India’s Composite Culture: Emerging threats, The War within Islam, NewAgeIslam.com

The War within Islam

India’s Composite Culture: Emerging threats

What Muslims Need To Do To Neutralise Them

By Sultan Shahin

“Principles that we practise in our day-today life constitute the philosophy of nature and is likely to be a more acceptable religious philosophy of the enlightened future generation. Except in the religious ideology brought by Muhammad, I do not see this aspect effectively and practically implemented and well entrenched. It is my humble assertion that, though Hindu Vedic philosophies are immensely beautiful, without the day-today practical applications and approaches of Islam, they (Vedic principles) may not adequately serve the humanity.”

One of the greatest Islamic scholars and mystics, Ibn Arabi, affirms in his masterpiece al-Fusoos his belief in the unity of all religions: "Beware of restricting yourself to one particular religion and disbelieving in everything else, so that great good would be missed by you, indeed you would miss attainment of knowledge of the affair in the form he is following. Rather be ready to accept all forms of belief. This is because Allah is higher and greater than to be comprehended by one belief to the exclusion of others. Rather all are correct, and everyone who is correct receives award, and everyone who is rewarded is fortunate, and everyone who is fortunate is one with Whom He is pleased."

It is hardly surprising in this backdrop that many Sufi saints in India, among them prominent names like Mazhar Jan-i-Janan accepted Hazrat Ram and Hazrat Krishna as Prophets of God as Allah has stated in the Qur'an that He has sent prophets to all nations in all ages who preached to their ummah in the local languages. Allama Iqbal, as is well-known, called Hazrat Ram Imamul Hind. No wonder students of comparative religion have discovered passages in Hindu and Islamic literature corresponding to each other almost word for word.

http://newageislam.com/india's-composite-culture--emerging-threats/the-war-within-islam/d/2545

NOTES AND REFERENCES: The Reconstruction of Religious Thought in Islam By Dr. Muhammad Iqbal, Books and Documents, NewAgeIslam.com

Books and Documents

NOTES AND REFERENCES: The Reconstruction of Religious Thought in Islam By Dr. Muhammad Iqbal

NOTES AND REFERENCES

Lecture I:

1. Reference here is to the following verse from the mystical allegorical work: ManÇiq al-ñair (p. 243, v. 5), generally considered the magnum opus, of one of the greatest sufi poets and thinkers Farâd al-Dân ‘AÇÇ«r’ (d.c. 618/1220):

2. A. N. Whitehead, Religion in the Making, p. 5.

3. Ibid., p. 73.

4. Cf. H. L. Bergson, Creative Evolution, pp. 187-88; on this intuition-intellect relation see also Allama Iqbal’s essay: Bedil in the light of Bergson, ed. Dr Tehsin Firaqi, pp. 22-23.

5. Allahumm«arin« haq«’iq al-ashy«kam«hâya, a tradition, in one form or other, to be found in well-known Sufistic works, for example, ‘Alâb. ‘Uthm«n al-Hujwayrâ, Kashf al-MaÁjëb, p. 166; Mawl«n« Jal«l al-Dân Rëmâ, Mathnawâ-i Ma’nawâ, ii, 466-67; iv, 3567-68; v, 1765; MaÁmëd Shabistarâ (d. 720/1320),Gulshan-i R«z, verse 200, and ‘Abd al-RaÁm«n J«mâ (d. 898/1492), Law«’ih, p. 3.

6. Qur’«n, 16:68-69.

7. Ibid., 2:164; 24:43-44; 30:48; 35:9; 45:5.

8. Ibid., 15:16; 25:6; 37:6; 41:12; 50:6; 67:5; 85:1.

9. Ibid., 21:33; 36:40.

http://newageislam.com/notes-and-references--the-reconstruction-of-religious-thought-in-islam-by-dr.-muhammad-iqbal/books-and-documents/d/211

Decline of Muslims and its Solution: Turkish philosopher Bediuzzaman Nursi’s perspective

Islamic Society

Decline of Muslims and its Solution: Turkish philosopher Bediuzzaman Nursi’s perspective

by Dr. Mohd. Akram Nawaz, New Age Islam

The educational system in Turkey like other parts of the Islamic World of the time had not incorporated modern sciences. Allama Shibli Nomani (1857-1914), an activist for curricular change in madrasa education in India, paid a visit to Constantinople’s educational institutions with a view to studying the educational system and academic progress there. He went to the office of the sir rishtae taliim (Ministry of Education) and received valuable information from the academic officials. Allama Shibli visited many big schools and colleges and met its teachers and professors. Shibli himself, a product of traditional education, then attached with Aligarh Muslim University, based on a modern understanding of educational needs, was well aware of merits and demerits of both the systems. Unfortunately, Shibli did not find the convergence of traditional and modern education in Turkey either. He saw the same gap between the old and modern sciences as he saw in his own country.