This text comprises excerpts from a lecture or sermon, likely delivered by a Muslim speaker in India. The speaker discusses the history of Islam in India, contrasting the early, pure form of Islam with later influences and political divisions. He examines the impact of British colonialism and the subsequent partition of India, exploring the resulting tensions between Hindus and Muslims. Furthermore, the speaker contemplates the current state of Islam in India and advocates for a revival of its core principles, emphasizing social justice and a renewed focus on dawah (inviting others to Islam). Finally, he addresses misconceptions about Islam and offers a perspective on the relationship between Islam and other faiths.

Islamic Thought in South Asia: A Study Guide

Quiz

Instructions: Answer the following questions in 2-3 sentences each.

1. What does the speaker mean by referring to “Bar Azam Pak Hind?”
2. According to the speaker, what was unique about the Islam brought to Sindh by Muhammad Ibn Qasim?
3. How did the speaker characterize the role of Sufism in the spread of Islam in India?
4. According to the speaker, what was the major shift in Muslim leadership following the Khilafat Rashitha?
5. What was the key policy of the British that impacted the relationship between Hindus and Muslims?
6. How did the speaker portray Sir Syed Ahmad Khan’s approach to British rule?
7. What is the significance of Allama Iqbal’s 1930 sermon in Allahabad according to the speaker?
8. What is meant by the “social engineering program” of the United Nations in this text?
9. Why does the speaker criticize the concept of secularism?
10. How does the speaker view the method of Muhammad Salla Sallam as a model for revolutionary change?

Quiz Answer Key

1. “Bar Azam Pak Hind” is a reference to the Indian subcontinent, emphasizing its vastness (“Bar Azam” meaning continent) and the speaker’s desired vision of a “pure” (Pak) India. It is a term used to describe the geographical and historical space they are discussing.
2. The Islam brought by Muhammad Ibn Qasim was characterized as “pure Arabic Islam” with a strong influence of “badwit and Arabiyat.” It was not yet divided into sects and was free from Greek philosophy.
3. The speaker views Sufism as important for the spread of Islam, noting its emphasis on the “oneness of existence” and its art, making it a significant aspect of the Islamic faith in the area.
4. The speaker states that after the Khilafat Rashitha, Muslim political leadership became divided into tribal assets and religious leadership divided into scholars and Sufis. This shift resulted in power being derived from strength rather than religious authority.
5. The British policy of “divide and rule” exacerbated conflict between Muslims and Hindus, preventing them from uniting against British rule. It played into existing tensions.
6. The speaker portrays Sir Syed Ahmad Khan as advocating for Muslims to learn English and acquire scientific knowledge while assuring the British that the 1857 uprising was not a Muslim problem.
7. Allama Iqbal’s 1930 sermon in Allahabad is seen as a turning point, where he strengthened the idea of Muslims as a separate community and envisioned the possibility of a separate Muslim state, preceding the 1940 proposal for Partition.
8. The “social engineering program” is critiqued as a United Nations initiative promoting a secular, interest-based economy, and a system that rejects religious and moral values. It includes ideas of gender equality, promotion of homosexuality, and dissolving traditional family structures, all seen as damaging to Islamic principles.
9. The speaker criticizes secularism as incompatible with Islam, viewing it as a form of kufr (disbelief) that places political, social, and economic systems outside religious guidelines. It allows for actions like legalizing homosexuality, which are deemed contradictory to Islamic values.
10. The speaker believes that Muhammad’s method of working through faith and community, his revolutionary approach, and the way his life serves as a comprehensive map for change is the ultimate model to emulate. It is a model that prioritizes spiritual, social, political, and economic transformation.

Essay Questions

Instructions: Develop a well-structured essay for each of the following prompts.

1. Analyze the speaker’s view on the historical development of Islam in India, focusing on the key turning points and influences he identifies. Consider the speaker’s characterization of pre-colonial and colonial era Islam and how these have affected the Indian subcontinent today.
2. Discuss the speaker’s critique of secularism and his vision for an ideal Islamic state. How does he define an Islamic state, and what role does he foresee for religious minorities within it? What is the alternative that the speaker posits?
3. Evaluate the speaker’s perspective on the relationship between Islam and modernity, especially in the context of his discussion of British colonial rule and its aftermath. Consider what role western ideals should play in Muslim communities according to the speaker.
4. Compare and contrast the speaker’s view of the role of leadership in Islam with his analysis of the historical Muslim leadership. What qualities and characteristics does he advocate for? What have been the failings of Muslim leadership in the past according to the speaker?
5. Explore the speaker’s vision for the future of Islam in South Asia, focusing on the strategies he proposes for social, political, and spiritual renewal. How does the speaker frame the current state of Islam?

Glossary of Key Terms

Ajam: A term used by the Arabs for non-Arabs, often referring to Persians or non-Arab Muslims. In the context, it refers to areas beyond Arabia, including the Indian subcontinent, where the speaker is describing the transmission of Islamic faith.

Bar Azam: A term meaning ‘great continent’, used to describe the Indian subcontinent, particularly when discussing historical and cultural contexts.

Badwit: Refers to the nomadic, tribal culture and lifestyle of the Bedouin Arabs, often associated with simplicity, purity, and strong communal bonds.

Arabiyat: Refers to Arab culture, language, and traditions, particularly in the context of early Islam.

Khilafat Rashitha: Refers to the era of the first four caliphs (Abu Bakr, Umar, Uthman, and Ali) following the death of Prophet Muhammad, considered a golden age of Islamic governance.

Shudhi: A Hindu purification movement aimed at reconverting people who had converted to other religions back to Hinduism.

Tabligh: Refers to the practice of calling or inviting others to Islam, emphasizing spiritual and moral reformation.

Ulama: Refers to the class of Muslim scholars and religious leaders who are regarded as custodians of Islamic law and tradition.

Sufism: A mystical branch of Islam that focuses on direct experience and spiritual communion with God, often through practices such as meditation and devotional music.

Tawheed: The Islamic concept of the oneness of God, a core tenet of the faith, it also represents the unity of God’s power and sovereignty in Islam.

Kufr: In Islam, it refers to disbelief in God, and can also indicate actions or beliefs that contradict the principles of Islam.

Dajjal: An evil figure in Islamic eschatology who will appear before the end of the world, a deceiver who will lead people astray.

Jizya: A tax traditionally imposed on non-Muslims living in an Islamic state, sometimes used for protection.

Uswa Kamil: Refers to the perfect example of the Prophet Muhammad as a model for all Muslims.

Seera: The biography of the Prophet Muhammad, serving as a source for understanding his life, teachings, and practices, particularly for how one can live a life aligned with God’s will.

Mawra Materialism: This means “beyond materialism”. In this sense, it refers to a realm of existence that is beyond the physical and tangible world, typically encompassing spiritual or metaphysical concepts.

Social Engineering Program: A term used by the speaker in this text to describe the United Nations’ initiatives, which he views as a secular and globally imposed program to alter social structures in a way that is detrimental to traditional family structures, religious values, and community norms.

Mahram: A male relative with whom a Muslim woman is not permitted to marry and is required by Islamic law to travel with.

A Critical Analysis of Islamic History and Reform

Okay, here is a detailed briefing document reviewing the main themes and important ideas from the provided text excerpts.

Briefing Document: Analysis of Excerpts

Date: October 26, 2023

Subject: Analysis of Key Themes and Ideas in Provided Text Excerpts

Introduction:

This briefing document analyzes a complex and wide-ranging series of excerpts. The content appears to be a transcription of a speech or lecture, potentially given to a Muslim audience in Pakistan or India. The speaker discusses a wide range of historical, religious, and political issues, frequently referencing Islamic history, philosophy, and contemporary challenges facing the Muslim community. The speaker’s perspective is deeply rooted in Islamic tradition but is also critical of many aspects of modern society and some historical interpretations of Islam. The overall tone is passionate, occasionally polemical, and often seeks to inspire a renewed commitment to a specific vision of Islam.

Main Themes and Ideas:

1. Critique of the Current State of Islam:

• Loss of Authentic Islamic Practice: The speaker laments the deviation of contemporary Muslims from what he views as true Islamic principles. He criticizes the focus on ritual and luxurious mosques over substantive political and social action, stating, “I have brought mosques and made them luxurious, okay But what else is there except Islam? The political aspect of Islam Where is Nizam the Messiah of Islam Where is Nizam?”. He also sees modern interpretations as a “deception” (Dajjal). He criticizes the adoption of Western social practices and norms, calling secularism “Kufr” (disbelief), and a rejection of the divine.
• Political Division and Weakness: He argues that the Muslim community has become divided, weak, and lacking in true leadership: “The political party of Muslims got divided into three branches That leadership is based on tribal assets…This religious leadership was divided into two parts”. He points to the decline of the Caliphate and its replacement by self-serving political power structures. He sees current states as being built on “interest-based” economies, and riddled with shame and obscenity.
• Internal Division: The speaker suggests that the various sects and groups within Islam are preventing progress, mirroring some critiques of the Muslim community made by outside observers and those within.

1. Historical Analysis of Islam in India/South Asia:

• Early Islam in the Region: The speaker traces the historical arrival and development of Islam in the Indian subcontinent, starting with the “pure Arabic Islam” brought by Muhammad ibn Qasim. He notes this early Islam was non-sectarian.
• Influence of Sufism and Hanafi School: He acknowledges the role of Sufism and the Hanafi school of jurisprudence in the subsequent development of Islam in the region, and that those from Central Asia who were part of Turkic tribes were the most influential in shaping the first generations of the Islamic community.
• Impact of Colonialism: He analyzes the impact of British colonialism on Muslims, arguing that they were suppressed, while Hindus were elevated. He states that “The British must have come here and usurped the rule What is worse than Muslims is that Hindus Even kings and emperors But in other areas there were Muslim rulers”. The speaker argues that the British used a “divide and rule” strategy to keep both Muslims and Hindus fighting one another, and specifically, that the British encouraged a Western education among Hindus while stifling the Muslims.
• Critique of Hindu History and Culture: The speaker sees a decline in Hindu culture because of the influx of Muslims, yet notes a time when Ashoka and Chandragupta Maurya’s era was ‘glorious’. He asserts that he has seen “many times” “the tomb of Tahzeeb Hijazi” in Sicily.
• Partition: The speaker sees the partition of India as a mixed blessing, in that it allowed for the creation of Pakistan, yet also resulted in the massive violence and transfer of populations that ensued. He says that Pakistan has a right to exist and that, “Allah wanted to give us a chance to see what does this do”.

1. Call for Islamic Revival and Reform:

• Emphasis on the Seerah (Life of the Prophet Muhammad): The speaker argues that the true path to reform lies in emulating the life of the Prophet Muhammad. He insists on a return to the ways of the Prophet for the revitalization of Islamic practice.
• Rejection of Secularism and Western Values: The speaker is very critical of secularism, modern social values and Western political systems. He argues that these are incompatible with true Islam, that they lead to social breakdown and moral decay.
• Social Justice as a Core Principle: He stresses the importance of social justice as a central tenet of Islam, advocating for a system that provides for the poor and challenges the excesses of wealth and power.
• Call to Action: The speaker urges his audience to actively work for a revival of Islam, to serve the Muslim community, and to invite others to the faith, but he cautions against engaging in “democracy” or terrorism as methods of change.
• Focus on Inner Transformation: The speaker calls for deep personal reflection, study of the Quran and personal purification as a basis for social change. He says that the path of “true revolution” is only afforded by following the “Seera of Mohammed”.

1. Interfaith Relations

• Recognition of Shared Spiritual Principles: There is a belief in common foundations between Hindu and Islamic spirituality and religion. The speaker calls for the highlighting of similarities, but also the understanding that there are fundamental differences as well, and these should be understood in an honest way.
• Critique of Past Mistakes: The speaker argues that Muslims have failed to understand the minds and belief structures of the people they seek to invite to Islam. The speaker also criticizes the ‘Shudhi’ movement, and that this was a basis for establishing the Tablighi Jamaat.
• Secularism as an Impediment: The speaker does not see secularism as a method of resolving or understanding any of these problems, and even calls it “Kufr”, seeing it as a threat to the foundation of Islam.

1. Specific Points of Concern:

• The Role of Women: The speaker touches on the issue of women in Islam, critiquing aspects of modern feminist movements and arguing for a view of women within an Islamic legal framework. This is not developed in great detail, but it is implied that Western notions of equality between the sexes is seen as problematic by the speaker.
• The issue of Photography and Television: The speaker discusses the issue of photography, drawing on the hadiths that relate to image making and how these hadiths were interpreted by contemporary scholars and how those interpretations may or may not apply in the present day.
• The Nature of Jizya: The speaker describes the specific rights of non-Muslims in an Islamic state, where they would be a “protected minority” that is separate from the Muslim community, and would not be part of the Legislative Assembly.
• The Importance of Arabic: The speaker argues that the Arabic language is the best way to experience and understand the Quran.

Quotes of Note:

• “Hindus were going from Lanka to Arabia Exploit will destroy our civilization In what bonds are you binding us?” – This shows his concern about the historical interactions between Hindus and Muslims.
• “By harping on Islam, where does Islam bring you anything?” – This shows a critique of superficial Islamic practice.
• “The continent of continents is called Bar Azam Ko Bar Azam Continent So it comes down from Azam Azim this is very great India is very great Pako Hind today we will call it Pako Hind earlier it It was a great Hindustan, this is a wrong word for us.” This is an example of his view on the history of the Indian subcontinent, and his preference for certain terminology.
• “If one becomes a slave then even a small island can be destroyed” – Speaks to a more generalized belief in strength and independence.
• “The call of Islam did not reach here A few people have become Muslims” – Highlighting that the ‘prophethood’ and message of Islam did not reach India.
• “This was the first verse of Islam by Bar Azim land But after that Islam came 300 years later and now it has come” – Showing the various waves of Islam coming into India, and the changes in practice that came along with it.
• “This Islam was pure Arabic Islam…The sect was neither Hanafi nor Maliki nor Shaaf nor Hanbali” – A statement concerning the origins of Islam in India and that it was free of later interpretations at first.
• “The British followed the divide and rule policy… It is obvious that our feet will be uprooted” – A critique of British colonial policy.
• “Allah wanted to give us a chance to see what does this do” – The Partition was an expression of the will of God.
• “Secularism should be a Kufr from the spirit of Islam” – Expressing his strong rejection of secularism.
• “It’s been 57 years since we took over the country by chanting Islam Islam Islam Islam where is islam” – This highlights the lack of Islamic practice he sees in society.
• “We have forgotten the purpose for which we were tortured” – Speaks to the idea that many Muslims have forgotten their purpose and divine mission.
• “The one who was a street preacher was leading the army if yes then medicine of evolution can be Deduce only the only source I want you to no what is the medji of true revolution the Only Source I Seera Mohammed” – Emphasizing the importance of the life of the prophet Muhammad.
• “There is not even a single country that is spared from this…This universe is above the power of Allah The curtain has come down and we are worshiping this universe” – Showing the speaker’s belief in the current global situation as the work of Dajjal.
• “The method of muhammad sallallahu al Wasallam that is the must we have to follow” – This emphasizes the importance of adherence to the Prophet’s example.
• “The system of nakedness and obscenity is prevailing and which is now called social engineering Program under the United Nations Organization” – Showing a great distrust of international organizations and that modern moral values are a direct consequence of the programs of these organizations.

Conclusion:

These excerpts present a complex and critical view of the state of Islam, particularly in South Asia. The speaker blends historical analysis with religious zeal to call for a significant revitalization of the faith, calling for a return to the life of the Prophet as a blueprint for social and political life, while also rejecting what he sees as corrupt secular and capitalist systems. The speaker sees current problems as a departure from the ‘original’ Islamic message and practice, and that only by returning to the faith as intended, can these problems be solved. He also sees a great opportunity for Islam to spread in India and around the world, and that it is important to take advantage of it and do the work that must be done to achieve it. He stresses the importance of social justice and transformation, while also noting that an Islamic system has a place for non-Muslims who may live in such a system. He is a strong advocate for a fundamental change to the political, social and economic systems that are in place, arguing that they are not working and are fundamentally flawed. This document provides a framework for understanding his core arguments.

Islamic Thought and the Future of the Subcontinent

FAQ on Islamic Thought and History in India/Pakistan

1. What is the significance of the idea of “Bar Azim Pak Hind” (Greater Pure India/Pakistan) in the text, and how does it relate to Islam’s historical presence in the region?

The term “Bar Azim Pak Hind” refers to a vision of a unified, pure, and historically significant region encompassing the Indian subcontinent and surrounding areas. The text argues that this region, initially “Hindustan,” was once a great land but became corrupted. The arrival of Islam, starting with Muhammad ibn Qasim, is seen as the first step in its purification, bringing a simple, pure form of Islam. Subsequent Islamic influences, including Sufism, and Turkish rulers, further shaped the region. However, the text suggests that the region has not fully realized its potential as a center of Islamic faith and governance, implying a need for a return to purer Islamic ideals. The creation of Pakistan is also discussed as an event which has both positive and negative consequences.

2. How does the text characterize the different phases of Islam’s arrival and development in the Indian subcontinent, and what are the key differences between them?

The text outlines distinct phases:

• First Phase: The arrival of Muhammad ibn Qasim in Sindh, bringing a pure Arabic form of Islam. This phase was characterized by its simplicity and lack of sectarian divisions, though it was impacted by local traditions. It was also short-lived and was marked by the death of Bin Qasim at a young age.
• Second Phase: A later arrival 300 years after the first, marked by the development of Hanafi Fiqh, Sufism, and the rise of Turkic Muslim dynasties. This phase was associated with Islamic dominance but also had sectarian divisions.
• Third Phase: The advent of Muslim rulers like Shahabuddin Ghauri, further solidifying Muslim rule in parts of India, particularly in areas that make up present-day Pakistan. This brought sectarian divisions in the form of Sunni and Shia identities.
• British Colonial Period: The text also describes the British colonial period and how Muslim power was suppressed while Hindus were given more access to opportunities in education and career paths.

The key differences are in the nature of Islamic influence (purely Arabic vs. more developed Sufi and sectarian interpretations), the groups that promoted Islam (Arab conquerors vs. Turkish rulers), and the subsequent changes to the local political and cultural landscape.

3. What role do figures like Allama Iqbal and Sir Syed Ahmed Khan play in the narrative, and what are their perspectives on Muslim identity and the future of Islam in India?

Allama Iqbal is portrayed as a visionary poet and thinker who reinvigorated the Muslim community with his powerful verses. He is credited with envisioning a separate Muslim state (which later manifested as Pakistan), emphasizing a distinct Muslim identity rooted in Islamic principles and culture. He challenged Western civilization and called for a return to the values and glory of Islam. He saw a need for the separation of Muslims in the subcontinent as a way of preserving Islam and culture.

Sir Syed Ahmed Khan is depicted as a pragmatist who encouraged Muslims to embrace modern education, particularly English and Western sciences, to improve their status in colonial India. He also argued that the 1857 revolt was not solely a Muslim issue, thus trying to bridge the gap between the British and Indian Muslims. His advocacy for Muslim progress within the context of British rule contrasted with the more nationalist tone of Iqbal and others.

4. How does the text describe the relationship between Hindus and Muslims in India, and what factors contributed to the tensions between them?

The text describes a complex and often fraught relationship, with long periods of Muslim rule being followed by British dominance. Some key factors that contributed to tension include:

• Historical power dynamics: The text mentions a lingering resentment among some Hindus for the previous Muslim rule, fueled by the perception of oppression under certain Muslim rulers.
• British policies: The British policy of “divide and rule” is presented as a major contributor to creating further divisions between Hindus and Muslims, playing on their existing historical tensions.
• Fear of cultural and religious domination: Muslims, as a minority, are depicted as fearing cultural and religious assimilation by the Hindu majority, with concerns about the loss of their identity and traditions, hence resulting in movements like the Tablighi Jamaat as a response to attempts to bring them back into the Hindu fold.
• Political representation: Disagreements over political representation, specifically around the need for separate electorates for Muslims and ultimately the creation of a separate state of Pakistan, are also emphasized.

5. What are the arguments presented in the text regarding the creation of Pakistan and its intended purpose?

The creation of Pakistan is presented as a complex event. Some arguments include:

• A destiny ordained by Allah: There is the idea that Allah wanted the Muslims of the subcontinent to have their own chance to practice and establish Islam, hence Pakistan came to be.
• A response to the fear of Hindu domination: Pakistan is also seen as the outcome of the fear that Muslims in India would be reduced to second-class citizens under Hindu rule. The fear of cultural and religious annihilation, and the desire to preserve their unique identity as Muslims is a driving factor.
• A safeguard for the subcontinent: Pakistan was also envisioned as a barrier against Communism and the spread of its atheistic ideology, preventing its spread into India.
• A means of positive action: Instead of a fear-based movement based on negative emotions, the movement was to be viewed as a positive one with the opportunity for Muslims to become a positive and righteous influence in the world.
• A failed experiment: Though initially viewed as a positive development, the text also questions how successful Pakistan is at achieving it’s objectives.

6. According to the text, what are the problems with secularism and the modern political and economic systems and why are they incompatible with Islam?

The text presents a strong critique of secularism and modern systems:

• Rejection of Sharia: Secularism is seen as a form of “Kufr” (disbelief) because it separates religion from political, social, and economic life. It rejects the authority of religious law (Sharia) in governing society, which according to the text, should be the central point of all life.
• Moral decay: The text links modern systems of social engineering under the UN, including LGBTQ+ rights, gender equality, with societal decline, moral degradation, and a departure from Islamic norms of family and marriage.
• Capitalism and Interest: The text also criticizes the modern capitalist system, especially the concept of interest, arguing that it leads to economic injustice and is against Islamic principles.
• Disregard for the Divine: It argues that modern systems are focused on the material world and have drawn people away from God and spiritual values, promoting a system of “Dajjal” (deception and materialism) that dominates the world.

7. What does the text propose as the path forward for Muslims in both Muslim-majority and minority contexts?

The text suggests a revolutionary path forward based on:

• Return to the Seerah (Life of the Prophet): The most important source of guidance is the life of Prophet Muhammad as it demonstrates both his spiritual and political role, as opposed to the various historical revolutions that only affected one area of life.
• A Revolutionary Movement: Emphasis is placed on a non-violent revolution that focuses on social justice and the implementation of Islamic principles.
• Deep understanding of the Quran: Muslims are urged to immerse themselves in the Quran, understand it deeply in Arabic, and build a strong foundation of faith.
• Engagement with the “Other”: The text encourages Muslims to engage with non-Muslim scriptures to understand the shared principles, thus facilitating communication.
• Rejection of secularism: The system must be overthrown and replaced by the Islamic system of life.
• Focus on community service: Muslims are called to prioritize the community’s needs, education, and social justice. They are to become more outward facing and invite others to Islam.
• Rejection of elections: Muslims are not to take part in elections, as they are part of a corrupt system.

8. How does the text address the rights and status of non-Muslims in an Islamic state?

The text outlines a specific vision for the rights and status of non-Muslims:

• Protected Minority: Non-Muslims will be a protected minority with religious freedom, and protection by the state.
• Freedom of Religion: They will be allowed to practice their religions and beliefs, and worship as they like with the full protection of the state.
• Personal Laws: Non-Muslims will have full authority over their personal laws, including marriage, divorce, and inheritance.
• Limited Legislative Roles: Non-Muslims will have separate assemblies to address their issues but will not be involved in the legislative process that draws from the Quran and Sunnah, as it is an exclusive process for Muslims.
• Exempt from Military Service: Non-Muslims will not be obligated to serve in the military, but could be called upon if Muslims deem it necessary. They would be required to pay a “Jizya” tax in place of Zakat.

These are the main themes and ideas that are emphasized in the source.

The Global Spread of Islam

The sources discuss the spread of Islam in various contexts, highlighting different periods, methods, and impacts. Here’s an overview:

• Early Spread in the Indian Subcontinent: Islam’s initial arrival in the Indian subcontinent is attributed to Muhammad ibn Qasim in Sindh, around the area of present-day Pakistan [1]. This early Islam was described as “pure Arabic Islam” and not yet divided by different schools of thought [1]. It is noted that this initial wave was followed by a 300-year period before another major expansion [2].
• Later Expansion and Influences: After the initial spread, Islam in the region was influenced by the development of Hanafi, Maliki, Shafi’i, and Hanbali schools of thought [2]. Sufism also became a significant factor, emphasizing the “oneness of existence” [2]. The spread was furthered by Turkic tribes and slave dynasties [2]. This later wave of Islam is associated with the rule of figures like Shahabuddin Gauri [3].
• Geographic Differences in Islam: The text notes that Islam spread differently through the northern and southern parts of India [4]. In the north, the influence of the sword and Sufis is mentioned, while the south saw a more peaceful spread through Arab traders [4]. The text suggests that this led to different characters in the personalities of Muslims from those regions [4].
• Islam’s Spread beyond India: The text also refers to Islam’s expansion beyond India to other regions, such as Indonesia and Malaysia, primarily through traders. In those places, Islam is described as having spread more easily due to a lack of a strong pre-existing culture or philosophy [4]. The text mentions the Arabian expansion through three routes – east towards India, west towards Africa, and straight towards the north where the expansion was limited [4]. In Africa, it is noted that Arabic culture and language took hold where there was a “cultural vacuum,” unlike in Iran where Persian culture and language influenced Islam [4].
• Factors Influencing the Spread: The text suggests various factors influencing the spread of Islam, including:
• Military Conquest: Early expansion through figures like Muhammad ibn Qasim [1].
• Trade: The role of Arab traders in spreading Islam, particularly in South India and Southeast Asia [4].
• Sufism: The mystical aspect of Islam and its emphasis on the oneness of existence as a factor [2].
• Political Power: The establishment of Muslim rule by Turkic and slave dynasties [2].
• Cultural Factors: The filling of “cultural vacuums” in regions where pre-existing cultural or philosophical traditions were not strong [4].
• Reaction to Colonialism: The British suppression of Muslims and the divide-and-rule policy led to a rise in Muslim identity [5, 6].
• Internal Divisions and Sectarianism: The text also discusses how Islam’s spread led to the emergence of different sects, such as Shia and Sunni, which caused “heavy losses” [3]. It also notes the presence of Hanafi, Maliki, Shafi’i, and Hanbali schools of thought [2]. The text mentions the conflict between different Muslim groups as a problem [7].
• Modern Challenges and Debates: The sources discuss how, in modern times, Muslims are grappling with the concept of the Islamic state versus secularism [8, 9]. There are references to the challenges of maintaining Islamic identity in a globalized world [10]. The text also mentions the differences between the “spirit of Islam” and the political systems in Muslim-majority countries, such as Pakistan [9].

The sources highlight the complex and multifaceted history of Islam’s spread, shaped by a combination of military, economic, cultural, and religious factors. They also underscore the internal divisions and contemporary challenges facing the Muslim world.

The Islamic State: Ideal and Reality

The sources discuss the concept of an Islamic state, its historical manifestations, and its relevance in the modern world. Here’s a breakdown of the key points:

• Ideal vs. Reality: The sources emphasize a significant difference between the ideal of an Islamic state and the reality of Muslim-majority countries today [1]. It is noted that many Muslim communities around the world are “pure non Islam” and that there is a difference between a Muslim community and an Islamic state [1]. The text points out that there is no pure Islamic state in the world [1]. The sources suggest that many Muslim-majority countries are actually governed by secular systems [2].
• Historical Caliphate: The text references the historical caliphate as an example of an Islamic government, particularly the period of the Khilafat Rashitha, characterized by the leadership of a caliph and the presence of scholars [3]. However, the text also points out that after this period, the political leadership in Islam became divided and based on tribal assets and power [4]. The source emphasizes that in the past, Islamic leadership was rooted in the concept of Tauheed, or the oneness of God, but that has since been replaced by a sense of domination [3].
• Sharia Law and Governance: The sources note that an Islamic state’s legal and political framework is based on the Quran and the Sunnah (the teachings and practices of the Prophet Muhammad) [5]. The text emphasizes that those who do not believe in the Quran or the Prophet would not be part of the highest levels of policy making in an Islamic state [5].
• Non-Muslims in an Islamic State: The sources address the status of non-Muslims in an Islamic state, stating that they would be a protected minority with religious freedom and their own personal laws [6]. However, they would not be considered equal citizens, nor would they participate in the main legislative assembly where laws are based on the Quran [5, 6]. Non-Muslims would also be required to pay a tax called Jizya, in exchange for protection by the state [5]. It is argued that the concept of Jizya is often misunderstood and has been historically abused; it is actually a form of tax paid in exchange for the protection that the Islamic state provides [5].
• Rejection of Secularism: The sources suggest that secularism is incompatible with Islam. Secular systems are criticized as being interest-based, shameless, and focused on obscenity, which is considered as part of a social engineering program promoted by the United Nations [2, 7]. Secularism is viewed as a form of “kufr” (disbelief) because it separates religion from the political, social, and economic spheres [7].
• Modern Challenges: The sources highlight a tension between the ideal Islamic state and the modern world, where many Muslim-majority countries have adopted secular systems. It suggests that Muslims often prioritize the social aspects of Islam (like mosques and rituals) over the political and economic aspects [8]. There’s a call to view Islam not just as a religion but as a revolutionary force that can transform the existing systems [8]. The source also notes that current political systems, which are based on elections, are not part of the Islamic system, and therefore, Muslims should not participate in them [9].
• The Role of the Ulama: The sources also mention the role of the Ulama (religious scholars) in guiding an Islamic state. However, it criticizes the current state of religious leadership, suggesting that it has become divided and ineffective [4, 10].
• The Ummah: The source also speaks of the concept of the “Ummah,” which is the global Muslim community. It says the Ummah is not just a community but rather a gathering of people with a purpose [11]. The text suggests that this Ummah, irrespective of national boundaries, should work to change the current global system, by orienting themselves towards revolution [11].

In summary, the sources present a complex picture of the Islamic state, highlighting the tension between its historical ideal and the realities of the modern world, the criticisms of secular systems, and the status of non-Muslims in such a state. The sources suggest that many in the Muslim world currently face the challenge of defining and pursuing an Islamic state in contemporary context.

Hindu-Muslim Relations in the Indian Subcontinent

The sources provide a detailed account of Hindu-Muslim relations, particularly within the context of the Indian subcontinent, emphasizing historical tensions, cultural interactions, and the impact of political and social factors. Here’s a breakdown of the key points:

• Historical Conflicts and Rule: The sources indicate that there have been conflicts between Hindus and Muslims in the region, with the text noting that Muslims ruled over Hindus for hundreds of years [1]. This period of Muslim rule is a point of contention and resentment for some Hindus, who feel that they were suppressed during that time [2]. However, the sources also acknowledge that not all Muslim rulers were bad, but that some were “lecherous” [1]. The sources also note that Hindus had a period of glory under rulers like Ashoka and Chandragupta Maurya [2]. The arrival of Muslims is seen as a disruption to that, and it is stated that “the harvest of a thousand years is over” [2].
• Cultural Interactions and Influences: Despite conflicts, there has been cultural exchange between Hindus and Muslims. The text mentions that Hindus learned Persian during the Muslim era and used it as a court language [2]. The sources suggest that the study of English, which began during the British colonial period, created new opportunities for both Hindus and Muslims [2].
• British Colonialism and “Divide and Rule”: The British policy of “divide and rule” exacerbated tensions between Hindus and Muslims [1]. The British are accused of suppressing Muslims, while simultaneously elevating Hindus [2]. The British are also portrayed as creating a situation where both Hindus and Muslims are resentful and distrustful of each other, which served the interests of the British [3].
• The Partition of India: The sources note that the animosity between Hindus and Muslims was a major cause of the partition of India in 1947 [3]. The partition is described as a time of “greatest transfer of humanity” and a period of great violence and bloodshed [3]. The sources point out that the hatred between Hindus and Muslims was partly a result of the partition itself and partly a result of the British policies [3].
• Post-Partition Tensions: The sources indicate that the tension between Hindus and Muslims continues in the post-partition era. The text suggests that there is a sense of “revenge” among some Hindus against Muslims due to the historical rule of Muslims over Hindus [3]. The text also discusses how there is a fear among Muslims that their culture will be destroyed and they will be exploited by Hindus [4]. However, the sources also express hope for better relations between the two communities in the future [5].
• Religious and Cultural Identity: The text suggests that both Hindus and Muslims have a strong sense of their cultural and religious identities and have difficulty accepting cultural assimilation [6]. The sources also discuss a movement to preserve Muslim identity [4] as well as the tendency of some Hindus to see Islam as a rival [7].
• The Role of Leadership: The source criticizes the leadership of both Hindus and Muslims [8]. The sources note the failure of leaders to unite the two communities, and how leaders from both communities have used religion and politics to further their own interests [1, 4].
• Modern Challenges and Reconciliation: The text emphasizes the need for mutual understanding and respect between Hindus and Muslims [9]. It suggests that Hindus and Muslims have many similarities that should be recognized, such as their shared cultural and spiritual values [9]. The sources also mention some people who are working to find common ground between the two communities [6, 9].

In summary, the sources portray Hindu-Muslim relations as a complex mix of conflict, cooperation, and cultural exchange. The legacy of historical rule, British colonialism, the partition, and cultural and religious differences have contributed to the current state of relations. However, the sources also suggest that there is a potential for reconciliation and mutual understanding through recognition of common values and a commitment to peace.

Islamic Revival: History, Methods, and Challenges

The sources discuss the idea of an Islamic revival, focusing on its historical context, potential methods, and challenges. Here’s a breakdown of the key points:

• Historical Context: The sources suggest that the concept of Islamic revival is rooted in the belief that Islam has, at times, deviated from its true form. The text mentions that the first “verse of Islam” came to the “Bar Azim land” (Indian subcontinent) with Muhammad ibn Qasim, whose Islam is described as “pure Arabic Islam” [1]. However, the text also suggests that Islam later became divided by different schools of thought and political divisions [2]. The text also argues that the period of Khilafat Rashitha, with its focus on the Tauheed (oneness of God), is an example of ideal Islamic leadership [2]. The source views the subsequent periods of Muslim rule as a deviation from that ideal [2].
• Critique of the Present: The sources criticize the current state of affairs in the Muslim world, arguing that many Muslim-majority countries are not truly Islamic states but are instead governed by secular systems [3]. These systems are criticized for being interest-based, immoral, and for promoting values that are against Islamic teachings [4]. The text indicates a belief that the Muslim world is dominated by a system influenced by Dajjal (a figure in Islamic eschatology associated with deception and evil) [5].
• The Need for Change: The sources emphasize the need for a comprehensive change in the Muslim world, and not just a superficial one [5]. It is stated that Islam is a revolutionary force that calls for a complete transformation of the existing system [5]. The sources indicate that the revival should not just focus on the social aspects of Islam (like building mosques) but also on the political and economic systems [5].
• The Method of Revival: The sources suggest that the revival should follow the example of the Prophet Muhammad [6]. It is stated that the Prophet’s life and actions are the “only source” for a true revolution [7]. The text suggests that Muslims should adopt the Prophet’s method of inviting people to Islam, and should emphasize social justice and economic fairness [8, 9]. It is also argued that Muslims should not participate in secular political systems but should rather focus on creating an Islamic system [6]. The idea of a dervish, as someone who is focused on spiritual growth and is committed to inviting people to Islam, is also highlighted [10]. The text also speaks of the importance of acquiring deep knowledge of the Quran and the Arabic language [11].
• Challenges to Revival: The sources acknowledge that the path to revival will be challenging [12]. It is argued that Muslims will face opposition and that they must be prepared for sacrifice and hard work [13]. The sources suggest that the revival will be a long-term process that will require several generations to complete [12]. The text also warns against using force or terrorism to achieve the goals of revival, emphasizing that the revival should be achieved through peaceful means [6].
• The Role of Leadership: The sources highlight the importance of effective leadership for the success of the revival [14]. It is stated that current Muslim leaders are not effective, and that there is a need for new leaders who are committed to Islam and its teachings [14]. The text also emphasizes that leadership should be based on honesty, sincerity and the principles of Islam [3].
• The Ummah: The idea of the Ummah, or global Muslim community, is also important in the context of revival [8]. The sources argue that the Ummah is not just a community but a group of people united by a purpose which should be focused on working to change the current system [15].
• Specific Actions: The sources suggest specific actions that Muslims should take for the revival including:
• Serving the Muslim community, especially in education [16].
• Inviting people to Islam through peaceful means [9].
• Working for social justice and economic equality [8, 9].
• Becoming immersed in the Quran and the Arabic language [11].
• Living a life based on the teachings of the Prophet Muhammad [6].
• Being critical of secularism and Western values [4, 17].
• Working to change the current political, social, and economic system [6].
• Focusing on the “feast” of Islam, which is a transformative and revolutionary force [15]

In summary, the sources present a detailed vision of Islamic revival, emphasizing its historical roots, the need for change, the importance of following the Prophet’s example, and the challenges involved. The sources argue that revival is not just about returning to traditional religious practices, but about creating a society that is fully aligned with Islamic principles and values.

The Call to Islam: Dawah and Islamic Revival

The sources discuss the call to Islam (Dawah) as a central component of Islamic revival and emphasize its importance for both Muslims and non-Muslims. Here’s a breakdown of the key points related to the call to Islam based on the sources:

• The Purpose of Dawah: The sources suggest that the purpose of Dawah is to invite people to Islam, and it is framed as a revolutionary act aimed at changing the existing systems that are considered to be unjust and immoral [1, 2]. It’s not just about converting individuals but about establishing a society based on Islamic principles [1, 3]. The sources indicate that Dawah should be directed at both Muslims and non-Muslims, as many Muslims have also strayed from the true essence of their faith [4].
• Method of Dawah: The sources emphasize that Dawah should be conducted through peaceful means, following the example of the Prophet Muhammad [3]. The sources advocate for a measured approach, emphasizing patience and perseverance, akin to a continuous dripping that eventually creates a hole in stone [5]. The sources also mention the importance of inviting people with wisdom and good counsel, rather than through force [6].
• Key Elements of Dawah:
• Deep Faith and Knowledge: The sources stress the importance of the Dai (one who invites to Islam) having a deep understanding of the Quran and a strong personal faith [7]. This requires immersion in the Quran, learning Arabic, and understanding the teachings of Islam [8].
• Social Justice: The sources emphasize that Dawah should include the promotion of social justice and economic equality [1]. The idea is that Dawah should lead to a society where the rights of all people are respected and protected, and where poverty and inequality are eliminated [1].
• Truthfulness and Sincerity: The sources highlight the importance of honesty and sincerity in Dawah [9]. Dawah is not about personal gain or power but about inviting people to the truth of Islam [10].
• Serving the Community: The sources emphasize that serving the community is essential in Dawah [9]. This involves building institutions, providing education, and working to address the needs of the people [9].
• Transformative Feast: The sources present the idea of a transformative “feast” of Islam that is revolutionary and not simply a social custom [1, 4, 11]. The feast should be oriented towards changing the system and inviting people to true Islam [11].
• Personal Example: The sources stress the importance of the Dai living a life that reflects the teachings of Islam [1].
• Target Audience:
• Non-Muslims: The sources note that Dawah should be directed to non-Muslims, as well as those who have strayed from Islam. It suggests that Dawah should focus on highlighting the shared values and similarities between Islam and other faiths, while also emphasizing the unique message of Islam [12, 13].
• Muslims: The sources emphasize the importance of directing the call to Islam to Muslims as well, as many have lost touch with the essence of their faith, focusing on rituals and customs more than a deep understanding of Islamic teachings [4]. The source suggests that many Muslims view Islam as a social custom rather than a way of life [4].
• Challenges in Dawah: The sources acknowledge that Dawah is not an easy task, and that the Dai may face opposition and rejection [1]. However, the text emphasizes the importance of perseverance and the belief that even if the Dai does not see immediate results, their efforts will be rewarded by Allah [5]. The sources warn against becoming discouraged by the challenges and stress the importance of relying on Allah for guidance and support [8].
• Avoiding Force and Terrorism: The sources explicitly state that Dawah should be carried out peacefully, without resorting to force or violence [3]. It cautions against using terrorism or coercion to force people to accept Islam, indicating that such methods are against the teachings of Islam [3].
• Rejection of Secularism: The sources view secularism as being opposed to Islam and call for an Islamic system that is free of the influence of secularism [9, 13]. The sources suggest that secular systems are based on interest and are immoral, and that Muslims should work to change these systems [14].
• Role of Knowledge: The sources highlight the importance of knowledge in Dawah. This includes knowledge of the Quran, the teachings of the Prophet, and the Arabic language [8, 15]. The sources emphasize that Dawah should be based on a clear understanding of Islam and its principles [16]. The sources note that there is a gap between the knowledge held by some scholars and its application and dissemination in the community. [8].

In summary, the call to Islam, as described in the sources, is a comprehensive and transformative process that involves inviting people to the truth of Islam, promoting social justice, serving the community, and working to establish a society based on Islamic principles through peaceful means. It requires deep faith, knowledge, sincerity, and a commitment to following the example of the Prophet Muhammad.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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