and to build cordial relations among people.

    Being tolerant requires from us to be patient, understanding and accepting of anything different. People are different from us in so many ways. Some hold different religious beliefs, others have different political beliefs.

    Some are of a different ethnicity, others of a different gender. There are different languages, different dresses, different cuisine, and different habits and aspirations.

    Being tolerant of people requires that we accept them as they are. "[/i

    Thus diversity has many facets and is a distinguishing feature of the human condition. Being tolerant of people requires acceptance. When we accept differences we are not worried or anxious about effacing them.

    We then realise that the world is not meant to be monolithic, and that diversity is something natural. We will identify with tolerant individuals if we exhibit the following signs:

    Embracing diversity: The world which we dwell in is diverse. This means that we accept the fact that there are people who are different from us. The moment we accept differences, and realise that diversity is a central feature of humanity, we find inner peace and contentment, because we are not seeking to obliterate that which is natural, nor are we looking down upon or dismissing people who are different from us in any way.

    Not retorting: At times we are faced with acerbic and bitter people whose toxic remarks goad us into giving a tit-for-tat reply. But being tolerant of their negativity and by ignoring their hurtful remarks we are able to maintain our composure, not lose our cool and handle difficult situations tactfully.

    Forgiving mistakes: People make mistakes all the time. Being tolerant means forgiving people for their misdemeanours and not nitpicking constantly.

    Worrying about ourselves: We have a very short time on this earth. It would be no exaggeration to suggest that the years of our entire life can be counted on our fingertips.

    This being the case, it would be sheer folly to spend a significant proportion of our time on trivial matters. Instead of worrying about the salvation of others, our focus should be our own self because ultimately we won’t be questioned about the deeds of anyone except our own.

    Respecting people’s rights: To deliberately infringe on people’s rights means we do not have any regard for their humanity. A sign of our tolerant character is our respect for the rights of individuals.

    Demonstrating tolerance within the family: Tolerance can be cemented in an individual at home. The home is the place where one learns to be tolerant, for intolerance too is picked up from the home and family. The views and attitudes that parents pass on to their children shape the latter’s personality.

    The child also learns from the relationship of his father and mother. If they are not tolerant of one another and are constantly arguing, the child will do the same. Once he walks out of his home, he will have the same mindset as that of his parents.

    He will see people as his adversaries just as he saw the constant acrimony between his parents. Therefore, it is vital that family life be stable and serene so that parents do not pass on intolerant attitudes to their children.

    ALL THAT IS GOOD SWEET AND  WONDERFUL comes  the poblems

    Learning tolerance from Quranic examples: Tolerance is a central theme in Islam’s holy texts. God’s chosen emissaries were told that tolerance was a key character trait that enabled one to qualify as a righteous individual.

     No...No... Nooooooo  ..proof is in pudding  .. the pudding  that is cooked for the past 1400 years after the death that FIRST PREACHER OF ISLAM  is full  of bad smell.. and you can smell it in Quran and lot more in hadith dear Kashif Shahzada

    It was revealed to the Messenger (PBUH) that everyone is responsible for his own conduct and is answerable to God on his own; therefore if people are not receptive to the message then he should not despair. Under no circumstances are people to be compelled to follow the course of righteousness. And his job was only to deliver the message, while it rested on God to hold the people to account.

     Rubbish .. what all  you are showing  there with your story is  SELECTIVE READING AND COGNITIVE DISSONANCE
    This standard is in stark contrast to the holier-than-thou mindset that prevails in many who think that they are on some sort of a divine mission to compel the people towards ‘righteousness’.

    They think that their version of morality should be enforced, even upon those who wish to follow an alternative course.

    Well you seem not to understand they ..THE BIG BEARDED HEROES OF ISLAM too reading it from Quran and getting that from sunah .,what you are doing is HIDING DIRT UNDER THE FLYING CARPET

    This is not what is instructed in the Quran. The Quranic mandate is about one’s willing acceptance of its injunctions. Only that belief will bear fruit, which is accepted by one’s own volition and not because of pressure.

    Belief that is forced is futile and invalid because it does not motivate us to action

    You are wrong.,  you nether read Quran nor sunnah or Islamic history.. Shahzada.,  If you read all that then either you are lying or you think rest  of the world is fools that they just believe whatever you  say ..  these earlier tubes from you such as

    Islam is the only way to God
     Islam has been completed and perfected by God
     tells me you are indeed an intellectual Islam Preacher

    and that above tube tells  me you have serious COGNITIVE DISSONANCE   as well as weight problem....  

    stop eating too much of that  that   fat laced Korma

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #73 - July 28, 2017, 04:58 PM

    Defining religion  writes   Amin Valliani

    Well he is prolific writer and he says he is an educationist with an interest in religion.  let us read how he defines religion..

    RELIGION has remained a living topic in almost all ages. Many have discussed religion in different ways; some have even made religion a topic of acrimonious debate.
    Karl Marx has declared religion to be the opium of the people. He mentioned this while writing a Critique on Hegel’s Philosophy of Right published in Paris in February 1844.

    As a result of his writing, some Europeans developed misconceptions about religion while others confined it to special occasions such as childbirth, marriage, death etc. Marx’s work also inspired the foundation of many communist regimes in the 20th century where religious practices were discouraged officially until these regimes ended in the 1990s.

    In the Western concept of modernity, religion has been marked as primitive, backward, obsolete and incompatible with the progressive style of modern life. The motto has been: no religion, no doctrine, no creed and no restricted way of life. History is replete with examples of people negating or rejecting religion while others have manipulated religious teachings.

    Religion is an inner state.

    In the past, wars have been fought, women degraded, children sacrificed and people enslaved, declared infidel, imprisoned, exiled or killed in the name of religion.

    Sometimes wrong and strange interpretations of religion have become the cause of fatalism, intolerance, fanaticism, superstition, internal bickering, isolation from society and even suicide. In April this year, multiple murders reportedly committed by a shrine custodian and his accomplices in Sargodha presented a potent if disturbing example of how religion is wrongly used in society, raising questions about the efficacy of religious beliefs.

    A desire for political power and money has lured many to use religion as a tool of earning thus abusing, misusing and misinterpreting religious teachings. Many individuals have constructed religious theories to suit their wishes. Sometimes religion is used by despotic rulers for authoritarian purposes, forcing people into undue submission. In 1492, when King Ferdinand established his rule in Spain, he considered himself the champion of the Christian faith, expelling Jews from Spain and forcing Muslims’ conversion to Christianity.

    At times, the so-called religious leaders and scholars empowered the states, rulers, warriors and politicians etc to carry on with their brutalities while the true leaders who abstained were treated badly. For example, in the last stages of Umayyad rule, Ibn Habaireh, the governor of Iraq, offered Imam Abu Hanifa the office of chief justice which he declined. On his refusal, he was subjected to ill treatment.

    Again in the Abbasid era, the caliph Abu Jaffer Mansoor called him to Baghdad and offered him the post of chief qazi which Abu Hanifa similarly declined. Therefore, he was put in detention where he ultimately died in 767 AD.

    Oppressive rulers have given their narratives and counter-narratives about religious teachings, forcing people to toe the state line in the name of religion. Many rulers have used religion to legitimise their acts of gaining power. Muslim kings and sultans claimed to govern people with divine sanction. They declared themselves Zil Allah (the shadow of Allah) on earth in order to pursue their self-interest.

    Seventy years of Pakistan’s history also bear witness to the use and misuse of religion. Certain business houses, traders, soothsayers and mystics have also made religion a tool of exploitation while some others have used religion to fulfil their desire of overcoming their enemies.

    In spite of all this, religion is a vital force that guides people’s lives towards the truth. It is as relevant today as ever before. The ultimate goal of every religion is to explain the purpose of human life to make it meaningful. Religion basically is an inner state which propels one to seek the meaning of life. Life’s journey starts with birth and ends with death, it is not meaningless. True religion helps us to understand the meaning of life through reflection. It helps us build character, manage crises, confront malignant influences and change the course of life socially and spiritually.

    It inspires us towards goodness and equality of all human beings before the Ultimate Being. Without religion,
    a human is like an animal having no purpose or goal in life.

    In its essence, religion is simple. Abraham Lincoln, the 16th US president said that “...when I do good, I feel good, when I do bad, I feel bad. That’s my religion”. It requires people to do good, create peace and harmony on earth and feel accountable before the Creator for all commissions and omissions. It is something spontaneous in human nature.
    Allah has created humankind as per His nature which is based on pure religion (deen al-khalis). The Holy Quran warns: “O you who believe! Take not for friends and protectors those who take your religion for a mockery or sport. ...” (5:57)


    well there is too much on the plate but these words of  Amin Valliani
    Without religion,   a human is like an animal having no purpose or goal in life
     ....Amin Valliani

    ha!.. . .....without fucking faiths, that come from the  stupid books written by cave dwellers  some 2000 years ago a human in 21st century is like an animal having no purpose or no goal in life.....

    And he ends  that with bit of sweet pie from Quran   the verse 5:57.,


    anyways., I am certain  Mr.  Amin Valliani  has NOT read that whole chapter 5 nor he understood  why that verse was allegedly revealed and its context ..  Of course that is what I expect from fucking stupid faith heads .. Although as a person he is a good  man.,    Oh well that is what faiths  do to good people..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Islamic Intellectuals of 20th century
     Reply #74 - December 31, 2017, 08:38 PM

    It is unfortunate ,  fools  who covert into Islam act as  intellectuals of Islam in 21st century  when we have  all the Islamic scriptures online ...  

    ..........Just read them, use your brain ....
    and  be your own Imam and be your own prophet  
    and be your own teacher of Islam.....

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
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