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Allama Sir Muhammad Iqbal
The Reconstruction of Religious Thought in Islam
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This Islamic website offers facts about Islam and Muslims, Islam way and Islamic ideology. Online Islam - Latest Islamic World News, Articles on Radical Islamism & Jihad and Islam, Terrorism and Jihad
The War Within Islam
03 Jun 2011, NewAgeIslam.Com
Taking Up the Defence of Islam

By Seema Chishti

Under-reported in recent times has been the fierce debate within the Muslim community on the wisdom of “defending” Islam. Several scholars have held there is no need to provide explanations. Any “defence” of the Book or the Word is in effect seen as a defensive move, and so, a tactless one, bound to complicate matters and implicate the Faith, eventually.

More than a decade before the attacks in New York, the emerging Samuel Huntington idea that a civilisational “clash” was central to all conflicts in the world did find supporters. But as the debate sharpened between the “free” world and the world of the “terrorists”, Muslim scholars of all hues knew what were absolutely the wrong things to do: entering the debate from a point in which one was offering clarifications about the faith — or telling those who don’t know that Islam is a religion of “peace” (Islam itself, literally stems from the root “salam”, or peace).

It is, however, precisely for this reason — for taking up the gauntlet of “defence” — that those like Pakistan-based scholar-cleric, Dr Muhammed Tahir-ul-Qadri deserve to be lauded. He has gone out and developed a large body of detailed notes from the Quran to denounce the view that many hold of some sort of link between Islam and those who claim to kill in its name.

Qadri takes on interesting questions ranging from the abstract — “Islam allows for the killing of people because of doctrinal differences” — to historical debates, as on the Kharijites. The Kharijites were a controversial sect that appeared during the lifetime of the Prophet, claiming to be truer and more pious believers, and waged a war against the Caliphs, claiming that they were better Muslims. It is the contention of scholars like Qadri and Reza Aslan that what is being seen as a battle on behalf of Islam against non-Muslims is in fact a battle within the faith, of claiming its true soul. The Kharijites are part of this larger battle as the fundamentalists or puritans of the 7th century, who fought other Muslims declaring themselves the sole faithful and others “worthy of death”.

This, is nowhere more visible perhaps, than in Pakistan, which, formed as it was as an “Islamic republic”, cannot seem to agree on a self-definition. Several competing ideas of identity — region, language, ethnicity and colonial leftovers, and then the Cold War — went on to shape and almost consume the region and confuse the picture totally on the place of Islam in the idea of Pakistan.

The Kharijites serve to make an important point about how those killing in the name of the Almighty are not up to anything new, but bearers of a medieval tradition that blighted Islam even when the Prophet was alive. There is much talk usually, of Muslims not saying “enough” or not being critical “enough” about ills amongst those who kill in the name of Islam, but the first fatwa against terror came on September 12, 2001, by Yusuf Qaradwi who quoted from the Quran emphasising that even one death “shall be as if he has killed all mankind, and whosoever saves the life of one, it shall be as if he has saved the life of all mankind” (5:32). In his discussion of fatwas on terrorism, Qadri quotes a discussion on two sets of documents, one (the “Amman message”) in 2004-05, and another in 2007, that emphasised the need for keeping the Faith distinct from what al-Qaeda’s tapes were keen on reducing it to.

While several other scholars have tried to draw a distinction between an innocent victim and a “more political” victim, Qadri in his 500-page recent work on anti-terrorism fatwas leaves no room for the theological masking of any act of violence as a legitimate tool or response. Combing the Quran for even a slender justification for violence as a response, Qadri finds none.

Yet while Qadri finds a resonance between the Kharijites and modern-day terrorists, it may be useful here to emphasise that these ideas are not frozen in time, but constantly adapting. The Tehrik-e-Taliban Pakistan, for instance, currently, defines Pakistan as a bigger enemy than the US (or Israel or Christendom).

The problem is not so much that they are old and medieval — but that they are a frighteningly modern and adaptive idea. To quote from Karen Armstrong’s The Battle for God; “these movements are not an archaic throwback to the past; they are modern, innovative and modernising. Protestant fundamentalists read the Bible in a literal, rational way, quite different from the more mystical allegorical approach of premodern spirituality... Muslim thinkers produced an anti-imperalism ideology that was in tune with other Third World movements of their times... [The ultra-orthodox Jews] who seemed to turn their backs on modern society ... adopted a novel stringency in their observance of the Torah, and learned to manipulate the political system in a way that brought them more power than any religious Jew had enjoyed for nearly two millennia.”

Source: The Indian Express



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6/5/2011 1:57:45 PM Ghulam Mohiyuddin

"While several other scholars have tried to draw a distinction between an innocent victim and a “more political” victim, Qadri in his 500-page recent work on anti-terrorism fatwas leaves no room for the theological masking of any act of violence as a legitimate tool or response. Combing the Quran for even a slender justification for violence as a response, Qadri finds none."

This is quite revealing. Such arguments from Dr Muhammed Tahir-ul-Qadri should make him  worthy of respect for all of us. A Turkish writer, Mustafa Akyol, speaks equally eloquently on Islamic modernism. Here is a video of his excellent speech:

6/3/2011 2:54:22 PM Anwar

Tahirul qadri popularly known as minhaj ul islam, by his Sufi devotees is just another living baba to seek intercession, and sajda by his followers of sufi modern mystics. How such thoughts arised among muslims, as it was amalgamation of various religions with disobedience of basic kalima of islam.

With the demise of the Companions and their successors, the door became open for the distortion of Islamic Principles. The enemies of Islam had already burrowed deep into the ranks of Muslims and rapidly caused Fitnah through their spreading of forged hadith and subsequently created new sects such as the Khawaarij and Mu'tazilah. Sufism gained its breeding ground during this period, whereby it gained its support from the Dynastic Rulers, who had deviated from Islam to the extent whereby magic was used as entertainment in their courts, even though magic is considered as Kufr in Islam. During this period, Sufism developed its Shi'a flavour, indeed the roots of contemporary Sufism have been traced back to Shi'a origins (see later). Sufi ideology and thinking flourished during the times of the likes of Muhyiddin Ibn Arabi, Jalal Ad Din Rumi, and Imam Ghazali. Their translation of Greek philosophical works into Arabic during the third Islamic century left an indelible mark on many aspects of Sufism, resulting in Greek pantheism becoming an integral part of Sufi doctrine. Pagan practices such as Saint worshipping, the use of magic and holding venerance towards their Sheikh overtook the Orthodox practices of Islam and had little resemblance to the Islam left by our Prophet (sallallaahu 'alaihi wa sallam). By examining the mystic doctrines of Christianity, Hinduism, Taoism and other religions, it becomes clear how closer Sufism is to these religions than to Islam. In fact, Sufism is never characterised under "Islam" in any system of catalogue, but rather under 'Mysticism'. Sharda highlights these unsurprising similarities by stating that: "After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith."

It is possible to divide the ideologies of the extreme Sufees into three categories.


(1)   The first category: Followers of the Illuminist school of philosophy. They are those who give greater importance to the philosophical ideas over avoidance of the worldly life. What is meant by 'Illuminism' is that the soul is illuminated by light, which diffuses in the heart and is a result of spiritual exercises, training the soul and punishing the body in order to rectify and purify the spirit. This is something, which may be a characteristic of all Sufis, except that the people of this category draw the line here and do not fall into what those who claim that Allaah dwells within His creation fall into, or that everything is Allaah. However this way of theirs is contrary to the teachings of Islaam and is taken from the deviated religions such as Buddhism and its like.



(2)   The second ideology is that of those who believe in hulool, those who say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form.

(3)   The third ideology is that of wahdatul-wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn 'Arabee al-Haatimee at-Taa'ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah”

He also says in al-Fatoohaat:

"Those who worshipped the calf worshipped nothing except Allaah.”

Quoted as Ibn 'Arabee's saying by Ibn Tayrniyyah in al Fataawaa (vol.11)

who attributes it to the book al Fatoohaat.



Since the Qur'an and Hadith are readily available, and cannot be changed, the Sufis have resorted to another trick used by other Mystics:

Ta'weel, or changing the apparent meaning of a verse or hadith to a secret inner one which only a certified Sheikh could explain! They also rely on providing the mass with forged hadith, such as the one stating the beseeching of Adam (alaihi salaam) in the name of Muhammad when he sinned; the stories of Khidr; the rising of the Prophet (sallallaahu 'alaihi wa sallam) from his grave so a person could kiss his hand and so on. Because of the lack of knowledge the general mass possess on the knowledge of Hadith and Aqeedah, they believe what they are told, and pass on the stories to other generations, becoming distorted even more along the way.

My dear brothers think read your book quran and undestand, and it clearly explains in many of its verses not to intercede or associate partner,s to Allah.It clearly explains in its verses about manofiqoon(hypocrites )surah 63 and war like condition in surah anfal, surah tawbah. I ask all who is named as muslims should read their book quran  before implementing or writing any article for their livelihood. Read  your basic book with unbiased mind without thinking of mystical sufism a pure dollar or sultan sahin,s phobia of petro dollar islam.  



6/3/2011 1:31:16 PM Ghulam Mohiyuddin

Good article! Some of those who proclaim that they are the adherents of true Islam are unfortunately some of the most ignorant, intolerant and violent of Muslims. We have to change this historically erroneous paradigm. The more peaceful, just and egalitarian you are, the closer you are to discovering true Islam.

6/3/2011 1:14:01 PM car313

Ms Seema Chishti is another of those ... MrTahir ul Quadri  (Hate Spech deleted)

Ibn Khatir who is actually more honest as well as eminently more informed ofthe Islamic shenanigans describes it more faithfully than this Seema Muslimahwho actually is a degree less than a Muslim; Ibn Jabr seconds his opinion. IbnJabr suffers from a very high degree of Islamic authenticity. "He who allows himself to spill the blood of a momeen, is like one who allows sheddingthe blood of all. He who prohibits shedding the blood of even one believer, isone who forbids shedding the blood of all." Just read his tafseer. So itis very clear to honest people that this Seema Muslimah only pretends to tellthe truth while she clenches her teeth to lie through it.

But kaffars are reading the Qur'an and the tafseers and the taqqiyya-Muslimscannot any more get away with bland faced lies and holy deceits. Internet has finally exposed the Islamic Truth, which again is a lot like a black light shining.

What is more! What is the worth of a Kaffar? Let the Prophet speak throughhis hadith. Anas bin Malik said "O Abu Hamza! What makes the life andproperty of a person sacred?" He replied, "Whoever says, 'None hasthe right to be worshipped but Allah', faces our Qibla during the prayers,prays like us and eats our slaughtered animal, then he is a Muslim, and has gotthe same rights and obligations as other Muslims."

[More Hate spech deleted)

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