There’s a tragic irony when words meant for compassion and mercy are distorted into rallying cries for destruction. In today’s world, the misuse of sacred slogans like Allah-o-Akbar during violent acts not only distorts Islamic teachings but also maligns the image of Islam globally. When bombs explode or missiles are launched with cries invoking Allah’s name, the very essence of Islam — peace, mercy, and compassion — is betrayed.

Allah is not a symbol of terror; He is Al-Rehman (The Most Compassionate) and Al-Raheem (The Most Merciful). These names speak of infinite mercy, not of wrathful vengeance at the whims of men. By raising the slogans of Allah-o-Akbar while unleashing devastation, those responsible twist divine words for ungodly purposes, alienating billions of Muslims from the true message of their faith.

It is critical for the intellectual and scholarly community to dissect this dangerous trend with honesty and courage. Misappropriating divine phrases for personal or political gains is not just an act of violence — it is a theological betrayal of the core principles of Islam. As the 20th-century scholar Maulana Abul Kalam Azad said, “True strength lies in reforming the soul, not in shedding blood.” Let us now examine this matter with clarity, scholarship, and responsibility.

1- Misinterpretation of Sacred Words

Religious slogans carry immense emotional weight and spiritual significance. However, when misused for violent purposes, they become tools of manipulation. The phrase Allah-o-Akbar was revealed as an expression of Allah’s greatness over worldly matters, not as a drumbeat for war. Unfortunately, radical groups and misguided individuals have hijacked this divine utterance, transforming it into a slogan of terror in the public imagination.

Islamic scholar Dr. Fazlur Rahman, in his seminal work Islam and Modernity, emphasizes the need to interpret Islamic terms within their historical and ethical contexts. To use Allah-o-Akbar while committing atrocities is not just an act of violence but a deliberate distortion of Islamic doctrine. For those wishing to explore this topic further, The Islamic Ethics of War and Peace by Sohail Hashmi offers a scholarly exploration.

2- Allah’s Mercy: The Forgotten Message

While militant voices raise slogans of God’s greatness in violence, they conveniently forget the two most repeated attributes of Allah in the Qur’an: Al-Rehman (The Most Compassionate) and Al-Raheem (The Most Merciful). These names are recited in Bismillah at the start of almost every chapter of the Qur’an, underscoring mercy as the foundation of divine governance.

Renowned Islamic theologian Imam Al-Ghazali asserted in Ihya Ulum al-Din that mercy is the heart of faith, while cruelty is its antithesis. Launching missiles while invoking God’s name is thus not an act of piety but blasphemy cloaked in religious jargon. Any sincere believer must reflect: would the Merciful authorize senseless bloodshed in His name?

3- Distorting the Global Image of Islam

Every act of violence committed under the guise of religious fervor tarnishes Islam’s global image. For the vast majority of Muslims who live peaceful, compassionate lives, hearing sacred phrases being broadcast during acts of terror becomes a source of deep anguish and embarrassment.

Karen Armstrong, in her influential book Islam: A Short History, describes how extremists misrepresent Islam by taking Qur’anic verses out of context. This distortion fuels Islamophobia and widens the chasm between Muslims and non-Muslims. By abandoning slogans during violence, believers can work to reclaim Islam’s rightful image as a religion of mercy and peace.

4- Political Hijacking of Religious Symbols

Many groups who shout Allah-o-Akbar during bombings are not fighting for faith but for political gains disguised as religious motives. Religion becomes a tool in the arsenal of those seeking power, resources, or revenge. This hijacking of divine names for political objectives is not only deceptive but a grave betrayal of Islam’s apolitical spirituality.

Professor John Esposito, in Unholy War: Terror in the Name of Islam, explains how religion has been manipulated historically for geopolitical ends. Those who weaponize sacred words blur the lines between faith and fanaticism, making it harder for sincere religious reformers to untangle truth from falsehood.

5- True Martyrdom vs. False Heroism

True martyrdom in Islam is grounded in defending the oppressed and preserving justice, not in spreading terror. Yet those launching missiles while shouting religious slogans often paint themselves as heroes or martyrs. This is a tragic misunderstanding of Islamic heroism, which celebrates selflessness, not mass destruction.

Ibn Taymiyyah, often misquoted by extremists, actually stressed that “Islam does not permit killing innocents, even in war.” For further exploration, Radical Reform by Tariq Ramadan addresses how contemporary Muslims must reinterpret their understanding of martyrdom in line with true Islamic teachings.

6- Islamic Ethics of Warfare

The ethics of warfare in Islam are strictly defined and rigorously humane. Civilians, non-combatants, and even the environment are protected under Islamic jurisprudence. The Prophet Muhammad (PBUH) strictly forbade harming women, children, and the elderly in battle.

In The Study Quran by Seyyed Hossein Nasr, the principle of proportionality and justice in warfare is highlighted with rigorous detail. Launching bombs with cries of divine slogans violates every ethical framework in Islamic jurisprudence, making such actions doubly reprehensible — both morally and spiritually.

7- Psychological Impact on Believers

The misuse of divine slogans in acts of terror generates a psychological crisis for ordinary believers. Hearing sacred phrases associated with violence produces cognitive dissonance, undermining faith and sowing confusion within Muslim communities.

Dr. Umar Faruq Abd-Allah, in his lectures on The Crisis of Representation, explains that such acts not only distort public perception but corrode the internal harmony of religious identity. Healing this psychological wound requires reclaiming religious symbols for their rightful, peaceful meanings.

8- Qur’anic Warning Against Corruption

The Qur’an sternly warns against spreading corruption (fasad) on Earth, an act strongly condemned repeatedly. Using divine phrases to commit violence directly contradicts this principle. It is a betrayal of divine commands rather than obedience to them.

In Tafsir al-Qurtubi, it’s explained that fasad encompasses all forms of destruction, injustice, and wrongdoing. Associating God’s name with such actions, therefore, places perpetrators in direct rebellion against divine guidance.

9- The Prophet’s Legacy of Mercy

The Prophet Muhammad (PBUH) was known for his unwavering mercy, even in times of conflict. The Conquest of Makkah, often cited as one of his greatest military victories, was marked by unprecedented forgiveness toward former enemies.

In Muhammad: His Life Based on the Earliest Sources by Martin Lings, this profound legacy of mercy is recounted with vivid detail. Invoking Allah-o-Akbar to justify cruelty is not just a theological mistake — it’s an outright rejection of the Prophet’s living example.

10- Historical Abuse of Religion for Violence

History is replete with examples of religious slogans being manipulated to incite violence. From the Crusades to modern extremist groups, faith has too often been used as a cover for power struggles.

Karen Armstrong’s Fields of Blood: Religion and the History of Violence is an excellent resource tracing these patterns. Understanding this history helps us remain vigilant against similar abuses today and work toward preventing future distortions of Islam’s peaceful message.

11- Disconnect with Classical Scholarship

Those who misuse divine slogans often act outside the framework of established Islamic scholarship. Their actions reflect personal or political ideologies rather than orthodox Islamic jurisprudence.

For further reading, The Shariah by Abdur Rahman Doi gives clear guidelines on lawful conduct according to classical jurists. Ignoring these teachings for political or emotional aims is not rebellion against the West; it’s rebellion against Islamic civilization itself.

12- Ethical Responsibility of Scholars and Preachers

Scholars and religious preachers bear a profound ethical responsibility in countering the misuse of divine phrases. Silence in the face of such distortions is complicity.

Imam Ibn al-Jawzi in Talbis Iblis warned that religious figures can be led astray by pride or misguided zeal. Today’s scholars must use their influence to clarify the merciful, balanced teachings of Islam and publicly reject the sloganizing of violence.

13- Role of Media in Propagating Misinterpretations

The global media often magnifies the misuse of slogans like Allah-o-Akbar, reinforcing negative stereotypes about Muslims. Violent images paired with sacred phrases create a subconscious link that’s hard to break.

Edward Said’s Covering Islam remains a groundbreaking text in analyzing how Western media frames Islam and Muslims. By ending the misuse of religious slogans in violence, Muslim communities can reclaim control over their narrative.

14- Damage to Interfaith Relations

Such distortions make dialogue between Muslims and followers of other faiths increasingly difficult. Invoking God’s name during violent acts creates suspicion and alienation, widening the divide between religious communities.

Rabbi Jonathan Sacks, in Not in God’s Name, passionately argues that faith should never be a tool of violence but a bridge for compassion and understanding. Muslims must exemplify these values by aligning words with mercy, not with violence.

15- Quranic Emphasis on Peaceful Preaching

The Qur’an consistently advocates peaceful persuasion, not coercion. “There is no compulsion in religion” (Qur’an 2:256) remains one of its foundational principles. Violence dressed in religious language is thus a grotesque violation of Islam’s core teaching.

For a deeper exploration of peaceful dawah (invitation), read The Message of the Qur’an by Muhammad Asad. Raising bombs in God’s name contradicts the very logic of inviting others to Islam through beauty and reason.

16- Need for Educational Reform

Education systems in parts of the Muslim world often lack critical engagement with classical Islamic teachings, leaving room for distorted interpretations. Without proper education, divine slogans can be weaponized by demagogues.

Reform in Higher Islamic Education by Ebrahim Moosa discusses in detail how educational reform is essential to prevent such misuse. Education is not a luxury; it is the frontline defense against theological distortion.

17- Social Media and Radicalization

Digital platforms amplify extremist voices, spreading distorted religious slogans to vulnerable audiences. The virality of religious slogans during violence deepens misunderstanding and facilitates recruitment by radical groups.

Dr. Peter Neumann’s Radicalized explores this digital phenomenon comprehensively. Combatting this requires coordinated educational, theological, and technical responses by Muslim scholars and communities alike.

18- The Concept of Aman (Sanctuary)

Islam emphasizes Aman — the granting of safety even to enemies — as a noble act. Violating this by attacking civilians while invoking God’s name is not only inhumane but a direct contradiction of Islamic teachings.

Classical Islamic law texts such as Al-Muwatta by Imam Malik provide case studies of how sanctuary must be respected. Returning to these principles can restore dignity to Islamic discourse and practice.

19- Youth Engagement and Guidance

Younger generations are often targeted by those who manipulate divine phrases for violent purposes. Providing them with proper religious education and ethical grounding is key to preventing radicalization.

Tariq Ramadan’s Western Muslims and the Future of Islam outlines practical strategies for engaging youth in meaningful, peaceful religious discourse. Mosques, families, and community leaders all have roles to play.

20- Restoring the Sanctity of Divine Names

Ultimately, divine names must be restored to their rightful, sacred context. Allah-o-Akbar should be reserved for prayers, for awe in moments of reflection, and for joyous proclamations of faith — never for violence.

99 Names of Allah by Daniel Thomas Dyer explores the richness and beauty of Allah’s attributes. As believers, we must reclaim this beauty, ensuring that sacred names evoke mercy, not mayhem.

Conclusion

Religious slogans are not weapons — they are windows into divine mercy and compassion. The misuse of sacred phrases like Allah-o-Akbar during violent acts is not just a theological crime but a betrayal of Islam’s merciful essence. Scholars, intellectuals, and ordinary believers alike have a responsibility to challenge this distortion, reaffirming Islam as the religion of peace that the Qur’an and the Prophet Muhammad (PBUH) so clearly teach. In the words of Imam Ali (RA): “Your silence in the face of oppression makes you an accomplice.” Now is the time to break that silence.

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

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The text presents a lecture discussing the challenges of understanding truth and achieving objectivity. The speaker uses religious examples, particularly from Islam and Christianity, to illustrate how ingrained belief systems (frameworks) hinder the acceptance of new ideas or truths. He emphasizes the importance of breaking free from subjective biases to discover genuine understanding and live a meaningful life. The speaker critiques societal values that prioritize material gain over truth and advocates for self-reflection and a commitment to objective thinking as pathways to spiritual growth. He contrasts those who focus solely on material success with those who seek truth, highlighting the lasting fulfillment derived from the latter.

History of Thought: A Study Guide

Quiz

1. According to the speaker, what is the main reason people reject prophets and their messages?
2. How does the speaker define “objectivity” and why is it important?
3. What happened at the Council of Nicaea in 325 AD and how did it impact Christianity?
4. How does the speaker describe the Sufi influence on Islam in India?
5. What does the speaker mean by the phrase “the greatest tragedy in history”?
6. What is the speaker’s critique of the modern yoga movement and its promises?
7. What does the speaker say is the most important question people should be asking?
8. According to the speaker, what does it mean to be “a brother of Satan”?
9. How does the speaker describe the importance of thinking before speaking?
10. How does the speaker contrast the legacy of Saddam Hussein with that of Thomas Jefferson?

Quiz Answer Key

1. People reject prophets because they interpret their messages within their own pre-existing frameworks, which do not align with the prophet’s teachings. They are not receptive to anything that doesn’t fit their established understanding.
2. Objectivity, according to the speaker, involves thinking outside one’s own personal framework and being able to understand things as they are, not as one wishes them to be. It is essential for understanding and accepting truth.
3. The Council of Nicaea, heavily influenced by Roman rule and Greek philosophy, formalized key Christian doctrines. It introduced the concept of the Trinity, which is not directly from Christ’s teachings, and integrated Hellenistic thought into Christianity.
4. Sufis, when they came to India, reinterpreted Islam through a Hindu lens, incorporating local traditions and making the religion more appealing to the Indian population. This led to mass conversions but deviated from the core tenets of Islam.
5. The speaker defines the greatest tragedy as the distortion of truth and the creation of false models which then take over the real truth, leading to people believing in false realities. The change from the original truth is what he sees as the biggest problem.
6. The speaker critiques the modern yoga movement, particularly the focus on achieving eternal youth, as unrealistic and distracting from more profound questions, such as life’s purpose and the afterlife. He sees yoga’s claim as false and without merit.
7. The speaker says the most important question is not about physical health or earthly success, but about what happens after death, and whether there is any hope or meaning in the afterlife. This is the question that medical science doesn’t address.
8. According to the speaker, those who waste their time and money are brothers of Satan because they are not using the resources that God has provided them towards a higher purpose. They’re using them for selfish and superficial means.
9. The speaker argues that every word, especially thoughtless ones, can have profound consequences. One should think carefully before speaking because a thoughtless word can lead one to “hell”.
10. The speaker contrasts Saddam Hussein’s legacy of political power and extravagance with Jefferson’s legacy of education and enlightenment. Hussein’s palaces are contrasted with Jefferson’s building of a university as examples of different types of legacies.

Essay Questions

1. Discuss the speaker’s concept of “frameworks” and how it shapes our understanding of truth and reality. Use specific examples from the text to support your arguments.
2. Analyze the speaker’s critique of organized religion, particularly Christianity and Islam. What are his main concerns, and how does he propose that people move beyond these issues?
3. Explore the speaker’s views on the nature of “truth,” and explain the challenges he identifies that prevents people from reaching it. What does it mean to be an “objective thinker” in his view?
4. Examine the speaker’s argument against the pursuit of material wealth and fame. What does he propose as a more meaningful alternative, and why does he value it?
5. How does the speaker utilize historical examples to illustrate his ideas on the “history of thought?” Explain your understanding of how his use of these examples serves his overall purpose.

Glossary of Key Terms

• Framework: The pre-existing mental structures, beliefs, and perspectives through which individuals interpret and understand the world. This acts as a lens or filter.
• Objectivity: The ability to think and perceive reality outside of one’s own subjective framework, biases, or personal desires; understanding things “as they are”.
• Hellenization: The process of adopting Greek culture, language, and thought, often used in the context of Christianity’s integration with Greek philosophy.
• Sufi: A mystical branch of Islam focused on inner spiritual experiences, often characterized by practices that may be seen as unorthodox in mainstream Islam.
• Mujha: A concept from the Quran that suggests a time when the core message of Islam will be diluted or distorted.
• Satka Jariyagide: An Islamic concept referring to continuous charity, the good deeds that continue to benefit people after one’s death.
• Rang Naam Ka Tamasha: A Hindi phrase that highlights the deceptive nature of appearances and superficial achievements.
• Topia: An imaginary island or place; used to represent ideal states or societies that are divorced from the realities of the world.
• Shirk: The Islamic concept of associating partners with God, considered a grave sin. It is to place something else equal to or above God.
• Introspection: The process of self-examination and reflection, looking inward to understand one’s own thoughts and motivations.
• Kariman Maglu: A concept explained by the speaker to mean a noble character is one who respects women (and people) and is not intimidated by them. This person is centered and maintains his positive process.
• Hasad/Jalsi: Words in Urdu that can refer to envy or jealousy, one form of jealousy or envy leads to negative actions and the other leads to positive actions.

Truth, Frameworks, and the Pursuit of a Mission

Okay, here is a detailed briefing document analyzing the provided text, focusing on its main themes, ideas, and important facts, with relevant quotes:

Briefing Document: Analysis of “Pasted Text”

I. Overview

This text presents a lecture or sermon-like discourse on the nature of truth, the challenges in its acceptance, and the importance of objective thinking. It explores why people often reject or distort truth, using examples from religious history (Christianity and Islam) and everyday life. The speaker emphasizes the need to break free from personal frameworks, the dangers of ego and the pursuit of worldly gains, and the necessity of living a life grounded in truth and a mission oriented towards a better understanding of the world. The overarching message is a call for personal transformation and a commitment to seeking and living by truth, which is tied to a concept of God and a specific interpretation of Islam.

II. Key Themes & Ideas

• The Subjectivity of Perception & “Frameworks”: The central idea is that people interpret information through their own “frameworks” of understanding, leading to misinterpretations and rejection of truth. This framework is shaped by personal experiences, cultural conditioning, and preconceived notions.
• Quote: “Men think in their own framework have their own framework… And the right framework is that which belongs to God.”
• Quote: “People take things in their own framework and when I don’t take it, I don’t take it because that don’t fit into their own framework.”
• The Rejection of Truth: The speaker argues that history is replete with examples of prophets and truth-tellers being rejected because their message did not align with people’s existing frameworks.
• Quote: “The picture of history in Takal ni Quran He is given this that in every era, in every age Consistent profits Aaye Suma Arsal Na Rasal Na tara But they always rejected the messengers.”
• Quote: “Well, I understood from this that the most important thing to understand the truth is what is the condition is he is Objectivity can only be achieved by objective thinkers.”
• Objectivity as Key to Understanding Truth: The speaker stresses that true understanding and acceptance of truth requires objective thinking, a detachment from personal biases and ego.
• Quote: “Of The more lacking in objectivity there will be the less he will understand the truth.”
• Distortion of Religion: Both Christianity and Islam are cited as examples where the original message was distorted to fit existing cultural frameworks. Christianity adopted Hellenistic thought, while Sufis in India “Hinduized” Islam.
• Quote: “The church at that time in 325 A.D. what did what do they say helena ization o Christianity to Christianity He adapted his knowledge to Greek philosophy.”
• Quote: “Sufis gave Islam a Hindu eye if you did it then you will see Dhadhar or lakhs of lakhs people became muslims because n ow they do not know Islam Found my own framework”
• The Tragedy of Altered Truth: The speaker identifies the “greatest tragedy in history” as the alteration of truth to fit people’s frameworks, creating false models and a false sense of understanding.
• Quote: “The greatest tragedy of history is that it is a series off tragic Events The biggest tragic event is this that the truth must be changed.”
• Quote: “Satan cannot move away from the real truth So what does he do to people is he a man of truth builds a false model on that false model This tension makes people stand up and people take it look at that, we are on the truth.”
• Critique of Materialism & Worldly Pursuits: The pursuit of money, fame, and power is criticized as a distraction from the pursuit of truth. These pursuits create “super losers” because they are ultimately unfulfilling and lead to death. True achievement lies in understanding and living by truth.
• Quote: “The super achiever is the one who understands the truth If you wanted money, you got money The one who seeks truth, keeps the truth and is super Why worry if you found the truth”
• Quote: “They Are Money Achievers money is anything Otherwise you would not be a super achiever.”
• The Importance of a “Mission”: The speaker proposes a life guided by a mission, which consists of discovering the truth, living by it and sharing it with others. He further argues people should choose to either be fully committed to their mission, or balance it with other aspects of life.
• Quote: “So the first thing is to set your mindset Set Your Mindset Making your thinking objective Objective Making is another live your life on that Molding which is called Amal in Quran Saleh is trying to live his life according to the truth mold and the third one is your responsibility”
• Quote: “Many a times every man gets one of the two The choice is Either it should become one man one mission There should be no other concern except the mission The second mission of KE is to create one Mission is your one You have your own family, you have your own needs 50 on and 50 on missions for either 100% or 50”
• The Value of Introspection and Self-Surrender: Introspection is critical to understanding one’s own framework and identifying biases, while self-surrender, especially in interpersonal conflicts, is seen as crucial for maintaining a positive mindset and continuing a path of truth.
• Quote: “When you will come out of your ego and see I understand very well We will go and there is only one way to get out of this that is Introspection Introspection.”
• Quote: “The greatest quality surrender seen in this to do is not to dominate others It is a big deal or dominance over others Make it no big deal”
• Rejection of Superficially “Achievers”: The speaker uses the term “Super Achiever” in a sarcastic way, claiming most people who are called Super Achievers are in fact “Super Losers” because they are often driven by money and other worldly desires.
• Quote: “But I would say that this color is a super loser Naaman Clacher hey those people are called super achievers this color Naman is clutch because if you do more Look deep inside they are super losers those people”
• The Question of the Soul: The speaker acknowledges that the soul is a topic that is beyond human understanding, and people should focus instead on cultivating a positive spirit through positive thinking.
• Quote: “Regarding Gaya Soul, it is mentioned in Quran No answer was given or it was not told Soul rather it was said that you are limited Knowledge was given this is due to your limited knowledge to understand”
• Distinction Between Envy and Jealousy: The speaker contrasts envy, which is simply acknowledging that another person has something and being happy for them, with jealousy, which is wishing that another person didn’t have something and wishing that they would fail instead.
• Quote: “So the jealousy is that you knowledge and are happy that your God gave this thing to a brother Di toh invi ho gaya hai (The one who is in this world does not think like this) The man that he got it but I didn’t, he’s happy Would and he who is a jealous man prays The jealous age begins to wish that they I met you.”
• Critique of Excessive Laughter: Excessive laughter is seen as detrimental as it can decrease one’s sensitivity, distract from more serious issues, and remove the ability to discern true and important values in the world.
• Quote: “Laughing too much is death for the heart look as far as I have understood this is in case sensitivity I have seen a man become so sensitive people talk to each other, they laugh a lot and these are Let’s go to Valus about the truth and about paradise.”
• Critique of Dargahs (Sufi Shrines): The speaker criticizes the common practices at Sufi shrines as being against Islamic teachings and being based on false stories.
• Quote: “If it is an empty building then it is not a dargah there would have been someone there covering someone Then it becomes a dargah (dargah), brother knows that There is a building standing there and someone calls it abut aata ho so malana are all darga of sufi I will tell you the cents.”
• Quote: “There is absolutely not just one God in Islam This is a copy of this is worshiping god or Khuda is considered to be greater This is all the proofs that have come into this world”
• Importance of Quran as the True Guidance: The speaker continuously emphasizes the Quran as the source for the truth, and encourages the audience to check their mindset with it.
• Quote: “First, understand the framework that you have created break out Make yourself an objective thinker and earn profit used to pray often allah anal aya kama hey lam anal aya karne hai god give me things to it show me things as it is show me make objective thank you Think about it Allama Al Ayyaa God shows me things as they are”

III. Important Facts & Examples

• Historical Examples: The speaker uses Jesus and the Prophet Muhammad as key examples of figures whose teachings were rejected or distorted by people adhering to their established frameworks. The Nicea Council and the spread of Christianity are also used to illustrate the distortion of religious teachings through cultural assimilation. Sufism in India serves as another example of this, particularly their practice of dargahs.
• Yoga & Health: A specific critique of a yoga instructor is given as an example of how people are easily swayed by words instead of using objective thinking. The speaker emphasizes his own natural health in comparison.
• Saddam Hussein vs. Jefferson: The comparison between Saddam Hussein and Thomas Jefferson highlights the concept of lasting legacy and the difference between those pursuing fleeting power and those seeking to leave behind more lasting contributions. This is further explained by concepts of “Sadqa Jariyagide” in Islam.
• The Story of Abbas Peer: The anecdote about the last Abbasid caliph, trapped with diamonds instead of food, shows the futility of material wealth without true purpose.
• Novel Reading: Novel reading is cited as a distraction and a waste of time, and love novels in particular are seen as being devoid of a true message of love for humankind.
• The History of Simple Objects: The evolution of clothes, cars, and furniture are used to illustrate the interconnectedness of humans across time, and how our current state of comfort is the result of thousands of years of progress and human sacrifice.

IV. Conclusion

This text presents a complex and challenging perspective on truth and human understanding. The core message revolves around the need for rigorous self-examination, the pursuit of objective thought, and the breaking down of mental frameworks that hinder acceptance of truth, with the ultimate goal of living a life guided by truth and working towards a mission bigger than oneself. The speaker’s specific interpretation of Islam informs his views on religion, materialism, and the human condition, which is both a critique of mainstream society and a call for a more personally responsible life lived in accordance with the perceived truth.

Frameworks of Thought and the Pursuit of Truth

FAQ on History of Thought, Frameworks, and Truth

• What does the speaker mean by “History of Thought” and how is it being approached?
• The speaker clarifies that when discussing the “History of Thought,” they are not approaching it as a professional academic discipline. Instead, they aim to explore how people’s frameworks of thinking affect their understanding and acceptance of ideas throughout history. It’s about touching upon the subject rather than offering a scientific or formal study. The purpose is to explore the challenges in recognizing and accepting the truth, by recognizing that personal frameworks filter how we percieve the world.
• Why do prophets and messengers often face rejection despite their wisdom and compelling message?
• According to the speaker, a key reason prophets are rejected is that people filter their message through their existing “frameworks” of understanding. These frameworks, unique to each individual, often clash with the new perspectives presented by the prophets. People interpret what they hear within their own established context and when new teachings do not fit their pre-existing ideas, they are likely to reject them. They are unable to understand the message because of their pre-conceived notions.
• What is the importance of objectivity in understanding the truth, and how does a lack of objectivity affect our understanding?
• Objectivity is paramount to understanding truth. People who lack objectivity will struggle to grasp and accept truths that challenge their pre-existing frameworks, often rejecting them without proper consideration. The speaker illustrates this with historical examples, such as Jesus’s rejection by many in Jerusalem and the subsequent interpretations of his teachings through a hellenistic (Greek philosophical) lens. The more subjective one is, the less likely they are to understand and accept truth, because they will only listen to that which aligns with their current way of thinking.
• How does the speaker explain the spread of Christianity and Islam in historical contexts?
• The speaker explains that Christianity spread by adapting itself to the prevailing Greek philosophy during the Roman era. The Church at the time used Greek thought to make the concept more palatable to the people, shaping Christianity from what it originally was to what was more widely accepted. Similarly, Islam spread in India through Sufis, who gave it a “Hindu eye,” adapting it to the local cultural frameworks by combining Islamic ideas with local ideas. These historical examples show how religious messages get interpreted and reshaped based on the frameworks and biases of the people receiving them.
• What is meant by “Satan’s trick” and how is it related to the distortion of truth?
• The speaker describes “Satan’s trick” as creating false models built on real truth. Satan doesn’t move away from the real truth entirely, but he changes the framing of the truth into a false model. People then adopt the false model as if it were the original truth. It creates an illusion of truth that causes people to become defensive and rigid in holding on to their false framework. It is through this that they lose touch with reality.
• Why does the speaker emphasize the need to “break your framework” and what are some ways to do so?
• Breaking one’s framework is essential to understanding truth. The speaker says that our minds create frameworks from childhood influenced by family and societal norms. These frameworks are not necessarily based in objective truth, but instead in societal norms and ideas. The speaker suggest introspective thinking to help us see our frameworks and overcome these barriers to understanding. He suggests breaking your own mindset with a “hammer” and becoming objective. One must realize that their views of the world are not natural or inherent to the world, but are created and constructed.
• What does the speaker mean by “super achievers” vs. “money achievers,” and how does this relate to truth?
• The speaker argues that people often wrongly call “money achievers” as “super achievers.” Money, as great as it is, has limitations and is not inherently tied to the attainment of true achievement. They define a true “super achiever” as someone who seeks and understands the truth. Money achievers are limited in what they can achieve, as they can not buy away death, and other things outside of their material grasp. In contrast, those who achieve truth will have happiness in simple things and not depend on material luxuries. A life devoted to truth is fulfilling for both life, and after-life.
• What is the speaker’s perspective on how we should manage our time and money, and how is it related to “paradise”?
• The speaker emphasizes that both time and money should be managed carefully and used for a purpose. They argue that those who waste time and money are “brothers of Satan”. Conversely, those who manage their time and money well are those who can achieve paradise. The speaker believes that paradise is a reward for being objective, and not wasting the time and money that God has given. The key to reaching paradise is through making the time and effort to find the truth. This means using ones resources wisely and with focus.

Truth, Frameworks, and the Pursuit of Objectivity

The sources discuss history of thought in the context of how people understand and interpret ideas, particularly religious ones, based on their own frameworks [1, 2]. The sources emphasize that people often reject new ideas or truths if they don’t fit within their existing framework [1, 2]. The most significant tragedy in history is that the truth gets changed, and people embrace the changed version while believing it’s the truth [3].

Key points related to the history of thought from the sources include:

• Frameworks: People interpret the world through their own unique mental frameworks [1]. These frameworks are shaped by their experiences, culture, and beliefs [1-3].
• People tend to understand things within their own framework, and reject ideas that don’t fit into it [2].
• This is why prophets were often rejected, even though they were “very high-minded people,” because their message did not align with the existing frameworks [1, 2].
• For example, Jesus Christ was rejected in Jerusalem because his teachings did not align with the existing framework of the people at the time [2, 4].
• Objectivity: The sources suggest that objectivity is crucial to understanding the truth [2]. Objective thinkers are more likely to grasp and accept the truth, while a lack of objectivity hinders understanding [2].
• To understand the truth, one must break free from their own framework [5, 6].
• This can be difficult, as people become very familiar with their own mental frameworks [6].
• Changing Truth: Throughout history, people have changed the truth to fit their frameworks, and then proclaim that they are on the right path [3].
• The sources give examples of how Christianity was molded to fit Greek philosophy which led to its spread in Europe and how Islam was given a “Hindu eye” by Sufis, leading to its spread in India [3, 4].
• The most important thing to understand the truth is objective thinking [2].
• The Role of Satan: Satan’s strategy is to build a false model on the real truth, making people believe they are on the right path [3].
• This creates tension and makes people defend the false model as if it is the truth [3].
• The Importance of Introspection: It is necessary to do introspection to examine one’s own mindset [7].
• People are often egoistic without realizing it [7].
• It’s important to recognize negative points, understand that they come from within, and not let them control you [8, 9].
• Mission: The goal is to rediscover the truth, live it, and share it with others [3, 10].
• One should strive to be an objective thinker and break free from their own mindset [10].
• There are two options: either to focus entirely on the mission, or divide your time and resources between personal needs and the mission [10].
• Dangers of False Stories: The sources criticize how false stories are used to support beliefs and practices, such as in the case of dargahs, which are often built on lies and false claims [11, 12].
• Importance of Values: Laughing too much can lead to losing sensitivity and can hinder one’s connection with truth and values [13]. The sources emphasize the importance of positive thinking [13, 14].
• The Nature of God: The sources posit that God is forgiving, compassionate, and loving [15, 16].
• The Importance of Seeking Truth: The pursuit of truth is presented as the path to lasting happiness, peace, and fulfillment, both in this life and the afterlife [17, 18].
• Super achievers are those who understand the truth, not those who have amassed wealth [17].
• The truth provides hope for both life and death [17, 18].

The sources consistently advocate for critical thinking, self-awareness, and objectivity in the pursuit of truth and understanding, as the history of thought is presented as a struggle between truth and misinterpretations based on flawed frameworks [1-3, 5-7].

Objective Thinking: Truth, Growth, and Meaning

Objective thinking is presented in the sources as a crucial element in understanding truth and achieving a meaningful life [1, 2]. The sources emphasize that people often interpret the world through their own subjective frameworks, which can lead to misinterpretations and the rejection of truth [1, 2]. Objective thinking, in contrast, allows individuals to perceive reality more accurately and break free from the limitations of their own biases and preconceived notions [2, 3].

Here’s a breakdown of objective thinking as described in the sources:

• Definition: Objective thinking involves seeing things as they truly are, without the influence of personal biases, ego, or pre-existing frameworks [1, 3]. It requires a conscious effort to step outside of one’s own mental constructs and consider different perspectives [4].
• Importance:Understanding the Truth: Objective thinking is essential for understanding the truth and avoiding the pitfalls of misinterpretation and the acceptance of falsehoods [1, 2].
• Acceptance of New Ideas: It allows individuals to be open to new ideas and concepts, even if they challenge their existing beliefs [2].
• Personal Growth: It promotes personal growth and self-awareness by encouraging individuals to examine their own biases and limitations [5].
• Effective Communication: Objective thinking helps one understand others better by understanding their perspective and framework, enabling more effective communication.
• Avoiding Deception: It helps to avoid the traps set by false models of reality and the manipulation of truth [6].
• Challenges to Objective Thinking:
• Subjective Frameworks: People are naturally inclined to interpret information through their own subjective frameworks, making it difficult to achieve true objectivity [1].
• Ego: The ego can be a major obstacle to objective thinking, as people often prioritize their own beliefs and opinions over the truth [5].
• Emotional Attachments: Emotional attachments to certain ideas or beliefs can also hinder objective thinking [2].
• Immediate Gratification: The pursuit of immediate gratification and material interests can prevent individuals from adopting an objective perspective [7].
• How to Develop Objective Thinking:
• Introspection: Regularly examining your own thoughts, feelings, and biases is key to identifying and overcoming subjective frameworks [5, 8].
• Breaking Frameworks: Actively try to break free from your own mental frameworks and considering alternative points of view [4].
• Self-Awareness: Recognize your own limitations and be willing to admit when you are wrong [5].
• Focus on Truth: Prioritize the pursuit of truth over personal biases or agendas [1].
• Positive Thinking: Cultivate positive thinking, as this nourishes the spiritual self and helps to maintain a balanced perspective. [9]
• Comparison: Comparing different ideas can help one understand and identify their own biases [10].
• The Role of God:
• The sources suggest that God is the source of objective truth [3].
• Praying to God for guidance and objective understanding can aid in the pursuit of truth [3].
• Examples from the sources:The rejection of prophets by their contemporaries is attributed to the inability of people to think outside of their own frameworks [1].
• The evolution of Christianity and Islam into different forms is due to their adaptation to existing cultural frameworks [6, 11].
• The criticism of “super achievers” highlights how people are often misled by superficial measures of success, rather than objective assessments of their true worth [12, 13].

In conclusion, objective thinking is portrayed as an essential skill for those seeking truth and a meaningful existence. It requires continuous effort and self-reflection, but the reward is a clearer understanding of reality and a more fulfilling life [3, 14].

Religious Frameworks: Barriers and Pathways to Truth

Religious frameworks are a key focus in the sources, which explore how people understand and interpret religious ideas based on their existing beliefs and mental constructs [1]. The sources emphasize that these frameworks often lead to misinterpretations and the rejection of core religious truths [1, 2].

Here’s a breakdown of religious frameworks as discussed in the sources:

• Definition: Religious frameworks are the established systems of beliefs, values, and practices through which individuals understand and relate to the divine [1]. These frameworks are shaped by personal experiences, cultural norms, and inherited traditions [1].
• Impact on Interpretation:
• Subjectivity: People tend to interpret religious texts and teachings through their own subjective lenses, leading to a diversity of interpretations [1]. This subjectivity can distort the original meaning of the religious message.
• Rejection of Truth: When new religious ideas or prophets challenge existing frameworks, people are likely to reject them because they do not fit within their established beliefs [1, 2]. This is highlighted by the rejection of Jesus Christ in Jerusalem and the general rejection of prophets in every age [1, 2].
• Adaptation and Modification: Religious frameworks are often modified and adapted to align with existing cultural and philosophical norms [3, 4]. This can lead to the dilution or distortion of the original teachings.
• For example, Christianity was adapted to fit Greek philosophy, incorporating the concept of the Trinity, which was not originally part of Christ’s teachings [3]. Similarly, Sufis in India gave Islam a “Hindu eye,” blending Islamic and Hindu practices [4].
• Examples of Religious Frameworks:
• Christianity: The sources describe how the early Church adapted Christianity to fit into the framework of Greek philosophy, leading to the spread of Christianity in Europe [3]. This adaptation included the concept of the Trinity which was a concept adapted from Greek thought and not from the teachings of Christ [3].
• Islam: The sources discuss how Sufis in India adapted Islam by incorporating Hindu elements, leading to mass conversions to Islam in India [4]. This is referred to as “Hindu Islam” [4].
• Dargahs: The sources also criticize the dargah system, suggesting it is built on false stories and is not part of true Islam [5, 6]. Dargahs are often built on the graves of people thought to be holy, with the false belief that they can fulfill wishes [5, 6].
• Problems with Religious Frameworks:
• False Models: The sources argue that religious frameworks can become false models that obscure the true nature of reality and the divine [4, 7].
• Pride and Ego: These frameworks can feed pride and ego, with people clinging to their particular interpretations as a matter of personal or cultural identity [8]. This is exemplified by those who take pride in their religion but do not live by the true values of their religion [8].
• Rejection of Objective Truth: Religious frameworks often prevent people from thinking objectively about religious matters, leading to a stagnation of spiritual growth [2].
• Shirk: The sources describe how attributing divine power to anyone other than God, such as the figures at Dargahs, is considered a form of shirk (idolatry) in Islam and will not be forgiven [6, 9].
• Moving Beyond Religious Frameworks:
• Objective Thinking: The sources consistently advocate for objective thinking as a way to understand religious truth [2]. By stepping outside of their existing frameworks and biases, individuals can gain a clearer understanding of the divine message [2].
• Introspection: Regularly examine your own beliefs and assumptions is key to recognizing the limitations of your own framework and is necessary to discover the truth [2, 10].
• Seeking Truth: The sources present the pursuit of truth as a journey that transcends individual and cultural frameworks [7, 11].
• Focus on Core Values: The sources argue that the focus should be on the core values and principles of religion, rather than rigid adherence to tradition and dogma [11, 12]. This is the same as focusing on the character of the prophet rather than on the miracles associated with the prophet [8].
• Breaking Frameworks: It is essential to actively work to break the limiting frameworks that are formed in childhood [13].

In conclusion, the sources portray religious frameworks as both a necessary structure for understanding the divine and a potential barrier to true understanding. The sources suggest that while these frameworks may provide a sense of belonging and identity, they can also lead to misinterpretation, rigidity, and the rejection of objective truth. The path to spiritual growth requires that we break free from these frameworks by cultivating objective thinking, introspection, and a sincere pursuit of truth.

Human Nature: Flaws, Potential, and the Pursuit of Truth

Human nature is explored in the sources through the lens of how people think, behave, and relate to truth, with a particular emphasis on the challenges individuals face in achieving objective understanding and spiritual growth. The sources suggest that human nature is characterized by a tendency towards subjective thinking, ego, and a susceptibility to false models of reality.

Here’s an analysis of human nature based on the sources:

• Subjectivity:
• Humans naturally interpret the world through their own subjective frameworks [1]. These frameworks, shaped by personal experiences, cultural norms, and inherited beliefs, can distort the perception of reality and hinder the understanding of truth [1].
• This subjectivity leads to misinterpretations and the rejection of ideas that don’t fit within one’s existing mental constructs [1, 2].
• Ego:
• Ego is a major obstacle to objective thinking [2, 3]. People often prioritize their own beliefs and opinions over the truth, and are resistant to new ideas that challenge their established views [2, 3].
• The ego can be a barrier to spiritual growth, as it leads to a focus on personal pride and worldly achievements rather than the pursuit of truth [4].
• Susceptibility to False Models:
• Humans are easily misled by false models of reality and the manipulation of truth [4]. This includes being attracted to superficial measures of success, like money and fame, rather than focusing on genuine spiritual achievements [5-7].
• People often accept these false models as truth, which leads to a life based on incorrect assumptions [4].
• Materialism and Immediate Gratification:
• The pursuit of material interests and immediate gratification often prevents individuals from adopting an objective perspective and understanding the truth [6, 8, 9].
• People often prioritize worldly gain over spiritual understanding, leading to a life of dissatisfaction and frustration [6, 7, 10]. This is demonstrated by the example of people who criticize America but send their children there because of the material benefits [9].
• Inability to See Their Own Flaws:
• Humans tend to be unaware of their own biases and limitations. They are often egoistic but do not know that they are egoistic [3]. This lack of self-awareness prevents individuals from recognizing the need for change and spiritual growth [3].
• People also tend to focus on the flaws of others, rather than addressing their own shortcomings [8, 11].
• Desire for External Validation:
• Humans often seek external validation through praise, fame, and material success, which distracts them from seeking truth and a deeper purpose [6, 12].
• Many are “power hungry,” “fame hungry,” or “money hungry” and base their lives around the pursuit of these things [12].
• Duplicity and Contradictions:
• Humans often display duplicity, especially when it comes to their own interests. They may break their frameworks when it comes to material gain, but refuse to do so when it comes to the truth [13].
• People often live with internal contradictions, professing one thing and behaving differently [9].
• Potential for Growth and Transformation:
• Despite these challenges, human beings possess the potential for growth and transformation through objective thinking, introspection, and a sincere pursuit of truth [14, 15].
• By breaking free from their subjective frameworks and ego, they can achieve a more accurate understanding of reality and achieve a more fulfilling life [16, 17].
• The Importance of Positive Thinking:
• Maintaining a positive mindset is essential for nurturing the spiritual self and staying on the path of truth. Negative thoughts and provocations constantly surround us, and it takes conscious effort to remain positive [15, 18].

Key Points about Human Nature:

• Frameworks: People interpret the world through pre-existing mental frameworks.
• Subjectivity: Subjectivity can distort the perception of reality.
• Ego: Ego is a major barrier to objective thinking.
• Materialism: Humans are often driven by materialism and immediate gratification.
• Self-Awareness: Lack of self-awareness prevents people from recognizing their flaws.
• Duplicity: Humans often display duplicity and internal contradictions.
• Potential: Despite these challenges, humans have the potential for growth.

In conclusion, the sources depict human nature as inherently flawed, with a tendency towards subjective thinking, ego, and material desires. However, they also highlight the potential for growth and transformation through objective thinking, introspection, and a sincere pursuit of truth. The key to achieving a more fulfilling and meaningful existence is to break free from the limitations of one’s subjective frameworks, overcome ego, and seek a deeper understanding of reality and the divine.

Truth Discovery: A Transformative Journey

Truth discovery is presented in the sources as a challenging but essential process that requires individuals to overcome their inherent limitations and biases [1, 2]. The sources emphasize that discovering truth is not merely an intellectual exercise but a transformative journey that requires objective thinking, introspection, and a willingness to break free from existing frameworks [1-4].

Here’s a breakdown of key concepts related to truth discovery:

• The Nature of Truth: The sources suggest that truth is objective and universal, but it is often obscured by subjective interpretations and personal biases [1, 2]. The true nature of reality is often distorted by false models and the manipulation of information [3].
• Frameworks as Obstacles:
• Existing mental frameworks significantly hinder truth discovery [1, 2]. These frameworks, shaped by personal experiences, cultural norms, and inherited beliefs, act as filters that distort one’s perception of reality [1, 2].
• People tend to interpret new information through their existing frameworks, rejecting anything that doesn’t fit their established views [1, 2]. This can lead to the rejection of prophets, distortion of religious teachings and stagnation of spiritual growth [1, 2].
• Breaking free from these frameworks is essential for achieving an objective understanding of truth [2, 4].
• Objective Thinking:
• Objective thinking is crucial for truth discovery [2]. It involves stepping outside one’s own biases and assumptions to see things as they truly are [2, 4].
• The sources emphasize that objectivity is not a natural state but a skill that needs to be cultivated through conscious effort [2, 4].
• Objective thinkers are able to recognize the limitations of their own perspectives and are willing to change their views based on new evidence [2].
• Introspection and Self-Awareness:
• Introspection is a vital tool for truth discovery [5]. By regularly examining one’s thoughts, motives, and behaviors, individuals can gain insights into their own biases and limitations [5].
• Self-awareness is key to recognizing the need for change and growth [5]. People are often unaware of their own ego, which can be a barrier to understanding the truth [5].
• Through introspection and self-reflection, one can identify and challenge their subjective frameworks [5].
• The Role of Ego:
• Ego is a significant barrier to truth discovery [5]. People often prioritize their own beliefs and opinions over the truth, making them resistant to new ideas [5].
• Ego leads to a focus on personal pride and worldly achievements, which distract from seeking a deeper understanding of reality [5].
• The Importance of Humility:
• The sources suggest that humility is essential for truth discovery [5]. By recognizing one’s limitations, individuals become more open to new perspectives and willing to surrender their preconceptions [5, 6].
• Surrendering one’s ego and preconceived notions enables one to see the truth more clearly [6].
• Challenges to Truth Discovery:
• Materialism and immediate gratification can hinder the pursuit of truth [7]. People who are overly focused on worldly gains often neglect spiritual matters and avoid the discomfort of self-reflection [7].
• False models of reality can also mislead individuals and prevent them from reaching the truth [3]. It is important to discern between truth and falsehood and recognize that sometimes what is popular is not necessarily true [3].
• Duplicity and internal contradictions can also hinder truth discovery. People often act in ways that contradict their beliefs which makes it difficult to maintain integrity on the path to discovering truth [7].
• The Process of Truth Discovery:
• It is a continuous process of learning and growth [8]. It involves not only intellectual understanding but also transformation of one’s character and way of life [8].
• It is a journey that requires constant effort to stay on the path and it does not come without hard work and sacrifice [8].
• The process of discovering the truth also has three phases:
• Setting your mindset by breaking your framework [4, 8].
• Molding your life to the truth that you have found [8].
• Sharing the truth you have found with others [8].
• The Rewards of Truth Discovery:
• Truth provides inner peace, contentment and a sense of purpose [9]. It allows individuals to live a more fulfilling and meaningful life by aligning one’s actions to that which is true [9].
• Truth provides hope that goes beyond the present life into the afterlife and frees individuals from the fear of death and the unknown [9].
• Truth is a path to paradise [6, 10].

In conclusion, truth discovery is presented as a challenging but transformative process that requires a conscious effort to overcome the inherent limitations of human nature. The sources emphasize that it is not enough to simply acquire knowledge, one must also cultivate objective thinking, self-awareness, and a willingness to break free from the constraints of subjective frameworks. The journey to truth is not easy, but it is essential to living a life of purpose and discovering one’s own potential for spiritual growth.

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

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This text comprises excerpts from a discussion about the Quranic scholar Maulana Hameed Farahi. The speakers explore Farahi’s profound impact on the understanding and interpretation of the Quran, emphasizing the crucial role of Arabic language proficiency. They discuss Farahi’s methodology, his relationship with other scholars like Sir Syed Ahmad Khan and Shibli Nomani, and the controversies surrounding his work. The conversation touches upon various aspects of Quranic studies, including tafsir, translation, and the importance of understanding the historical and linguistic context. The speakers also reflect on Farahi’s legacy and its continuing influence on Islamic scholarship.

Fikr-i Farahi: A Study Guide on the Impact and Dissemination of Maulana Farahi’s Quranic Thought

Glossary of Key Terms

Bismillah-ir Rahman-ir Rahim: An Arabic phrase meaning “In the name of God, the Most Gracious, the Most Merciful,” often recited before undertaking a significant task.

Tadabbur: Deep contemplation and reflection, particularly applied to understanding the Quran.

Tafseer: Quranic commentary or interpretation, aiming to explain the meaning and context of verses.

Mufassir: A scholar who specializes in Tafseer, providing detailed explanations and analysis of the Quran.

Nazm: The coherent structure and arrangement of verses and chapters in the Quran, crucial for understanding its message.

Uloom-ul Quran: Islamic sciences related to the Quran, encompassing its history, linguistics, recitation, and interpretation.

Tasawwuf: Islamic mysticism or Sufism, focusing on spiritual development and experiencing a direct connection with God.

Fikr-i Farahi: The specific school of Quranic thought developed by Maulana Abdul Hameed Farahi, emphasizing the Quran’s internal coherence and structure (Nazm).

Seerat-un Nabi: The biography of Prophet Muhammad, chronicling his life, teachings, and impact.

Musannif: An author or writer, particularly one who composes original works in Arabic or Islamic scholarship.

Muhaddith: A scholar specializing in Hadith, the collection of sayings and actions attributed to Prophet Muhammad.

Ikhlaas: Sincerity of intention, particularly in religious practice and seeking knowledge.

Basirat: Insightful vision or understanding, going beyond superficial observation.

Silsila: A chain of transmission in Islamic scholarship, tracing knowledge and teachings back to authoritative sources.

Maslak: A particular school of thought or methodology within Islamic jurisprudence (Fiqh) or theology.

Mushaira: A gathering for poetry recitation and literary discussion, common in South Asian cultures.

Fatwa: A non-binding legal opinion issued by an Islamic jurist on a specific issue.

Surah: A chapter of the Quran, comprising individual verses that address various themes and teachings.

Ayah: A verse of the Quran, considered the fundamental unit of revelation.

Ummah: The global community of Muslims, united by faith and shared values.

Jannah: Paradise, the ultimate destination for righteous believers in the afterlife.

I’rab: The system of grammatical analysis in Arabic, used to understand the functions and relationships of words in a sentence.

Short-Answer Questions

1. What is the fundamental importance of the Arabic language in understanding the Quran according to Maulana Farahi?
2. How does the concept of ‘Nazm’ in Fikr-i Farahi contribute to interpreting the Quran?
3. What distinguishes Maulana Farahi’s approach to Quranic interpretation from those who rely heavily on dictionaries and external sources?
4. Explain the significance of ‘Tadabbur’ (deep contemplation) in engaging with the Quran according to the discussed scholars.
5. How does Maulana Farahi’s understanding of ‘Ummah’ in the context of Prophet Ibrahim differ from common translations?
6. What criticism is leveled against relying solely on translations of the Quran for understanding its message?
7. What is the speaker’s perspective on the use of social media and technology as sources of knowledge compared to traditional books?
8. Describe the role of sincerity (Ikhlaas) in seeking knowledge and understanding the Quran, as highlighted in the discussion.
9. How did Maulana Amin Ahsan Islahi contribute to the dissemination and propagation of Fikr-i Farahi?
10. Explain the speaker’s perspective on Sir Syed Ahmed Khan’s relationship with Maulana Farahi and the potential influence of Fikr-i Farahi on Sir Syed’s work.

Answer Key

1. Maulana Farahi emphasizes that a strong grasp of the Arabic language is essential to comprehend the nuances and depths of the Quranic message. Without proficiency in Arabic, the true essence of the Quran’s eloquence and meaning can be missed.
2. ‘Nazm’ refers to the internal coherence and structure of the Quran. Fikr-i Farahi stresses that understanding the arrangement and relationships between verses and chapters is vital for interpreting the Quranic message accurately.
3. Maulana Farahi criticizes approaches that rely heavily on dictionaries or external sources for interpreting the Quran. He argues that understanding the Quran’s language and message should primarily come from within its own text, considering the context and structure (Nazm).
4. ‘Tadabbur’ is crucial for engaging with the Quran as it involves deep contemplation and reflection on the verses. This allows for a more profound understanding of the Quran’s meanings and their relevance to individuals and society.
5. Maulana Farahi interprets ‘Ummah’ in the context of Prophet Ibrahim as total and complete obedience to God’s commands. He argues that this understanding goes beyond simply referring to a community and highlights the Prophet’s unwavering submission to divine will.
6. Relying solely on translations can limit understanding as translations may not capture the full depth and nuances of the original Arabic text. Direct engagement with the Arabic Quran is encouraged for a more accurate and profound comprehension of its message.
7. While acknowledging the benefits of social media and technology, the speaker cautions against relying solely on these mediums for knowledge acquisition. He emphasizes the importance of traditional books for in-depth understanding and the development of critical thinking.
8. Sincerity (Ikhlaas) is vital when seeking knowledge and understanding the Quran. Approaching the Quran with pure intentions and a genuine desire to learn allows for a more meaningful and transformative experience.
9. Maulana Amin Ahsan Islahi played a significant role in promoting Fikr-i Farahi through his writings and teachings. His translation and commentary of the Quran, Tadabbur-i-Quran, are considered a major contribution to disseminating Maulana Farahi’s ideas to a wider audience.
10. The speaker suggests that while Sir Syed Ahmed Khan might not have explicitly acknowledged Maulana Farahi’s influence, his emphasis on rational thought and scientific inquiry aligns with some aspects of Fikr-i Farahi’s emphasis on reason and understanding the Quran’s internal coherence. However, a direct connection and the extent of influence remain subjects of debate.

Essay Questions

1. Analyze the role of language, particularly Arabic, in understanding and interpreting the Quran according to Fikr-i Farahi. How does this approach differ from other methods of Quranic interpretation?
2. Discuss the concept of ‘Nazm’ (coherence and structure) as a central principle in Maulana Farahi’s school of thought. How does understanding ‘Nazm’ contribute to a deeper and more accurate interpretation of the Quran?
3. Explore the significance of ‘Tadabbur’ (deep contemplation) in engaging with the Quran. How does ‘Tadabbur’ facilitate a more meaningful and transformative understanding of the Quranic message?
4. Examine the impact and legacy of Maulana Farahi’s Quranic thought in the Indian subcontinent and beyond. Who were the key figures in disseminating and promoting Fikr-i Farahi, and what were their contributions?
5. Analyze the criticisms and challenges faced by Fikr-i Farahi. How have proponents of this school of thought addressed these criticisms, and what are the ongoing debates surrounding Maulana Farahi’s ideas?

Briefing Document: Fikr Farahi and its Impact on Understanding the Quran

This briefing document summarizes the key themes and ideas presented in the provided source, which appears to be a transcript of a lecture or discussion focusing on Fikr Farahi, the school of thought attributed to Islamic scholar Maulana Abdul Hameed Farahi, and its impact on the interpretation of the Quran.

Main Themes:

• Importance of Arabic Language Mastery: The speaker repeatedly emphasizes that a deep understanding of the Quran is impossible without a thorough grasp of the Arabic language. He criticizes Quranic interpretation attempts that lack this foundational knowledge, arguing that they miss the nuances and depths of the text. He cites examples like Mushtaq Yusufi, who acknowledged the importance of Arabic literary understanding for Quranic interpretation.

“The Quran is an interpreter, I do not believe in it. I am that Adib…until you become literate in Arabic…you can never turn back what the Quran has said.”

• Emphasis on Tadabbur (Reflection): The speaker highlights the concept of tadabbur, emphasizing that merely reading the Quran is insufficient. He stresses the importance of deep reflection, contemplation, and going beyond the superficial meaning to grasp the true essence of the verses. This process, he suggests, requires dedication, sincerity, and a genuine desire to understand the Quranic message.

“Tadabbur wants the Quran to be understood…how will you understand the Quran then?…The most basic thing should be kept in mind.”

• Fikr Farahi’s Approach to Quranic Interpretation: The speaker discusses the unique methodology of Fikr Farahi, which emphasizes understanding the Quran as a cohesive and interconnected whole. This approach, known as nazm, focuses on analyzing verses within their broader context and understanding their relationship to surrounding passages. The speaker contrasts this with traditional interpretations that rely heavily on dictionaries and often miss the Quran’s interconnectedness.

“The meaning of the words is that as is his context…it will not happen now…unless you solve it properly, Nazm in light of the Quran…he will not be able to achieve his name yet.”

• Influence of Fikr Farahi on Indian Subcontinent: The speaker asserts that Fikr Farahi significantly impacted Quranic studies in the Indian subcontinent, highlighting the contributions of scholars like Shibli Nomani, Syed Sulaiman Nadvi, and Amin Ahsan Islahi. He credits them with promoting Farahi’s ideas and developing them further, leading to a deeper understanding of the Quran in the region.
• Critique of Contemporary Approaches: The speaker expresses concern that the rise of social media and reliance on the internet has negatively impacted deep engagement with the Quran. He argues that while these platforms provide access to information, they often fail to foster true knowledge and understanding. He advocates for a return to traditional methods of study, urging listeners to prioritize direct engagement with the Quran and related texts.

“Right now, you are talking about the internet, and you are talking about social media…your point is absolutely correct, but…that which is called knowledge, is called Fikri knowledge… I haven’t seen any such thing, social media is everything but Mutkabbir.”

Key Individuals Mentioned:

• Maulana Abdul Hameed Farahi: The founder of Fikr Farahi, a school of thought emphasizing the Quran’s interconnectedness and the importance of Arabic language mastery for interpretation.
• Shibli Nomani: An early proponent of Fikr Farahi, who incorporated its principles into his own writings and teachings.
• Syed Sulaiman Nadvi: A prominent Islamic scholar who contributed to the understanding and dissemination of Fikr Farahi.
• Amin Ahsan Islahi: A leading disciple of Farahi who played a crucial role in promoting and further developing his ideas.

Overall Impression:

The lecture paints a vivid picture of Fikr Farahi’s importance in understanding the Quran. The speaker passionately advocates for a deeper engagement with the text, stressing the critical role of Arabic language proficiency, reflection, and contextual analysis. He simultaneously critiques contemporary trends that he believes hinder genuine understanding. The transcript provides valuable insights into the evolving landscape of Quranic interpretation and the enduring legacy of Maulana Farahi’s teachings.

FAQ: Understanding the Quran Through the Lens of Maulana Farahi

1. What is the most crucial element in understanding the Quran according to Maulana Farahi?

Mastery of the Arabic language is paramount to grasping the true essence of the Quran. Maulana Farahi strongly believed that without a deep understanding of Arabic, the intricate nuances, subtleties, and depth of the Quranic message would remain inaccessible. It’s not merely about translation but about connecting with the very soul of the text through its original language.

2. Why is studying other Arabic literature important in understanding the Quran?

Arabic literature provides the context and cultural background necessary to fully appreciate the Quran. Immersing oneself in diverse Arabic texts allows a deeper understanding of the language’s richness and its influence on the Quranic style and expression. This familiarity with the broader literary landscape enhances the ability to interpret the Quran accurately and meaningfully.

3. How does the concept of “nazm” (coherence and order) apply to understanding the Quran?

Maulana Farahi emphasized the importance of understanding the Quran as a coherent and unified whole. “Nazm” refers to the intricate web of connections and interrelationships between verses and chapters, revealing the Quran’s thematic unity and overarching message. Recognizing these connections and studying the Quran in its entirety is key to unlocking its true wisdom.

4. What role does “tadabbur” (contemplation) play in unlocking the Quran’s guidance?

“Tadabbur” emphasizes thoughtful reflection and pondering over the Quranic verses. It’s not enough to simply read the words; one must actively engage with the text, seeking its deeper meanings and applying its principles to one’s life. This contemplative approach allows the Quran to become a source of guidance, inspiration, and spiritual transformation.

5. Why is it essential to approach the Quran with sincerity and a pure heart?

The Quran itself emphasizes the importance of approaching its message with a sincere and open heart. Approaching the Quran with preconceived notions or biases can cloud one’s understanding. Only with a genuine desire for guidance and a heart free from prejudice can the Quran’s transformative power be fully realized.

6. How has Maulana Farahi’s understanding of the Quran impacted scholarship in India and beyond?

Maulana Farahi’s teachings have profoundly influenced Islamic scholarship, particularly his emphasis on the importance of Arabic language and the Quran’s internal coherence. Scholars like Shibli Nomani and Amin Ahsan Islahi were deeply impacted by his ideas, which in turn shaped their own works and interpretations. His influence has spread to academic circles in and beyond India, fostering a deeper and more nuanced understanding of the Quran.

7. What is the role of contemporary technology and social media in studying the Quran?

While technology and social media offer new avenues for accessing information about the Quran, they should not replace traditional methods of study. While valuable resources, they lack the depth and focus required for true understanding. Engaging with the text itself, coupled with guidance from knowledgeable scholars, remains crucial.

8. How does Maulana Farahi’s philosophy encourage ongoing engagement with the Quran?

Maulana Farahi’s emphasis on the Quran’s interconnectedness, the importance of Arabic language, and the need for contemplation encourages continuous engagement with the Quran. His approach fosters a lifelong journey of discovery, inviting readers to delve deeper into the text’s complexities and to apply its wisdom to the ever-evolving challenges of life.

Arabic, the Quran, and Maulana Farahi

The sources discuss the importance of understanding the Arabic language to gain a deeper understanding of the Quran. [1-14] One speaker argues that Arabic is the most basic element of understanding the Quran and that translations cannot fully capture the nuances of the original language. [1-13] They cite examples of scholars who, despite their expertise in other languages, emphasize the importance of a strong grasp of Arabic for Quranic interpretation. [1-13] The sources also highlight the concept of Tadabbur, which refers to contemplating and reflecting on the Quran to understand its deeper meanings. [1, 6, 15-18] They emphasize the importance of approaching the Quran with sincerity, dedication, and a desire to understand its message. [6, 11, 15, 17, 19-23]

The sources also discuss the work of Maulana Farahi, a prominent scholar known for his emphasis on understanding the Quran in its entirety (Nazm). [7, 8, 10, 12, 14, 18, 21, 23-29] They discuss his belief that dictionaries and translations alone are insufficient for comprehending the Quran’s message, arguing that understanding the context and interrelationships of verses is crucial. [7, 25] Maulana Farahi advocated for reading the Quran as a complete and interconnected text rather than focusing solely on individual verses. [7, 8, 10, 12, 14, 18, 21, 23-29] The sources also touch upon the influence and legacy of Maulana Farahi’s thought (Fikr Farahi) on other scholars and the field of Quranic studies, mentioning those who have adopted, promoted, or debated his ideas. [10, 11, 14, 17, 18, 22-24, 26-33]

Arabic and Quranic Interpretation

The sources emphasize the critical role of the Arabic language in understanding and interpreting the Quran. Here are some key points raised:

• Arabic is considered the foundational element for comprehending the Quran. One speaker asserts that mastering Arabic is paramount and that even those proficient in other languages but lacking in Arabic knowledge will struggle to grasp the true essence of the Quran. [1]
• The Quran’s eloquence and beauty are deeply intertwined with the Arabic language. One speaker mentions the concept of “Arabi Mubeen,” suggesting that the Quran’s clear and elegant language points towards the eloquence of the Prophet Muhammad’s tribe, the Quraysh, who were known for their mastery of Arabic. [2]
• Understanding the nuances of Arabic words is essential for accurate interpretation. The sources discuss how a single Arabic word can have multiple meanings, and relying solely on dictionaries or translations can lead to misunderstandings. They cite examples like the word “Ummat,” which is often simply translated as “community” but carries a deeper meaning of completeness and total obedience in the context of Prophet Abraham’s story. [3, 4]
• The sources advocate for studying Arabic literature and poetry to enhance one’s understanding of the language. They highlight the importance of immersing oneself in the richness of Arabic literary traditions to fully grasp the subtleties of the language. [1, 5]
• The Quran itself emphasizes the importance of its Arabic language. It is referred to as “Mubeen” (clear), signifying the clarity and precision of its language. [2]

The speakers argue that while translations and interpretations can be helpful, they cannot replace a direct engagement with the Quran in its original Arabic. They stress that a deep understanding of the Arabic language unlocks a deeper level of meaning and appreciation for the Quran’s message.

Maulana Farahi and the Holistic Quran

The sources offer insights into the life, work, and legacy of Maulana Farahi, a prominent Islamic scholar known for his unique approach to Quranic studies.

• Emphasis on Nazm (the holistic structure of the Quran): Maulana Farahi is renowned for his emphasis on understanding the Quran as a complete and interconnected text, rather than focusing on isolated verses. He argued that grasping the overall structure and coherence of the Quran (Nazm) is crucial for interpreting its true meaning. His work emphasized identifying thematic connections, literary patterns, and the arrangement of verses and chapters to uncover deeper layers of meaning.
• Limitations of Dictionaries and Translations: Maulana Farahi believed that relying solely on dictionaries and translations is inadequate for understanding the Quran. He argued that these tools can provide a superficial understanding but miss the depth and interconnectedness present in the original Arabic text. He advocated for going beyond these aids and delving into the intricacies of Arabic grammar, rhetoric, and literary styles to gain a more profound comprehension of the Quranic message.
• Fikr Farahi (The Influence of Maulana Farahi’s Thought): Maulana Farahi’s ideas have had a significant impact on subsequent generations of Quranic scholars. The sources mention several prominent figures who have engaged with, promoted, or debated his methodology, including:
• Maulana Shibli Nomani: While initially influenced by Farahi, Shibli later developed a slightly different approach to Quranic studies.
• Syed Suleman Nadvi: A strong advocate for Farahi’s ideas, Nadvi lamented the lack of another scholar with Farahi’s depth of understanding.
• Amin Ahsan Islahi: A key figure in promoting and disseminating Fikr Farahi, particularly through his Urdu translation of the Quran.
• Focus on Arabic Language: Maulana Farahi strongly emphasized the importance of mastering Arabic for comprehending the Quran. He believed that a deep understanding of the language is essential to grasp the nuanced meanings and interconnectedness of the text. He challenged the notion that translations could adequately capture the essence of the Quran.
• Legacy and Impact: The sources portray Maulana Farahi as a significant figure in the field of Quranic studies. His emphasis on Nazm, the limitations of traditional tools like dictionaries, and the crucial role of Arabic language has left a lasting impact on contemporary scholars and methods of Quranic interpretation.

The sources present Maulana Farahi as a scholar who challenged conventional approaches and advocated for a more holistic and language-centered understanding of the Quran. His ideas continue to shape discussions and influence contemporary scholarship in the field of Quranic studies.

Sir Syed Ahmad Khan: Legacy and Controversy

The sources discuss Sir Syed Ahmad Khan, a 19th-century Islamic reformer and educator, primarily in the context of defending his legacy against accusations of being a “stooge” of the British. The speaker passionately refutes these claims, providing examples of Sir Syed’s independent and principled stance against British authority.

Here’s what the sources say about Sir Syed:

• Rejection of British Influence: The speaker vehemently denies that Sir Syed was a “stooge” of the British, citing several instances where he defied British pressure and maintained his independent position. They highlight Sir Syed’s refusal to remove his shoes in the presence of a British commissioner, even when it meant forgoing a potential advantage. Another anecdote recounts Sir Syed’s refusal to meet with a British official unless they were seated on equal footing, symbolizing his insistence on respect and equality.
• Support from Allama Iqbal: The speaker mentions that Allama Iqbal, a renowned poet and philosopher, highly regarded Sir Syed. They recount an instance where Iqbal recommended a scholar for a position at Aligarh Muslim University, a testament to Iqbal’s respect for Sir Syed’s educational vision.
• Champion of Education: Sir Syed is renowned for his efforts to promote modern education among Muslims in India. He founded Aligarh Muslim University, which played a pivotal role in fostering intellectual growth and social reform within the Muslim community. The sources indirectly acknowledge his contributions to education through the discussions about scholars associated with Aligarh Muslim University.
• Debate Regarding Legacy: The sources acknowledge that there are differing opinions about Sir Syed’s legacy and his relationship with the British. While the speaker vehemently defends him, they acknowledge the existence of alternative perspectives, indicating ongoing historical debates surrounding his actions and motivations.

The sources, while focused on refuting criticism against Sir Syed, highlight his independent spirit, commitment to education, and the complex debates surrounding his historical legacy.

Islamic Scholarship: Tradition, Debate, and Modernity

The sources provide a glimpse into the world of Islamic scholarship, highlighting its key characteristics, prominent figures, and the challenges it faces.

• Central Role of Arabic Language: The sources consistently emphasize the critical importance of mastering the Arabic language for Islamic scholarship. They argue that a deep understanding of Arabic is fundamental for interpreting the Quran, engaging with Islamic texts, and comprehending the nuances of Islamic thought. This emphasis suggests that linguistic expertise is a cornerstone of Islamic scholarship.
• Emphasis on Classical Texts: The sources focus heavily on engagement with classical Islamic texts, particularly the Quran. The discussions revolve around interpreting these foundational texts, understanding their historical context, and extracting relevant insights for contemporary issues. This focus indicates the significance of traditional knowledge and its transmission within Islamic scholarship.
• Diverse Approaches and Debates: The sources reveal the existence of diverse approaches and interpretations within Islamic scholarship. The discussions surrounding Maulana Farahi and his methodology, for instance, demonstrate the dynamic nature of Islamic thought and the presence of lively debates among scholars. This suggests that Islamic scholarship is not monolithic but rather a field characterized by ongoing intellectual engagement and evolving perspectives.
• Influence of Key Figures: The sources highlight the impact of prominent scholars on shaping the direction of Islamic thought. Figures like Maulana Farahi, Sir Syed Ahmad Khan, and Amin Ahsan Islahi are presented as influential thinkers whose ideas have sparked discussions, inspired followers, and generated ongoing debates. This suggests the importance of intellectual lineage and the role of influential figures in guiding the trajectory of Islamic scholarship.
• Challenges of Modernity: The sources touch upon the challenges posed by modernity to traditional Islamic scholarship. The speaker expresses concern about the younger generation’s declining interest in books and their increasing reliance on social media for information. This highlights the need for Islamic scholarship to adapt to contemporary modes of knowledge dissemination and engage with the digital landscape to remain relevant and accessible to younger audiences.

The sources, through their discussions of prominent figures, debates, and challenges, offer a glimpse into the complex and dynamic world of Islamic scholarship. They underscore the centrality of Arabic language, engagement with classical texts, and the ongoing evolution of Islamic thought. The sources also hint at the need for Islamic scholarship to adapt to the changing landscape of knowledge production and consumption in the modern era.

The Original Text

bismillah rahman A very beautiful scene on the platform of Rahim Al Marat Calling this Capricorn personality flattering, I feeling happy There is Doctor Sahib’s Grammi Abu in this Sufiyan Sahib Ilahi You are a well known personality in the world of knowledge There is Hindustan, Pakistan and beyond And the reason why today is tough is that you brought from Hindustan Are So no, the fact is that the Quran Academy He has offered his namaaz and then came back there Went your old one is from a pen and one is from a book There is a relationship, you have written a lot about Aligarh Professor of Shobha of Harbi University a professor works there There is a new topic in your mind which is presented below: Arabic Adab Qurania and Sir Syed Study which is are involved The Quran is your special content He has written more than 100 books In that you can read about a dozen Quranias We can see that our ancient civilization is This is his carving of his clothes, an Amin of his This is a sample from Sir Syed Shibli and Farahi having a heartfelt affection He has won many awards Then the refinement of our morals and culture is good the special reason for which This introduction to Hamish is just To make you aware, it is true that my I can’t introduce him to a man like him I would request them to inform us in advance It is too late that it is your What is the topic of discussion and In India its acceptance or rejection What is the matter and their conversation after that After this you can ask questions. Thank you very much. Doctor Sir please bismillah rehman Rahim Sajid Hameed Sir but if you don’t say Sajid Hameed then say Sajid If I say Hameed then it would be more appropriate It is and you first told me that it is a Talib of Arabic If yes then it is in the style of Quran Hameed you are Sajid and Hameed is present Happened and others Our companions but also the language of the Quran If I say Masna it is much better and our dear brother islam assalamu alaikum rahmatullah wa Barakat two three things that compliment me You also said that there are so many people in Qasida Khani I have worked with the essence but it is so big There is this in which Maulana Farahi has said in the Quran I used you so well There is nothing in anybody’s kasida Well Kaif, first of all my books are not 100 Anything below 80 and it is a very common phrase that I am my I know myself about what I yes you said one good thing in that The Quran is my topic, whatever the work is I do that, I have this much on it and that only Perhaps the reason for salvation may also be made and the people Muslims should also rely on that should worry about farahi it was said that worry Let’s have a discussion on Farahi and then What is the need to worry in India What are its effects? We discussed it If this happens, it is obvious that this intention is for the sake of concern Of Islahi’s Mafu before Hamish says things I tell you that if you want Allah then I am standing here for Allah that my I should not ask for God’s help but my God’s help If you go then you will not worry when my The biggest thing that is near is the privilege I just made a small speech on slah and I think that Hassan saheb I will request him to give the saaj to Hameed saheb That speech of mine is definitely of 25-26 minutes that what is there to worry about there too I was given this issue so I talked to him and that conversation of mine I don’t know what she was worth now, but The odd job in Jamia Millia Islamia Bias is the advice I have adopted, he said that You are worried but something If I wrote it, I wrote about seven to eight pages. When he imposed a ban, he gave it in writing Is I and then Hassan sahab called and said that A piece on worry I thought that the one who is mine It is a content, if I take it forward then I will I have taught 20 2 pages, so I did it Inshallah I will give you If I give it, then so much of the conversation about that content will be I did that the first sentence of that article I have written this because I am worried about Farahi Tauji if you go into its interpretation If you go then in just one sentence it is that Kura this is what I said all these things It shrinks, now you explain it Or if I had to leave my worries behind, you gave me the order tell him you have nothing else to worry about not farah The name of the Quran is Fikr Farahi but maulana abdul hameed farahi sahab or our Maulana Ameen Asan Ilahi sahab or Many people who believe in principles talk about Quran do we do it or our Khalid Masood saheb three The journal which has been collected in an orderly manner There, the principle of understanding of the Quran has been mentioned Handed over to Maulana Farai So what is usually said is that Tadabbur wants the Quran to If someone wants to understand what the Quran is, what is the purpose of his training what is human but I’m going to come a little earlier than that I would like that the tadaab of the Quran or the rhythm of the Quran or the Takr which is very All the words used in the Quran it’s all about these things which are on the rise which is the basic thing that how will you do How will you understand the Quran then I I think the most basic thing should be kept to You have already told me about Arabic, I understand it I believe Arabic is the most basic language The first thing is that in Arabic language You should have a grip and a strong gift I believe this strongly and I want to say that it is very There are such people in Pakistan too That interpreter of Quran is also present in India is the interpreter of the Quran But he is not familiar with Arabic language If so, the kind of thinking that the Quran wants it is the first and foremost foundation that in arabic language Whatever literature there is in Arabic, it is completely You can read from I immediately remembered one thing I am in Mushtaq Yusufi sahab’s house there existed a smaller one like this library is very good his mushtaq yes If saheb had a library then his heart was alien The Quran was closer to them than humans anyway should be close to nikka but mushtaq There is something closer to us than the boss, Wali is ours and a major representative I saw this in one of their racks that Nizam ul Quran Tafseer is kept so I have asked Mushtaq Yusuf sahab this asked brother about literature from around the world It is in English and the story is in Urdu The blueprint is on the Nigar and all these things What is the work of Tasar Nizam ul Quran here hey you’re saying weird things hey bro i said have you read it He said, brother I am an all-rounder It is strange that Abe is missing If the author talks in this manner then I said then what is your Tasur? what is your habit and I know it what is your tasur you will say The Quran is an interpreter, I do not believe in it am that Adib, what a great thing Mushtaq or Safi said It is about Maulana Farahi that his You can read the Tafseer Read it as if a writer is talking Some gentleman with a tongue is talking as if some gentleman is talking forcefully So I said you should keep one more book which book do you want i asked you when Malana Farahi is called Saab Balat by Bali It is said that the masters of the tongue say, the writers say I have said it but there is one big shortcoming of yours Tell me what is missing in the lorry I have If you do not have the trouble then he said that when you come again If you come to this library you will find that book It will be visible but I said not in Urdu Is But right now I am one of the most amazing books I also want to say the same thing and Mushtaq Eufy basically wants to say the same thing until you become literate in Arabic Such a huge hand and you have such a complete hold If it doesn’t happen, you can never turn back What the Quran has said Now it is clear free of cost so its translation is this we say that god yearning is necessary for you You are not good until you become God if there is then it is the pearl of the Quran which It is wise that she will not come close to you, she will be yours not in the grip will come but said the same thing like this Let us know that the test of urine is based on its Where is its root from, this much urine Where is it found, if you can find it The pride that is in the words of the Quran Every word has a geography, Quran You can read it as much as you want in the Quran Books have been written by Maulana Abul Hasan There is a text by Nadvi saheb that the alphas converse, the alphas talk Do alphas have a special color but who will see that colour which is expressed in the tongue who descends completely into his If he brings you closer to him then with alpha That conversation happens and then the topic reaches somewhere else I want to give another example Pakistan is number one on urine inside Egypt Removal then all the people were told to read the content Write it down, the name doesn’t come to my mind at the moment He is a great writer and he Tabriz has done it then Mahmud has edited it Shakir sahab is the name of Mahmood Shakir sahab Mahmood Shakir sahab said friend I also need a the text should be written But they decided that on the I don’t know all the things that have been written Read what people think about their poetry how to say labret what what mafa hmmm As Allama Iqbal said that about some subject a couplet A lot of people told me about this Mahum this is the meaning of it, then Allama Iqbal said no not near me , mom is fine with me Whatever one may say in this context, when Mahmood Shakir Sahib presented his content I sent it to the Prophet and wrote in it that I had told him I read so much, I read so much that I urinated on my poetry I began to see something standing It started appearing before me and I Read what he has to say to me. until the Quran was read in this manner, It should be read what is his language and what is his urine ka mafu is that I have just found the one who is looking for someone an example was given there But we had a brother 40 years ago It is said that R was very great The importance was that he picked up Rs 00 and dropped it somewhere He himself told me this on his own We kept searching from morning till evening and found Abba If I tell you, I don’t know and I will know what havoc dhangera What I was looking for from morning till evening That is, just as a person is addicted to something When in that way the same urine is seen, it is urine But it will be of no use until you learn the tongue Then you are not close to the Quran, the moom of Mut What is the Quran saying, what does it want to call In what ways does he want it, when the tongue If you come, I think that with the same dedication You will read with the same passion Then the Quran will become a book of guidance for you. I am remembering a verse here It has been mentioned in the Quran with reference to Mut it has happened and Many times the time is free so its translation is n Billa of the Messenger of Allah, peace and blessings of Allah be upon him About whom it is said that the misguided they translate it but they interpret it but if they had read Arabic Tongue will come, manners will come Malana Amin Hasan Ilahi in the tongue of Hariri to Mut to Imal Qais Waleed has no hope until we Will you ever read that test of the Quran? If the person who wants to take the test will not be able to take the test If you read without tongue, you will Muta test will be test but its your test alive and one alive The book Quran is alive, it is alive You can see the book in its life form I want to see you Subhan Aani I want some things from here no, I am going to say this I am remembering the martyr Qutub his book is a picture Funny Sajid, Hamar sahab must have read it, you People must have seen him in his beginning it is rocking read it Let us know what is the importance of language to the Quran what should be read which we repeatedly say that If you understand the principle of Quran then you can understand the principle of Quran The most basic cannot come without tongue The principle is that they should know Arabic He said that when I read the Quran in the beginning I used to read So from Quran I used to be Kalam Quran He used to talk to me in a funny picture It has been translated into Urdu as well used to talk He has written it more gracefully than me because he Basically he was an author, so he was basically an author and they say that I used to enjoy it so much I have such a great lover Rafiq I had met him and used to accompany him on his journey but when I went to university I went to college and met someone When I started reading the Quran from the Mufassir, then I was relieved Because of him my relationship started breaking and my becoming weak If you have to, call him Qutub Shaheed also If someone wants that we can read Kalam from Quran Someone wants to be closer to the Quran does he want to read the verses of the Quran I would like that Allama Iqbal also translated it what is rat milat yes he did this in the river Mauj there is some empty river no but I think that allama The couplet that Iqbal has said is Allama Iqbal This verse is telling me who was called Arabic there is no need for any of his help Whether he had a degree or not, he did I read it or not and I definitely did not I know but those who are his ushers he is telling that he is from Arabic Was aware of the Quran He was the one who knew Arabic and hence his mother In Urdu poetry in great style while transmitting I also want to say something about this verse about but by linking it to the Arabic that It is very important to know Arabic The Quran said hey Sajid Aamir sahab will tell me the solution that you are the rope of Allah meet the gathering and hold on to it one by one It is the translation that explains In Tafseer you will find but if sahib will be tongue that which is Rumu, which is Asrar, which is his exit hai nikka mohima is it from this translation or from the translation of the interpreter if that literary person will not be satisfied with that There won’t be any satisfaction about it I want to say that the Quran wants to say this Wherever the Samb comes, it is his Mafu Mahi sahab has said Mana Farahi has said that take majim kvass The dictionary is closer to the taste of the Arabic language you can’t do it whereas as a caste you read it when you are in caste If you read it then you will be told that someone This is how to stick to cheese I want to give an example like If the electric catches someone then If you want to get rid of something else then take it If you don’t let go of my arm, maybe it will come out But it is not possible to separate it from yours This is what Tot Sam Be means that is this book is Hameed From Hameed’s book this is Saaj sahab sitting with us happened this is how you should hug, this is how you should hug felt from If no power in the world could separate you want to do it, want to separate it then your arms may separate, but you Its taste never varies, this is Arabic It is like a language about Muslims It is said that the one who raises the flag If he does it with one hand, he catches it with the other if both of them do it then this one takes the tongs If this is the case then that is why I said that until arabic comes This does not mean that only Arabic people For it is just a book of guidance for everyone This is for every level, what does it mean take it away but I want to say that The great kind of language it is, the Arabic language You can’t understand it without it I am worried, please tell me doctor saheb I want to say more along these lines, yes. I want to do what is mentioned in the Quran hey, not a bit hafiz But for his satisfaction I went to Darul Hif I made it clear in my house that nothing would come out what is the matter anzar b sani arabic is beautiful What is Yes generally see the Mubeen’s line here Is No, I think that perhaps some interpretation I can get this thing but 99 percent of the murine Isn’t it Malana sahab, he also has the same thing The translation done by Mubeen is open We give the book and then its explanation It is mentioned in the Quran that in some way there is no teddy from the net book rafi shuk Imas from Shubh Lasaniya which is a warning, I have to mess with it Absolutely baking But I want to say one thing Syed sahab has said a very lovely thing that Mubeen this in the mane no because he was a tongue and not a stranger The greatest thing about the disciple of Allama Shibri So this is it ha And so he has said that this one who speaks Mubeen This is Mubeen Islami meaning there is an addiction which I am saying that open book is an open book It is said in Urdu that Fala Khuli the book is this but he said that a special sign, a special sign is that Towards the tongue of the Messenger of Allah (peace be upon him) There is a hint and Hashimi was the tribe from which You were referring to him that it was not revealed in Hariri’s tongue it has not happened to any Arab nor to anyone who is very the accents were there in those accents The language of the tribal people (peace be upon them) And it was the best language in Arabia. It was understood whenever any kind of Sania used to be a joker, Zidane used to be a war If this is him then go to Hashmi family used to do that of the Messenger of Allah sallallahu am I used to come near here, I remember Shauki He is a great poet of Arabic Which is a Qasidah of Allah’s Messenger (peace be upon him) If it is said in shaan then this point is given special importance in it It has been taken in such a way that whenever someone takes Sania If it was a matter of language or words then Allah towards the Messenger of Allah (peace be upon him) or towards his turning towards someone from the tribe Because from the tongue, from the tabernacle of literature in terms of force which is from lasaniya status The tribe of Bani Hashim had it from someone nor did anyone in the whole of Arabia have it like this Mubeen means pointing towards him in the same sense If it is there then see all this in this way, Quran this also happens this question also arises that this Tell me why Quran is called Quran Arabic Is it true that the Quran is not Persian or The Quran is not called Urdan because Who is a world level Mynas type Mumtaz Types of Lasagna we also have good lasagne here There is a department, many people say Akt says this that which is in the Quran is That means no word from the Quran has been used in my mind You have rightly said in your lawsuit that I cannot transmit the Quran the language of this person, the style of this person, It is a special kind of level, rather a Rabbani level because he is that God brother so that person I will transmit Rabbani in Urdu So this isn’t my thing, but He spoke a very beautiful word I used to call Arabi Mubeen I want to transmit in Urdu Mubeen This will be my attempt as this is their way that there be some other substitute for this language The disgrace of the tongue or its glory No one can compete with him in the Arabic language that too in the Arabic language of the Quran So this is all the nonsense that I have talked about Have you forbidden any book of Farahi? Whether it is the original Quran or a mufar Whether it is the Quran or not feces La ha be it he or Nizam Quran or here Whatever we have shared with them right now is here But maybe I haven’t had the mango yet As many books as you can pick up, three or four will be available before you arrive. Every day before, I was writing the same worry on Farahi So I read Alka Lad completely. But it was lying in front of me so I said friend Before writing, I looked at it once, it was in front of me. I have got some hands on education It is basically a philosophy book It is a book of philosophy So, let me tell you a little about the book now. There is a book but the case in it is Maulana I call him the disciple of Buddin Ilahi Saheb I am not worried about Farahi They didn’t increase by even a penny No It’s good but there are two people who are worried People, you have also heard about Hindustan Where did the mention come of those whom I call friends The gift of the Quran given by Maulana Farahi In that fathomable Quran which has been given to both of these there is no name of that has ever been taken forward but these are so many nice shares i especially remember them A book is coming which is the Quran of Malana Fara There is a poem written on it – Malana Jan Ilahi Saheb has translated the whole book in Urdu in this manner I have presented that the spirit of this book what is majmeen what is tashriif aayat What is so special about the Quran, what is its essence What is the Maju Fat of the Quran? All those things I taught anything by including it in the text no they were all very good and I I understand that if people read any of my books If Javed sahab comes I want to file a case I would have told them that there is no threat to me there is no way that when you file a suit Badruddin Sahi saheb has written about his book The case has been filed on the six-seven books You should read it and know for sure that it is not Nadwa I had gone, I did not even have the full Ilahi, I was still writing Ilahi But Ila was not his true brother, he was Ilai Sir, yes I was complete, I was complete that is what I have filed a case against generally Have you seen that he writes two and a half pages from It will be on your books but on Alkayat Leaving aside my two and a half pages, I wrote six pages when i read it Be sure that after reading it, The book must be read but the whole book Who Mbatha has introduced all those things And the most important thing is that it is presented in such a way He has done it, it is written by Malana Farahi He has written in his book that whether mother or not Be it Mula or Mantan, however many are Ilahia’s Philosophy all those people are The toughest kind of thing There have been mistakes in what the Islamic scriptures are Big mistakes have been made and we have debated on it He referred the entire debate to Maulana Badruddin Ilahi sahab has presented it in such a nice way I understand that this is also a concern Farah that when a book is read, the book how to sum up how to present the book go That is why sometimes the cases themselves are These are better than the author’s book But when he will write carefully that my book But before the trial I’m a And I want to say that the book If you could write an amazing book in six months If yes, then in seven months Uman keep this what mana farai says he himself said this because it’s easy to write a book but It is very difficult to name him It is difficult to give a title that is so You are a scientific expert, you can hit the target they get Gad medals, they get this, they get that So if someone has a good estimate then also gold If there is a gad mash then it will completely destroy it. You should respect all these things, Maulana Farahi is present and this is the mention of Farahi then No, I will talk about Sharafuddin sahab When the story about Sharafuddin Ra Saheb He was presenting it in an Islamic seminar I saw that our Khalid Masood Sahab’s Your face looks a bit pale, I asked special brother If that is the case then it is ok or not Friend, if I worry, they won’t come But Although he doesn’t usually say this, but They were talking to him in this manner I was passing by and somehow started mentioning it I did the favor but I was worried I don’t think he will be able to do this The first conversation I had with the method is that Tadhab Bur is the most important thing for the Quran The basic thing is to speak Arabic language completely our hold on the manner and until it You might understand something very well won’t be able to That is why there is a poem by Sad Suleman Nadvi I have written four articles I have written four articles Salman Nadvi met Maulana Farahi But here we are just referring to one topic I would like to give you a very common type of content saheb will be well aware of that as salat alla terzaman quran translation is the translation It should not be said that if there is a translation then in it he has He wrote many things about Maulana Farahi I have said one thing, I said this It is that today, with this death, with this absence, I am it seems so that the Ibn Taymiyyah of Hindustan is gone He wrote this in a very painful manner If you read it carefully, a person becomes upset There is one thing which makes me upset He wrote that today Ibn Taymiyyah is the ruler of Hindustan I’m gone, how do I want to defeat you saw No Then he said one more thing, I want to say verbally that he You must know about the development of Arabic language where the saltpeter of the tour used to gather There used to be a mushayra and then a decision was taken in it It used to be the top level kasida Whose is it say Sakhas and Baz people have written that hardly There must be some Arabic couplet which comes to Maulana’s mind I also had half Quran, I saw this somewhere write This is what is said about them Abdul Aziz is said about the mind I don’t know how many thousands he remembered I have written somewhere about Abdul Aziz Memon I remembered Malana Farahi’s name thousands of times if they were there then Quran was also there but Abdul Aziz Memon Thousands of lions did not do that If you want then it is an important thing, aren’t you, Hafiz? if there is no Hafiz of the Quran then one of their disciple The professor was Mr. Riz Rehman Khan Sharwani. Sir, he was very upset and said bad things to me. He said bad things to me, I don’t care I have elders, so there is no such issue These are all the things I just told you what the quran said it is an arabic book And the effect which is in the Arabic book, which is a movement How does the fun descend and what is the caste inside How if someone wants to scare you then take it Do you want to bring someone closer to the Quran? and move it from S to Munak towards Ma’aruf to bring goodness to virtue If you want then you need Quran Arabic Look, you have placed a bet on Arbi there Whichever way you read it, the Quran itself says or I would also like to cite his Mala Sadan Ila saheb’s book is an introduction to the Quran In it he has said that the Quran In the introduction that he has given himself, that introduction One of the basic things he said is that Arabic if your strength is Arabic and yours is good then today Is it clear you have no message in this condition I want to give a general message I want that if Quran is considered as a book Instructions you want to read Is this the way you want to read the Quran I want help in solving our problems I remembered the solution to the problem when I asked for it, I remembered it Gaya Malana Mahdood motion book book is being written When it was there, the Malana Madi people said that you should write which is your mantra book if so What he wrote is one page or one and a half page It will be my goal or something like this from a page More is that that initially I have something towards Ilha My inclination Ajam Samim did not have full faith in Tawheed If I was alive I would read Maghrib I was not satisfied with philosophy then I When I started reading the Quran, as much as I There were problems when I read the Quran Bakul S It is a matter of Qutub Shali when I read the Quran So I felt that whatever confusion I had As much as I said, they said that the Quran washed away all those dirty things and the words that he used are that the Quran After getting it I got Shahe Kali and Master’s She went and said that where he used to put her It used to seem like it was master’s brother so everything The confusion would have been resolved if the Quran was read in this with this intention, with this manner, with this relation If it is read with knowledge of the language then I understand am that The Quran will surely call us closer to it There will be and the Quran itself has said so Meher Qadri Sahab has said and we are angry Tariq Quran Allama Iqbal also said a very good thing I will mention them somewhere too This is a verse by Qadri saheb, apart from that the Quran has Perhaps in Surah Yaseen there is the word Majura which I have used the Qur’an myself, I have seen it and wants to say that I’ve been abandoned the kind of attention I should be getting The way itaaf should be totally itaaf Totally when that method does not pertain If it happens then there is some trouble in our fate As you can see all these The whole world is surrounding you, you are in its hell Allama Iqbal has said this The Quran also said this about itself The Quran has introduced itself at many places if you have got all these things done then there is one Discussion on this from one point to another If something is getting longer then I will do something else After this I want to say So the Quran is in front of you and you are at their doorstep I kept sitting in the Quran from There will be all these things and many more words from the Quran What the Quran wants to say again and again The locks that are on your heart The one who has the seal wants to open the locks He wants to unseal the dowry that has been done wants to open all these things but The Quran itself says that in your hearts which is not an action, it is a content of sir He has written that the mole of Quran is Sir Yasin Obviously I’m going to be very impressed with this one. I will not insist that it is true or not no, he would have said it straight away but that person not tasra Sayed sahab will say two things in the article where is it One thing is that according to the narration of Surah Yaseen and then it is said that The Quran is the heart of Muslims There is heart and obviously it’s about the heart I also know that this is a common thing, even doctors but everybody knows that as long as the heart beats, your life is as long as you are alive Let’s smile or Abu Sufyan Salahi in Al Mari I call you but if my heart is restless then I won’t I will not make anyone talk like this You can provide a platform to anyone If you give it then Sad Saheb wants to say that The Quran which is your heart Save it, let the heart beat if it won’t beat then the community will die This heart of the whole community will go Is But the heartbeat slowed down a bit Rather our heartbeats are worried about the temples it has decreased Our Malana Amin sahab has copied it Maybe there will be Quran somewhere in the case Quoting that Sur on the import of goat Sahab-e-Karam used to observe for eight years And it is also mentioned in the Hadith that when we went to Medina When I used to go out in the streets of The sound of recitation was heard in the morning but the It is being said about recitation, this is not a recitation which It is done in Tarawi with a prayer This is not the recitation I want if you The word Tilawat which has literal meaning its meaning is its purpose is to read with understanding All the words that appear in the Quran in this manner It means that the Quran is read in this manner should be read as Allama Iqbal’s I just mentioned that he says brother Kashab cannot make me understand, I am not willing understood but this book is the one that can make me understand And then he said that the Quran should be read in the same manner as the revelation of the Qur’an Is happening yes nuzool kitab ok then nuzool kitab It means that only if you understand then you will get Nuzul If you have an understanding of the book then Iqbal has also said this, Quran has also said this Allah’s Apostle also said that Quran should be read with utmost seriousness What has come in the Quran Fastam, there are two words in Arabic, all of them there is a time here i feel ashamed the word of Isteema comes up and so does the word Isteema Which is embarrassing and it is also mentioned in the Quran it has happened this time has come but time is just as if listening to someone saying something You listen and even if he is saying something then no one will listen to you You can look here as well, but in this and in use that thing No Otherwise, I am addicted to this until I learn to speak What kind of orders is the Quran giving us? What is his order, it is divine order brother The order is divine, it is an inspiration to say this He wants that when the Qur’an is recited, one should pay attention to it what does this mean listen carefully listen attentively Like I got a good understanding of Maulana Farahi’s I remember a disciple, his essence is in that Makala Farahi’s name is currently in the seminar I don’t remember, he was from Lucknow, he used to study there He has written a strange thing on that page of his There are pages to the content but I have great respect for that It is from the writing that he wrote that we are separate Maulana Farahi was trained long ago I used to get up from Tahajjud, then when I noticed something, I used to do it when I was close to the mosque while reciting the Quran He wrote in his room that we are listening carefully it is the same usage from time to time it is the same this is the same this So as long as the Quran is read the Quran is something Brother, should anyone say anything when Allah’s If Rasool Salam is mentioned then this is also mentioned in Quran It has come to you that you listen carefully, do not talk If you listen carefully then Kalam Ilahi is Kalam Brother is elder than Rasool, he pays him more attention must listen Unless we listen to the Qur’an carefully so don’t worry will come tadab ka or tafcorn No, the Tadab Bur that the Quran talks about is that This is how you delve deeper into the Quran That the worry brings you that I will get something Something I When I will find it with this passion and this intention Quran on the case of Ya Amin Hasan Islahi Who has said sincerity in intention until the whole There is no dedication and no attention in the right manner If there is no contemplation, if there is no deviation then the Quran will never give you the Quran if you do this If you read the Quran you will not get anything from it When you read with all your heart, then The Quran will fly away, I want to tell you the wisdom the book of farahi and Ma Fara has written that the Quran which I want to talk about wisdom It is not the wisdom of foreign lands It is not the wisdom of a Sufi, it is written Your respected father taught him Urdu I also translated it into When both the things came, I thought about it Majmoon was also written in Majla Uloom Islamia I will reach you to the wisdom of the Quran How can you not reach Mazrat by shouting Kashi I am using it in all the alphabets with it has all those things in it you can grab them So till you go through the whole district of Kashi About the Messenger of Allah peace and blessings be upon him It was said that when he was in the house When I went there, he also started shouting in a way It was not like that, I want to say it with pride If you are Arabic then you are Arabic Arabs The history of the If you read it, then one word would have been used in another hadith The word tehs is used from Nus that when any Arab is told the truth by the Messenger of Allah To Leave it, whether he is an Arab or a Mushrik, when She had no trouble worth having at home Be it mother issues, be it tribal issues Then I used to go away to some hidden area Then sit there and think about those issues seriously. The solution was that if it was a common thing then it was the same culture It was the same historical relationship whose Without that the Messenger of Allah sallallahu sallam He went to the cave but there was no problem in front of him. there was no issue there was no issue Be it Hasbi, Nasabi or tribal Iftikhar It was not at all like an expression, it was just that They wanted that this Arab, this He is misguided, how do I get out of this misguidance? I know the one who is immersed in the seduction How do I bring it towards him again and again that same urine came back It was the recession that took them there But the other fiqh culture was There was another one, but the relationship is historical with her only But here the issue is of the religion of the community So Allah, whatever worry they had, it will be given to them I had taken her there so this way until Tafcorn Otherwise, you are watching your children He wants to pay one lakh as fee on the day of admission But the issue of Mana Farai was not there Brother, when he went back, I got a bungalow for him. It was made so that you can read and write it here But in a proper way, he is used to this method we could have done it we should have done it too but that With great difficulty our problems are big Masail is with us and in the same way another word is used I want to move forward by doing the work of thought It is a word, what is the meaning of it in the Quran which Talks about tadabbur, something to pay attention to does So What does Tadba or Duh mean? going too far back in the background for anything looking as far as you can go here You will find this thing, it is called peace what is behind So when a man gets something he goes poor person and all his nights, his days, his whole absorbs things into it that I get some will get So when the Quran is read in this I am missing you Tafkorn Phi Malak La In this he has written that a leader would be How I also want to say that Maulana The Islamic state of Amin Hasan Ilahi Sahib Or our Maulana Modi’s who is an Islamic Principality It is a thin book, translate it into Urdu Altaf Azmi sahab has published it brother Yes you published this also but what they did in it It is said that what is the map of our state How is his rich man, how is his leader what does his constant talk mean, his purpose what is there in it that it is so well talked about Fee Malak La Mein To Malana Farahi’s This Book and then look at the siyaad of the Qur’an if we go then it is very related so till we I will not read things without heart If we read it, then the war in our hearts will Our hearts are empty, sealed and hypocritical The Quran has also said about this that such a if you want to know something then you will not go otherwise don’t work hard this is exactly like them If ever a person opens his heart to you, The poor lady seems to be stuck in one thing It is weak and I am unable to open it, I read it in the morning If you are here then please open the door, I said open it This is the time when you should read, open it She brings it for me so I told her that one day I ask them that the heart of the hypocrites who It was sealed, I know something about you one day I told him I said that They make me open it, but When I saw the seals of the hypocrites, Allah The messenger of I cannot open it, it is in my control What is it, the Quran said no friend remove these these It won’t open no matter how hard you work on it If there is no issue then read the Quran with an open heart Let us read it, it has been said that it has become very open Your eyes should be open until their eyes are open too I do not talk about existence, I talk about insight There is a word of wisdom in Malana Farahi’s words does that which has the eyes of wisdom Basirat Chashma Basirat whichever you may call Mamad Writes good Urdu in sahib’s language He writes good poetry, I read them all I taught them things, I knew their language well sir has a good tongue, insha hai insha maaj Isha Ma is no less than a book no it is not there but it might be a laugh from sir’s mouth But from his tongue and his sloop I It is written somewhere right now, it is written in the same text It is written in Fiqh Fara that Mamad Saheb Asri What is Usub asri explanation I have said this about the situation we are going through The thing comes to sir, I wrote in it that My content is concerned about the Arabs It is a contribution brother so I have written it all the things in the Quran are considered as the essence of the Quran Bayanihan So according to Malana Farahi also and Ilahi Sahab According to him the matter reached from somewhere If I miss out a word, I will tell everyone First we talked in Arabic and then in Takr I talked about it, then I talked about it a little bit, now makes conversation happen for free yes you said about india He too is playing the drum, I’ll see if he says something I can say it right now Thanks to Malana Farahi’s book I had mentioned his name before but then wants to take his I am the one who forgives the Qur’an the way they say that the Qur’an a very basic philosophy that Nazm is the Quran, one thing is its interpretation say about the Quran want to talk about everything again there is a grouping of the Quran then it is Sarto that the whole thing left a long debate and he But I want to say this again that when you want to understand any word in the Quran Understanding the Word Mufar Kun No matter what it is If it is, the dictionary will not be able to tell you about it Earlier I had said that Nazam will tell the Quran And in the translation done by our Mr. This is his claim, I also wrote that article that his translation is Nazam Quran How is it, the whole text is mine, I have written it live in india So the meaning of the words is that as is his What does it mean when the contest is in front of you It will not happen now, India is a mediocre poet which our Government of India has made basic The reader has written that my son was in the ninth I brought a book and asked Papa to read it to me. I will teach you Urdu book taught now Did you see, the word in the lesson has some meaning There is something written below, Shahriyar sahab He was a great poet, you may have heard his name He was a poet of word level, he hated me, I went I took it and said, Doctor sahab, it is written in it have you read the book all the way through There are not just one but hundreds of such words that There is something meaning there and my dictionary He wrote the meaning of the open in the brush below This is absolutely wrong so tell the doctor I told him to say brother everything is fine So, Allah is bringing out all this yes all of them I said no brother I will not take it out I am like this you can see, I have given an example gave it to them So whatever is the provision of the Quran, as long as you You will not see the Nazam of Quran in contact You will not see it in the light, you will see it in Hindustan In B Saghir who first wrote the Quran in Nazam What Mahimi Sahib has said, there must be a interpretation I have seen your books printed I have seen its original recipe in balm His Khanqa was basically a Tafseer There were interpreters of the Qur’an, but there were many muthafsirs too. He was great, his book was named Azal Tauheed it’s a very good book of his The translation has also been done by Arif Umri sahab Get it published, it’s a very good book, yes it is If its translation is done then first of all He did talk but he did not The Philosophy of the Quran I had not seen him at that sight, but Maulana Farahi says worry is Farahi that the whole around see read first If you just take out the Munj again and again then there is more danger The doctor has the lesion, I saw it Are you somewhere nearby, I saw you last time Bar ine Manzoor will be removed So the meaning is that the dictionary cannot solve the problem for free Unless you solve it in a proper manner, Nazm In the light of the Qur’an, the dictionary or whatever is in use He will not be able to achieve his name yet I had taken it that they should read it and they If you read, you will get the taste of the Quran I want to say that he was a great writer and His argument is at Aligarh Muslim University it is not happening Allama Iqbal was very worried about the recession It happened that you became a teacher to such a great man You are not making it, I wrote a letter to the registrar If it is kept properly from Lahore then it The poor guy was kept on recommendation so big Man Abdul Aziz Mehan by Allama Iqbal If a letter of recommendation is present then If the poor guy was kept, he would have been kept in Aligarh they do not go, they are thrown out from there and Anyway if you don’t succeed then I would say this I want that this book by Maulana Farahi the quran is free No, this book of Ragab Asaf Hani is so thick I have a thousand villains, maybe I am fat I want to say that Manhar is a Saudi newspaper This is his number which comes from Arabia It depends on how many books are there in free time He has made a list of everything written so this sir asked me to write an introduction to this I wrote in the Quran that Masoomi Sahab Chak Masoomi sahab Abdul Maham was a great scholar Masumi sahab was a bigger man than him I read your article my friend I will not read it, if you send me the book Your nonsense is of no use to me Now to them The only thing you are looking for is that there are many books are written for free But this book of Maulana Fara has 100 pages no it is something like this but to him If you read it, you will know the words of Quran for sure what is the mood li saniya what is the mood About the understanding of words from which status I talk about two or three examples in this I would like to quote a verse from the Quran is one eyed Ibrahim Ummah Abdullah sahab Qatan Maulana Farahi has also written and where Till then I have also taken care of my humble belonging I have seen that the translation of Kanit is that of Umat People do translations about some community does the f his rhythm does it it is he And who knows how many pardons one ummat Some do union, some do community Sometimes he grows up and then he moans in rhythm making a statement hain said friend i also kept noticing this It is written in a Takal that I too I kept thinking about it but it remained unsaid for a long time. I was not able to grasp its meaning But I kept thinking about it for years I am just about to take a look at Malana Fara Like a scholar who is happy and talks like this I keep thinking about it for a long time So I want to say that one day suddenly Allah gave me Bestow your ability upon me When someone suddenly wants to tell me something I am a lion who has been teaching me for 10 years Aligarh and the question of fear of Tali Bachare No A disciple from Saudi Arabia came to Mahjab I applauded him, I rated all his things There was M’s class in Arabic, I was teaching After the book class was over, I in the room he came but he is not saying that sir to you This should be the translation that a mistake was made Jani was so religious that even the Arab anger was so intense It happens but it is a very rude thing There are expressions of feelings, but they don’t say them here I would like to translate this if If there is a mistake, please tell me, did you translate it? He said to me, this is my correct translation The guy is wrong and has been doing it for 10 years It was Spanish pottery and the word bana was bana. to become manifest is called bending of the branch it is also called and I was reading it I myself have a problem but when he got the chance Believe me the whole lion got exposed when he raised his voice In the same way Mana Farahi who was given free I have told you exactly what is inside you Mbazar I have just quoted one or two articles I had given you Nadvi saheb’s text for free I remembered one more thing, this is also of Syed sahab There is a content of old words and new words I am sure that the investigation is the main content of the entire I want to copy one word in which he one has used the word disciple disciple’s pride Now the word of the disciple our people use lmai Timi Allah, but ask anyone about the disciple’s forgiveness So manners will tell you if you don’t know Popple will pick up the dictionary and tell you whatever it says he will give but not this, see this, see this This is not an investigation of words Shah sahab wants to say that these two It is consistent with the words, is there a king or a group He is a disciple but how did that happen they are telling that they are telling that very Long ago when this word disciple was used If it did exist, it would not have been for teachers Khalid Masood sahab was not there for Asaja If you were there in that era then you would have loved me If I wrote you would have been caught, yes I am telling you the truth I would tell you to use this for Shahs. It used to be for the Sarati’s and for the Umra’s that their for the shadows that were around was used to But he said that there is no one Sahib Jubaan He said friend the real thing is Mustaq Ejaz’s This poor teacher is the pride of Ikram’s Tauqeer Takri Sha is so cruel, she is so cruel He worked hard to remove this word from there started being used in the sense of disciple So, this type of alphabets from all over the world He has used two texts I mentioned and only mentioned that how to understand the Quran how did he untie the knot on his words Go away, I told you this morning, please give me the bottom because if nothing happens to me then Quran I manage with it I take notes on paper that What do I have to say? Note here too. but his house was closed so the note was same All that is left is me speaking the whole thing I say things, I never say anything in front of anyone no he said no slide at all Slide My daughter goes to study at Logistics I can’t make a slide like that Yes, my daughter makes it clear while sitting It is a science tool, it is necessary there yes anyway i will copy a few words for free I would like to do one thing, I just told you No, I told you Ummat, I just said Ummat what is the meaning of Hazrat Ibrahim as Salam Malana Farahi said about Is that the ummat is forgiven that the meaning of total I will look at where the community is and what it is and proved it with people because its He argued that it would not do without Umat ​​which is the meaning of total, complete and such a completion in which no one It may not be good as you say that at 100 If it is there then it is in that sense now It is very easy translated that Hazrat Ibrahim Al Salam who was totally obedient Totally independent from nowhere no ihra from anywhere There is no disobedience, there is no support from anywhere were righteous and obedient to the orders of Allah There was no elasticity in it at all, I just It is said that Sajde Hameed is those who used to prostrate Neither did he have sincerity like any other creature He would never bow down to anyone else If the Ummah is in this sense then Maulana Fara this I want to say that in this way words are used Of the one who gives the world, who is beyond that, His glory is in all, let us go to his heaven I should descend into that sky, Afaak Afaak Mufar whatever is there should be read then unless you understand it If you don’t read, even words have their own consequences Unfulfilled [music] It does not translate completely Mana Fane wrote that the Persian word is Krishna, it is written there also that Arab The poor person might not be able to understand, but Ghazali If he were there, he would have understood that Ghazali had a good sense of humor It is written in our Al-Ghazali Shibli But Hamir sahib has great faith in Shibli I want to say with great technique I want to say that brother Shivli is our They were relatives from our house but Diyanat Tell me the truth, what is written in the book of Shibli There is Ghazali and the 200 pages written by Sir Syed There is nothing written about Ghazali If I tell you, this Sajjad in Pakistan Arrows and lances are fired, fire them, but read So let me go, I want to say this without reading it run it for sure know that Many people are running it, I have heard Asrar sahab and also saw their I saw a disciple in Karachi He was giving the Friday sermon, not my name in my mind at this moment yes right right naved sahab engineer Naved, some things first in the beginning He spoke of Mar’uf and Munkar and some did tabligh Then immediately he picked up the ton and came to the Sasi Let me tell you the whole sermon that almost He spent an hour on Sir Syed with such an arrow I tried it but I said friend it is not working if you are not looking at it carefully You will see that all your arrows are going away Everybody is leaving but I I asked him how can I talk to him today This thing has been copied from the place where Hassan saheb is present So I said brother you should go with your dear one Where ever I have come I have started walking after reciting Namaaz Coincidentally, his slippers were where mine were If I had come down and came to wear it, I would meet you salam kalam What happened Satash that the way M Qadri had attacked Satsang Maulana Ala gave a very powerful speech It is written and then the speech of Malana Mahdood It’s great, you must read it, so did I I satisfied him with his speech when he made this speech I said to him smilingly I asked, you said this Tell me why do you have so much interest in Sir Syed Please tell me what did you read I also want to read something Now Naved sahab started looking towards the sky May Allah grant him peace and blessings be upon him Their place in Paradise Don’t even give the name of a single book Believe me, I did not tell you the name of the single book He told me that sir You can call mosque as the house of Allah You are such a big bad person, I know it’s a good thing I don’t know about anyone, thousands more than them Please discuss but read without being biased you should never be separated from others sir, you are separated a lot please coincide But today, I want to say that A book has come out whose name is Meri Guftagu I am getting very shy but I am talking to him with a smile What should I do when it comes in between Tafhim Sir Sayed is a book Tafhim Sir Sayed is a Book And his name is very big, Saaj sahab He is also familiar with Tafseer and his work Sir is aware Professor Altaf Ahmed Azmi The book is by Tafi Sir Sayyid in what they have written their Quran All his other stories about Fahmi About Liaqat Generally about Situation It is said that the British He was a stooge like the Afghani, such a great scholar he was They are also saying that there was Naturi and Pithu Even Ilahi sahab did not mention it properly Did his date page tell that the leader was only and There were none, but Kamdi sahab has read it I have read Syed, I have read S Syed At this time in India we have one Altaf sahab has read it, mamad sahab has read it and I am standing in the last row too I have also read and written it For them So those who hate the English are called Pithas It’s a total lie, I’ll tell you, it’s a total lie I want to give you one or two examples from So this is what happened when he went to England to write the khutba adiya When he came back the Commissioner of Delhi said this He wanted to meet me later We will increase and we were not found, the message went that hey brother you did not meet commissioner sahab or else Wali was the boss and Altaf Azmi sahab I said that I cannot boss anybody Lee refused to say anything bigger than that Your commentary is amazingly written I wonder why he didn’t meet you He came and said that you have a condition to meet that he doesn’t take off his shoes Does anyone have any such conversation with the commissioner? He has said it in such a way that If you call such a person a stooge of the British then I think it is not appropriate to have a sentence and a memory coming who was the nawab of Rampur and of high status Even the British were scared to talk to him was Sir Syed Rampur When he went there he also thought that he was with me If you come, I will send you a message that you will meet me If he did not come then Sad said no I am not with you Brother, can I tell you that you can get some money? Come to me and tell me that I I don’t need that kind of money, so why do you start saying He said brother you only have one there There is a chair and I want to go to such a person I don’t want to stand up and talk to him if You order two chairs, then I’ll come He called for two chairs and then he left There is a historian sitting here, what is the name of Aligarh This is the three page long article by Iqbal Husain saheb It is written that he was not a stooge of the British It’s a great fun if you’re a historian. If it is not there then no one can understand the truth can’t understand the price and also say I want someone who doesn’t stooge the British It is told that how many Pithus are there in the whole Sakhir in even the whole world islam In approximately his book Tabal Kalam 200 and a half such Torahs of the Gospel of Zabur which The manner in which they were followed is explained because they knew Hebrew and we knew Raju Rehman Sherwani Sir Udal Rehman Khan Sherwani sahab Maulana Abdul sahab his Son of Maulana Abdul Hasan Navi Sahab I did not know Arabic and had some knowledge of High I must have known that it was an accusation in the name of god I am accused and proud, I should tell him right away so anyway what were you saying Some yes there are about 200 and a half interpreters in it Those Englishmen who write against Islam Whatever is written against them or their views are satisfied that which is of Tardeep in some strange style if you haven’t done all these things till now then Now I wanted to talk a little about Hindustan The discussion about Hindustan will become very long Series If you are worried about the effects of Farahi Look at the effects of Fikr Farahi If someone has accepted age as alim age earlier Danishwar Shibli has done it Shibli has done it And Shibli had written that in the article Anwa And the authors of his two books and his disciples were The brothers were disciples, but the disciple had his I did not resign from the Ustaad as much as The master resigned from his disciple Series of Seerat Nabi In connection with Sheral Digambar and all these things Everything is present in Makkah Shibli in God is all things so Comments on two books And one of them is the same water problem which I have just described took the name It was so beautiful that he translated it Introduced and then explained the interpretation what do you want to say about jatu bala Shibli saheb should read that file in Adwa It might be of mercury type somewhere but it is said that The book is as good as The British were forceful, Sahib, they were forceful He had read Malana Farahi English comes the same way as Arabic brother, did you go after its translation His name is Lad Curzon’s brother Yath Tarjan I would have made it and Shibli’s was that if you go then their Anal was also influenced by the English His teacher was Joseph Hutt and he was also his were influenced by English I want to say that Farahi Sahab’s This book is free Quran and this is the book which is full of jamal I remember the speech he made on this issue Maulana Abul Hasan Ali Navi was present Saheb had done it and he said that this This type of book is not available in Arab So Mut Kadmi has written it so Mukhar till now If it is not written then that book should be translated I want it in Urdu but alas I am also dead I am an expert but it hasn’t been translated yet All these are the noses of Urdu, whether they are Sham or not Be it Rehman Farooqui or anyone, everything is from that book It is impressive that we take the name of Abdul Kalam Qasmi was a great Urdu speaker who has recently passed away Very soon he too resigned from that I did not know any Arabic, let me finish it So this was Abul Hasan Ali Nadvi Sahab who said this There are three more articles by Satash and two more articles and one So my Ustad Girami’s is a professor Mohammad Rashid Nadvi Sahab who is Saeed Ahmed Nadvi Earlier he was in Ila for 20 years but he Maulana Amina Ila Sahib had also taught him He was a disciple and then he came here to Nadvi If you teach me then this book, both the contents there is one by Mohammad Rashid Nadvi sahab and then The people of Jamaat Islami were great writers You must know him, Shabnam Subhani sahab was one He was a master of English in India and there are many other things and billions more It has just been published in Arab as well, it has been transferred two or four people have done this so this is This is a very important book, a very important book and in Hindustan and outside Hindustan, Arab has also written tabsara on it then this worry If Farahi’s effects remain then the first name of Shibli comes and I had named the other one as well Syed sahab’s name appears, not Amina Sala It comes first, it will come after that, yes I want to say I am a prisoner of this status, Amin Maulana Syed Suleman Nadvi has written four articles in Shibli Four articles have been written about one article what i just mentioned to you salat ala tarjan quran but one thing coming from I had stopped short of saying it as if I had cursed Sue What else did a Syed sahab say This is a very important thing that has been said He wrote expressing his regret that Now There is no other Farahi in this world Come, this is not this, it is neither blasphemy nor is it a sound I’ve given you a message to say what I’m thinking is that maybe Now use some other Bajhar word That is why it cannot be assumed that anyone You are definitely saying the right thing, you wrote those words that the status of Farahi is whatever Ibn They have the approach of Taimiyya who Now I feel like I have a way of understanding the Quran I am feeling that there is no other option but all these things He said in the Quran that ‘Ala tama’ and This book is a single text which is the Quran It has a special thing written in Arabic in it She must be in Saaj sahab’s life, have you seen it? must have happened in it he had seen it for the first time I have introduced the books to know which ones His books are published, which one is it? But at the moment there is not a single such sentence. Maulana Farahi’s which is not published yes i remembered one more thing i am not allowed now What can I say, everything is attacking me from all sides is being So this morning I told this to Noman sahab had heard that Maulana Farahi through his disciple Maulana Amin Hasan Islahi this from sir said that at that time Write when you need to write Don’t increase the number of books like me Don’t call yourself a villain The message was also specifically for me in that yes so he said that don’t do anything without need Write whenever there is a need for a commentary system Writing the Quran yes don’t make a Tafseer by collecting Tafseer this is it So this is what I have said, so say it when needed Write, that’s why I wrote these books And then there is one more thing said by Amina Ilahi it said don’t try to get it published by writing You must have seen that a person writes on a book and then to get it published he runs from one rate to another But Saaj comes to the Sahib in a hurry that I know everything by getting the recipe printed on me, yes If you understood then don’t worry Do what you have written under Ikhlas under which Allah made you write it so that it gets published will also believe in the respect of Know that this statement of his was very interesting today is coming to the fore Maulana Fara wrote it down and posted it, but today Everything got published, maybe Allah has blessed me They don’t even know that it will ever be published, but this much He was sure of two things, he said this This is for those worthless Musan Finns like us It is being said that do not write without any need need forbidden do not praise Amin Hasan la Don’t be a friend Do something about Javed saheb No this which There is a need to write it down, I know for sure till today which is a flood no but sale is there now li sale is also said yes Now if you ask any child about the fruit then I will give it to you, no brother, this is sal and come If these are two things then now we know the value of the cell as well You must have it, maybe everyone knows it So a tremendous kind of force of Maulana Farahi There is a message of concern in this, there is a message of concern in this There is no need to write and run after writing don’t run away as if someone is there with you it happens that put something in it put something in it book If you are cheated then don’t do this, don’t do this, write it down forget it if you wrote it for god it is written la filla then Allah has written him No need to worry about it being published There is another article by Syed saheb in Urdu What is his name? His only title is Maulana. The same text is published later in this It is also published in Islam and one of his articles is He is the one who is facing the fatwa against Fara Saheb A case was filed against him, so there are total four FIRs If there is any worry then it is in the context of the longing for salvation The two who are named Awalin are Ameen Hasan Ilahi It is not sahib’s, that throne is not sahib’s And it is not Khalid Masood’s and Sadin’s It’s not Islahi’s it’s Shibli’s Syed sahab Of In the third comes the name of Amin Lahi and You all know have to say about Amin Hasan Ilahi sahab I want to that the worry of Farahi The recession which is worrying for him, page was in their hearts the answer to what is about to be sown The name is not derived from Amad Amin Hassan Ilahi sahab’s name is not that big He is the king maker and he should be named not that he was made doctor fazla Saab kept him with him in Bara Banki for three months You also had to establish Dar Ahmadiya 00 gave them their books Take out all the reforms as much as you can There was a plan to promote Fikr Farai In such a situation, Dr Fazla sahab was very He was a great man, surgeon in those days where would you be But I curse myself for being so I thought many times that I should pay a visit to his grave Iqbal gave his attendance at the request of Maulana Mahdood I gave it to you but it is in Azamgarh I couldn’t reach there, I knew I had to go I want it and I will go Inshallah Inshallah Tala So Islahi sahab promoted Fikr Farahi I did but Maham was the one who was going to push The push was Dr. Hafiz Ullah sahab So the money that is deposited in the bank due to their growth Ilahi sahab had left it there and went away Maulana Mahdood brought him here and was worried I strayed from them and removed them a little And a very good thing has been written by Arsala The Raadat is a column of 15-20 pages Are you so worried about Ikli saheb? Yes, Ami saheb’s article is of two and a half to three pages. I am remembering all the ways in which is it that you are worried but two and a half It is of three pages but the love is of Jilli sahab then there was no one like me who could do that It shouldn’t even happen, man says He says that this gentleman has written very little It is written on it that the installment has been made and the book has been printed as well Maybe it has been published from Pakistan also but it is true what is it that i am in malana What Sahab has said is that of Islam If this ideology is used then that ideology The details which Ili sahab told to Ji If they are from his school of Farahi then they are awesome type of thing and then Amin Hasan Ilahi Maulana Mahudi who misleads the Sahib take him out from there and get him released and take him here The Sahib believed that he read the elegy of the one who came It is worth reading that after his departure this Did this garden pass through the wilderness? But did all those things go well in the past? You might have got it in some style or somewhere in Malana By being modest and having humility, Read another writing written by the gentleman who Writing is a great memory, so this writing and when When an Ilahi seminar was going on he wrote in it That too was enough to understand the concern of Farahi therein he has it wrote that Maulana Akhtar Hasan Reformation my Ustad Girami How did he teach the Quran How to keep the Quran in our hearts want to take off I have called him my elder brother and also my father Amina Ilahi Sahib He was neither a writer nor a orator He was a renegade but Allah was great Rasool Salam was also a Muslim, so he was that type of person Atar saheb was a Muslim so he The map of the death which has been drawn is not there yet So the map that Eli Sahib has drawn is that his After his death, Ila became abandoned and an orphan. If I become poor then all these things Malana Atar Has Saab did not write much His three or four articles are the same as Al-Islam and I said that it is very Policemen take martyrdom, tell me this is it no i am saying that brother it is like this only Khal put a lot of pressure on them, what I have to say I am not a Shahid but there is a lot of pressure It was then that he wrote There will be some worry about Farahi, Shada Quran which can also be seen in Inayatullah There is a book by Subhani sahab, in which he has A very good one by Maulana Akhtar Asla sahab because I had seen him from his teacher Read the outline he has presented As if Akhtar sahab is standing in front of you, sketcher the real identity of this but can’t even praise the sketcher I can until someone catches Rashad Siddiqui You may not have read it, Rashad used to praise Siddiqui Mam saheb did it himself to me, until It would be better if you don’t read Rashad Ad Siddiqui and others I could not write the Tafseer, say it with regret I want it ha So Nala Subhani sahab has done this so well It is written in a manner that helps one to understand the Quran in this connection it is also written that until Maulana Farahi was talking about Syed Saheb Dar used to come to Fara Saheb for words from Musan asked questions and answered But when he is gone, to whom should he resign now? In front of whom should you put your questions Inayatullah sahab has written that in his To all the anguish, to all my mental turmoil Malana used to keep Attar Saab and to say that he If there was any pain then it was due to their understanding of the Qur’an and I have also written this or it has been written somewhere else that given topic Farahi refused and both the men wrote on it. by writing What I brought was the best and most excellent writing Malana Akhtar is here But if I say this without any reason But should I give a speech or should I write this article? in the yearning of Malana Akhtar Alahi Sahib if it’s a very big role then I won’t I would say that Tadri’s role is to worry about them In connection but the tadri roll is 50 100 only It will happen but basically the work of tehsil It has been done by Amin Hasan Ilahi and One thing is that it has been done by translating, if that If I had not translated, then I would have been a man of advice could not reach Farahi and one more thing Saaj sahab started saying here very loudly some people are based on their translation, their language But I also have doubts, I will not name them here But I have seen many places where the tax is ST Nizam Quran was printed in different ways I kept it and first looked at Arabic then their When I looked at the translation, I heard a You might have noticed that these might have been missed somewhere But I kept every word in my translation. and along with fulfilling it, how much is there Well translated, I don’t understand it What would you say in its translation is that how much of a salaam is it How great is he but where did this prayer come from I came here and that is why she told the hawks I used to read Urdu in an English novel I used to read it, see, if you are good at Urdu If you want to write a good commentary, you should write one. If you want then unless Mukhtar Masood is not there You will not read Mushtaq Yusufi You will not read Rashid Ahmed Siddiqui You will read Rashid Hasan Khan but you will not read him You will not read Shamsukh Malikzada Manzoor If you don’t read it then you won’t be able to read good Urdu you can take a good interpretation you cannot If you want to write in Urdu then all these things which were a rival in his writings There was an attraction, there was a pull, Mana Amin Hasan Ilahi I used to read a lot of Saheb’s stuff I also do it this way to give respect to the stage I tell my students allam kallam read things about the world in english Dje read that read the toy read the light There was a mention of Butlu saheb, read the mention Then read the Quran and read Ila Nadwa Read Ko Read Burhan Read Marf Read Faran, read Gadi saheb’s Ishraq read and read our tadhab bur when all You will not read things if you only read your things You will read things of your liking If you read it, it is in Quran then he will not get the Quran if You want the Quran, you want the worry of Farahi Do you want to catch Bi Nawaz immediately? One must be neutral, not a Maslak (Islamic) or Quran So much emphasis has been laid on it not creating masala Altaf Azmi in his commentary says that if someone If he reads the Quran with the eye of Maslak then he will He will not give anything, he will not give anything, Amin Amin Asala has also written it Shibe became Farhi and reformed But there was reform in Azamgarh There is a lot, Amina has also written it somewhere These are slightly affected by the Ratara thinks himself to be very great I am also telling the other people who are there God willing, if he doesn’t come then anyway then someone will eat naan ratara That poor teacher in Shibli College If I tell you, it is not possible, it would be an injustice, my friend If Shivli had known, he would have removed it In fact, if the Quran has no religious beliefs then it you will take tara pan with you then the Quran will chase you away, no no you should go I can’t be reunited with you I can’t be your friend so Whatever you take off your muscle Quran reminds me of Mukhtar Masood The voice written by Mukhtar Masood is a friend My son used to read Quran and I feel like the use of the word silla is written Mukhtar Masood said, friend, all this is You know Mukhtar Masood sahab, I think it is true Who knows who and who knows all this too So whatever is the color of Allah, doesn’t the Quran say that try to paint yourself in it If you do any issue or partying taking If you go anywhere then Quran will be in your mind Understanding the Quran will never come very close to you far away you run away After Amin Hassan Islahi, now another name will be revealed I would like to take the Ratara that was mentioned tell me it is a stranger i can say it with certainty I want to express my regret Sharafuddin Ilahi The manner in which the mention is made in Farahi about the Sahib I have mentioned them, Farahi, it is not allowed The Quran does not allow this Najmuddin Lahi sahab was divine, hey brother What do you need to tell you that he was a dyer It is also written in our language that we are not from the community Which is your brotherhood, brother, the Quran has I did not give you a certificate that you are very Very quickly you will get the certificate from Quran Gave But those are the invisible links which have Fiqh Farahi has spread its thirst and He has worked in Taksim, a big name in it This is the vision of Allah Sahib and he has a very It is a big job The school is run by Sheikh Alam but it must be a big one The book is well known to Madani without it Sheikh It becomes very easy to understand Madani Please read this thick book of 500 pages that is it and after completing that book I was confused about how to get it printed He has no concern about his wife’s nose in it. I had sent her jewelry and other things too He had great faith in getting it published and I told Malana Amin Ilai Sahib that Do I want you to file a case against me? I will not write about them, my topic is very important If the pen goes anywhere he will get angry You are not written by me personally Malana Amin sahab told me this He was opposed to the bigotry and being opposed to I also want it with apology, yes ha ji ji ji ji ji If it should happen then now I am M Ilahi Sahab whose name is very detailed Maulana Dawood You have just printed the Musk Quran of Ilahi Saheb Dawood Akbar Ilahi Saheb has given the import of locks The conversation that took place in this regard is There were certainly concerns about Farahi, but only the words It was not even promoted and look at the content Mushk has also extolled it in the Quran but The text written about oaths in the Quran He is totally Maulana Fara’s and he is separate from him No, but the love he showed I have carried that mehr forward to my many through the text but the actual printing was this This book alone should not have been published His brother is Mohammad Arif Umri sahab His book is Maulana Dawood Akbar Quranic verses of Islahi and all their writings printed together I say this again and again in my speech Then Hassan sahab said that friend this content where are you coming from brother you say this often It is said that Seerat is a poem written by It is there and I have read the worry It is published in Islamabad and is present before you I am very happy very happy I came to know about Farahi sahib’s school If there was a conversation, I have often written it too that some letters of Maulana Farahi were sent to him in Al Manar can be found in So Ajmer Ra Saheb should take this point of mine into consideration When he searched, he found two letters which were not found there So if you have to worry about anything, If you get interested in me then say Hazrat Umar could hear the divine help and they give orders from there then when this There should be some kind of love, there should be passion, there should be desire, there should be devotion then things come to the fore I also have someone to discuss my worries with There are so many things and they are all in my memory it is present it is divine ability but I I want to end my talk here with the pleasure that whatever I do, Pay close attention to what I say Use a larger razor than a knife but it is easier to use You heard I’ll use it for this I am deeply grateful to you from the bottom of my heart Thank you very much Sir Salam Walekum to you I was spreading like the ocean I grab one edge that you talked about of the word being one and you have many Maulana Farai talked about Arabic donation There is Allama Iqbal, then there is Allama Iqbal and everyone sells the same meaning of the word but everyone’s interpretation is the same If the other one’s is different then how is this the difference is it happening or why is it happening to you I want to understand and read the verse of Quran I want to tell you what the joke is yes, it is written in Quran that my mind is not in any place rival It is very evident from the rival and the past Yes, see what is the Jamal of Quran Look at the Quran what is it for All of them are from the west, right Lisa Niya But if this verse is written from the point of view of those who are writing it, If you haven’t already, praise their Lasagna I want to say it incomplete hoon what is the meaning of the word lfz ko word Why do they say that the Quran has said the words The meaning of this is that someone the thing from the inside Throwing away the physical phase is what comes next I remember it from time immemorial It means to feel something from inside throw away whatever comes out from inside the same thing becomes a word, the same thing becomes words becomes but if you tell me this tell me what is the meaning of the word then I I will not say any word, it is not in the word there is spread you told me right that I am very I was spreading out and running away with a curse I want to say what should I do so many things It keeps coming forward that leaving her here I reach here, this is my biggest shortcoming I want forgiveness for this but some things I’ll give you something I’ll give you something yes so if If this verse of Quran is not there then the meaning of the word You will not be able to understand what the Quran said at all I praised him in such a way that what words can he say So first of all I have said this without asking you told this and I want to say it once again absolutely a basic thing that is arabic I would have had almost meaningless words it is like it’s been so many years and Iraab this is the word irab this is the word itt saal but in arabic any word is called mu you can’t say muṭ dāfal mānī in arabic There are no words, every word will definitely make a difference that we have our own qibla and our own kaaba If that Qibla Kaaba is not in front of you then The key to the Kaaba is one, there is a Shajra vein, there is a Shajra Like I want to say a joke if you tease me I want to say one thing, mention of the Quran I want to do it, wrote Malana Farani that what is the meaning of Al Jannah Al Jannah what about mom If it is heaven then ask someone for some explanation I picked up the garden of paradise and refused to say this and I also say that it is not a little I also know the Arabic language Or in terms of Sir Sayed, Sir Sayed taught me Arabic Believe me, I want to tell you that I have studied So no, no, I will not study in a literal way Malana Amina is a master of spiritual methods is not of the manner So the one who is Al Jannah is Maulana Fara I want Janna to call such a garden Are that at exactly 12 o’clock during the day you are under whose Male you say Even at that time if you reached that garden Light Darkness and even if a ray of sun comes in it So you cannot come directly due to big problem You have given a sizzling sound, so it is coming sizzling sound The sun also falls upon him with great difficulty The rays tolerate it and come inside, then it also wrote that the meaning of Paradise is that its gardens The tree which has no leaves which have dried up There may not be a single leaf on its branches If there is no stalk in me then all these things when It will be called heaven but now this question The question arises why heaven is called heaven Everything that I told you Malana Farahi got up and said worry Farahi If you have said this then look at the Quran as the Quran Understand this from the story, understand this from the story yes it is mentioned in quran that La genial lal means this That the night has become a date does not mean that This is absolutely wrong what Amin Hasan Ilahi said Have you used it or were you very fluent? But there are many people from our area and our village too There is a presence of alpha in his yes but He knew the tongue, he knew the tongue And when he gets angry, his tongue I would have shined, I will tell you one thing, yes mine If I tell you about the incident then why are you getting angry Meaning when the night becomes like rain When the night comes they say that it is so dark if we can’t see ourselves Paradise is called paradise because in it There is a little darkness in the Quran itself I have praised him and then in the same way What a joke it is to be the one you can’t see But Maulana Fara had seen it and Wheat and rice were being stored in their granaries all The things were a genie whose hand was chopped off he was filling it with this hand so I started laughing why are people laughing You leave it, leave it, remove it my friend, remove this stubbornness He told that there was a Jinn who had such hands You were getting cut off just like that after falling in love with me So Jin is also called Jin that is why It is from heaven that common people cannot see it can’t see him and this is how the Quran I have also got the word Janin that who has mercy on the mother I would have been a child You can’t see it and it’s dark but it happens in that very heaven It is from this but look it is similar to your real self He is not moving away from the reality, he is making his own meaning I am not changing, I will never leave the real me You can talk to the doctor about that and Janine. Ask the physician and he also says that Janino So they say, Janin, because in the dark there are two or three layers, it is inside it Maybe it is true, ask your doctor So Janin is also from the same Paradise and another Alam Janna Arabic has come to my mind I call it a slope if so then why is it called that, that is why it is called that that when the enemy attacks then the shield When we move forward, we try to stop it a little bit It becomes dark, it does not light up directly When light falls on it all these things are like words In this connection, I told you the meaning of words And he told that there is no Arabic Words and many meanings are not original, such as Our Shahriyar made India a reality that the basic reader has made it a memool or Urdu books from around the world There is a single word in Arabic which is useful It doesn’t have one meaning and two meanings. especially the Arabic words are not This is the identity of Mufar Daate Qurani among us I have left the flood’s meaning, tell me that too Look, I want to say this If you want to write a good commentary Is the singing of Amin Hasan Islahi good? You want to make a speech, our Meher Qadri Saheb listened to the speeches of both Mujnai Salahi’s speech was given So what kind of salad was it, what kind of feast was it, what kind of women were there Big compliment that when Malana Madi’s speech happened then from Tasu He took up the job, you can see Tabasara is present there But the grand style which I had is not in vogue I am saying this without feeling that it is very She was captivating, she was attractive, I didn’t say all this isn’t it fun I said this much that after that When Malana Mahudi’s speech started, there was a big Almana was his style, he said this But what Qadri sahab has written I just quoted someone especially one His Tasra of Safa is very interesting It is a very good suggestion, believe me I Qadri sahab said So look at such alphabets from around the world Now until many tongues tell you will come just to know Urdu well Persian is important and today Arabic is also important it is necessary for the people and today english has also become very important When it is important, you will not know many languages Vice Chancellor did not become Vice Chancellor ship when I was giving the interview to He said Rai sahab you tell me this one Aggarwal sahab was that if we had told you vice If he was made chancellor then he did some untouched work What will you do that will make you feel at ease Give me a surprise, I said definitely do it I will give you what will you do I said I will do this in the Quran and In the Hadith the Sanskrit word is because He was a Sanskrit man, I should throw him out What are you talking about in Sanskrit words Yes, I have many in the Quran. I will write a book that will bring out the same from around the world So La sahab is saying a weird thing So it came out from his mouth, then he felt embarrassed What happened is his was the best interview But these people did not call me Vice Chancellor Neither did it let it be built nor did it let Aligarh Yati’s be built Maulana Azad was number one but could not become there because maybe I was old and not like that There were many things, I don’t want to say that The thing in front of you people is sale, whatever you see, sale Arabic name is like very short in Hindi is used Tourists who travel a lot travel a lot we do that, it’s called a tourist so basically a sale It is said that if you have so much feeling in it, then you will flow If you take it then you say that you take the water It is said that Ghalib has written a couplet that he has come Whose house will Ghalib go to cry over helpless love? The flood is a disaster after me this flood is a disaster Ghalib knew some Arabic but I did not know how to write Urdu text very well That’s it, they don’t know Arabic, oh, they don’t know Arabic Friend, you are talking nonsense to them in Persian No, he did not know Arabic at all. Sahib has written an article on reform of Quran In his poetry he might not know that Ghalib has so much faith in the Quran Know the nonsense these bad days are creating for Urdu what should i say friend these people feel sorry If it does happen, however, I want to say this that there are many such developments that whatever comes of it It is from B and the previous one is from Persian same way in quran Hebrew has many words from around the world, so Maulana Farahi was given the title of Malana Mahdood by his He had the right to write Tafseer because Sofa I am not even worried about what the goods are and why But I am also worried that as long as you Tara Zabur does not read the Bible directly but you will tell me that Sayed’s Satashi is This will tell you that Sad knew how to make as much I want to tell Fara that she didn’t know how to do it I want to say with certainty that I don’t know and those who have learnt Hebrew, Maulana Farana vo s ki s ki learn yes I have learnt it because of Sad and so is Sayed I used to see a very amazing kind of creature I regret to you, however until many tongues You will not come like Israel is Ishmael There are many other alphabets like this If there are these Hebrew words in the Quran, then there are many When you don’t have any grief on your tongue and today’s If you do not know many sciences in this world or Jadeed Medical like Altaf Aadmi sahab I don’t know it and besides that you are The Jadid medical practitioners themselves also knew Unani Tib Altaf Azmi sahab had read Mizaan from One of the specialties of the Qur’an is that it It is not found in the Tafseer that the new medical what problem does altaf admi sahab have with him It is written in it very clearly and with great care I remembered one thing and I bow down to the Quran I have come Altaf bhai was that boy My book has just arrived he said that a Chati who was a Sardar said this to me I told Altaf bhai that this translation is not correct what did you say tell me what is it so I said Namatu look, ask any science guru Nam lan is basically called female chati I won’t say no to Chati, this Naman is there too And the people of science want to say this that only the female who is a chatterbox does the deeds it is of those things i said it is there in that sense You are being General Chatty, I didn’t say this So, he agreed with what I said So ice is known in many languages ​​and read in many languages go and wait until you have filled your jar that we are very great scholars, very great if that is the case then you are not a good interpreter you can be good Mutkabbir I made a big resignation from I did not resign, I did it on 100 and whatever The scholarly tradition of Sir Syed continued in his house It was the same thing, there was no separate drink of intoxication if there is no one separate from it then it is not the same as he is mustafiz brother That item is considered as a thing and this The thing is when I say that Fara Saab S If he is impressed then Lahi is ready to accept me If it is not there and all these things are there then there is someone else If you have any question, ask me ji The question is that you said that Maulana Farahi He used to say that he wrote when needed go but In the modern age, we see that our youth or those who have come forward She has to go and take charge of the race of Maashe He is not going to go back to books If the librarians are also not going to return then Please shed some light on what this means now What is left to write now? Because now more mediums have come for which Through this you can contact them and they When people come and listen to the matter there, there is no one behind you either There are Ustaads who teach there too Our teacher here in the university and There might be some difference in the mass there yes but I am afraid of everything around me I see young people looking at books So they are not going to return, so beyond that Let’s see if you can comment a little Janaab from Pakistan Approximately more than 300 theses must have reached me which I have reported and 22 I did my PhD So right now you are talking about the net. and you are talking about social media yours is absolutely correct but you have it Tell me if information is collected from social media So we get it, but is that knowledge also is giving, let me assume one way But That which is called knowledge is called Fikri knowledge It is said that what is called asas knowledge Any This is such a thing that it is increasing the knowledge Well, I haven’t seen any such thing social media is everything but Mutkabbir Your reading will not be the best in this era The one who is big and honest is the one who is this much the same readership has totally vanished because young breed so shortest they seek wants him to know the paste and choose method uses it to prepare his thesis but it gives the correct meaning in the current situation Allama Iqbal has said that it used to come drowned in the paja surag I think life is social media Whatever may happen, this lion’s truth no one swings If the Quran talks about drowning then You won’t drown until you read the book Then you can never increase your knowledge I want to say that everything is Jaray and Jaray I should take advantage of the world I pick up the whole thing on my net It is coming on my mobile so I am I convince my daughter and give the mobile phone to my granddaughter Look less now that crazy girl says that you too You see, he doesn’t know that I friend, whatever things have come in it every time, right now I am writing a book, I am arranging it T Saniforce Professor Nazir is not a fool Siddiqui sahab is also in it Mukhtar Masood Saheb is also in it, Mushtaq Yusufi is also in it and Masoomi sahab is also in it jadan ilahi sahab is also there ameen hasan ilahi sahab is also there If it is there then I am editing the whole letter I have my holdings in my name If yes then he is taking so much benefit from the net but sometimes the net also leaves me Now I cannot find their date of birth There are more than 1000 men in it I have to give you dates for all 1000 people I have to give up my life, I have to give birth dates give very brief details about what are their books, what are their benefits If you are there then look at it till I read it I know everything and I am not against it Yes, it is a very big thing, it is all a blessing things should be kept in front of him but You should leave the book with that rather Keep your connection with Kitaab-e-Hakeem subnet if it works then it is not a good thing It’s not a matter of the book’s worth, I understand That it can never decrease, no matter how many times it changes No matter how much social media comes, but the value of a book This library of this item has its own importance Sir, you should have finished it, everything is present in me I can’t do it, it’s impossible, as far as I understand then you should read his own book Very well the book Jalees Mat has said that I will finish the book with mortar and pestle or will it ever be released on the net Even if lakhs of rupees are obtained, this couplet is from the book about that if there is any best Man’s friend is not the internet but social media Doctor sahab wants to say that there is no book Thank you very much in this regard You come to our place every year In Pakistan, the status comes twice And especially from Sir Syed’s quote We have our say in it in different ways We get a chance to see Allah Well I wanted to ask you one thing that you mentioned The concern that is there has been explained further I have increased it by taking three of my names in it, one Shibli did not agree and took the help of Salman Nadvi My third choice is Amin Sala’s Sir, this is a Tasur I have to go today of Hamiduddin Farahi Maulana Shibli Mani go mamu I feel that Maulana Shimli Nomani has also mentioned in his free speech His name is Maktaba, it is known that He is telling them that you have read the Holy Quran How to understand this, adopt this method If you do this then it means what you said I feel opposite to him is our ultimate dear I will call him friend and also Azim, both Ajaz and also Azam Abdullah would have been great so anyways I want to give an example K Sippy is always teaching them There was a sher and Mana Farai said read it He read them and then read them again I read it again from him better read it now read it as told, then don’t read it again I read what I was reading So I slapped him for the third time Shibli to Vana Farahi gave it to me I look at the book and I looked so embarrassed as if I An Arab was embarrassed by his disciple So he was my disciple, this one from Sivli disciple wh no your right Hai Shibli I would have definitely benefited from this so I would have benefited from it He is a human being but maybe this sentence of mine means something It proved to be a big mistake that Shibli Whatever I said, it was just a sentence All these examples are present, that is your point does not deny me am now like this is it that the kind of Persian that Farahi knew I wanted to say this with great respect hmm Shibli didn’t even know his Ushir I want to say with great pride that it is a shame He is a great personality, I swear by god but I say no When he recited his ghazal to them About Habib Rehman Khan Sherwani that yes and when Allama Iqbal recites a good ghazal They used to say that they used to send it to them in Persian It has been written by Ghulam Rasool Mehar or someone else somewhere Iqbal used to take advice from it in Persian All of them were great men, they were of Persian descent doing the trick If it is there then he sent it and said look at this Persian language says use of carpet with respect It has been called Dari tongue original Persian the tongue says and then once again it said that whose couplet is this then ar Rehman kha sharan One of these bastards could own a lion no f un Farahi so all these things are when Sher-al-Azam and While I was writing, I would like to tell you that Sher-al-Azam would not have been able to write if Farahi sahab if there is no support of that the lion belongs to someone It was written that someone’s skin is still present today But if we turn towards Farahi and wherever what a mistake it is lion Shibli told so much about someone I have helped them and specially Seerat Nabi The drum which is being beaten and the debate is beginning It is certain whether it is a matter of Mecca or Rami Jamar It is a matter of what is right, this whole debate is just the beginning Let me tell you, there is no trace of Dhale in it I will use the money from the traveller Everything is present in the same place, everything is present I have resigned and have written it too and then In a manner similar to that of Sir Nabi who came after Shibli In the same way Syed saheb has increased it from them I used to do Ifa and Said sahab never said this about his Ustad Girami It is not written that he has come anywhere Iman has come out but what about Farahi It is written in The Musson that when they used to come it used to seem like this It was as if my faith had come out, this is Farhi had such a big status let me tell you that Sir Syed wished that some of my books Please translate this from my book Tafseer but Farahi sahab did the translation said that Not participating by translating in I want a Talib to say such a big thing He wants all these Englishmen to be his Everything was done at his behest, Shibli was something He was afraid of Sir Syed but not Farahi I was afraid but I often want to say I am not afraid He was a Shivli, he had some respect and consideration But he never spoke of this sort I don’t know whether he made it clear or not I can’t translate this If I can try this then I am still on the same page I am firm that Shibli knew this Farahi has done a lot of hard work, did not do it by mistake yes yes

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

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The text appears to be a rambling, disjointed collection of anecdotes and reflections, possibly from a speech or religious sermon. It centers around the figures of several significant Islamic personalities, such as Abu Bakr Siddiq and Umar, weaving together seemingly unrelated stories and historical references. The narrative frequently shifts focus, jumping between personal experiences, religious teachings, and political commentary. Much of the content is unclear and lacks coherent structure, making it difficult to discern a central argument or theme. The overall tone is emotional and passionate, filled with exclamations and religious invocations.

Farooq Azam: A Study Guide

Key Terms Glossary

• Amirul Momineen: Commander of the Faithful, a title given to the Caliph.
• Khilafat: The Islamic system of governance after the death of the Prophet Muhammad.
• Sahaba: The companions of the Prophet Muhammad.
• Siddiq-e-Akbar: A title of Abu Bakr, the first Caliph of Islam, meaning “the Truthful.”
• Farooq Azam: A title of Umar, the second Caliph of Islam, meaning “the Distinguisher.”
• Harjeet: Likely a person’s name, possibly misspelling of Harjit
• Munafik: Hypocrite, someone who pretends to be Muslim but does not believe.
• Abdullah bin Ubayy bin Sallool: A prominent leader of the hypocrites in Medina during the Prophet Muhammad’s time.
• Havan of Mustafa: This seems to be a metaphor, possibly meaning being close to the Prophet Muhammad. Mustafa is another name for Prophet Muhammad.
• Janata Party: Likely a reference to a political party, but the context is unclear.
• Sahih Bukhari: One of the most authentic collections of hadiths (sayings and actions of the Prophet Muhammad).
• Salim Atul Muslim: Likely a reference to a hadith collection, possibly a misspelling.

Short Answer Questions

1. Who is Jhaal and what happened to him according to the text?
2. Explain the story about the kurta and what it reveals about the relationship between the Prophet and his companions.
3. What does the text say about the importance of faith in Farooq Azam?
4. Describe the dream the Prophet had about heaven and the significance of Umar’s house in it.
5. Explain the metaphor of the mountain and the six people, and what it symbolizes.
6. What event led to Abu Bakr becoming the first Caliph, and what qualities did he possess that made him suitable for the role?
7. Describe the incident with the bull and what it illustrates about the relationship between Abu Bakr and the Prophet.
8. How did Farooq Azam address the people after becoming Caliph, and what did he promise them?
9. What example is given to illustrate Farooq Azam’s commitment to justice and equality?
10. What message does the author want to convey to Muslims about studying the lives of Islamic figures like Farooq Azam?

Short Answer Key

1. Jhaal is someone who died and is described negatively. He is associated with hypocrites and his death is met with indifference, even relief.
2. The story about the kurta highlights the closeness and love between the Prophet and his companions. The willingness to give and receive even a simple garment symbolizes their deep bond and mutual respect.
3. The text emphasizes the importance of having faith in Farooq Azam’s leadership and his role in upholding Islamic principles. This faith is presented as essential for Muslims.
4. The Prophet dreams of being shown a palace in heaven, which belongs to Umar. This signifies Umar’s high status in the afterlife and emphasizes his righteousness and closeness to God.
5. The mountain represents the strength of the early Muslim community. The six people are likely Prophet Muhammad, Abu Bakr, Umar, Usman, Ali, and possibly Fatima. It signifies the unity and resilience of the early Muslims.
6. Abu Bakr became the Caliph after the Prophet’s death. His steadfast faith, wisdom, and close relationship with the Prophet made him the natural choice for leadership.
7. The story of the talking bull is a miracle that supports Abu Bakr’s claim of believing in the Prophet’s message. It emphasizes the importance of faith and highlights Abu Bakr’s unquestioning loyalty to the Prophet.
8. Farooq Azam addressed the people with humility and honesty. He pledged to rule justly, uphold the law, and correct any wrongdoing.
9. The story about the cloth distribution shows Farooq Azam’s commitment to fairness. Despite his high position, he took only his allotted share, demonstrating his integrity and rejection of special treatment.
10. The author urges Muslims to study the lives of figures like Farooq Azam to learn from their actions, emulate their virtues, and understand the true spirit of Islamic leadership and governance.

Essay Questions

1. Analyze the author’s portrayal of Farooq Azam. What specific qualities and actions are highlighted, and what message is conveyed about his leadership?
2. Discuss the significance of the dream sequence in the text. How does it contribute to the overall message and purpose of the excerpt?
3. Examine the use of storytelling and anecdotes in the text. How do these narratives serve to illustrate the author’s points and engage the audience?
4. Analyze the role of faith in the excerpt. How is faith presented as essential for individuals and for the community as a whole?
5. Compare and contrast the leadership styles of Abu Bakr and Farooq Azam as depicted in the text. What similarities and differences are evident, and how do they reflect the challenges of early Islamic leadership?

Islamic Leadership and Faith

The provided text appears to be a transcription of a spoken message, likely a sermon or lecture, discussing Islamic history and figures. It is challenging to decipher due to grammatical inconsistencies and unclear references. However, some key themes and individuals emerge:

Key Themes:

• Importance of Faith and Righteousness: The speaker emphasizes the importance of believing in Allah and following the Prophet’s teachings.
• Leadership and Governance in Islam: The text focuses on the qualities of righteous leaders like Abu Bakr and Umar, highlighting their justice, fairness, and dedication to the people.
• Following the Example of Pious Figures: The speaker urges Muslims to study the lives of prominent Islamic figures and emulate their virtues.

Key Figures:

• Prophet Muhammad: The central figure of Islam, whose actions and teachings serve as guidance.
• Abu Bakr Siddiq: The first Caliph after the Prophet, known for his wisdom and piety.
• “When I came, I prayed before Allah that the best among the advanced should be made the Caliph. I have silenced the best person in my speech.” This quote, attributed to Abu Bakr, suggests his humility and desire to appoint the most worthy leader.
• Umar ibn al-Khattab: The second Caliph, known for his strong leadership and justice.
• The speaker describes Umar’s tough stance against corruption and his commitment to fairness in distributing resources.
• “If you see any crookedness in me from you, if you see then straighten me if you see a mistake, straighten me and if I am straight then my Sadhu is a rural sword in the mosque…” This quote, attributed to Umar, reflects his openness to criticism and his commitment to righteousness.

Challenges in Interpretation:

The text’s fragmented nature, grammatical errors, and unclear references make it difficult to fully comprehend. For example, the speaker mentions “Harjeet” and “Hanuman-e-Farooq Azam” without sufficient context, making it difficult to understand their relevance.

Overall, the text appears to be a religious message emphasizing the importance of faith, righteous leadership, and learning from the lives of Islamic figures. However, further context and clarification are needed to fully understand its meaning and implications.

FAQ About Omar (RA)

Who was Omar (RA)?

Omar ibn Al-Khattab (RA) was one of the most prominent companions of Prophet Muhammad (PBUH). He was known for his strong faith, justice, and leadership. He served as the second Caliph of Islam after Abu Bakr Siddiq (RA).

What are some of Omar (RA)’s notable qualities?

Omar (RA) was renowned for his just and righteous character. He was fearless in upholding the truth and enforcing Islamic law. His leadership was marked by simplicity, humility, and a deep concern for the welfare of the people. He was also known for his wisdom, decisiveness, and strong military skills.

How did Omar (RA) become a Muslim?

Omar (RA) was initially a staunch opponent of Islam. However, after witnessing his sister reciting verses from the Quran, he was deeply moved by the beauty and truth of the message. He subsequently embraced Islam and became one of its most ardent supporters.

What was Omar (RA)’s relationship with Prophet Muhammad (PBUH)?

Omar (RA) was one of Prophet Muhammad (PBUH)’s closest companions and advisors. The Prophet (PBUH) held him in high esteem and entrusted him with important responsibilities. Omar (RA)’s conversion to Islam was a significant turning point for the early Muslim community.

How did Omar (RA) become the Caliph?

Before his death, Abu Bakr Siddiq (RA) appointed Omar (RA) as his successor. This decision was widely accepted by the Muslim community due to Omar (RA)’s reputation for piety, justice, and leadership qualities.

What were some of Omar (RA)’s accomplishments as Caliph?

During his caliphate, Omar (RA) oversaw a period of rapid expansion and consolidation of the Islamic empire. He instituted important administrative and legal reforms, established a system of social welfare, and led successful military campaigns. He is credited with laying the foundations for a strong and just Islamic state.

What is the significance of the story about Omar (RA)’s patched cloak?

The story of Omar (RA)’s patched cloak highlights his simple lifestyle and his commitment to serving the people. Despite being the Caliph, he lived modestly and refused to indulge in luxury. This story serves as a reminder for leaders to prioritize the needs of their people over personal gain.

What can we learn from Omar (RA)’s life?

Omar (RA)’s life is an inspiring example of faith, justice, leadership, and service. His unwavering commitment to Islam, his just and equitable rule, and his simple lifestyle serve as a model for Muslims and leaders everywhere. His story teaches us the importance of upholding truth, standing up for justice, and serving others with humility and compassion.

The First Two Caliphs

The sources discuss the Islamic concept of Khilafat, or Islamic leadership, following the death of the Prophet Muhammad.

• After the Prophet Muhammad’s death, the first Caliph, or leader of the Muslim community was Abu Bakr Siddiq. [1, 2] Abu Bakr was chosen because he was considered to have great faith in Allah and was a close companion of the Prophet Muhammad. [1] When Abu Bakr was dying, he was asked by his companions who he would appoint as the next Caliph. [3] He said that he prayed to Allah that the best person should be made the Caliph and that he had appointed the best person, Omar. [3] Omar was known for his strict temperament. [1]
• Omar became the next Caliph, and he was the first person in the history of Islam to be given the title of Amirul Momineen (Commander of the Faithful). [2] Omar was a strong and decisive leader and he oversaw a period of great expansion for the Islamic empire. [2] Omar established a fair and just system of government based on the principles of Islam. [4] One example of Omar’s leadership is when he distributed cloth to all of the Muslims, including himself, and took only his fair share even though he was the Caliph. [4]
• The sources emphasize the importance of Islamic leadership being based on piety, justice, and service to the community. [1, 2, 4] They also stress the need for Muslims to study the lives of these great leaders and to emulate their example. [4]

The sources also mention the importance of faith in Allah and the Prophet Muhammad. [1] They also mention the importance of living a life that is pleasing to Allah and following the teachings of Islam. [1, 4]

Succession of the First Two Caliphs

The sources describe how the first two Caliphs were chosen.

• When Abu Bakr, the first Caliph, was dying, his companions asked him who he would appoint as the next Caliph. He replied that he had prayed to Allah to appoint the best person, and that he had chosen Omar [1].
• Some people questioned Omar’s temperament for the role because of his strictness, but Abu Bakr said that he feared Allah, not the people [1]. Abu Bakr believed Omar was the best person for the job, and that when Abu Bakr believed, the other companions should also believe [1].
• Omar was the first person in the history of Islam to be called “Amirul Momineen,” which means “Commander of the Faithful” [2]. Omar was worried that people would be angry with him, and he asked that if anyone saw him doing anything wrong, that they should correct him [2].

The sources describe the concept of Caliphate succession, in which the leader of the Muslim community is chosen after the death of the previous leader. The sources do not contain information on how any Caliphs after Omar were chosen.

Abu Bakr and Omar: The First Two Caliphs

The sources focus on two of the Prophet Muhammad’s companions, Abu Bakr and Omar, who became the first two Caliphs.

• Abu Bakr was a close companion of the Prophet. When he was dying, the other companions asked him who he would appoint as the next Caliph. He said he prayed that Allah would appoint the best person, and he chose Omar. [1]
• Some people were worried about Omar because he was strict, but Abu Bakr said that he feared Allah, not the people. [1] Abu Bakr believed that because he believed Omar was the right choice, all the companions should believe as well. [2]
• Omar became the next Caliph and was the first person in the history of Islam to be called “Amirul Momineen,” which means “Commander of the Faithful.” [3] Omar asked the people to correct him if he did anything wrong. [3]
• The sources provide an anecdote about Omar to illustrate his piety. The Prophet Muhammad had a dream in which an angel took him to heaven to see Omar’s mansion. [1] The angel took the Prophet Muhammad to a canal where he saw a young girl playing with flour. The Prophet Muhammad asked about the palace near the canal, and the angel told him it belonged to Omar. [1] This story is meant to show that Omar was a righteous person who would be rewarded in heaven.

The sources do not discuss other companions of the Prophet Muhammad.

Omar’s Piety and the Afterlife

The sources highlight Omar’s piety and devotion through several anecdotes.

• The sources describe Omar’s humble response to becoming Caliph. He was worried that people would be angry with him and asked that if anyone saw him doing anything wrong to correct him. [1]
• He also demonstrated his commitment to fairness by ensuring that when cloth was distributed, everyone received an equal amount, including himself, even though he was the leader. [2]
• The sources recount a story about the Prophet Muhammad having a dream where an angel showed him Omar’s mansion in heaven. [3] The Prophet Muhammad saw a girl playing by a canal and asked who the nearby palace belonged to. The angel replied that it was Omar’s. This story illustrates Omar’s righteousness and the rewards awaiting him in the afterlife.

The sources use these stories about Omar to illustrate the qualities of a true believer and how religious devotion leads to rewards in the afterlife.

Early Islamic Leadership

The sources discuss several prominent figures in early Islamic history, focusing on their roles and significance within the Muslim community.

• The Prophet Muhammad: While not directly discussed in detail, the Prophet Muhammad is the central figure in Islam and serves as the foundation for the discussion of leadership and succession. The sources reference his companions and recount his dream as a way to emphasize Omar’s piety. [1]
• Abu Bakr Siddiq: As the first Caliph after the Prophet Muhammad, Abu Bakr is lauded for his close relationship with the Prophet and his deep faith in Allah. His appointment of Omar as his successor highlights his wisdom and discernment in choosing a leader for the Muslim community. [1-3]
• Omar ibn al-Khattab: The sources extensively portray Omar, the second Caliph, emphasizing his piety, justice, and strong leadership. He is the first to hold the title “Amirul Momineen” (Commander of the Faithful) and is depicted as a model of Islamic leadership. Several anecdotes illustrate his humility, fairness, and commitment to Islamic principles. [1, 3, 4]

The sources use these figures to highlight specific qualities valued in Islamic leadership, such as faith, justice, humility, and adherence to Islamic principles. They provide glimpses into the historical development of the early Muslim community and the challenges of leadership succession.

By Amjad Izhar
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This text excerpt from After the Prophet explains the origins of the Sunni-Shia split in Islam. It traces the events surrounding the death of Muhammad, focusing on the succession crisis and the resulting conflicts. The excerpt details the political maneuvering and personal rivalries that shaped the early Islamic world, highlighting key figures like Aisha, Ali, and Muawiya. It explores the theological and political implications of differing interpretations of Muhammad’s actions and statements. The author weaves together historical accounts and personal narratives to provide a nuanced understanding of this pivotal period.

After the Prophet: A Study Guide

Quiz

1. Why was Muhammad’s lack of a surviving son considered a significant issue for the early Muslim community?
2. Muhammad’s lack of a son meant there was no clear, traditional successor, as sons were typically considered heirs. This created a vacuum of leadership after his death and opened the door for disputes and division within the nascent Muslim community.
3. Describe the kinship structure in Mecca and Medina during Muhammad’s time.
4. The kinship structure was an intricate web of relationships with many half-siblings, in-laws, and cousins. This made the idea of a nuclear family less relevant and created a far-reaching network that bound people of the Islamic community together across tribal lines.
5. What were some possible explanations for why Muhammad did not have children with his wives after Khadija?
6. Some explanations include that he may have remained celibate after Khadija, that it was the “price of revelation” to prevent the potential for a dynastic claim to his prophetic status, or that it was a matter of divine will in order to give rise to the grandchildren through Fatima.
7. How did the Shia view Ali, and what was his relationship to Muhammad?
8. The Shia viewed Ali as the rightful successor to Muhammad, seeing him as both a close family member, his son-in-law, and a man groomed by the Prophet himself. They believed that Ali was not merely a political leader but also the spiritual heir of Muhammad.
9. What was the significance of the wedding between Ali and Fatima, as conducted by Muhammad?
10. Muhammad personally performed the wedding between Ali and Fatima and stipulated it to be monogamous. This mirrored his relationship with Khadija and was thought to represent a new foundation for the future of Islam through their lineage.
11. Why did some of Muhammad’s companions oppose his desire to record his final instructions before he died?
12. Some of Muhammad’s companions, like Omar and Abu Bakr, feared that his instructions could lead to confusion or be interpreted in ways that would undermine the religious order or potentially declare Ali as his successor.
13. Describe the importance of “fitna” in the context of early Islamic society.
14. Fitna refers to internal conflict or division within the Muslim community. It was considered a grave sin and a significant threat to the stability and unity of the Islamic world as it threatened to unravel the tightly knit community.
15. What was the significance of the Battle of the Camel?
16. The Battle of the Camel, also called the Battle of Basra, was the first civil war in the Muslim community. It pitted Ali against Aisha, Talha, and Zubayr and revealed the deep divisions and resentments that were brewing in the aftermath of Muhammad’s death and served as a major source of ongoing conflict between factions.
17. Explain Muawiya’s political tactics and his approach to leadership.
18. Muawiya was a master of political manipulation and pragmatism, excelling in strategic planning. Rather than relying on pure force, he would use bribery, flattery, and calculated deception to gain power, and he was able to turn situations to his advantage without seeming to do so.
19. Describe the Kharijites (Rejectionists) and their core beliefs.
20. The Kharijites believed that the role of Caliph could not be arbitrated, that Ali was wrong to enter into negotiations and therefore had forfeited his right to rule. They demanded a return to what they saw as the purity of early Islam and that “Judgement belongs to God alone.”

Answer Key

1. Muhammad’s lack of a son meant there was no clear, traditional successor, as sons were typically considered heirs. This created a vacuum of leadership after his death and opened the door for disputes and division within the nascent Muslim community.
2. The kinship structure was an intricate web of relationships with many half-siblings, in-laws, and cousins. This made the idea of a nuclear family less relevant and created a far-reaching network that bound people of the Islamic community together across tribal lines.
3. Some explanations include that he may have remained celibate after Khadija, that it was the “price of revelation” to prevent the potential for a dynastic claim to his prophetic status, or that it was a matter of divine will in order to give rise to the grandchildren through Fatima.
4. The Shia viewed Ali as the rightful successor to Muhammad, seeing him as both a close family member, his son-in-law, and a man groomed by the Prophet himself. They believed that Ali was not merely a political leader but also the spiritual heir of Muhammad.
5. Muhammad personally performed the wedding between Ali and Fatima and stipulated it to be monogamous. This mirrored his relationship with Khadija and was thought to represent a new foundation for the future of Islam through their lineage.
6. Some of Muhammad’s companions, like Omar and Abu Bakr, feared that his instructions could lead to confusion or be interpreted in ways that would undermine the religious order or potentially declare Ali as his successor.
7. Fitna refers to internal conflict or division within the Muslim community. It was considered a grave sin and a significant threat to the stability and unity of the Islamic world as it threatened to unravel the tightly knit community.
8. The Battle of the Camel, also called the Battle of Basra, was the first civil war in the Muslim community. It pitted Ali against Aisha, Talha, and Zubayr and revealed the deep divisions and resentments that were brewing in the aftermath of Muhammad’s death and served as a major source of ongoing conflict between factions.
9. Muawiya was a master of political manipulation and pragmatism, excelling in strategic planning. Rather than relying on pure force, he would use bribery, flattery, and calculated deception to gain power, and he was able to turn situations to his advantage without seeming to do so.
10. The Kharijites believed that the role of Caliph could not be arbitrated, that Ali was wrong to enter into negotiations and therefore had forfeited his right to rule. They demanded a return to what they saw as the purity of early Islam and that “Judgement belongs to God alone.”

Essay Questions

1. Analyze the impact of Muhammad’s death on the early Muslim community. How did the absence of a clearly designated successor lead to conflict, and what were the long-term consequences of these power struggles?
2. Compare and contrast the leadership styles and political strategies of Ali and Muawiya. How did their different approaches contribute to the growing divide within the Muslim community?
3. Discuss the significance of the Battle of Karbala in Shia Islam. How did the events at Karbala shape Shia identity and theology, and what is its continued relevance today?
4. Explain the role of women, particularly Aisha and Fatima, in the events that followed Muhammad’s death. How did their actions and positions contribute to the conflicts and divisions within the Muslim community?
5. Explore the origins and development of the Shia-Sunni split in Islam. What were the key theological and political differences that led to the division, and how has this division persisted over time?

Glossary of Key Terms

• Abtar: An Arabic term meaning “cut off” or “severed,” used to describe Muhammad’s lack of male offspring.
• Ahl al-Bayt: An Arabic phrase meaning “People of the House,” referring to Muhammad’s family, particularly Fatima, Ali, and their descendants, who are revered in Shia Islam.
• Ashura: The tenth day of Muharram in the Islamic calendar, a day of mourning for Shia Muslims commemorating the martyrdom of Hussein at Karbala.
• Caliph: The title given to the successor of Muhammad as the political and religious leader of the Muslim community.
• Dhu’l Fikar: The name of Ali’s legendary sword, which is depicted with a forked point.
• Fitna: An Arabic word referring to internal strife, discord, or civil war within the Muslim community, viewed as a great sin and threat to Islamic unity.
• Halal: An Arabic term referring to what is lawful or permitted under Islamic law.
• Imam: In Shia Islam, the term refers to a spiritual and political leader of the Muslim community. It signifies a descendant of Muhammad through Fatima and Ali, believed to possess unique insight and authority.
• Jahiliya: The Arabic term for the pre-Islamic period of ignorance and darkness, which Kharijites believed had returned and used to describe their enemies.
• Karbala: The site of the battle where Hussein and his followers were killed, a deeply significant site for Shia Muslims.
• Khariji: Meaning “those who go out” or “secede,” refers to the early Islamic sect of the Rejectionists who believed that they were upholding divine law through violence.
• Mawla: An Arabic word that can be translated as master, leader, patron, or friend, its meaning dependent on the context of its use.
• Muharram: The first month of the Islamic calendar and the time of year when the Battle of Karbala is commemorated.
• Rashidun: Meaning “rightly guided,” referring to the first four Caliphs in Sunni Islam (Abu Bakr, Omar, Othman, and Ali) who are viewed as exemplary leaders.
• Shahadat: The Arabic word for martyrdom, signifying a supreme act of sacrifice in faith, specifically used in reference to Hussein’s death.
• Shia: The second largest branch of Islam, who believe that Ali was the first rightful successor to Muhammad and that leadership should be passed down through his lineage.
• Shura: A form of consultation, where members of the community were invited to weigh in on important decisions such as the selection of a leader, or in this specific context, the Caliphate.
• Sunni: The largest branch of Islam, who believe the first four Caliphs were the rightful successors to Muhammad and that leadership should be chosen from among the Muslim community.
• Ulama: The learned scholars of Islam who came to be the gatekeepers of its laws and traditions.
• Umayyad: The first Islamic dynasty which took over from the Rashidun, with Muawiya as its first Caliph.
• Wahhabi: A puritanical and fundamentalist sect of Sunni Islam founded by Abd al-Wahhab in the 18th Century, drawing on the example of the Kharijites from the seventh century.

After the Prophet: A Sunni-Shia Divide

Okay, here is a detailed briefing document summarizing the key themes, ideas, and facts from the provided excerpts of “After the Prophet: The Epic Story of the Shia-Sunni Split in Islam,” by Lesley Hazleton.

Briefing Document: “After the Prophet”

Introduction:

This document summarizes the main themes, key ideas, and historical facts presented in the provided excerpts from Lesley Hazleton’s “After the Prophet.” The text explores the complex circumstances surrounding the death of the Prophet Muhammad and the subsequent schism within Islam that led to the Sunni-Shia divide, analyzing the personal, political, and religious factors at play during this critical period.

I. The Succession Crisis:

• Absence of a Male Heir: A fundamental issue highlighted is the fact that Muhammad had no surviving male offspring. This created a vacuum of leadership and sparked immediate disagreement regarding who would succeed him. The author states, “Muhammad, however, had neither sons nor a designated heir. He was dying intestate—abtar, in the Arabic, meaning literally curtailed, cut off, severed. Without male offspring. If a son had existed, perhaps the whole history of Islam would have been different.” This absence created a crisis of succession that could have been averted with a direct heir.
• Complex Kinship: The intricate web of relationships within Mecca and Medina, built on multiple marriages and extended families, is presented as a challenging backdrop for the succession dispute. “The whole of Mecca and Medina was a vast interlocking web of kinship…The result beggars the modern Western idea of family.”
• The Role of Muhammad’s Wives: The text notes that Muhammad’s wives, particularly Aisha, were important figures in the early community but contributed to complex dynamics with others who held positions of power, and there is a strong suggestion that Aisha was not well-liked by the Prophet’s close family including his cousin Ali. “Sometimes, though, the charm wears thin, at least to the modern ear. The stories Aisha later told of her marriage were intended to show her influence and spiritedness, but there is often a definite edge to them, a sense of a young woman not to be crossed or denied.” The text explains that Muhammad had wives after his first wife Khadija in order to form political alliances, and that these women often had children from their previous marriages, but never with Muhammad, with the exception of Aisha.
• Aisha’s Childlessness: Aisha’s lack of children is presented in several ways: as perhaps a sign of Muhammad’s ultimate loyalty to Khadija, as perhaps a sign that the prophet was celibate, or as the price of revelation, intended to block anyone from claiming kin-based authority after Muhammad’s death, according to some Sunni theologians.

II. The Rise of Ali:

• Close Relationship to Muhammad: Ali, Muhammad’s cousin and son-in-law, is portrayed as a key figure in the narrative, deeply devoted to the Prophet, and married to his daughter Fatima. He is shown to have a special bond with Khadija and an aversion for Aisha. “Those others were the two men who would lead the challenge to Ali’s succession after Muhammad’s death…But whereas Abu Bakr and Omar had given Muhammad their daughters in marriage, he had refused each of them when they asked for the hand of Fatima. The meaning was clear: in a society where to give was more honorable than to receive, the man who gave his daughter’s hand bestowed the higher honor.”
• Ali’s Character: Despite descriptions of him as an awkward youth, Ali is presented as the “Lion of God,” a skilled warrior and a deeply spiritual man, and is given an almost mythical quality in Shia traditions, even if that depiction differs from some historical sources.
• “’I, oh Prophet of God, will be your helper in this matter.’…Diseased eyes? Corpulent? Thin legs? Was Ali joking at his own expense? His self-description bears no resemblance to the virile yet tender warrior in the brightly colored posters so popular among the Shia faithful.”
• “With his high cheekbones, kohl-rimmed eyes, and green keffiya artfully draped around his head and falling onto his shoulders…Ali is shown as the perfect Islamic man.”
• Ghadir Khumm: The gathering at Ghadir Khumm is described as a pivotal moment where Muhammad declares Ali to be a “master” (mawla) and a special friend to Muslims. The interpretation of this declaration is at the heart of the Sunni-Shia divide, as Shia Muslims see it as a clear declaration of Ali as Muhammad’s successor, while Sunnis see it as simply an expression of love and trust. “Surely this meant that Omar had taken Muhammad’s declaration to mean that Ali was now formally his heir…But again, there is that fatal ambiguity. If Muhammad had indeed intended this as a formal designation, why had he not simply said so?”

III. Early Conflicts & Divisions:

• Othman’s Assassination: The excerpts describe the growing discontent under Othman’s rule, leading to a rebellion and his assassination, as a critical event that further destabilized the community.
• “One particular goat’s fart, however, would reach all the way to Medina…Among their leaders was the son of the first Caliph—Aisha’s own half brother Muhammad Abu Bakr.”
• Ali’s Caliphate & The Battle of the Camel: The excerpt touches on Ali’s brief and turbulent caliphate, marked by conflicts with Aisha and others, including the Battle of the Camel, which marked the first major civil war within the Muslim community. “If the Meccans give us allegiance, then we will have peace. But if they insist on fighting, this will be a day of great slaughter, and I fear many Muslims will die at the hands of other Muslims.”
• The Concept of “Fitna”: The concept of “fitna” – the tearing apart of the community – is introduced as a major theme. The fear of division and the shedding of Muslim blood is shown to have been a constant concern, making many hesitate to engage in conflict. “Fitna is the terrible wrenching apart of the fabric of society, the unraveling of the tightly woven matrix of kinship, and it was seen in the seventh century, as it still is today, as the ultimate threat to Islam, greater by far than that of the most benighted unbelievers.”
• The Kharijites: The emergence of the Kharijites (Rejectionists), who believed that “Judgment belongs to God alone”, as a radical faction that condemned both Ali and Muawiya, is described as another key factor in the increasing conflicts. ““Those words are true,” Ali countered, “but you twist them and use them to mean something false.”…“When we wanted arbitration,” Wahb replied, “we sinned and became unbelievers. But we have repented. If you now do the same, we will be with you. But if you will not, then as the Quran says, ‘We reject you without distinction, for God does not love the treacherous.’ ” Their attacks on Ali and his followers is presented as the foundation of future Islamic fundamentalism. “Like his forerunner the Scarred One in the seventh century, Abd al-Wahhab would “go forth” with his followers into the desert highlands of central Arabia eleven centuries later.”

IV. The Rise of Muawiya:

• Strategic and Political Acumen: Muawiya is presented as a shrewd politician and governor who had a gift for manipulation. He is a foil to Ali, as a pragmatic strategist rather than a noble warrior. “Muawiya may well have been the one man with the political skill and power to keep Islam from falling apart after Ali’s death. Certainly he was no one-dimensional villain, though it is true he looked the part…If he lacked Ali’s virtues, he had instead the inordinate advantage of strategic skill and political adroitness.”
• Control of Syria: The text highlights Muawiya’s long and successful rule in Syria, where he built a strong power base and solidified his authority. “By the time Ali was acclaimed Caliph, Muawiya had ruled Syria for close to twenty years, and the whole province…had become his own personal fiefdom, a powerhouse in its own right.”
• Umayyad Dynasty: Muawiya’s efforts to secure succession for his son Yazid marked a shift toward dynastic rule, rather than an elected Caliphate. This is identified as a pivotal move in transforming Islam’s political structure. “Muawiya’s dynastic ambition was to utterly change the caliphate…As Byzantine despotism had appropriated Christianity, so now Umayyad despotism would appropriate Islam.”
• Use of Propaganda: The excerpts illustrate how Muawiya used poems and public sentiment to galvanize support and present his case against Ali. “It took a mind as subtle as Muawiya’s to see the potential in poems that seemingly insulted him, calling his virility into question and accusing him of weakness if he held back from open war with Ali.”

V. The Tragedy of Karbala and its Legacy

• Hussein’s Journey: The text explains how Hussein’s decision to travel to Iraq, despite many warnings, is interpreted by Shia Muslims as an act of ultimate courage, demonstrating his willingness to die rather than submit to what he perceived to be tyranny. “The whole point is that he knew, yet set out nonetheless in full awareness of the sacrifice he would make. He had to have known, after all. There were so many warnings from so many people…”
• Martyrdom: Hussein’s death, along with his family and followers, at Karbala is presented as a foundational event in Shia Islam, seen as a paradigm of unjust suffering, sacrifice, and resistance against tyranny. “For him, martyrdom is not a loss, but a choice. He will sacrifice himself on the threshold of the temple of freedom, and be victorious.”
• Ashura: The excerpts detail the annual commemoration of Ashura, highlighting the rituals of mourning, passion plays, and self-flagellation, all designed to evoke grief and maintain the memory of Karbala and all that it represents. “In the ten days leading up to Ashura, every detail of the ordeal at Karbala fourteen hundred years ago is recalled and reenacted…A vast cycle of taziya, or Passion plays, is staged every year…”
• The Twelfth Imam: The text introduces the concept of the “Hidden Imam,” the belief in a messianic figure (the twelfth Imam) who is believed to be in hiding and will return to bring about justice. This is a core belief in Shia Islam. “The day and month of his return are known: the tenth of Muharram, the very day on which Hussein was killed at Karbala. But the year remains unknown. And precisely because it is unknown, it is always imminent…”

VI. Sunni and Shia Divergences

• Differing Interpretations of Leadership: The excerpts highlight the different views on leadership and the caliphate: Sunnis emphasize unity and political pragmatism while Shia place importance on spiritual authority and lineage from Muhammad’s family.
• Contrasting views on historical figures: Figures such as Ali and Hussein are venerated by Shia, while figures such as Muawiya are revered by some Sunni groups.
• The Ulama: The development of a religious establishment under the Umayyads and Abbasids is mentioned as a source of Sunni authority, with religious leaders taking on a role akin to that of rabbis within Judaism. This is presented in contrast to the Shia focus on divinely appointed Imams from the bloodline of Muhammad.

VII. Modern Implications:

• The Iran-Contra Affair: The text uses the Iran-Contra Affair as a modern example of Western interference in the Middle East that has contributed to anti-Western sentiment.
• Radicalism: The influence of thinkers like Jalal Al-e Ahmad and Sayyid Qutb on modern Islamic radicalism, both Sunni and Shia, is noted, highlighting the continuation of the themes discussed in the early Islamic era.
• Ongoing Legacy of Karbala: The emotional power of Karbala, with its focus on the tragic sacrifice of Hussein, is shown as having deep resonance within modern Shia communities, inspiring calls for justice and resistance against perceived oppression, as well as having created a lens through which to interpret conflict. “All the while, “the Karbala factor,” as it would come to be known, was having its effect, creating the lens through which the Shia would see the whole sweep of history and all the subsequent battles in which they would be called to fight.”

Conclusion:

The excerpts from “After the Prophet” paint a vivid picture of the turbulent period following Muhammad’s death. The text emphasizes the human dimension of this history, showing that the schism between Sunnis and Shias was not a simple disagreement over doctrine, but also a consequence of political ambition, personal loyalties, and the complex nature of community in seventh-century Arabia. The text emphasizes that many events and actions in the book are subject to debate and interpretation, and uses historical sources to explore the different viewpoints held at the time and today. The legacy of these early events continues to reverberate in the modern world, particularly in the context of sectarian conflict and political activism, which are highlighted.

The Shia-Sunni Schism: Origins and Early Conflicts

1. Why did the issue of succession after Prophet Muhammad’s death lead to a major split within Islam?

The Prophet Muhammad died without a designated male heir, which was a significant issue in 7th-century Arabia. The lack of a clear successor created a power vacuum, which sparked disagreement and conflict over who should lead the nascent Muslim community. Traditional tribal customs would have suggested that a close male relative (eldest son) should have been the successor; but, Muhammad had no sons and made no clear statement regarding his successor, which set the stage for differing interpretations and claims to leadership. This ambiguity allowed for the emergence of different groups with competing views on who had the right to lead, which ultimately resulted in the Shia-Sunni split.

2. What was the nature of family and kinship during Muhammad’s time, and how did it impact the early Islamic community?

Family and kinship in 7th century Arabia was not linear. It was a complex, dense web of relationships. The practice of polygyny for men and serial marriage for women resulted in a vast interconnected network of half-brothers, half-sisters, in-laws, and cousins. This created a web of kinship that cut across tribal lines, which strengthened the bonds within the new Islamic community. This web, however, also meant that many key figures were related to each other, sometimes in multiple ways which would impact the later conflicts over leadership.

3. What was the significance of Fatima, Muhammad’s daughter, and her marriage to Ali in the context of succession?

Fatima, Muhammad’s eldest daughter, held a special status within the early Islamic community. Muhammad’s decision to have her marry Ali, his cousin, was a pointed move in a society where giving was considered more honorable than receiving. He was turning down others who had asked for her hand, namely Abu Bakr and Omar who would later be in conflict with Ali for leadership. This seemed to suggest a desire for the succession to remain within his own bloodline, especially since he then forbade Ali from having other wives, likening the union to his own marriage to Khadija. This union produced his two grandsons, Hasan and Hussein, who were also deeply loved by Muhammad, thereby furthering this idea of the family being integral to the continuation of Islam after his death.

4. What role did Aisha play in the early Islamic community and how did her relationship with Ali affect the conflict over leadership?

Aisha was one of Muhammad’s youngest wives and a notable figure due to her strong personality, intellect, and political influence. Although she was childless, she was known to have been a favorite of Muhammad. She was also a key source of knowledge about Muhammad’s life. However, she was viewed as a less worthy successor to Khadija by Ali who remained deeply devoted to the first wife of the Prophet. Aisha’s resentment of Ali became a source of conflict and division in the community, as she eventually led forces against Ali during the first civil war (fitna).

5. Why was Ali considered a special figure in early Islam, and how did the events at Ghadir Khumm contribute to the Shia view of his succession?

Ali was a central figure in early Islam due to his close relationship with Muhammad, his bravery, and his early embrace of the faith. Muhammad had raised Ali in his household and chosen him to marry his daughter, Fatima. The events at Ghadir Khumm, where Muhammad stated, “He whose master I am, Ali is also his master,” are interpreted by Shia Muslims as a clear designation of Ali as Muhammad’s successor. Sunni Muslims, however, view this declaration as an expression of Muhammad’s love and respect for Ali, and not a designation of political succession. This difference in interpretation contributes significantly to the core divide between Shia and Sunni views of leadership.

6. What was the “fitna” and how did it affect the early Muslim community?

Fitna refers to the internal strife and civil wars that erupted within the early Muslim community, particularly during the time of Ali’s caliphate. This was seen as a “terrible wrenching apart of the fabric of society” and seen as a great threat to Islam. These conflicts, particularly the battles between Ali and those who challenged his authority, led to significant bloodshed and created deep divisions that continue to affect the Islamic world today. The concept of fitna highlights the intense fear of division that was felt during these turbulent times.

7. How did Muawiya’s political strategies and ambition influence the course of early Islamic history?

Muawiya was a shrewd politician who used a mixture of cunning, bribery, and strategic deception to gain power. He was the governor of Syria and through his political maneuvering, eventually became caliph after Ali’s death. He established the Umayyad dynasty, which shifted the caliphate from a selection process to a hereditary one, and centralized power, departing from the earlier models of governance. He played the game of politics with great effect by utilizing poetry, carefully managed propaganda, and strategic alliances.

8. What is the significance of Karbala for Shia Muslims, and why do they commemorate it?

Karbala is the site of a tragic massacre where Hussein, the grandson of Prophet Muhammad, and his small band of followers were brutally killed by Yazid’s forces. This event is of profound significance to Shia Muslims. Karbala is viewed as a testament to the ultimate sacrifice made in the face of injustice and a demonstration of the commitment to Islamic ideals. The commemoration of Karbala, particularly during Muharram, serves as a way for Shia Muslims to express their grief, reaffirm their commitment to Hussein’s cause, and remember the struggle against oppression and corruption. It is not just a historical event, but a living narrative that shapes Shia identity.

The Rise and Split of Islam

Okay, here’s the timeline and cast of characters based on the provided text:

Timeline of Main Events

• c. 570 CE: Birth of Muhammad in Mecca.
• c. 610 CE: Muhammad’s first revelation from the angel Gabriel, beginning his role as prophet of Islam.
• c. 610 – 622 CE: Muhammad preaches in Mecca, faces persecution.
• c. 619 CE: Death of Khadija, Muhammad’s first wife.
• 622 CE: The Hijra (migration) of Muhammad and his followers from Mecca to Medina. This marks the start of the Islamic calendar.
• 622-632 CE: Establishment of the Muslim community in Medina, political and religious consolidation. Muhammad marries multiple wives, establishing alliances.
• 632 CE: Muhammad’s death in Medina without a designated male heir, causing a succession crisis.
• 632 CE: Abu Bakr is chosen as the first Caliph (successor) of Muhammad. Ali and others disagree.
• 632-634 CE: Caliphate of Abu Bakr.
• 634-644 CE: Caliphate of Omar, expansion of Islamic territory.
• 644-656 CE: Caliphate of Othman. Growing discontent due to nepotism and alleged corruption.
• 656 CE: Othman is assassinated by rebels in Medina. Ali is chosen as the fourth Caliph.
• 656-661 CE: The First Fitna (civil war) begins:
• Aisha, Talha, and Zubayr raise an army against Ali, seeking revenge for Othman’s death.
• Battle of the Camel near Basra; Ali’s forces defeat Aisha’s army.
• Battle of Siffin between the forces of Ali and Muawiya. An arbitration is agreed upon.
• Kharijites (Rejectionists) emerge from Ali’s own camp and oppose the arbitration.
• Ali defeats the Kharijites at the Battle of Nahrawan.
• 661 CE: Ali is assassinated in Kufa by a Kharijite.
• Ali is buried at Najaf.
• Hasan, Ali’s eldest son, is acclaimed Caliph, but soon abdicates.
• Muawiya assumes the Caliphate.
• 661-680 CE: Caliphate of Muawiya, consolidation of Umayyad power. He appoints Ziyad as governor of Iraq.
• 680 CE: Death of Muawiya, succeeded by his son Yazid, establishing a dynastic succession.
• Hussein refuses to give allegiance to Yazid and receives calls from Kufa to come lead them.
• Hussein sets out for Kufa.
• Ubaydallah, governor of Iraq, suppresses the rebellion in Kufa and forces the desertion of Hussein’s supporters.
• Hussein is trapped with his small band of followers by the army of Yazid.
• Battle of Karbala: Hussein and most of his companions are killed in what becomes a defining tragedy for Shia Islam.
• The remaining women and children of Hussein’s family are taken captive.
• 683 CE: Death of Yazid.
• 683 CE: Short Caliphate of Marwan who dies a year later.
• Late 8th Century Golden Age of Islam under Abbasid Caliph Harun al-Rashid.
• 9th Century Development of the doctrine of “Occultation” of the 12th Imam.
• 10th – 12th Centuries Fatimid Dynasty based in Cairo.
• Late 20th/ Early 21st Centuries: Rise of modern Islamic radicalism (both Sunni and Shia) as a reaction against Western intervention and perceived cultural imperialism.

Cast of Characters

• Muhammad: The Prophet of Islam, believed by Muslims to be the final prophet of God. He received divine revelations that became the Quran, the holy book of Islam. He was a political, military, and spiritual leader who united much of Arabia under Islam.
• Khadija: Muhammad’s first wife and a wealthy merchant. She was the first convert to Islam and a source of great support for Muhammad. She bore two sons and four daughters, all of whom died before Muhammad, except for Fatima.
• Aisha: One of Muhammad’s youngest wives. Daughter of Abu Bakr. She was known for her intelligence, spiritedness, and political influence and is a key figure in Sunni Islam.
• Fatima: Daughter of Muhammad and Khadija, and the wife of Ali. She is a central figure in Shia Islam and is considered a matriarch. She was the mother of Hasan and Hussein.
• Ali ibn Abi Talib: Muhammad’s cousin and son-in-law (married to Fatima), he is a key figure in Shia Islam as the first Imam, believed to be the rightful successor to Muhammad. He was also the fourth Caliph in Sunni tradition. He was a skilled warrior and known for his wisdom.
• Abu Bakr: Muhammad’s close companion and father of Aisha. He became the first Caliph of Islam.
• Omar ibn al-Khattab: A close companion of Muhammad and one of the first converts to Islam. He was the second Caliph, known for his strong leadership and military success.
• Othman ibn Affan: An early follower of Muhammad and the third Caliph. His rule was marked by controversy and was ultimately cut short by assassination.
• Hasan ibn Ali: The elder son of Ali and Fatima, and the second Imam in Shia Islam. He briefly succeeded Ali as Caliph but abdicated to Muawiya to prevent further bloodshed.
• Hussein ibn Ali: The younger son of Ali and Fatima, and the third Imam in Shia Islam. His martyrdom at Karbala is central to Shia religious identity and the split with Sunni Islam.
• Muawiya ibn Abi Sufyan: A wealthy and politically savvy member of the Umayyad clan. He served as governor of Syria before becoming Caliph after Ali’s death. He established the Umayyad dynasty.
• Yazid ibn Muawiya: Muawiya’s son, who succeeded him as Caliph. His rule is controversial, particularly because of his role in the events at Karbala.
• Ziyad ibn Abihi: A capable and ruthless general appointed governor of Iraq by Muawiya. Known for his harsh rule and establishing order.
• Ubaydallah ibn Ziyad: Son of Ziyad. Also very ruthless, he served as the governor of Kufa. His actions led to the events of Karbala.
• Walid: Othman’s half brother, governor of Kufa, known for his drunken behavior. Cousin of Muawiya.
• Marwan: A devious member of the Umayyad clan, who helped organize the assassination of Othman. Proclaimed himself Caliph for a brief period after the death of Yazid.
• Talha and Zubayr: prominent figures among Muhammad’s companions. They joined with Aisha in opposition to Ali.
• Abd Allah ibn Wahb Leader of the Kharijites (Rejectionists).
• Shimr: A general in Yazid’s army, notorious for his role in the massacre at Karbala.
• Hurr: A commander in Yazid’s army who initially was set to intercept Hussein, but instead allowed him to continue to Karbala.
• Muslim: Hussein’s cousin and messenger to Kufa. He is betrayed and killed by Ubaydallah before Hussein reaches the city.
• Ibn Taymiyya: A medieval Islamic scholar who is very important to modern Wahhabism. He strongly opposed the Shia.
• Abd al-Wahhab A religious leader from the 18th Century that founded the modern Wahhabi sect of Islam.
• Jalal Al-e Ahmad: An Iranian intellectual who wrote “Gharbzadegi,” a critique of Western cultural dominance.
• Sayyid Qutb: An Egyptian ideologue of modern Islamism, whose writings were influential in the development of radical Islam.
• Muqtada al-Sadr: A modern Iraqi Shia leader who took over the mosque of Kufa and presented himself as the new champion of the oppressed.

Let me know if you have any other questions.

Muhammad’s Death and the Succession Crisis

Muhammad’s death was a pivotal moment that led to significant divisions within the Muslim community [1]. The question of succession arose immediately, as Muhammad had neither sons nor a designated heir [2, 3]. This lack of clear guidance on who should take over leadership after his death created uncertainty and disagreement [2, 4].

Here’s a breakdown of the key aspects surrounding Muhammad’s death:

• Unacknowledged Mortality: Although Muhammad was 63 years old and had survived multiple assassination attempts, his followers seemed unable to acknowledge that he was dying [1]. This denial contributed to the lack of preparation for his succession [1, 2].
• No Male Offspring: Muhammad had two sons with his first wife, Khadija, but both died in infancy [3]. A son born later to Mariya the Copt, named Ibrahim, also died young [5]. The absence of a male heir was significant because, while not a strict custom, the eldest son was traditionally the successor [2, 3].
• The Succession Question: The main question that went unaddressed was who would succeed Muhammad as leader [2]. This question was not openly discussed, but was on everyone’s mind [2]. The lack of a clear designation of a successor led to disputes and ultimately the Sunni-Shia split [4].
• Possible Reasons for Not Naming a Successor:
• Muhammad may have wanted to avoid introducing divisiveness into the newly united community of Islam [6].
• He might have been aware that any designated successor could be tempted to expedite events and take power prematurely [7].
• Some Sunni scholars suggest that Muhammad had faith in the Muslim community to make the right decision [8].
• Last Words: One tradition suggests that Muhammad’s last words were, “Oh God, have pity on those who succeed me” [9]. However, the meaning behind these words is uncertain [9].
• The Request for Writing Materials: In what may have been a final attempt to make his wishes known, Muhammad asked for writing materials, stating, “Bring me writing materials that I may write something for you, after which you will not be led into error” [10].
• This request caused panic among those present, because they feared it might be a will naming Ali as his successor [10, 11].
• Ultimately, the writing materials were not brought to Muhammad, and his wishes remained unwritten [11].
• Differing Accounts of his Death: There are conflicting accounts of who held Muhammad in his final moments. Sunni tradition states that his head was on Aisha’s breast, while Shia tradition says he was cradled in Ali’s arms [12]. The last words of Muhammad are also disputed, with the Shia stating that he repeated, “Oh God, have pity on those who will succeed me” three times [12].
• Grief and Denial: Upon his death, there was widespread wailing, and many engaged in traditional rituals of grief [13]. Omar initially refused to accept that Muhammad had died, but Abu Bakr’s calming message brought acceptance [14, 15].
• Burial: Muhammad was buried in Aisha’s chamber, where he died, in a quiet and hasty manner, by Ali and his kinsmen [16, 17]. This burial was done secretly and without a large ceremony [16].

The lack of a clear successor and the events surrounding Muhammad’s death created a complex and contested legacy. This ultimately contributed to the division of the Muslim community into Sunni and Shia sects [3].

The Shia-Sunni Schism

The Shia-Sunni split is a complex and enduring division within Islam that began with the death of the Prophet Muhammad and the question of his succession [1, 2]. The lack of a clear designation of a successor by Muhammad led to disputes and differing interpretations of who should lead the Muslim community, eventually resulting in the formation of two major sects: the Sunni and the Shia [2].

Here’s a breakdown of the key events and concepts that led to the split:

• The Succession Crisis: Muhammad’s death created a leadership vacuum [2]. He had no surviving sons, and he did not explicitly name a successor [2, 3]. This lack of clarity led to immediate disagreements among his followers [2]. Some believed that leadership should remain within Muhammad’s family, specifically with his son-in-law Ali, while others believed that the community should choose a leader from among themselves [3, 4].
• The Shura and the Election of Abu Bakr: After Muhammad’s death, a group of prominent Muslims convened a shura, a traditional intertribal forum, to decide on a leader [5]. This group, primarily composed of Muhammad’s early companions known as the Emigrants and the native Medinans known as the Helpers, ultimately chose Abu Bakr as the first Caliph [4, 6].
• The Sunni View: Sunnis believe the shura was a legitimate process of consensus, that it was the right way to choose a leader and that the community is divinely guided [4]. They view Abu Bakr and the next three caliphs (Omar, Othman, and Ali) as the rashidun, or “rightly guided ones” [7, 8].
• The Shia View: Shia Muslims believe that the shura was a usurpation of divine power [4]. They contend that Muhammad had already designated Ali as his successor on many occasions [3, 9]. They believe that leadership should have remained within the Prophet’s family, the Ahl al-Bayt, starting with Ali [10].
• Ali’s Claim and the Subsequent Conflicts: Ali was Muhammad’s cousin, adopted son, and son-in-law [3]. While Ali did eventually become the fourth Caliph, he faced opposition and conflict [3, 10].
• The Battle of the Camel: Aisha, one of Muhammad’s wives, along with Talha and Zubayr, led an army against Ali [11, 12]. This battle, known as the Battle of the Camel, further deepened the divisions within the Muslim community [13, 14].
• The Battle of Siffin: Ali fought against Muawiya, the governor of Syria, at the Battle of Siffin [15, 16]. This battle led to a controversial arbitration which further undermined Ali’s authority and created a group called the Kharijites [17-19].
• Ali’s Assassination: Ali was eventually assassinated by a Kharijite in 661 [10].
• The Umayyad Caliphate and the Tragedy of Karbala: After Ali’s death, Muawiya established the Umayyad Caliphate, further entrenching the split [16, 20]. Muawiya’s son, Yazid, became the next Caliph, a move that was deeply opposed by many, especially the Shia [20, 21].
• The Battle of Karbala: In 680, Hussein, Ali’s son and Muhammad’s grandson, was killed in the Battle of Karbala along with his family and followers [1, 21, 22]. This event is of central importance to Shia Islam, and it is considered a tragedy and injustice [1, 23]. Karbala became a symbol of the struggle against oppression and a key part of Shia identity [24].
• The Development of Distinct Identities: Over time, the Sunni and Shia sects developed distinct theological, legal, and historical interpretations of Islam [25, 26].
• Sunni: Sunnis emphasize the importance of the sunna, the example of the Prophet, and the consensus of the community [4, 27]. They acknowledge the first four Caliphs as the rashidun.
• Shia: Shias emphasize the Ahl al-Bayt, the family of the Prophet, and the concept of the Imamate, the divinely guided leadership passed down through Ali and his descendants [10, 28]. They do not recognize the legitimacy of the first three Caliphs [10].
• The Enduring Legacy of the Split: The Shia-Sunni split is not solely a historical or theological issue [1, 29]. The divide has also been manipulated for political gain [30, 31]. It has fueled conflicts in the Middle East and continues to play a role in contemporary politics [32, 33]. The conflict between Sunni and Shia has become more pronounced in modern times and has been amplified by outside intervention and power struggles [33, 34].

The Shia-Sunni split is a deeply rooted and complex issue that has shaped the history and identity of the Muslim world [1, 25, 29]. The division is not simply a matter of differing beliefs, but it is also a result of historical events and political power struggles [30, 33]. While differences remain, the sources also note that the vast majority of Muslims cherish the ideal of unity, an ideal that was preached by Muhammad himself [29].

Islamic Succession: Sunni and Shia Perspectives

The issue of Islamic succession is a central point of contention and division within the Muslim community, stemming from the death of Prophet Muhammad and the question of who should lead after him [1, 2]. The lack of a clear and unequivocal designation of a successor by Muhammad led to the development of different views on leadership, which ultimately resulted in the split between the Sunni and Shia sects [1, 3].

Key points regarding Islamic succession include:

• Absence of a Male Heir: Muhammad had no surviving sons to inherit his leadership [1]. This was a significant problem, as the eldest son was traditionally the successor, although a leader could choose another relative [1]. The lack of a clear male heir contributed to the uncertainty after his death [1, 3].
• No Designated Successor: Muhammad did not explicitly name a successor before his death [3]. This lack of a designated heir created a power vacuum and opened the door to different interpretations of who should lead [2].
• The Sunni View:
• The Shura: Sunnis believe that the community is divinely guided and that the selection of a leader should be based on consensus among the community through a shura (consultation or council) [4]. This process led to the selection of Abu Bakr as the first Caliph [5, 6].
• The Rightly Guided Caliphs (Rashidun): Sunnis recognize the first four caliphs—Abu Bakr, Omar, Othman, and Ali—as the rashidun, or “rightly guided ones” [7, 8]. They view the process of their selection as legitimate [8].
• Emphasis on Community: Sunni Muslims emphasize the importance of community consensus and the sunna (the example of the Prophet) in determining leadership [9, 10].
• The Shia View:
• Designation of Ali: Shias believe that Muhammad had designated his son-in-law and cousin, Ali, as his successor [11, 12]. They argue that Muhammad made this designation on many occasions, but that Ali’s enemies thwarted the Prophet’s will [13].
• The Ahl al-Bayt: Shia Muslims believe that leadership rightfully belongs to the Ahl al-Bayt, the family of the Prophet, beginning with Ali and continuing through his descendants [14]. They view Ali as the first Imam and the rightful successor to Muhammad [7].
• Rejection of the First Three Caliphs: Shias do not recognize the legitimacy of the first three Caliphs (Abu Bakr, Omar, and Othman), seeing their rule as a usurpation of Ali’s divinely ordained right to leadership [4, 7].
• Imamate: Shias believe in the concept of the Imamate, a line of divinely guided leaders from the family of the Prophet [7, 15].
• Contradictory Claims: Both Sunnis and Shias claim insight into what the Prophet wanted, and each claims to have the true interpretation, but because there was no clear designation, no one can prove their claims beyond a shadow of a doubt [2].
• The Shura After Muhammad’s Death: Following Muhammad’s death, the Muslim community was divided on how to proceed [5, 16]. The Medinans wanted to choose their own leader and not be dominated by the Meccans [5]. The Meccan Emigrants believed that the leader should be one of their own [5, 17].
• The Election of Abu Bakr: Abu Bakr was chosen as the leader through a consensus [6, 18]. This was done quickly because of the urgency of the matter [6]. Ali and his kinsmen, who were preparing Muhammad’s body for burial, were not present [6].
• Ali’s Absence: Ali did not participate in the shura that elected Abu Bakr as the first Caliph, and there is a sense that the Emigrants imposed their will on the Helpers [6, 17].
• The Principle of Nasb: The principle of nasb, noble lineage, was not fully used in the succession after Muhammad [9, 17]. By nasb, Ali should have been the successor [9]. However, the Hashimis, Ali’s clan, were not powerful within the larger Quraysh tribe [9].
• The Role of Abu Bakr: Abu Bakr was seen as a man of integrity, and the Sunnis hailed his actions to affirm the supremacy of the community over hereditary rights [10]. He also appointed Omar as his successor to avoid divisiveness in the community [19, 20].
• Omar’s Selection Process: Omar, after being appointed by Abu Bakr, was also assassinated [21]. Before dying, Omar named six electors to choose his successor, which resulted in Othman becoming the next Caliph [21-23].
• Ali’s Reluctance to Claim Leadership: After the death of Othman, Ali became the fourth Caliph [24]. However, after so many years of conflict and compromise, Ali did not use the title of Caliph but chose the title of Imam, which means “he who stands in front” [7].
• The Concept of Imam: The concept of Imam is important in Shia Islam because they believe that the Imams are divinely guided and the rightful successors to the Prophet. They are to pass on his knowledge and insight to their sons. Shia Muslims do not recognize any caliphs other than Ali [7].
• The Umayyad Caliphate: After Ali’s death, the Umayyads seized control and turned the caliphate into a hereditary monarchy [25, 26]. Muawiya, the first Umayyad Caliph, was seen as a skilled politician but was also the target of Shia curses [27]. He was also seen as a man who had a Byzantine sense of politics [27].
• The Tragedy of Karbala: The death of Hussein, Ali’s son, at Karbala is a pivotal event in Shia Islam [14, 28]. This battle solidified the Shia identity and their belief in the injustices they have faced [14, 15].

The issue of succession is not just a historical matter; it has shaped the development of Islam and continues to influence Muslim communities to this day. The Sunni-Shia split is a complex issue with deep roots in political and theological differences, and it continues to impact the politics of the Middle East and beyond [29].

Ali: Leadership, Legacy, and the Shia-Sunni Divide

Ali’s leadership is a complex and significant topic in Islamic history, marked by both strong support and considerable opposition. He is a central figure in the Shia-Sunni split, revered by Shia Muslims as the first Imam and a righteous leader, while also recognized by Sunnis as the fourth of the “rightly guided” caliphs, or rashidun [1].

Here’s an overview of Ali’s leadership, drawing on the provided sources and our previous conversation:

• Early Life and Relationship with Muhammad: Ali was the Prophet Muhammad’s first cousin, adopted son, and son-in-law [2, 3]. He was also the first man to accept Islam [3]. Ali’s closeness to Muhammad is emphasized by the Prophet’s statements: “I am from Ali and Ali is from me; he is the guardian of every believer after me,” and “Ali was to him as Aaron was to Moses,” [4]. Muhammad also said, “I am the City of Knowledge and Ali is its gateway” [5]. These statements are cited by Shia Muslims as evidence of Muhammad’s intention for Ali to succeed him [5].
• Designation as Successor: Shia Muslims believe that Muhammad designated Ali as his successor multiple times, but that these designations were thwarted by Ali’s enemies [2]. They see Ali as the divinely appointed leader of the Muslim community, the first in a line of Imams from the Ahl al-Bayt, the Prophet’s family [1]. Although Muhammad seemed to imply Ali’s succession, the declarations were not clear and lacked the explicit statement, “This is the man whom I designate to lead you after I die,” [5].
• Absence From the Shura: After Muhammad’s death, a shura (council) was convened to select a leader, but Ali and his kinsmen were absent because they were preparing Muhammad’s body for burial [6, 7]. This absence allowed for the election of Abu Bakr as the first Caliph, a decision that Shia Muslims view as a usurpation of Ali’s rightful claim [7].
• Ali’s Accession as Caliph: Ali became the fourth Caliph after the assassination of Othman [1]. Although it was his turn to take the leadership position after Othman’s death, Ali didn’t want to take the title of Caliph, instead choosing the title Imam [1]. He believed that the title of Caliph had been corrupted by the Umayyads [1]. He is considered the fourth and last of the rashidun by Sunnis [1].
• Challenges to His Rule: Ali faced numerous challenges and conflicts during his rule [8].
• The Battle of the Camel: Aisha, Talha, and Zubayr led a rebellion against Ali, resulting in the Battle of the Camel [9, 10]. This battle was a major source of division within the Muslim community [11, 12]. While victorious in this battle, the conflict showed the challenges to Ali’s leadership [13].
• The Battle of Siffin: Ali also fought against Muawiya, the governor of Syria, in the Battle of Siffin [14, 15]. This battle resulted in a controversial arbitration that further weakened Ali’s position and led to the emergence of the Kharijites [16, 17].
• Ali’s Character and Approach:
• Justice and Integrity: Ali was known for his commitment to justice and his refusal to compromise his principles. He intended to break from Othman’s regime and establish a more righteous rule [18, 19]. He refused to reappoint Muawiya as governor of Syria because he believed it would be a corrupt act [20].
• Reluctance for War: Despite being a skilled warrior, Ali was known to hate war, especially civil war [20]. He is portrayed as a noble leader, but also as one who was perhaps “too honorable” for the “rough-and-tumble of politics” [21]. Ali favored reconciliation over retribution [10].
• Emphasis on Equality: Ali aimed to create a society where all Muslims were equal, regardless of their background [19]. He was opposed to the idea of a hereditary monarchy and believed that leadership should be based on merit rather than bloodlines [22].
• Eloquence and Wisdom: Ali was famous for his eloquence, and his speeches and sermons, collected in the Nahj al-Balagha, are still studied as examples of perfect language and spirit [23]. He was a combination of scholar and warrior, and was known for his insight [23].
• The Years of Dust and Thorns: Ali’s leadership was characterized by a period of immense conflict, known as the “years of dust and thorns” [8]. His reign was plagued by the machinations of Muawiya, who sought to undermine his authority and take his place as leader [14, 20, 24]. The civil war and political maneuvering made it difficult for Ali to achieve lasting peace and stability [14].
• The Assassination of Ali: Ali was assassinated by a Kharijite, a group that had turned against him for agreeing to arbitration with Muawiya [8, 25]. Even as he lay dying, Ali urged his followers not to seek revenge, showing his desire to avoid more bloodshed [25].
• Legacy:
• Shia Islam: Ali is the central figure in Shia Islam, viewed as the first Imam and rightful successor to Muhammad. The Shia revere Ali and his descendants as divinely guided leaders [1]. They also commemorate the tragedy of Karbala, where Ali’s son Hussein was killed, and which is a central part of Shia identity [26].
• Sunni Islam: Sunni Muslims recognize Ali as the fourth of the rashidun, or rightly guided caliphs, and respect him for his wisdom and bravery. However, they do not give him the same level of spiritual authority as the Shia [1, 27].
• A Symbol of Justice: Ali is remembered for his commitment to justice, equality, and spiritual insight, as well as his courage and integrity [19, 21]. His life is also seen as a model for how to live a pious life in service to God.

In summary, Ali’s leadership was marked by both his deep commitment to Islamic principles and the intense political challenges he faced. His legacy continues to be a source of inspiration and division within Islam, and his life is a pivotal part of the Shia-Sunni split. He is an important figure for both the Shia and Sunni traditions, but he is revered in different ways, demonstrating the key differences in how the two groups see the history of Islamic leadership.

Karbala: Sacrifice, Resistance, and the Shia-Sunni Divide

The events at Karbala are a foundational tragedy in Islam, particularly for Shia Muslims, and the story is central to understanding the Shia-Sunni split [1]. Here’s a discussion of the Karbala event, drawing on the provided sources:

• Historical Context:
• The events at Karbala took place in 680 AD, less than 50 years after the death of the Prophet Muhammad [2].
• It involved the massacre of Muhammad’s grandson, Hussein, along with his male relatives, and the capture of the women of his family [1, 2]. This occurred after the death of Muawiya and the succession of his son Yazid, whom Hussein did not recognize as the rightful leader of the Muslim community [3].
• The events of Karbala are the foundation story for the Sunni-Shia split [1].
• Karbala is a combination of two Arabic words: karab, meaning destruction, and bala, meaning tribulation or distress [2].
• The Lead-Up to Karbala:
• After Muawiya’s death, Hussein received numerous letters from the Shiat Ali (followers of Ali) in Kufa, urging him to claim his rightful place as the leader of Islam. They pledged to drive out the Syrians under his banner [4].
• Hussein sent his cousin Muslim to Kufa to confirm the commitment of the Iraqis. Muslim wrote back saying that 12,000 men were ready to rise up under Hussein’s leadership [4].
• Despite warnings that the Kufans were not to be trusted, Hussein set out from Mecca with a small caravan to meet his supporters [5].
• Hussein’s Journey: His journey from Mecca to Iraq is viewed as his Gethsemane, as he was fully aware of what awaited him [6].
• Ubaydallah, the governor of Kufa, sent detachments to block all routes leading to the city and ordered Hussein to be brought to him in chains to swear allegiance to Yazid [6].
• Hussein turned his caravan to the north to avoid capture and came to be at Karbala [7].
• The Events at Karbala:
• Hussein and his small group of followers, including his family, were surrounded by Yazid’s army at Karbala.
• Hussein was given the option to surrender and pledge allegiance to Yazid but he refused, asserting that he would not surrender to injustice [7].
• On the tenth day of Muharram (Ashura), Hussein and his followers were attacked by Yazid’s army and were all killed [2, 8].
• The Battle of Karbala: Hussein and his followers fought valiantly against the vastly superior army of Yazid [9].
• Many of Hussein’s men and male family members were killed in the fighting. Hussein’s infant son was also killed [8].
• Hussein’s half-brother Abbas was killed trying to bring water to the besieged group [10].
• Hussein himself was killed after a long and brutal battle, and his body was trampled by horses [11].
• The women and children were taken captive, and led in chains to Damascus [12].
• The Aftermath and Significance:
• The massacre at Karbala was a brutal act that shocked the Muslim world [2]. It is remembered as a key event in the Sunni-Shia divide [1].
• It is said that a farmer buried the 72 headless bodies of Hussein’s followers, and that pilgrims began to visit the gravesite within four years, naming it “Karbala,” or “the place of trial and tribulation” [13].
• Hussein’s sister Zaynab helped keep alive the memory of Karbala through her powerful words of grief [12].
• The story of Karbala has been kept alive by the Shia through the centuries through rituals, storytelling, and reenactment [14].
• Theological and Emotional Impact:
• For Shia Muslims, Karbala is a symbol of ultimate sacrifice and resistance to injustice. Hussein is seen as a martyr who willingly gave his life for his beliefs, and his death has become a source of deep grief and religious devotion [8].
• The tragedy at Karbala is commemorated every year during the month of Muharram, especially on the day of Ashura.
• Shia Muslims mourn the death of Hussein and his companions through public processions, Passion plays (taziya), and other rituals [14-16].
• These rituals are intended to foster empathy and solidarity with the suffering of Hussein and his family, and also help keep the story alive through each new generation.
• The story of Karbala is a source of inspiration for Shia Muslims in their struggles against oppression and injustice [17-19].
• The Karbala Narrative Today:
• The Karbala story has taken on an even greater political importance in modern times. In the Iranian Revolution, it became a rallying cry against the Shah, and the memory of Karbala continues to be invoked by Shia activists throughout the world [19, 20].
• The Karbala story can be interpreted in different ways, but it is ultimately a story about the struggle between good and evil, and how the oppressed must resist the forces of injustice [19].
• The Karbala story is seen as a way to understand the ongoing struggles of those who fight for justice [18].
• The phrase, “Every day is Ashura, and every place is Karbala” is a constant call to action that expresses the idea that the struggle for justice is never over [1, 19].

In summary, the events at Karbala are not just a historical tragedy but a living narrative that continues to shape Shia identity and inspire resistance against injustice [1]. It is a key event that solidified the split between Sunni and Shia Muslims, and the story’s deep emotional and spiritual impact continues to resonate today [1].

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

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The provided text is a long, rambling lecture criticizing the response of some Muslims to Salman Rushdie’s The Satanic Verses. The speaker extensively quotes and interprets Islamic texts, arguing that violent reactions to the book are misinterpretations of Islamic teachings and harmful to the Muslim community. He emphasizes the importance of following authentic Islamic traditions and condemns extrajudicial actions taken against Rushdie and those who support his work. The lecture also touches on broader themes of religious tolerance and the dangers of misinterpreting religious texts to justify violence. Ultimately, the speaker advocates for a more moderate and peaceful approach within the Muslim community.

The Satanic Verses: A Study Guide

Quiz

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

1. What event involving Salman Rushdie is discussed as a major international issue in the text?
2. According to the text, what was Imam Khomeini’s reaction to Rushdie’s book, “The Satanic Verses”?
3. What claim does the speaker make about the use of “guerilla methods” in response to perceived injustices against Muslims?
4. What does the speaker mean when he refers to “fake traditions” that were used as a basis for the book?
5. According to the text, what is the role of the devil in relation to the recitation of the Quran?
6. How does the text describe those who misinterpret the Quran?
7. What was the traditional purpose of using fruits in the world according to the speaker?
8. What point is the speaker making when discussing the story of the three goddesses of pre-Islamic Arabia?
9. What does the speaker believe is happening when a Muslim is afraid of another Muslim?
10. What does the text say about the future of Muslims in relation to the book and the Sunnah?

Answer Key

1. The text discusses the murderous attack on Salman Rushdie as a significant international issue affecting Muslims globally. It highlights the ongoing consequences and controversies surrounding Rushdie and his work.
2. Imam Khomeini issued a price, in crores of rupees, for Rushdie’s death, which the speaker argues raised a significant issue and caused the deaths of many Muslims. This action is described as a major escalation of the controversy.
3. The speaker argues that “guerilla methods” cause more harm to Muslims and that Muslims should use legal courts to pursue justice, rather than resorting to violence.
4. The speaker argues that the book was written using fake traditions which are against Islam and were fabricated and then used to create a complete narrative.
5. The devil is said to interfere with the recitation of the Quran by adding to the desires of those reciting and trying to ensure some of the messages are wrong or misinterpreted. This leads to misinterpretation and misguidance.
6. The text asserts that those with “crooked hearts” misinterpret the Quran and that through these misinterpretations, they mislead other Muslims.
7. The speaker suggests that Allah placed fruits in the world to symbolize and connect men and women and to give an impression of fruits of an Ashram.
8. The speaker uses the story of the three goddesses to highlight how they had become upset towards Allah and how their people considered the birth of a girl child a disgrace.
9. The speaker suggests that when Muslims fear other Muslims, it’s a sign that a kind of religious war is occurring within the community, rather than Muslims fearing those of other faiths.
10. The text implies that in the future, Muslims will either follow the book and the Sunnah (the teachings and practices of the Prophet), or they will become like the clothing worshippers and lose their way.

Essay Questions

Instructions: Please answer the following questions using the essay format.

1. Analyze the speaker’s perspective on Salman Rushdie’s “The Satanic Verses.” How does he connect the book to broader issues of religious interpretation and conflict?
2. Discuss the speaker’s views on the use of violence and “guerilla methods” in addressing grievances within the Muslim community. What alternative does he propose?
3. How does the speaker characterize the role of tradition and historical narrative in shaping religious understanding? How does he distinguish between true and “fake” traditions?
4. Explore the speaker’s interpretation of the Quranic verses related to the interference of Satan. What does this suggest about the nature of religious truth, for the speaker?
5. Based on the text, what does the speaker consider to be the major challenges and threats facing the Muslim community, and what solutions does he imply or propose?

Glossary of Key Terms

• Jhal: A term used to describe current affairs or issues of the time.
• Gustak-e-Rasool: A term meaning blasphemer of the prophet.
• Hadith: A collection of traditions and sayings of the Prophet Muhammad, which serves as a source of religious law and guidance.
• Ummah: The whole community of Muslims bound together by ties of religion.
• Tafseer: The interpretation or explanation of the Quran.
• Surah: A chapter of the Quran.
• Sunnah: The way of life prescribed as normative for Muslims on the basis of the teachings and practices of the Prophet Muhammad.
• Satanic Verses: The title of the controversial novel written by Salman Rushdie, which is a major focus of discussion in the text.
• Bukhari and Muslim: References to two of the most trusted and authoritative collections of Hadith.
• Sahaba: The companions of the Prophet Muhammad.
• Rasul: The messenger or prophet, referring to the Prophet Muhammad.

Islamic Discourse, Rushdie, and Contemporary Challenges

Okay, here is a briefing document summarizing the key themes and ideas from the provided text:

Briefing Document: Analysis of “Pasted Text”

Date: October 29, 2023

Subject: Analysis of a Discourse on Islamic Tradition, the Salman Rushdie Affair, and Contemporary Muslim Issues.

Introduction:

This document analyzes a transcribed speech (hereafter “the text”) that tackles a range of complex topics within Islamic discourse, focusing primarily on the controversy surrounding Salman Rushdie’s The Satanic Verses, the role of hadith (prophetic traditions), and contemporary challenges facing the Muslim community. The speaker appears to be a knowledgeable individual with a strong grasp of Islamic texts, who is critically examining the actions and beliefs of various actors, both within and outside of the Muslim community. The tone is passionate, at times critical and confrontational, and uses colloquial language.

Key Themes and Ideas:

1. The Salman Rushdie Controversy and Its Aftermath:

• The text frames the attack on Salman Rushdie as a significant international issue affecting Muslims globally. It references an interview with Imran Khan in The Guardian newspaper and traces the origins of the controversy back to the publication of The Satanic Verses in 1988.
• The speaker strongly condemns the violence and the resulting deaths, stating “because of that child, dozens of Muslims have been martyred in India and Pakistan.” This illustrates the global ramifications of the issue.
• He mentions the fatwa issued by Imam Khomeini, with a price put on Rushdie’s head, and how this has led to a long-lasting threat and violence.
• The speaker emphasizes that even though decades have passed the issue has led to unnecessary deaths on both sides.
• The speaker criticizes the tendency to elevate those who perpetrate violence into heroes, especially on media platforms. He argues this does more harm to the global Muslim community than good.
• He mentions that Imran Khan was also trying to give the message that violence will do more damage to Muslims than help them.
• He argues that rather than taking illegal actions against people like Rushdie, the better alternative would be to file legal cases against criminals.

1. Critique of The Satanic Verses:

• The text denounces The Satanic Verses as a deeply flawed and offensive book. The speaker describes it as “a tight American insightful book” that lacks a “filmy background” and was undeservedly elevated.
• The book is criticized for being based on “fake traditions written in the style of 140 Manti stories” and for its focus on circumcision, which is framed as negative.
• The speaker seems to imply that the book should not be given a platform and is surprised that is has received such attention.

1. The Problem of Fabricated Hadith and Misinterpretation:

• A central concern is the issue of fabricated hadith (sayings or traditions of the Prophet Muhammad). The text references hadith collections like Bukhari and Muslim, and the speaker highlights how false traditions can spread, and how they can contribute to divisions within the Muslim community.
• He mentions the hadith about a “person who spreads a lie like me will achieve his position in hell”. This illustrates the potential for misinformation within religious discourse.
• The speaker discusses how hadith are sometimes spread by the “Satan” in human form which are then spread by unsuspecting people.
• The speaker also raises the issue of the interpretation of the Quran, particularly referencing Surah An-Najm. He believes that people are intentionally misinterpreting the Quran to suit their own purposes.

1. The Dangers of Extremism and Dogmatism:

• The speech attacks those who blindly follow dogma. The speaker states that, “those cruel people who are on the side of dogmatism, let alone those who have fallen in devotion, they are not even able to do anything.”
• The speaker argues that those who are guided by “fanaticism” are harmful and cannot act reasonably. The speaker uses words like “dogmatism,” “fanaticism,” and “crooked hearts” to describe those he disagrees with.
• The text highlights that many verses are being misinterpreted because of this dogmatism and are used by some Muslims to validate their violence.

1. Internal Critique of the Muslim Community:

• There is a strong internal critique within the text. The speaker argues that the violence and misinterpretations of Islamic texts cause harm to Muslims and misrepresent the true nature of Islam.
• The speaker also criticizes the Muslim community for its internal divisions and for giving undue credit to those who perpetrate violence. He states that “a Muslim is afraid of another Muslim, that is, a Muslim while studying ice saying Aamir Uchi is not afraid of any Hindu, Sikh or Christian.”
• The text mentions a fear of internal critique from fellow Muslims and the desire to avoid making comments that would lead to old issues being dug up.

1. Emphasis on Reason and Understanding:

• The speaker advocates for a reasoned approach to religious understanding. The text stresses the importance of critical thinking and avoiding blind acceptance of interpretations. He suggests that it is essential for Muslims to carefully analyze hadith and use their intellect to understand Quranic verses.
• The speaker emphasizes that God has given intelligence to humans so they should use it to control themselves.
• The speaker says that God gives opportunities for people to err so that it tests the faith of Muslims.
• The speaker appears to be attempting to deconstruct the arguments used by extremists.

Selected Quotations:

• “…because of that child dozens of Muslims have been martyred in India and Pakistan.” This highlights the heavy human cost of the controversy.
• “…a man came here and a voice came and he was the Satan.” This emphasizes how unreliable sources can propagate misinformation within religious discourse.
• “The Quran is very deep in its essence, it is so deep in the Hakeem itself…” This points to the profound nature of the Quran and the need for careful understanding.
• “a Muslim is afraid of another Muslim…” – This underscores the internal divisions and fear within the Muslim community
• “So open your eyes, I had told you long ago that in the times to come, either the Muslims will be on the platform of the book and the Sunnah They will come or else they will be like this…” This calls for a return to core religious principles.

Conclusion:

The text offers a complex and critical perspective on the issues facing the Muslim community today. The speaker uses the Salman Rushdie controversy as a starting point to address broader issues concerning religious interpretation, the dangers of extremism, and the need for internal reform. The text is filled with a combination of concern, anger, and a desire for a more reasoned and peaceful understanding of Islam. It advocates for critical engagement with religious texts, denounces violence, and calls for Muslims to overcome internal divisions.

This document provides a snapshot of the speaker’s perspective. Further context and analysis may be necessary for a complete understanding of the issues raised.

The Satanic Verses Controversy and Islamic Teachings

FAQ

• What is the central issue discussed regarding Salman Rushdie and his book, The Satanic Verses?
• The central issue revolves around the controversy surrounding Salman Rushdie’s book, The Satanic Verses, published in 1988. The book was considered blasphemous by some Muslims due to its portrayal of the Prophet Muhammad, which they perceived as disrespectful and insulting. This led to widespread outrage and protests in the Muslim world. The text suggests that the anger and conflict surrounding Rushdie’s book continue to have consequences even decades later. The text also critiques how the book and the reactions have been used, accusing some of exploiting the issue for their own purposes and creating division within the Muslim community.
• What is the view of Imran Khan on the Rushdie controversy as mentioned in the text?
• Imran Khan, according to the text, has expressed a similar viewpoint to the speaker. He believes that while Rushdie’s book is deeply problematic and offensive, resorting to violence and extra-judicial actions harms the Muslim community rather than helping it. The text suggests that both Imran Khan and the speaker advocate for addressing the issue legally and through proper channels rather than through vigilantism. They argue that such violent actions are counterproductive and provide a negative image of Islam.
• What is the concept of “extra-judicial Mahayodha method” discussed in the context of the Rushdie controversy?
• The “extra-judicial Mahayodha method” refers to the practice of taking matters into one’s own hands, resorting to violence and vigilantism outside of the legal system. In the context of the Rushdie controversy, it describes the actions of individuals or groups who, instead of seeking justice through courts and legal processes, choose to take violent actions against those they perceive as having insulted Islam. The text strongly criticizes this approach, arguing it is ultimately damaging to the Muslim community and a misapplication of Islamic principles. It advocates instead for pursuing legal and peaceful means of addressing grievances.
• What is the speaker’s perspective on the use and creation of Hadith, and how does this relate to the Rushdie situation?
• The speaker expresses deep concern about the creation and spread of false Hadith (traditions of the Prophet), stating that they are a significant cause of division and misunderstanding within the Muslim community. He mentions that Imam Muslim and other scholars have warned against this. The text argues that false traditions, similar to those used in The Satanic Verses to craft its narrative, can lead to misinterpretations of Islamic teachings and potentially justify harmful actions like the extra-judicial violence associated with the Rushdie controversy. He explains that such stories have been attributed to Satan in human form, to deceive and lead people astray.
• What are some of the specific critiques leveled against certain traditions (Hadith)?
• The text critiques various traditions that it deems fabricated or incorrectly interpreted. It points to examples such as a story involving the Prophet and a wish where Satan interferes, causing some to distort and misinterpret the message, as well as issues with the accounts of certain figures being martyred. Additionally, the text notes the traditions of the “daughters of Allah”, and their worship, as having upset and angered some. The speaker also mentions that interpretations of traditions must be carefully examined by experts who have had direct contact with the Prophet’s companions (Sahaba). The speaker references Ibn Kathir’s analysis of Surah Ar-Ra’d where a tradition is deemed to be completely nonsense.
• How does the text describe the role of Satan in relation to the Quran and Islamic teachings?
• The text describes Satan as an active force that seeks to distort and misinterpret the Quran and the teachings of the Prophet. It describes how Satan attempts to corrupt the transmission and interpretation of religious text. It suggests that Satan even tries to interject himself into the thoughts and speech of prophets, including when they recite revelations. Satan’s purpose is to mislead people, create divisions, and prevent them from following the straight path, and is a source of confusion. In this way, Satan has a very central role to play in the conflicts and misunderstandings mentioned in the text.
• What is the core argument being made about the Quran’s message?
• The text emphasizes that the Quran has a very specific nature and should not be read casually or interpreted outside of its historical and religious context. The Quran, it claims, should lead individuals to love and worship God through introspection and intellect. It is described as a means of strengthening one’s faith and heart, and of avoiding sin. The text argues that misunderstanding its message can lead to extremism, violence, and the creation of false traditions. The Quran is also described as being revealed piece by piece over time, not all at once, to give people time to reflect and understand it.
• What is the speaker’s final call to action for Muslims in relation to the issues discussed?
• The speaker’s final call is for Muslims to turn to the Quran and the Sunnah for guidance and to reject false traditions and interpretations. It urges Muslims to recognize and reject the harmful actions that are a result of the manipulation of religious texts. He encourages them to pursue legal and peaceful means to address their grievances and to avoid violence and extremism. The text suggests the speaker sees two paths, either Muslims must live according to the teachings of the book and the Sunnah or else face a chaotic and dangerous future. The speaker believes that this approach is essential for the unity and well-being of the Muslim community.

The Satanic Verses: Controversy and its Consequences

Okay, here is a timeline of events and a cast of characters based on the provided text. Please note that this source is very disorganized and prone to digressions, making a perfectly chronological timeline difficult. I have done my best to present it in a way that makes sense.

Timeline of Events

• September 1998: Salman Rushdie’s book, The Satanic Verses is mentioned as having been written, (though it was published earlier, in 1988).
• Past (Unspecified): The text references a prior issue between India, Pakistan, and Bangladesh, which led to Rushdie’s arrest. This is not historically accurate. Rushdie’s book led to protests in many Muslim-majority countries but he was not arrested.
• Past (Unspecified): Imam Khomeini issued a “fatwa” (religious ruling), with a monetary bounty on Salman Rushdie’s head.
• Past (Unspecified): This fatwa has, according to the speaker, led to the deaths of “dozens of Muslims” in India and Pakistan.
• August, some time in the past The text mentions an earlier war in August where some people survived, possibly alluding to an event or conflict.
• Ongoing (referenced throughout the text): The controversy surrounding The Satanic Verses continues. Many Muslims are deeply offended by the book and this is described as an ongoing issue for 34-35 years from the time of the fatwa until the time this discourse was delivered.
• October 11, 2022: A “murderous attack” on Salman Rushdie occurred.
• Recent (Before the Speech): An interview with Imran Khan was published in The Guardian, where he offered his view on the book, the speaker also mentions having seen a clarification to it very recently.
• Ongoing: The speaker discusses the dangers of “extra-judicial” actions against those deemed blasphemous. They express concerns about how emotional responses are glorified on TV, and the harms these actions have on Muslims.
• Ongoing: The speaker makes various theological arguments about the nature of false traditions and interpretations, specifically mentioning those relating to the Quran and Hadith.

Cast of Characters

• Salman Rushdie: An Indian-born British author, who wrote the novel The Satanic Verses, which is the focal point of the discussion in the source. He is described as living but in danger because of the controversy around the book.
• Imam Khomeini: The late leader of Iran, who issued a fatwa against Salman Rushdie for the alleged blasphemy in his book.
• Imran Khan: The former Prime Minister of Pakistan, who is referenced for an interview published in The Guardian, in which he commented on the Satanic Verses affair, the speaker claims that his position has been clarified very recently.
• Maula Ali: (Peace Be Upon Him) A central figure in Islam, often venerated and referenced within the Hadith and Quran. The speaker makes frequent mention to him and quotations from sayings related to him are used to support their arguments.
• Imam Muslim: An important Islamic scholar, who is mentioned as having written about the issue of the spreading of false traditions. Specifically mentioned as author of the “Sahih Muslim” hadith collection.
• Masood: Described as saying that the architect Satan comes in human form and narrates Hadith.
• Hasan: A figure mentioned in regards to Islamic tradition, discussed in the context of a specific “halwa” narrative.
• Shesh Nasruddin Albani Sisodia (Al-Albani): A scholar mentioned for writing on the tradition against Hafiz Winners Gilani.
• Hafiz Winners Gilani: Another scholar, mentioned in contrast to al-Albani on the subject of tradition.
• Advani: Mentioned as having written a book to cancel the spread of misinformation in Islamic tradition.
• Ibn Kaseer: Referenced for having cancelled a story present in the book Suratul Raha, using arguments from the Quran.
• The Devil (Satan): Referenced throughout the text as the source of deception and misguidance, particularly as a manipulator of the words of the Prophet.
• Commissioner Arun: Referred to in the context of the current discourse, the text suggests they are in a position of authority.
• Alam Commissioner Secretary Finance: Referred to as having put out a written statement under argument.
• Babu: Mentioned multiple times as being sick with a fever.
• Naveen Shamik: Mentioned as an example of a decent person.
• Suresh Kumar Nabi: Mentioned as a prophet who is concerned about disobedience of the people.
• Rani & Moonak: Mentioned in the text as people present at an event alongside “Kabir.”
• Ajay: Described as having found “A House with Lion Shri Dadaji”
• Laat, Faizabad, and Manat: Described as three deities that some worshiped as divine and used to cause girls to be considered disgraced by the community.
• Navdeep: Mentioned as having gotten a “pass” from a “blessed tongue” controlled by the devil
• Munna Latur: Mentioned as “fresh” and useless.
• Rabiul Islam: Described as having recited the Quran.
• Sultan Mirza: Mentioned in relation to the debate about the veracity of certain Islamic traditions.
• Free Winners Gilani Mentioned in the context of the debate about the veracity of certain Islamic traditions.
• Vijay Masood: Mentioned as having a rival and being a figure that appears on the news to make false claims about Islam.
• Perfume Azad: Described as doing today’s history on Islam and the Prophet of Islam.
• Lakhan Lal Kitab: Mentioned in connection to a group of “clothing worshipers.”
• Shahrukh Khan: Mentioned in reference to leadership, and being right “against the feet.”
• Muhammad (Rasulallah): The Prophet of Islam, central to the entire discussion, his words and actions are constantly referenced.

Analysis of the Speaker’s Position (Implied):

Based on their discourse, the speaker appears to be a Muslim who is:

• Deeply concerned about blasphemy: They clearly believe that The Satanic Verses is an offensive and dangerous book.
• Critical of violent responses to blasphemy: While they are clearly offended by the book, they also criticize violence against Salman Rushdie and others.
• Concerned about the spread of false traditions: A significant part of their argument focuses on the importance of authentic Islamic teachings and the danger of fabricated narratives.
• Arguing for a balanced understanding of Islam: They appear to be advocating for an interpretation of Islam that values reason, critical thought, and avoiding violence, while still upholding fundamental religious principles.
• Critical of some contemporary interpretations and practices: The speaker is critical of some interpretations they see as having caused harm to the Muslim community, and particularly those that promote extra-judicial action.

Important Notes:

• Disjointed Source: This source is highly disorganized and jumps between topics. The speaker makes frequent digressions.
• Subjective Perspective: The speaker’s views are presented, not necessarily an objective account of events.
• Ambiguous Language: Some of the language and references are vague or unclear. Some terms are not fully translated or understandable and have been presented as is.

I hope this is helpful. Please let me know if you have any other questions.

The Satanic Verses and the Attack on Salman Rushdie

The sources discuss the attack on Salman Rushdie in the context of Islamic religious issues and traditions, and the controversy surrounding his book, The Satanic Verses.

Here’s a breakdown of the key points:

• The attack on Salman Rushdie: The sources refer to the “murderous attack on Salman Rushdie” that took place on October 11, 2022 [1]. This event is described as a major international issue among Muslims [1].
• Imran Khan’s interview: An interview with Imran Khan was published in the Guardian newspaper, and a clarification was given the night before [1]. It is not clear from the context what the content of this interview and the clarification are, other than they are related to the Salman Rushdie affair.
• The Satanic Verses: The book The Satanic Verses, written in September 1998, is a central point of discussion [1]. It is referred to as a “tight American insightful book” [2]. The book is described as having used “a fake tradition written in the style of 140 Manti story as a base,” which is criticized as being “totally against” Islamic traditions [2]. The book is referred to as a “Satanic” book [3, 4] and is described as having “put his attitude in its mouth,” [4] which refers to the mouth of the Prophet.
• Religious condemnation: The sources indicate that The Satanic Verses was condemned by some religious figures. Imam Khomeini is mentioned as having “priced it in crores of rupees,” raising an issue “in the whole world,” [1]. It is stated that because of the book, “dozens of Muslims have been martyred in India and Pakistan” [1]. This is understood as the result of a worldwide controversy and backlash over the book.
• False Traditions and Narratives: The sources discuss how false traditions and narratives can be spread and can cause harm [5]. The text suggests that The Satanic Verses is based on such false traditions [2]. It is mentioned that the devil puts his part in the desire of those who are trying to do something (such as reciting the Quran) and will create obstacles [6]. There is a concern that false traditions are used as a basis for creating narratives that are against true religious teachings [2, 7, 8].
• Extra-judicial methods: There is criticism of those who take extra-judicial actions, such as violence, instead of using the legal system [2]. The sources argue that such methods ultimately harm Muslims [2].
• The role of Satan: The text speaks of the devil’s role in spreading lies and creating obstacles. It is suggested that the devil can put “his part” into the recitation of the Quran to mislead people [6].
• Fanaticism: Fanaticism is also mentioned as a negative force [9].
• The Quran: There are several references to the Quran. It is mentioned that some people try to interpret the verses in the wrong way [10]. There are references to specific Surahs and verses to highlight the correct interpretations of the Quran [3, 4, 7, 9, 11-15]. It is suggested that Allah protects those who have special protection and that the devil does not have any effect on them [14].

In summary, the sources provide a perspective on the Salman Rushdie attack that emphasizes the religious context, the controversy surrounding The Satanic Verses, the dangers of false traditions and extra-judicial actions, and the importance of understanding the true teachings of the Quran.

The Satanic Verses: Controversy and Condemnation

The Satanic Verses is a central point of discussion in the sources, which describe it as a “tight American insightful book” [1]. The book, written in September 1998, is a major source of controversy and is connected to the attack on Salman Rushdie [1, 2].

Here’s a breakdown of how the sources discuss The Satanic Verses:

• Basis in False Traditions: The book is criticized for being based on “a fake tradition written in the style of 140 Manti story” [1]. This is seen as a problem because these traditions are “totally against” Islamic teachings [1].
• Religious Condemnation: The Satanic Verses is described as a “Satanic” book, and it has been condemned by some religious figures [1]. Imam Khomeini is mentioned as having placed a large bounty on Rushdie’s head because of the book [2].
• Cause of Violence: The sources suggest that the book has led to violence and the martyrdom of Muslims. It is stated that “dozens of Muslims have been martyred in India and Pakistan” because of the issues raised by the book [2].
• Misinterpretation of Islam: The book is seen as a misrepresentation of Islam. The sources suggest the book has “put his attitude in its mouth” referring to the mouth of the Prophet [1].
• Comparison to Quranic Truth: The sources emphasize that the Quran contains the true path and that The Satanic Verses promotes false traditions that are in opposition to the Quran [1, 3]. The Quran is considered to be very deep and is protected by Allah [4].
• Role of the Devil: The sources suggest that the devil plays a role in the creation and spread of such false narratives [5]. The devil is said to create obstacles and put his part in the desire of those who are trying to do something, such as reciting the Quran, to mislead people and cause them to take the wrong actions [5, 6].
• Extra-Judicial Actions: The sources criticize the use of violence in response to the book, arguing that such extra-judicial actions harm Muslims and that issues should be handled through the legal system [1].
• Imran Khan’s View: Imran Khan’s view is mentioned in the sources as aligned with the idea that performing these types of activities harms Islam [1, 7].
• Legacy and Impact: The book continues to be a topic of discussion, and it is viewed as an example of how false traditions and narratives can be used to create conflict and division [1, 2].

In conclusion, The Satanic Verses is viewed by the sources as a controversial book that is based on false traditions and has led to violence and misinterpretations of Islam. The sources emphasize the importance of understanding the true teachings of the Quran and avoiding extra-judicial actions.

False Traditions and The Satanic Verses

The sources discuss the concept of false traditions primarily in the context of their connection to The Satanic Verses and their negative impact on Islam [1, 2]. Here’s a breakdown of how the sources address the issue of false traditions:

• Definition and Nature: The sources describe false traditions as narratives that are not in accordance with the true teachings of Islam [2]. They are portrayed as being fabricated and can be spread intentionally or unintentionally [3].
• Source of False Traditions: The sources suggest that false traditions can come from various sources. One source mentioned is the devil, who is said to put “his part” into the desire of those who are trying to do something (such as reciting the Quran), which creates obstacles and can lead to the spread of false information [4]. It is mentioned that the devil can appear in human form and spread false hadith [3].
• The Satanic Verses as an Example: The Satanic Verses is criticized for being based on “a fake tradition written in the style of 140 Manti story” [2]. This is presented as an example of how false traditions can be used to create a narrative that is “totally against” Islamic teachings [2]. The book is described as having “put his attitude in its mouth”, referring to the Prophet, which suggests a misinterpretation of the Prophet’s teachings based on false traditions [2, 5].
• Impact on Islam: According to the sources, false traditions can cause harm to Muslims and Islam. They can lead to misinterpretations of the Quran, violence, and division within the Muslim community [2, 6]. The sources indicate that The Satanic Verses led to the martyrdom of “dozens of Muslims” in India and Pakistan [1].
• Distortion of Religious Texts: The sources highlight that false traditions can distort the meaning of religious texts. There is a concern that some people misinterpret the Quran and spread false traditions [7]. The sources emphasize the need to understand the true meaning of the Quran and to be wary of false narratives [5].
• Importance of Authentic Sources: The sources emphasize the importance of relying on authentic sources, such as the Quran, and on trustworthy individuals for religious knowledge [3]. They suggest that one should look into the full context of religious texts and make interpretations that are in accordance with the true teachings of Islam [5]. The sources state that Imam Muslim wrote in the case that if there is any interpretation of a hadith, the person has to have seen the Sahiba, been in the company of the Sahaba, and has to maintain all of the evidence from the sun [3].
• The Role of the Devil: The devil is presented as a force that actively seeks to spread false traditions and mislead people [4]. The sources state that when the Prophet is reciting a Kalam, the devil puts his part in it and the listeners start taking advantage of it and it becomes “Firoz which descends on the person” [8]. It is important to be vigilant and discerning to avoid being misled by the devil [6].
• Critical Analysis: The sources encourage a critical approach to religious narratives, urging people to examine the origins and intentions behind them [3, 6]. It is important to not simply accept traditions at face value, but to look for evidence and context that support their validity [3, 6].
• The danger of accepting lies: The sources cite a hadith in Bukhari that when people try to present a good picture of the untrue, those people are the ones described in the Quran as “crooked hearted people” [6].

In conclusion, the sources present false traditions as a serious issue that can have a negative impact on the understanding of Islam, and the lives of Muslims. They emphasize the need to be discerning, to rely on authentic sources, and to understand the true teachings of the Quran to avoid being misled by false narratives. The Satanic Verses is given as an example of a book that relies on false traditions and has led to violence and misinterpretations of Islam [2].

Quranic Interpretation: Truth, Misinterpretation, and Satanic

The sources emphasize the importance of correct Quranic interpretation and caution against misinterpretations, highlighting the potential for false traditions to distort the true meaning of the Quran [1-3]. Here’s a breakdown of how the sources discuss Quranic interpretation:

• Importance of Correct Interpretation: The sources stress that the Quran contains deep wisdom and is the ultimate source of truth for Muslims [4, 5]. It is crucial to understand the Quran correctly to follow the right path and avoid being misled [6-8]. The sources state that those with “crooked hearts” try to interpret the Quran in the wrong form and mislead people [8].
• Dangers of Misinterpretation: The sources warn that misinterpreting the Quran can lead to serious consequences [9]. It can result in the spread of false traditions, violence, and division within the Muslim community [3, 5, 9]. The Satanic Verses is given as an example of a book that promotes a false narrative based on misinterpretations of Islam [1, 2, 10]. The sources suggest that the devil can influence the interpretation of the Quran [11].
• The Role of Satan: The devil is seen as a force that actively seeks to create obstacles and mislead people in their understanding of the Quran. The sources state that when the Prophet is reciting a Kalam, the devil puts his part in it and the listeners start taking advantage of it and it becomes “Firoz which descends on the person” [6]. The sources also state that the devil used to put his part in the desire of the Prophet, that if he is reciting, then the devil will try in such a way that some wrong thing reaches the audience and they try to get a wrong result [11].
• Authentic Sources and Context: The sources emphasize the need to rely on authentic sources for understanding the Quran and to consider the context in which verses were revealed [3, 10, 12]. It is important not to take verses out of context but to understand their meaning within the broader teachings of the Quran [12, 13]. The sources state that if there is any interpretation of a hadith, the person has to have seen the Sahiba, been in the company of the Sahaba, and has to maintain all of the evidence from the sun [3].
• Specific Examples: The sources provide examples of specific Quranic verses and Surahs to illustrate how they should be interpreted.
• Surah Al-Imran, verse 7, is mentioned as having the main statement that is the root of the book [14].
• Surah Al Baqarah is mentioned as having been revealed before the ghazals changed [15].
• Surah Al Furqan verse thirty-two is mentioned to explain that the result of prayer is that it is blurred, shaken, and the stars appear, and that the Quran was not entered collectively [12].
• Surah Bani Israel is cited as stating that whoever is in the fire by the mouth of Allah, there is no way of Satan on them [4].
• Surah Yunus and Surah Al-An’am are cited as places where three prophets of Allah were awakened in Tripura [4].
• Surat Tu Najm is mentioned as containing verses that were recited by the prophet in a convention [16].
• The sources also mention that the interpretation of a verse should not be dependent on any country, but should give the details of the division [13].
• Strengthening the Heart: The sources mention that the Quran is a source of strength for the heart [12]. It is mentioned that Allah reveals verses to strengthen the hearts of believers and to guide them on the right path [7, 12].
• Allah’s Protection: The sources state that Allah has special protection over those who are on the right path and that the devil does not have any effect on them [4]. This suggests that correct interpretation and adherence to the Quran can lead to divine protection.
• No one can question Allah: The sources also state that no one can ask Allah why he did something, but Allah can ask everyone [7]. This means that it is important to accept what is written in the Quran without questioning its validity, as long as it is interpreted correctly [7].

In conclusion, the sources emphasize that Quranic interpretation is a complex and important task that requires a deep understanding of the text, its context, and its true teachings. The sources warn against the dangers of misinterpretation and stress the importance of relying on authentic sources and being vigilant against the influence of the devil and false traditions.

Islamic Beliefs and the Struggle Against Misinterpretation

The sources discuss various aspects of Islamic beliefs, often in the context of contrasting them with what they consider to be false traditions and misinterpretations. Here’s a breakdown of key Islamic beliefs as presented in the sources:

• The Quran as the Ultimate Source of Truth: The sources consistently emphasize that the Quran is the ultimate source of truth and guidance for Muslims [1]. It is considered to be the word of Allah and is seen as a complete and comprehensive guide for all aspects of life [2]. The Quran is described as very deep in its essence, and it is important to understand it correctly [1]. The sources caution against misinterpretations and emphasize the importance of relying on authentic sources and considering the context of verses [3-5].
• The Oneness of Allah: The sources imply a belief in the oneness of Allah, with the statement that “no one can ask Allah why he did this, Allah can ask everyone” [6]. This implies a belief in the supreme authority and will of Allah. Additionally, the sources suggest that Allah’s will is the ultimate reason for things such as a woman having to go through the pain of pregnancy [6]. The sources state that Allah is alive, and that people are alive by his salvation [7].
• Prophets as Messengers: The sources acknowledge the role of prophets as messengers of Allah [8]. They specifically mention the Prophet Muhammad (Sallallahu Alaihi Wa Aalehi Wasallam) and highlight his importance as the final prophet [1, 9]. The sources also refer to other prophets, such as Noah, and mention that Allah awakened three prophets in Tripura [1, 6]. The sources state that it is important to follow the guidance of the Prophet and to not disobey him [5].
• The Devil as a Source of Misguidance: The sources present the devil as a real and active force that seeks to mislead people and distort the teachings of Islam [2, 8]. The devil is said to create obstacles and put his “part” in people’s desires, which can lead to the spread of false traditions [2, 8]. The devil is portrayed as a deceiver who tries to lead people away from the true path by creating confusion and doubt about their religious beliefs [10, 11]. The sources state that the devil can appear in human form and spread false hadith [9].
• The Concept of “Crooked Hearts”: The sources mention those who have “crooked hearts” who try to interpret the verses of the Quran in the wrong form and mislead people [10, 12]. These people are described as being against autonomy and as being the source of ignorant people, such as Salman Rushdie [10]. The sources suggest that these people have an influence on the misinterpretation of the Quran [10].
• The Importance of Hadith: The sources refer to hadith, which are the sayings and actions of the Prophet Muhammad, though they also warn about false traditions and the need for scrutiny. They state that if there is any interpretation of a hadith, the person has to have seen the Sahiba, been in the company of the Sahaba, and has to maintain all of the evidence from the sun [9]. The sources also mention a hadith in Bukhari that the Messenger of Allah Sallallahu alaihi wa alehi wa sallam said that whenever you see that people are trying to present a good picture of the untrue, those people are the ones described in the Quran as “crooked hearted people” [10].
• The Day of Judgment: The sources suggest the belief in a day of judgment where people will be held accountable for their actions [4]. There is mention of people being sent to heaven for the good things they have done and that people who commit sins will be punished, though this information is not from the sources [4].
• Free Will: The sources suggest the belief that people have free will and that they are not forced to follow any particular path [2]. The sources state that those who fall into sin do so of their own free will [2].
• The Struggle Between Good and Evil: The sources present a view of the world as a battleground between good and evil [10, 13]. The forces of good are aligned with Allah and the Quran, while the forces of evil are associated with the devil and false traditions [10]. The sources emphasize that Allah has kept the dilemma of truth and falsehood [13].
• The Importance of Intention: The sources imply that intention is important in Islam [8]. The sources state that the devil can put his part in the desire of those who are trying to do something, that if you are trying to do good, the devil will put some effort in that and create obstacles [8].

In summary, the sources present a view of Islamic beliefs that emphasizes the centrality of the Quran, the oneness of Allah, the role of the Prophet, the existence of the devil, the importance of intention, and the struggle between good and evil. The sources also stress the importance of correct interpretation and warn against the dangers of false traditions. The sources suggest that Islamic beliefs are a source of guidance, strength and protection [1, 4].

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

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