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Z‡ÅgZñ~ZsxÐfçVÅÐ]z$áãZzgg‡"zŠ#�è<ØÅgZ{Ðz�Š~MðZzg°lVÆŠzgZyp[6zZymSÔ∊zg~$2gi0{zÂZ*g„XZÏäZ0Ö~›âVÆÜsz;VÅ\g¬cÃ'u�gHZzg›âVÐ
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Z‡ÅgZñ~ZsxÆ!g}~ƒzÁŠZIf[Å )8( zä]ÐÑxZVåX∜-V~ZZIf[ÆŠwzŠârè<ØŤÄÐ )9( u“~ŠZ4ƒŠX
MiZŠƒ*ÑzqƒñAÌZsxÆ!g}~ZyÆgzb~Ãðp~:MðXZVgƒ,œ~»�ÛZú…z�á²zZÉ42.ç HGJ)x:8771Y(Ô�MiZŠ„~zgz×ìà~(~
¸ )01( à]g‚åÔZsxŠ#~77åXz{ZsxZzg9åÐuŠgzŠ#g‚åXZIf[ÆŠwzŠâr(~uJMiZŠƒ`�ÔZsx 7M`²è<ØŤÄÐ
Æ!g}~ZyÆŠ*t]7g~”]z¸]Ðñ�Š�XI¾:ƒÇZ¤t¹Yñ�M`Ìf[Æu6°lVÅ6YNñ�Š�ZzgM`ÌZsxZzg›âVÅY+ZkÆ�ìÑ]Zzg_!]�Zk~ZkJYyÈ]ÆzZãMUgZgkâ]0ñYD�XZ‡ÆZÖp~:
It seems an irony of history that the age-old Western
resentment against Islam, which was religious in origin,
should still persist subconsciously at a time when religion has
lost most of its hold on the imagination of Western man. The
shadow of the Crusades hover over the West to this day; and
all its reactions towards Islam and the Muslim World bear
distinct traces of that diehard ghost. )11(
FÀ:LL@gõÅtÌZq0øhì�ZsxÐfçVÅŠ*Ð]è<ØÅgZ{Ðz�Š~WðXW`²è<ØŤÄÐZIf[ÆZf;y(~uJWiZŠƒ`¸XZsxZzg›âVÆ!g}~ZIf[Å°Zz]zo�Û]»_/Z[Ì)Åg~îg6ñ�ŠZzg!¹ì'I¾:ƒÇZ¤t¹
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Yñ�W`Ìf[Æu6°lVÅ6YNñ�ŠìZzgW`ÌZsxZzg›âVÅY+ZkÆ�ìÑ]Zzg_!]�Zy~ZÏJYy
È]ÅzZã´â]Zzg¶*V0ðYC�óóX·Z‡»tI�ŒÛzyz«~Zsx»ŠZ·îg6Zqß]ÒûZzg*”{¦g
7HŠÔ2t�ZIf[@qwpŠÃ°lVÆZWZ]ÐMiZŠ7™Zn�ÔZqZ+|ìÔTÃ*gðe"545ÿ GEGJ6Z»sIZ]4lç
GIZt»czsf!ÕŠÂZq)31( â.e~zZ^6ïàtÌt™ä6pŠÃ6g0@ìX )21( §sÔ
ÎZwtaZƒ@ì�Hf[ÆZsxÆ!g}~#o:zç0Z:gzbÆZò[zø»]ÜsZzgÜs@g]âÎÆ�?HÜs@g]qŠU]zzZu]„ZsxÆ!g}~ZIf[Ƨi„z¿Ã³åÆaGƒñ�cQZk
»ÃðZzgÌ:ì?·Z‡äZkŸ~ZqZzg:ŶyŠ„ÌÅìÔZyÅgZñ~ZqZë:zøuz{;Cpsì�ZsxŸ]z&¢Æ!g}~ZIf[ÃÑhìXŠ+ZsxZIf[Ʀg§]z»Ñ]ZzgZyÅ�Rz�YZŠZgÃ7g~¸]z¤‰Üн™@ìX›Š*~ZsxÆZ§YZzgf!çÑzV~ZsxÅFzózZ�á®ZzgZkÆZPx»Ñiò³Z7ZL�Rz�YZzg(ÏzZOŠ~ÂxŹZzgn„z'!Š~Åßg]~ÃW@ìX!,zzW`²f[ÅâŠe64Åâg~ƒðs[z"ugz²gzqãzjyZzg8&43ï EGEGňlz[
~u¤ŠZy�ZzgÎZz‡]ZèIzgzqãÂñVŧsZ0JŠ®w�ÔZsxÆ!g}~ZqÂgCk™C�XZsxÆ'@Švæ¹gzqãzèIÂñVÆ!g}~ZIf[Æ^gŠZ:zgzZŠZgZ:gzb»ZëZzgãŠ~:¸ì�Zyŧs
ÐZyÆ�Rz�Yz�ŠZzg(ÏzZOŠ~ÂxÃvyî»ÃðZkycZ0670cZ‡äZIf[ÆZsxÆ!g}~gzb»ñZi:9ZsxåŃÔZ´y )41( Y@X
t]ZzgM\åÅŠú]zx]Æ!g}~ñglÅ?ØŠOòÔŠzg‡"Zzg#.ÐHìXªT§bÐZIlä9åÅŠú]ÃZLñ�Š{èIz�YÔZOŠ~z(ÏZzg�RzZܹz�ŠÆaZq™ç{¤ŠZ…ƒñ(~ñZzgH~z!~
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~Z%Mz-g\»ìXZyÆZÖp~:I sometime wonder because the values of Islam constitute a
potential challenge to many western concepts of spiritual and
social life. )51( 'In one way or other, all Prophets have challenged
the established order of their times; is it therefore, so surprising
that almost all of them were persecuted and ridiculed by their
kinsfolk? and that the latest of them, Muhammad, is ridiculed in
the West to this day? )61(
FÀ:LL~ÎZz‡]ìw™@ƒV�ZIf[ÅZsxŠ#»ƒÐ(Z:�áh¸ì�ZsxÅx]zZŠZgf[Æ�dz�Y¦gZ]zZŠZgÔhîgн™C�'ƒ1VäZLZL§i6gZòZ߉ÜÂxýHåXZkaZk!]6ÃðÀ:ƒ*ec�½ãz{ƒ
„ZKZK¸xÆbÝZzgZyŧsÐZ;-zZ¬ZYЊzegƒñZzg¸zzÂì�"3™-.ç FGEELWyZÇæEOây»*xÂ-g\~W`JZ;-zZ¬ZYÆ‚B1Y@ìóóX
Z‡äZsxÐf[ÃÑhT;CpsZzgZ03V»f™HìMg&Óå EH
ZDNí!ÌZkZ%Ãt™@ìX,@gõÆZkf!¬ÝÆ4Šqñ4xŧbZsxZqZ+f[#³’qZzg¸]ì�TÅ@|»£¨âŠ~)m(ÏgzV
0991YÅŠ;ðÆM¸iÐ)ZjjyÐÎzeZ¯Z`ÅzZ3Æ )71( Ðe„7XˆÐ(f[ÆxZyÔ0Œ‚iZzgŠZøzgƒ'5îgÐZsxÃZqç{ŒÛZgŠ¶Ñ�Xz{ZK‚.›âM!Šc]~Z§ñZsxÅ’rVÃZy˜´~ZLZWzÓfZzgîsZ=](ÏzZOŠ~ZzgHzkZC¢ŠZ]ÆaÔZ�f!˜´~M!Š›Z•VSî›M!Š~~—ÑbZ‚ÛZöÃf!�dÆz�Šz’Æaç{¤ŠZ…
'×h'MVz{ZkLL'×ú)ç{óóÆZ−ZŠzDZgužnи]z¤‰ÜZzg )81( �ZkLL'×ú)ç{óóÆZiZ!Å )91( Šð÷ÆCÙw"ÆZEwÃ*¦kŒÛZgŠ¶Ñ�X
¾nЊ*ñf[Zzg!<mZ%M»gztZ•ðYgq:ƒŠìXZIf[ÆZk§i
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Z‡à:ƧiïZzg§&Z~zFK}ò )32( ‚BZkÅÌð7™D�óóX!ÖpŠvZyÅó2ÃCÙ¦ÑëZ±g7¤ŠZ…XZyÆìw~:LL-g8à:
ä_·ZsxZzgQZ^ozZ5Z`ªZ~zFK}òÆa�2Z(gÅìZkÐZyèI°ZpVÔ�ŒÛzyz«~Å´GƒVäZL#5ÃwZNŠ¶Æn‡ìʼnÔÅcŠ@i{ƒYCìXtà:�áfz*Šg„Af‚Æ‚B@g]›ëÅ
ïz)™D�XÉZKî]»M¸i¬ÐZqð”{Ë)Gz2(Ô�ZyÅ÷:ÎaÅaZzZgƒ@ìÔЙD�Xz{ZL¬Ðð”{Ù}òÆZm]zZ›tÆnZ,ØZ@ZN™D��ZyÆðI}òŤ&z@G
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33
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''' so many erroneous views about Islam itself were
prevalent throughout the West '' . My own observations had by
now convinced me that the mind of the average Westerner held
an utterly distorted image of Islam. )62(
FÀ:LLZkЬ)ætz«Æ^Zzg²!zZsò�dzçÑ]Ærx@{Ь(ZsxZzg›âVÆ!g}~÷}�Z°gz&òGWZ]
» (Western world-view) ¸ZyÃ~8îg6f!¦g§]z»Ñ]³&åX~ZLÅgzìwÐ?Ø™Ãð!]Îa„ùYåX~¾qwZqf!â�ZyåTÆgvzg6~to{k„ƒ@ì�ZsxZzgZkÅÓxx]Åw@gõZãÆZqg3$ŠgzZi}ÐicŠ{
7ÔZzg�gzqãZzgZܹËÌ$©�î EG0ó{мicŠ{z¯Zzg‡.ÞZ�Zx7XZka:Üst�ZkÃZkŠgz67g3YYT»z{�ìÔÉZkÊzu}èZ<Ø|áZzg·ŠeÐñZi:Ƈ.ÞÌ7ŒY@'Zq¬x-gàÆŠâr~ZsxÅ�¦kìz{!Ç*”{Zzg™~ƒðìóóX
0391YÅŠ;ðÆÛZzw)4391Y(ZzgQ0591YÅŠ;ðÆÛZzw)4591Y(~Z]4lç
GIZtÆ!g}~Z‡äXìÑ]»ZÖgHå!ÖpŠvZrVäZ]4lçGIZt
Æ×zZï[ÅTgzZe»M¸iHåˆZiZVt¿ZqZO]e»Åßg]Z(g™ŠXf!'*gðe"545ÿ GEGJZzg!<mâ�ZŠZ%OŠZøzgZizgeeÚG)x3002Y(äZkÃp[MÐ(JcZyŠzâVäà:Å$!m»6Š{p[euH
ìÔZyÆ(z�ÛdZzgŠg»g-VÃÒZi!xHìÔÃ"Õ[HìZzgZ7Zsx×Z]4lç
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GE»7gzŒÛZgŠcYYìX
�df[®¨Zsx·Z‡äf!�d»*ŠZ:Y{Ì1ìXZkÆ7ÁÜzúZïZzg
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f!�d™sîg6}Z»ZïgÂ7™CpZkÆñ�Š{f6z„~Âx~}ZÆnÃð(Zzg¢zg]!¹7g„DZßàîg6f!f‚ii0ÏÐ}ZÃïw!CÙ
)92( ™äŧsÇ'×yìX
Z‡äf!�dÆãŠ~ZbZYÑŠ–)�°Zix(Ô¸x64)DZix(Zzg(Æt}òz�Z]»Y{ materialism and utilitarianism âŠezZÊe64)
Ì1ìXZyÆìwzgZñ~f[äZAòg”z@ZeÅ¢zg]»ñÐZïg™ÆpŠÃË0zRZܪCÂxZzgízÑÔczsz”Zzghz!ëÆËx£gzöZyZzgãKÐøzx™1ìÔOçfZC¢ŠZzg±z¸òrÔük»Šgzq݃ŠìZzgZkäZqè<ØZzgZܹZŠZgÅwqÝ™àìXf[ä
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¾n"}Z�däZ+ÃZCZ[zZ_gÆ )13( Z¡wÃ��Zi�ÛZëÅìX·Z‡Æ4Šqf!�d»x{ )23( ´z{ZqZ•ðrZܹdZyÐhgHìX
(¡iZÊe m o r a l i t y ZqZ+Zã±Åðz%ŠìTÅZܪ])(JözŠìZzgTÆ4Šqnz$~Zzghz!뻣g¡ practical utility)
âŠ~»xÒVIZìX]hf!ZyÅÎa~ãŠ~0tì�z{âŠ~ZâYÆD)‚bz(ßY(ZzgM‚N]ÃZyÅgzqãzZܹF¹Æ§zìw™äÎ
OçZq¬xf!ZyÜsZzgÜsZq„ZX!è<ØÐzZ�ìZzgz{ )33( ìXìâŠ~F¹Å6-Zzgi0ÏÃicŠ{ÐicŠ{MgZxŠ{Zzg6M‚ö¯*X]h-g8zZ%O
)43( ZyÆ;V,64Æ´z{i0Ï»ÃðZdzZg«Ñz¸e!¹„7g;Xf!çÑzV~0ZܹZŠZgZzgcbzõÍ}ZzÑŠÆa›ZzgZkÆaZôgÔZ�ZxzZ−+ƒZKZÆzZÌÅ`�X{0ZãÂx“Њzegƒ[
(¹ƒ™g{ˆìXÒ‚ sexual morality ìX'×h'MVŠ*ÒZܪ])zZiŠzZYzÊZg~]hf[~Âr0gÜ0_ìZzgÒ‚Å(Zq5Zܪ]Ô
)53( �ZãŸÅÑözŠMiZŠ~ªÒ"gZ{gz~ÅŠúhZgìÔäáàìX
·Z‡Š*ñf[ì݊7éEOwZzgZkÅ�dÊYà�dШ™D�XZyÆìw~T§bЊYwqg{ªZqMçÅwg]ÐøzxƒÇZzgQZKH{!i-VZzgÒ§Zi-VÆ:®ZÑNŠZ�ÛZŠÆa�zMiâö»ñZ
$›40î EGEqw )63( ƒÇZzgZk§bÆßvZÐ}Z™™ZkÅ6-~2ƒYNÐ�df[»ì)ªqgqì(XZkäZãi0ÏÆZqZ•ðZëULLZܹzgzqãUóóÃ8ÃZ0Zi™g3ìXOçz{ZyÅâŠ~zKãZzgçÑCZôY]ZzgZkÅgzqãZjV)MŠgØV(ÆâÎëM°zÂZiy‡ì™ä~*»xg„
Zk�däŠ*èIZܪ]ЊZðrZ1ì@ëËëwZܹÂx )73( ìXÅM�Ûà~Ì*»xg„ìX'×h'MVf!�däZKª]Z0F¶VÔ-5ZXŠZ]ZzgZKªCÙ~®ŠîÐ$zgz:â0{›yZZxÊgz%ú[ZzgZyÅ
óƒVÃí{™g3ìXOç¬ÝZsxì�ZkÅ6-~2ÃM@ìXZ‡Æ4ŠqZqŠgzgzZc]~ŠYwÅ�S:]Òyň�z{f!�dzÕy6
63
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7g~§bÐ;ƒC�XZyÆZÖp~:The world of the franjis [Europeans/Occidentals] has become the
world of Dajjal, the Glittering, the Deceptive One. It is "one eyed":
that is, it looks upon only one side of life- material progress- and is
unaware of its spiritual side. With the help of its mechanical
marvels it enables man to see and hear far beyond his natural
ability and to cover endless distances at an inconceivable speed.
And its material advancement is so powerful and so glittering that
the weak in faith are coming to believe that it is a godhead in its
own right; but those who have remained conscious of their creater
clearly recognize that to worship the Dajjal means to deny
God-----Instead of realizing that man's advancement and the
progress of science is a bounty from our Lord, more and more
people in their folly are beginning to think that it is an end in itself
and fit to be worshiped. )83(
Z‡ä6-ŠYw)f!�d(ÆZWZ]z}ò»ÌY{1ìXZyÆìw~f!Zy}ZZzgè<ØÐgÂhhZzgQŠYw64Æ:ZK¡]*™[ìXi0ÏZkÆ4ŠqZqÄ0_ìXz{ZL¤Šz7~ñ�ŠŠzu}ZâV„Ð7ÔÉpŠZKfZ]ÐÌZbz[:ƒ[ìZzgZ•ðËðЊzeg
ìXz{ŠZ½8&43ï EGEGZzgä]z�áŠâãÐ*MÙzøzxZzgZqZ•ð™[zZfe~2ìÔT»ZÖg-5‚³z/ZXŠZ]zZ$Z¬]Åßg]~gzúƒg;ìXYV�Zk)f!Zy(äh•&ËðÆZˆkÃSäÆa{gYôZCÙ~C{eð&*e„ìXO炳Exz.y~F¹ZzgŠv�á0ZgâŠ~FªVf!ZyÅZܹ
(ZzgZq*¥xpsZzg”h°xDÆŠZ½Zˆ‚]Å frustration zgzqãâ-Ï)Z‡Æìw~ZAòg”z@ZeZzgË0ZܪCÂxZŠZgÐøzx )93( aZzZg�X
ZXŠZ]zZºZ¬]Æ f!�dzÕyZKÓxFâŠ~z‚³F¶VÔ-5"Ñg
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!z�Z+ÊZ½ZEyÔÇ#bZzgXŠ]zä]ÐCÙ¦hg7™$ËÉgzqãzZܹ·Z7Ðøzxf[Å‚bZzg(ßYZ+Æaz!wYy0
Z‡Æ )04( _ìXZkäZ+Ãn„zh•Æ¥ñÆ)g}Ñ9ZHìX4Šqf!�dpŠÉ™äÆŠg9ìZzg(~!~ÐizZwz'!Š~ŧsÇ'×yìXZyÅgZñ~f!çÑ{¨ù¦eZ„z¼gz~~2ƒ[ìXOçZ¤z{ZKñ�Š{gzl6‡ìg;ZzgZkäZLñ�Š{§i„z¿~ÃðãŠ~p~:ÅZzgZkäZCmËâzgZð)ZAò(gzqãzZܹÂxÐ:�hZÂZkÅh•z'!Š~ZqDZ%ìX·Z‡ÆZÖp~:
Western civi lization is chaotic and in i ts innermost self
destructive )14( and can there by any doubt that modern Western
society, with its loss of all spiritual convictions and of social
morality... can there be any doubt that this society has entirely
gone astray from the deepest truths of life and now blindly rushes
towards self-destruction? )24( . 'As things stands at present,
Western civilization is about to expend the last remnats of a moral
idealism, subconsciously inherited from its past. Unless it is able to
replace those swiftly vanishing remnants by a new, adequate
structure of Idealism, it is bound to go to the way of all other
worn-out civilizations and to perish in a welter of conflicts, suffering
and confusion. And there is no indication as yet that the western
world is going to produce out of itself, such a new structure of
idealism" )24D[( .
FÀ:LLHZkZ%~Ãð—zµ!¹g{Y@ì�]hf!çÑ{´îg6Zzg�YzZ½¦Zܪ]Ьîg (spiritual convictions) gzqãZf¬*]
6·ŠZðƒ[ìXZk~H—ì�f!çÑ{"gZ{gz~»DgìZzgi0ÏÅZ$~CÇVйŠzgY7ZìZzgpŠ±gö NIzh•Å§s(~
83
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!~ÐÇ'×yìXZ¤f!�dZzgçÑ{ZKZÏe¤6‡ìg;ZzgZkä¢ZCgËgzqãzèIŸ$�î E0§]Zzg�YZܪ]ÆÂxÐ:�hZŠ*ÅŠv�'VŧbtÌZ�x»gn„z'!Š~Њzegƒ™gìÇX@ëZkz‰ÜŠzgŠzgZkÆÃðWUgÃ7WD�f!Š*ZipŠÃðZܹzgzqãÂxzä™nÏóóX
z.y6 OçZyÅgZñ~f!ZZxZzgZyÅ�dzÕyZzg‚³Ex: )34( ŒÛMyœÆZyZÖp»Z$‹5é EEtzZ:t7g~§bЙŠtM@ì
Ú%×`ÜÒÛ%Ø]Ö„p]‰jç΂Þ^…]÷Ê×Û^œ•^ðlÚ^uçÖäƒâg]Ö×äeßç…âÜæi†ÒãÜÊoEPPD ‘ÜeÓÜÂÛoÊ`ÜŸm†qÃçá! o ¾×ÛkŸmf’†æá
LLZyÅ)Ð(VwÂZyÅÏ)Ð(VwìMVäMv°ðQ FÀ:ZMväZLZgŠ¤ŠÃgz×™ŠcÂZväZyÅgzÝt™àZzgZyÃ
Z0ƒzV~ghŠc�¼ŠÙ¸s7)z{(¾}�ÔÍf�ÔZ0ñ)54( �ÂZ[z{zZ::ƒVÐóóX
Z‡äf!�dzÕyÆtz@gqUƒVZzgZkÆp+uZ�xÐ0XìÑ]»ZÖgHìz{¹icŠ{uJ´)·ZDwZzgZ4Z]~®â´0
Ñ)3091D3791Y(ÆìÑ]Ðx¹gn�XŠzâV„Æ4Šqf!�dzÕyZ+Êg7)bÅSVÃ�äЬbz‡ÜìÔÉZ+Ãh•z'!Š~
ŧsŠªÅf)ŠZgìXŠzâV„ÃZk�d»w(Z@gqŠ3ðŠêìX(] )64D ŠzâV„Åó{~t�d(~!~ÐZL'}Z�xŧs(fÃMCìX
f!�dÅ!ÑŠ4Zzgºtz¤Æ¦gÅ|D*ŠZ:Y{·Z‡äf!�dÆŠv�'V!<mZsò�d6ºtz!ÑŠ4Æ
ZzgZI )74( ¹Ðf!ŠZøzgzVÔ®+ )64D[( ¦gÃ(~”]нHìXÆŠúƒVÆ'@·Z‡»Šúòtì�f!�dZqMùz¬@�d )84( Ó#Ö
“Ÿ]z&¢Ð‡¬g~ìXZyÆìw~Zܹ¸]ZzggzqãÕÐ8·ŠZðZzgízÑÆË0£gÐøzxz¬g~f!�d:ÂZ+Ã�R
93
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zu]zŠðÐhg™$ËìZzg:„ZkÆaZqVàzMù�dÅw)84D[( Z(g™$ËìX
Z‡ÆZÖp~:þWith the same arrogance with which they assume that Occidental
civilization is the summit of all possible civilizations )94( 'Is there
any sign that the civilization now dominant in the West contains
the promise of leading mankind towards that unity of civilization
and culture of which our dreamers dream? There is no such sign.
There is not the slightest indication that the West, having lost
every trace of ethical wisdom, will be able to solve unaided even
its own economic and spiritual problem, not to speak of the
problems of all mankind. On the other hand, their is a lot of
indication to the contrary. True, Western civilization possesses
great physical and scientific power: but it is also true that this
power has reached its present peak at the expense of social
morality, and that it now threatens to transform the earth into a
wilderness; 'the whole social aspect of Western civilization - its
entertainments- is overshadowed by the desire to stimulate sexual
appetites and to make promiscuity appear "reasonable"; the crass
materialism and the worship of money expressed; 'and so forth;
and lastly, the ethical frustration evident in the lack of any
agreement about the meaning of Good and Evil , and the
submission, in all social and economic matters, to the rule of
"expediency"' that painted lady of the streets, willing to please
anybody, at anytime, whenever she is invoked: does all this (and
much more of the same kind) provides an indication that Western
04
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civi lization possesses the spiri tual qual i ty necessary for
becomming the final, ideal civilization of mankind? )05(
FÀ:LLZIf[Zk&¿.ç GEOZzgï~2��ZyÅ�dŠ*ÅÓx�'V»$4-<é EGXñ¾wìXHZk!]ÆÃðWUgzŒÛZíñ�Š��f[~T�d»„ìz{Z+Ã�Rzu]Ô�T»pZ[f[ÆZIŠZøzZI(„ŠNgì�ÔÐzZ.hg™nÏ?|tì�Z+Ãð
´#ÖZzgZkyŠzgŠzgJÃ7W@XZk!]ÅÑÏQyÌ70ðYCЬîg6øzxZzg·ŠZðf[ (ethical wisdom) �ZܪCŠZ*ð
‚g~Z+—pŠZL„ZOŠ~z�YÔ�RZzggzqãzZܹ)bÃÌ�nÇXtsì�f[Æ0k"0cVâŠ~z‚³¸]ñ�Šì@ëtÌ|ì�f[ät¸]z¤‰Ü�YZܪ]ÃŒÛ!y™ÆqÝÅìOçf[Åt¸]z¤‰Ü‚g~Z+Ãh•z'!Š~Њzeg™äÆŠg9ìXf[Å�dÆ]�YUZzgZkŸ%]6ZkpZ黄ì�z{ÒZ3YÃZ•ðuJ'Z’™Š}©�Ò
"gZ{gz~ßÍVÅó{~Zq¢4-÷GMEGz]43ü
IMEGZzg*!š©ð MGwz!š3ð MGN[÷CÙ¦:gìXOç¬Ýf[ì�Z0SâŠe64ÔŠzªÅ6-ÔZܪC743ï EGEG
~2ìZzgZkÆ0kízÑÔnz$~ÅÃð (ethical frustration)
czèZzgŠZEzZ$~ãKZzg£gzöZyñ�Š7ìXOçZyÆ;V—Zzg¸òÅäízÑÅöZyÅ(áàìXf[~-VZzg!iZgzV
~¹QCWgZ3zcZ3úg]pŠÃCÙZk¿ÆjZá™äZzgZk¿ÅŠwл‚ây“Ã!z‰Ü»gìÔ�ÌZk74øEELZgiZV»¤ƒXHZkƒ¼Åñ�ŠÏ~Zk!]»ÃðZky!¹g{Y@ì�f!�d‚g~Z+ÆaWy~zîZzg£g~zVà�d0$Ëì?þþóóX
Zsò�dzçÑ]»ºtz¤Z‡ÅgZñ~ËZq�dÅŠzu~�'V6ºtz¤»ŠZgzæZg‚³
z8Ex~ZkŪ]Z0F¹Zzg-5ZXŠZ]zZºZ¬]67ÔÉZkZ%6ƒ@
14
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ì�Zk~ËŠgZܹ¸]zÂZ*ð0ðYCìX2Zk~Zãi0ÏÆâŠ~zKãZzgZܹzgzqãUƒVÃ!ë±z%1o™äZzgZyŠzâVÆ»çVÅŠ
ÆK~ZŠZwzÂZiy‡ì™äŸ]z&¢ËŠg0ðYCìX!ÖpŠvZ‡Æ4ŠqË�dŤz'F~)Šzu~�'V6(»£gZkÅŠZ½Zܹzgzqã¸]~�ìXZ‡ÆZÖp~:
The superiority of one culture or civilization over another does not
consist in the possession of a greater amount of material
knowledge-, but in its ethical energy, in its greater possibility to
explain and to co-ordinate all aspect of human life. And in this
respect Islam surpasses every other culture. )15(
{mZk$©�î EG0ÃÐz{)Z‡(ZZsò�d»f!�dÐñZi:™D�ÂZ7Zsò�dÜsf!�d„67ÉŠ*ÅŠvÓx�'V6Ãëz'FÃMCìZ�f!�dÔZsò�dÆ£«~ˆZzgÁFÃMC
ìXZ‡š—zFŠŠZsxÅZܹÔçÑCZzg�RZŠZgÃf[Æ�RzçÑCZŠZgz¦gZ]6CÙCÙZ±gÐÃ뤊Z…�ZzgZkZ%6¢¢gn��Zsx
(Ô}°wzZ»sÔZp] Morality (ÔZÐZŠ~zZ½¦ZܹZŠZg) ethics ÆZܪ])z¸ðeg}ÔZôgzípZ„Zzgwez)zZ]Æ!g}~ZkƦgZ]f!�d
ƦgZ]Ьîg6Z•ðZg«zZd�XZsxä#z¸òÖzo�Û]ÙczázuŒÛZgŠ}™Zp]Zzg)zZ]ÆagZ{ûZgÅXZsx4CZzõ<Ôg8z±Ôi!yZzg&ÅZ‚k6±ZãÆZ¤zƒVÆâÎZqÐiÅÔ™@ìÔZ�
f!�dZ[J#z¸ò#t.3ðGVÆߊZ]zVÐ!CÙå~*»xg„ìXÓxf!@gõ-*EVZzggzñVÆÇÐá™M`J4CMzmØVЄg]
Z‡ÅgZñ~Zsx»¦g§]z»Ñ]ZzgZk»çÑCz�RÂxÔf[ )25( ìXƦgz§i§]ZzgZkÅ�YZŠZgzgzZc]Ð}icŠ{6“{Ô6jyz"ZCZ[Zzg¡~zZãìXZsòçÑ{ZKŠZ½¸]Ôk\Zzg�Y^zZPxÆZ±gЊvÓxZãçÑzVZzgZZx6¯Eg‚ìXŒÛMyœÅx]äZsx
24
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Æ�RzçÑCeJ‘Ãkz¢oãŠ�ÛZëÅìXZ�9-ZvmzÅÆZÎ{õäZkƤŠZqM6ÈïZzgicìOçÛzã)Zb(�Rz
�YZŠZgÅ-glÆ£«~ZsòçÑ}Ÿ]'×ZØzæZfM`Ì*‡.ÞhìXZsòçÑ{ZqF¹IçÑ{ì�¹uJŠZ½MzmØVÐ0uZzgZp]z
)35( ¸ðeg}»D'ŠZgzMsŠZgìX
Çf[Z‡Æ4ŠqZsx¡ZqŠ+„7ìÉZq»ïzZ)�dÌZsò�dZKâÎzâ:Zzgá÷ÆZ±gÐf!�dÐzW )45( ìX
zrîgÐZìXZsxÆZßwzx]f!ZŠZg§]ÐCÙ¦é73DZsò�dZq )55( ²f!�dÆãŠ~ZßwzZŠZgZsxÅgzbЃŠx�X
ÃcC�dìÔZk»Èz]gŒÛMãÛ§]z»Ñ]ìZzgZkÅÙ|ÉZkZk~ZܹzgzqãZŠZgÊzu~CÙq )65( Æz�Š»�ZiŠ+zÑ<ÐzZhìX
perceptions and 6¯EqÝìXZkÆ'@f!�dZL¦gZ]zoå)(ÆZ±gдîg6è<ØŠÔìíZZñgz)b~ŠzâV�'V methods
OçZyŠzâVLLZsxZzg )75( Ægz-VZzg$©�î EG0;ñÃ~*‡.ÞˆgU0ðYCìXf! )85( �df[óó»fvËîge7Ô:„ŠzâVÅàz‰Ücz~eìX
�dÆŠzâV%œ~2yÑŠ–)�°Zix(Zzg¸è64)DZix(ÂgÎw²!-ZvmzÅÆÑñŠ+)Zsx(ÅgzbÆZ•ðo°„7ÉZkÅa»^Šï
Z‡ÅgZñ~ii0Ï)ZÐZŠ~zZ½¦(~�df[ÅÇ»ÈZk )95( �XÆÎZ¼7�ZsxÃii0ÏÅúz~ZqêÁ¬ïzøuÅwÐøzx™ŠcYñZzgZСZqZ(gzqãÂx¯™gÄŠcYñ&ZâVÅii0Ï
f!�dZzgZsxÆâÎñZke7Xf!�dÅÔ )06( ÐÃðuz»g:ƒX2ZkƧii0Ïz§içÑ]zÂx(„ÅÇzcz~Zsx6Ô�gZqiè<ØZzgÂx(„zÓ#ÖÆÔ»g~¢[Îñ%e„7X¾]ZsxZzgf!�d
ÆâÎñZkzëW°e„7:The moral basis of modern Western civilization is incompatible
34
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with Islam 'to go further and to imitate Western civilization in its
spirit, its mode of life and its social organization is impossible
without dealing a fatal blow to the very existence of Islam as a
theocratic polity and a practical religion. )16(
Z‡ÅgZñ~�df[Æ"{zÈZ~zJwªfšz¾[iŠÏ(»¿ZsxÆãŠ~èIzZܹÔ�Rz�YZzg(ÏZßw Westernization)
zZŠZgÐ’góŠSŠZg~»gZ3ûZg™@ìXOçËÌ¿»f!�dÔ�èI$©�î EG0ÃZzggzbÅ#³zŠÔìÔÆ'×Z`ÐëM°aZ™ÆŠ+zÑ<6‡ì
f!�dzçÑ]z§ii0ÏÅZÐZŠ~zZ½¦îg6Ç )26( gxZqZ%õwìXzÕà~š—zFŠŠZsò�dÆz�Šz’ZzgZkÆZ§ñâÆnZqxç{
OçM`Z¤¬ÝZsxfšÆ(_ƒñgDyz~yÆ:ZL )36( ©VìX)46( âèÐ[:z*MÙZzgZK�RzgzqãZ‚kzpŠZgZŠeÐøzxƒ@`Yg;ì
ÂtÃðZ)Å!]Ì7ìYèf[Å�RzçÑCZŠZgZzgîg§hVZzg¬ŠZ]zZîZgÅÕà»Z�x!ÆHyf!Û§]z»Ñ]ÃJw™äZzgZsò
·Z‡Š*ñZsxÃZkÅñ�Š{ )56( Ãt§]ЊSŠZg~Åßg]~„ÀìXi1VqàzäZzg:â0ÏÐïw!CÙ™äÆnfšB¾[iŠÏ
)66( (ÅgzlÃCÙ¦îg6ŠZøqZ:§i„z¿ìw7™DX westernization)ZrVäª+f[ªŠ*ñZsx~�°ZixZzgf[Å�dzçÑ]ÅFzózZ�á®ÆbŠZgzV6Ì”h×HìZzgZ7Ã@{ÃzÃ@{Z0÷ecìXZyÅgZñ~ª+f[ZsxÅgzbZzgZkÅ|Ð[:z*MÙ�Zzg‚B„f!
�dzÕyÅgzbZzgZkÅ|zâ:SîZkÆ@gqUƒVÆZŠgZuÐ)76( ̬g~�XZyÅó�f!�dzÕyŪCÙ~®ŠîÐí{ƒ_�X
·Z‡ä‰ŠzfšÆŠZÛVÅf6;]ZzgZyÆð™Š{dzZŠ!fí}Æ]h½cC6Æf~V6tZWZ]»Y{Ì7HìÔ!<mugz<Å�ÆZïgZzgŠ+ÆŠv›]Æ!g}~ZyƧi„»×zZï[
ÌHìXZyÆìw~LLgz×ìwóóª+f[Ô�f[Æ]hZ°gzìÑ]Ð
44
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%ú[zMWZkÅ�dzÕyZzg§ii0Ïz§içÑ]Ƥzh{zŠ−ZŠ{�ÔZsxÆZ©xzx]Åðâã¨z=ô™ÆÉZyÃÂh%zh™ZzwZ™Æ‚BZyÅ»ïëM°zñZkU"™äÆnu¤ŠZV�XZyÅZkf6u¤ò»æ¬ZkÆÎZZzg¼7�Ë:˧bÐfšªÇf[ÆgzbÃèI�Zi�ÛZ뙊c
Z‡g¶§Zi�: )86( YñX
LL›y!-CåGEŠ+zÖÆŠwzŠâr6f!Z°gzìÑ]»ZkŠg„ƒŠì�f!�dzÕyŤz'F~»¦gÂÍcZyÆo{zZf;y»bzÑ°0ŠìXOçz{ÑÅg~îg6ZsxÆZßwz£œÃf[Æ„z,ZzgZŠZgzgzZc]ÐëM}™*¢zg~ìw™D�Xz{ZsxÅZ+CÙCÙ½�Z7Çf[ÅgZ{~g»z^k¥xƒCìÔÆ!g}
~ŠzgZi»g@zÞ]лxf�Sîugz<Æfí}Â�)96( ZѱgŒÛZgŠ}™šŠ™Šï�óóX
Z‡ÅgZñ~ª+f[Æð™Š{±gpZ;:dzZŠ!fí}ä›Z�ÛZŠÆŠwzŠâr~ZLŠ+Ô�dzÕyz@gõÔZzg§i§]zçÑ]Æ!g}
~Zˆk²~Ã6zZymJcìXZsòZßwzZŠZgÆ_.çÑ{zgc„Åy]h6ZyƳxzZZyÃêzbHìZzgZÐüЊzegHì²½cC4]~f!�dzçÑ]Ô§i(„zÓ#ÖZzgÂx½ÅÝâ:ÇZzgZ0SÕàÆ
Z‡Æìw~!-CåGEŠ+zª+f[ÆZ°gzìÑ]Zzg )07( gDyþeàðìXZyÅdzZŠ!u¤xV¬ÝZsxÆ]h½cC4]~f6z„~ZgDZŠ»(Z:zøuµ�XOçZsxŸ]z&¢6ZyÆZOŠÃüZzg¦0àìZzg‰Šzfš»¿Ô�¦¸el|Šzœ-VÐYg~ìÔZ§ñZsxÅgZ{~ZqÃ{¤ZV
0ŠìXZ‡ÆZÖp~:On the whole these "reformist" activities resulted in subordinating
the ethics of Islam to the views prevalent in Europe: and so they
merely deepened the uneasy feeling of inferiority in the Muslims
and still further undermined their belief in the possibility of a
54
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reconstruction of their society on truly Islamic lines. While the
misguided, though well intentioned, endeavours of our early
"liberals" undermined the Muslims' belief in possibility of an Islamic
revival, the cultural masquerade of their successors is based on
conscious or sub-conscious denial of the desirability of such a
revival: ' for our fashionable Muslim gentlemen have grown
accustomed to confusing "modernity' with an apping of western
customs and any attempt to make the Shari'ah of Islam a basis of
our social life is dismissed by them as "reactionary".(] )17D
Ãf!¬ŠZ]zZîZgÅZ0S (modernity) FÀ:LLtª+f[]hez¾~ÇÆ‚Bi$Òû™Šï�ZzgÑ<ZsðÃZ½¦i0ÏÅZ‚k¯äÅCÙÃÒÃLLg‡I~óóÈ™ñКŠ™Šï�'Šzu}ŠgZ
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ãŠ~çÑCZßßVÐ’góŠSŠZg~ÅgZ{ûZgÅì'ËÛzã�dÅÇ»gDyZˆµ²~ÐaZƒ@ìXZy›âV»�f!�dÅ
Ç™D�¸ZzgÜs¸çnìXª+f['�df[Ð'ç M“ð N[zŠgtZ�ÛZŠZf!�dŸ]ÔZkÅ‚³F¶VZzg/{q~ZzgZkÅÒzªCÙ~W[z@[»ñZi:Š*ñZsxÅñ�Š{‡.ÞZ\käZzgi1VqàЙD�ÂZk!]»¢™ä”��øg}ñ�Š{Šzg
~›âVÆaf!îg§hVÅÇzÕàÆ´z{ZzgÃðeg{»g„7ìXZK{ñVZzgÃ@‘VÆaZsxÃñgŠZ²ZxIZ*ZyŬŠ]0ˆìXtøg}*x.ŠLLgz×ìwóóŠZøzgZzg™xÈ=zyŠmg]pZ;:
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Z‡Æìw~]hf!�d»f6z„~ )47( z„~ZgDZŠ»ñZ0YCìXâjwZkŠg”hîgÐè<ØŠÔì�z{›âVÅ5±ÅèI&6VZzgZk*]6Ö*eŧb™ƒY@ìXOç›â�ZâVÊ~YäzZàf!§i
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Z‡ÅgZñ~-g8@gõ~ )77( zçÑ]Ð[:zZb¯Š¶»:0g„ìXLLgzò®¨z“óó»Š*¦g7g~§bÐÈcŠìXZI-g\ä@gõÅz=ô»Z(Z|[z
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ZŠZgZzg„zZØYÃZq§bÐZܹ�ZiïY@ìXOçZkâqÅ@gõÆ_·Ðâ&›â�ZyÑ-g\ƇbƒYD�ZzgpŠZK�dÔZLŠ+ZzgZL
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(] )87D (Æ‚ttz4ŠÏÅ!‡°{½zFšŠ~YCìX Ideals f!MŠgØV)Z‡%ËFçzZ&bÆ›˜´~f!½ÅFzózZ�á®Æ}òz�Z]»Y{ZyZÖp~7™D�:
'through the instrumental ity of Western schools and of
Western-oriented methods of education in the Muslim world, the
distrust of Islam as a social doctrine is being systematically
planted in the minds of the younger generation of Muslim men and
women" )87D[( .
FÀ:LLf!ŠgkǃVÆfg)Ð2ZsòŠ*~fçVÆYg~™Š{
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(ìX scientific matter and method ‚³Exz.yZzgZy»u`z§&»g)(»_·™äZzgZy exact sciences Oç›âVÃec�z{f[ÆExy)
ÃZ~zJw™äÐ!Ç:HNXZ%z{f!,z„ÆËÌbzÃZ~z_[Z‡ŠgZÝf[Ђ³Exz.y»Z~zZõ[ÆK )39( ™äФm™,X
~ÌYyœzZàù]лxhÆqòzŠZ¦�XZyÆìw~:LL‚³î]Æçn~�ê›âVÐâè~uiŠƒðìZkň°f!ExÅ"{zÈJqÐCÙ¦7ÅY$ËÔøg~ÓxF:â0ÏZzgZ#k»Zk$ZWÆ‚BÃ𣨄7ƒY�f!ExÅZ0SÇÆ;ðVŠ*ñZsxÆèI�]
(ÃZq�R¬ïÅwÐôp reality 67}ÇXZ¤ëZsxÅ|zœZ‰Ü))49( z´ygeT�Â…f[Æf6âjwÐCÙz‰ÜZzgCÙMya)gxƒÇX
Z‡ÃZk|»Ìl!ZŠgZuì�Zkz‰Ü¹ÐExy}�CÙ~¢]({ØŠ!ïz¶ÅuuzVÈg™Æ,ÆyZy~ atomic Physics)
speculative ŠZ4ƒ`�Ô®ZFßg'Z+�X~Š!‚bZzg~ªÏ,)(ÆâÎâZqÐi»nZ•ðÂì@ëz{ZkÃCÙ¦*eìw7 philosophy
™DXZyÆìw~w~pZ{¼„7Mñf[Æf6gztÆMÐÝâ:utnG%]h‚b»GZzg2*M`ÌeìÔZ%ZkÆn"Z•
$Z:Ã@VÅ¢zg]ìX›‚bŠZâV»�Ûnì�Zz{Zq%û‚³¶VYNÂZkz‰Üf[Æ‘:Ãc]ЊZðÄh™pŠZL„ ÆMy~)g{6
ªZsò„zÃÐZ,Z,}òZo™YN�f!‚bŠZâVÅZÒeÆZ^o™Š{}òÐ!ÇZƒVXZ‡ÆZÖp~:
It will be the duty and the opportunity of Muslim scientists, when
once they reach those border lines of scientific investigation, to
45
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apply their powers of speculative reasoning independently of
Western philosophical theories. Out of their own Islamic attitude
they probably will arrive at conclusions different from those of the
majority of the modern western scientists. )59(
Z‡ÅgZñ~¸ŠgZÝz{NZzg£xì˜VZsò�dÃZC]ZÇ:z�ŠZyÆZyìÑ]ÐzZãîg6táiƒ@ì )69( ëZäÆnKzŠz™*7}ÏX
�z{]h8ExÅDz+â!ÖpŠvz{]h8ExÅZsòúƦgzìwÆŠZ¦�Xz{]hf!ExÃf!„z,ÅiCÙ*ÅÐ0u™s™Æ„ZyÅ^
Æh~�XOçZyÃÔZLZk$©�î EG0ÃůY6T»ZÖgZrVä4391Y~H» )79( (Ʀgzìw Islamization of knowledge åÔšFŠŠExÅZsòú)
)89( †ŒÛZgŠcYYìX
‚³ñZŠzu`Æ´z{·Z‡gc4ZŠZgzVÅ$h½5ÕäGI
G]ÆŸ~Ìf[ÆZ¿ŠZ]zŠ!]ÐZ.Š{Æh~�Ô}z{Ó#ÖÅúÆŸ~f[~gZòZN!]Ƨ&»gÃZq4+§iìw™D�XZ%M~gZòœZgCÂxÓ#ÖÃZsòÂxÓ#ÖÆicŠ{ëM}ŠÙ�Xf!�dzÕyÐZ~zZõ[ÆK~Z‡ÆìÑ]»][tì:
ZsxÆ�ZÔZk»ÂxZܪ]zçÑ]ÔZkÅ�dZzgZkÆ£gZ] 1XízѾîgf[Æ„z,ÔZkÆÃt§]z»Ñ]ÔZkÆ�RzçÑCZŠZgz§i§]ÐZ•ðŠgz'FzÃë�Ô®ZZk![~9Zsx-ZvmzÅÆcz»gzVÃf[мhÅCÙ¦Ãð¢zg]7X
ÜsZzgÜsZq„qZ+ìT»f[ÐZ~zZõ[›âVÆn 2X(�ÔZ%z{ÌZK exact sciences æjƒYìZzgz{¬8Ex)
{ØZzgZ:ªCßg]~XIZsðÃf[Æ„z,Æ!g}~ZogzlZ(g™ãecX
f!Š*Ђ³ExÅÔz[Š*ñZsxÆnZq*¦kßg]»Šgz 3X
55
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gBì@ëZk¢zg]Ã7gZ™äÆnË›y»f!�dÃZsò�dÐ'FzÃ뤊Z'ZzgQZkÅÇzÕà™*CÙ¦oƒ7X
pick and Íc·Z‡f!�dÐZ.Š{Æ!g}~Z~zZN[)(Ægzb„Ãoƒìw™D�X6zWpgæZ£»ZkgzbÆ!g} choose
(models ~Itì�:LLZsò¶>U6»ñ�Š{%³»Ÿ™@ì�f!%âV)ÅÝâ:ÕàÐZ�ZiHYñZzgZqYyœzZàù]Z(gÅYñ�Ûzã
ÅöZy6t»xZ�x ì„Ú^‘Ë^æ�ÅÚ^Ò‚… �dÐH¢ecZzgH:¢ecÔŠbz‰ÜÅ¢zg]ìXZkÐm]ZzgEŠzâVÆ»27g}ƒM�XZ¤pZsòçÑ{¹Ð§hVÐf!Š"ÐÃZ{ZVYì1Zk»Èt7
)99( ì�Zbp:VƺÃZKpÄÅ76Yg~g3YñóóXZ[ÎZwtaZƒ@ì�McçÜ�'VÐZ~zZõ[ÆŸ~Z~
(»§&»g‡.Þ¿Ìì�7Xf!ŠZøzgzV» pick and choose zZN[)ZqM¤z{TÆuîMg&Óå EHDZNí!ZzgIZ}Mg±ï Y
E�ÔZkÕiìîg6*‡.Þ¿ŒÛZgŠï�XNí!ÅgZñ~t!]n*eì�)f!ZZx�]hExz.ySî‚bZzg(ßYÆyZy~:â0{�Ôf[ЂbZzg(ßYÂqÝ™BZ�ZkÅ�Rz�YZŠZgZzgZyÆg‚›Æîg§hVÅZW5k~ÐpŠÃôpzâñygOcZyÚŠ™Š,Xf[»¡Òiªî EE0§]ZzgZkÅ�Rz�YZŠZgZzgZkÆExz.yƒM:~�}îg6%1oz!ëk„�ZzgŠzâV‚B‚Bº�X®ZZy~ËZqÚŠ™ÆËŠzu}ÃZ~zJw™*
e7 (ÅgzlZ(g™* pick and choose !ÖpŠvZkçA~Z~zZN[)ìX›Š*ÃÌf[Å]h‚bz(ßYÆ‚B‚BZkÅŠzu~qzVÃÌ
)001( ¢c$kZ(gzJw)Åg~zÑÅg~îg6(™*„7}ÇX
(Zzgfš m o d e r n i z a t i o n I±ï YEÅgZñ~Ì]h»g~)
(ŠzâV»aàŠZð»‚BìXOçZ,›˜´˜Vf!§i Westernization)»ZOŠ~ÂxgzZ`0g;ì2˜Vf[Ð(ßYqÝ™ÆQF¹»¿6zZy
65
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m|g;ìZy˜´»¾[iŠÏÐôpgxZzgZkÆ£«~ZsxÅ�Yz�R)101( ZŠZggzZc]6‡ìgxZ%õwìX
f!�dzÕyÐZ~zZõ[Æ!g}~Mg&Óå EHNí!ZzgI±ï YE»
‹tz$©�î EG0ÃpZ{¼ÌƒÔ·Z‡„7Šzu}uMzgŠ{›®+Ìf[ÐCÙqp[Yyœ™Z~zJw™äÆqò�XtÃð*eqÌ7ìXÂx½Ã™ÔãŠzV6Z2Zg™ÆZzg]hâ�Zy±ÆŠwzŠâr~_/ZsèËZg™Æt2wÔ�Z•ðÚZzgŠØZg¦gZìÔuÅY$ËìXf[КgzuIuZzgYyœÆ%Z~zZõ[Ð0·Z‡»tI�LL›âVÅâŠ~qªÂ�áh4ƒYñ
ZqZ+ )201( ÏÔZ%ZkÐ�vyÑixMñÇz{ZkÆ£«~¹¸g~ƒÇóóÔ?ƒð|ìT»Zïge7X¾]Z#Ö0f!�dÐZ~zZõ[Æ
ZkŸ~xxzZôo»ŠZð;BÐghŠ¶Å37ƒ$ËXZsxZzgf[Dk?z¢È
Z‡äZsxZzgf[ÆâÎrzzWZ%Ã]Zzg!b“Æ!g}~XìÑ]»ZÖgHìZkÐCÙ¦t%ZŠ7�z{ZsxZzgf[ÆâÎk?
Z%zZªtì )301( z¢ÈÃ*eŒÛZgŠ}™ZyÆ!b£ŠxÃ*¦kìw™D�X�z{ZsxZzgf[!ÖpŠv¬ÝZsxZzgŠ*ñmÆâÎk?z¢ÈÃZ+
)401( ÆqwZzgwÅ4~ZzgZkÅ�]z#bÆaZ•ð*¦kìw™D�XOçZrVäZk~qbg»zIV»Y{fƒñZyµãŠzVŶyŠ„ÌÅìX6k?z¢È!bÆ¿ÃZ2ZgHYYìX
Z‡Æ4ŠqŠ*ñZsxZzgf[ÆâÎk?z¢ÈÅgZ{~ƒÐ(ìX›âVŸg~ZÒeÅf[Æ mutual distrust (~g»z^!b$ZOŠ~)
!g}~$ZOŠ~z$á㦸Šzœ-VÆŠzgZy~MiZŠ›˜´6f[ÅZEg~¤!VƸï:ºZzgõx›ZZxÆ‚BZyŧsÐgzZgÇYäzZáYgq:z)²:'@ƒÆ:ÐìXZyÅgZñ~âM!ŠcCŠzgZ[Ì»7ƒZìXÁz�CÙ›yof!¤!VÅo{ŠëVÅiŠ~ìX'×h'MV)±ºÐ
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MiZŠ~zhpŠZgZŠeÆ”wÆaZ›ZZxÅ]z4ÿòÔ¦Ô1ûÔ™Ô îãÔñgzCz){z){~þÆ!g}~f[»gztZ•ðZqÐi~Zzg)²:ìX
ƒÐ(|™t�icŠ{FfçV»ZsxÆ!g}~gzt÷:zç0Z:Zzg�}Ît»ÜŠZ*âV ]øÖûÌÖønû×øèæøÖønû×øè OçZq§sz{ZsòÕyÆgzââ~UƒV} 1ìX
Zzgìà]VÔ/ìxÅ�á²~cQZhZY)Z0Ö(ƧiyZzgZkÆŒz)wÅp[*öÅYCìŠzu~§s9ZsxåÆ!g}~CÙi{uZðZzgW\åÅZ;-zûŸì�»7ƒ0@X$,zz›yZIDz„ÅZÒef[Æ!g}
~$áyìXOçf[Zzg¬ÝZsxÆâε©]»ªx!b³]zZ�ZxZzgZqŠzu}Æ£tÃÇsV~t™äЄeƒYìXÈtì�Z
J¬Ýf[›âVÆŠ+ÔZyÅlkèI†]ZzgZyÆ�Rz�YZßwzZŠZgÆ!g}~ç0Z:gztFu7™@ZyÆ!g}~ZLŠ*÷:gzb~
µp~»bCÙ{7™@Zzg›âVÆY(Ï£xzwZzg£tÃt7™@Ô'×h'MVz{›˜´~ZsòËZg~Å’rVÃZyÆ9Úø~ŠÚZzgZy6
(Zzg§b§bÆŠzu}ZØ!]ðV™ä»Ÿ fanaticism ”]z†+I~)Zzg:„Zk )501( ñs7™@ÔŠ*ñZsxÐZkÆ©]~4~7M$Ë
Íc· )601( )f[(Æ!g}~›âVÆŠßV~ñ�ŠÐ]z$áãŠzgƒ$ËìXZ‡Æ4ŠqZsxZzgŠ*ñf[Æâ΢ÈÅgZ{~&(~g»z›ªf[
»ZEg~zâM!ŠcC™ŠZgÔŠ*ñZsxÆ)bzç5]~f!ZZx»ç0Z:§iOçk?z¢Èó&¯äÆ )701( ¿zŠzCÙ}£gZ]Zzgf!Z]4lç GIZtìX
a¢zg~ì�f[ZyZñgÆ0ZLgzb~µp~aZ™}XZ‡Zsòzf!Š*ƒV~¢ÈÆ¿~f[Ô�(ÏÔZOŠ~Zzgj~¸]ÆZ±gЊ*ñZsx6¯Ez!ÑŠ4g‚ìÔŧsÐU)ZŠZx(âzg~ìw™D
z{f[Њ*ñZsxÆ!g}~Z»sI~Zzgíoà»gztZ(g )801( �X™ä»Ì_c™D�:
We Muslim must demand a greater measure of fairness in the
Christian attitude towards us: in other words, we demand and
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expect that the Christian Occident should cease to apply, as it has
hitherto been doing, different standards to our and their own
concerns. If liberty is something valuable, it must be recognized as
a moral and political right not only of the peoples of the West but
of the Muslim peoples as well. All in all, it is high time for the
occident to show its good will towards the Islamic World. 'it is
the moral duty of the Christians to approach the problems of the
Islamic World in the same spirit of justice and fair-play as they
approach, and demand for, their own concerns. )901(
Z‡äZyŠzâVJg[�ÛhVÆâÎ!b¬zyZzg¢ÈÅãŠzVZzgDZÛ»ÌY{1ìXZyÅgZñ~Zsòz\Š*ƒVÆŠgxy¢ÈZsxZzg|áÅÇgzbÅãŠ6„ƒ$ËìXZsxZzg|áÆ�Zzx]~H„$›å EN
(ethical and moral valuations) YV:ƒŠzâVÆZܪCzZܹZŠZgzçZ*~¹uJëM°0ðYCìZzg¸qZyÆâάzyz¢È»Ç:0
)011( $ËìXŠzâV�ÛhVÆâ΢ÈÅãŠZzgZk»NM¸iè<Ø„ƒYìXZ‡äZsxZzgf[Æâ΢Èzk?ÆaZsxZzg|áÆŠgxyñ�Š
Æ )211( eÚDâ.e~zZ^ )111( œ�ZŠZgÃ㊯äÅ�!]ÅìMg&Óå EHZNí!ÌZkÆqòÃMD�X@ëz{f[ÆZEg~³Zì )311( ´z{‰\èIgÉ
ZzgZkÆYgq:zç0Z:gzbÐ0¬ÝZsxÆ}�á]zf6˜]Ã8ÃZ0Zi)411( ™YD�X
f[~Šú]z¬gsZsxÅ¢zg]zZÌ·Z‡ÃZk|»Ìl!Zˆkì�fçV»ZipŠZsxZzg›âVÆ
!g}~ZKŠ*f†Ã$ÜÃðM‚y»x7XZk!]ÆZk*]Z•ðuJÁ��f[°wzZ»sZzgZ�Zx!bÆZßßV6›âVÐk?z¢Èeì
Šg,ßg]z{)Z‡(ZsxZzgf[ÆŠgxy¢ÈÉ9FsV~Zsx )511( ÇX
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Zzg›âVÆ!g}~f[Å$áEVZzgß�VÆZiZáÔ�ZÏßg]~ZyÅÃ~f[Ægzb~˵p~ÅZyÅY$ËìÔžnÐf!Š*~
Õzù]Æ‚BZsxÅŠú]zVÃZ•ðuJ¢zg~ìw™D�XZyÆìw~f!˜´~¸WZ0Zi~ZsxÆ�Zzx]»¬gs„ZsxZzg
›âVÆ!g}~fçVÆœ-V6Zät]Zzgß�VÆZiZ!»fg=0YìXZ‡ZkZ%Æ�áÅ��ñgzO›âVäâè~ZIf[Æ‚t¸WÔ
(~2ZyÅf6z„~RÃ7 diction Š@Zzg‡.ÞûZ0Zi~ZIf[Æõzg{)ÃgnƒñZsxÃ7™äÅZ•ðÁÃÒÅìXZ‡ÆZÖp�:
On the other hand, the Muslims themselves must become fully
conscious of the fact that untill now they have done very little to
make the teachings of Islam fully understandable to the West. A
new, cogent presentation of Islam by Muslim thinkers and writers
is dispensable for a mutual understanding between the two
worlds of faith: for, the ideology of Islam contains many a points
which is not a priori clear or intellectually appealing to a Christian.
'Hence, it is the moral duty of the Muslims to bring the
intellectual premisses of Islam closer to the understanding of the
Christians. )611(
FÀ:LL›âVÃZk|»7gZ7gZÅgzZŠgZuƒ*ec�Z[JZrVäZsxÃZIf[Æ‚tëwz‡.ÞûZzg¸WzŠ@Z0Zi~7™äŹÁÃÒÅìXZsxZzgŠ*ñf[Æâ΢ÈÆatZ%Z•ð*¦k¢zg]»Šgzg‚ì�›y®+z!{3¨4è EE
GEZIf[Æ‚tZsxÅx]øWZ|[ZzgcZñ~7™,XtZkaÌ¢zg~ì�ZsòÛ§]ƹÐZßwZzgï]Z,��f[ÆèIz�Râjw~A(ñZ�ÛZŠÆa„CÙÃðYfšZzgæ7gnXŠg,ßg]›âV»èIzZܹ�Û9ì�z{ZsxÆ[zŠZø
06
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Ãf[ÆíVÆû (intellectual premisses of Islam) qZ:ZßwÆŒÛdFÑNóóXZ‡f[Ƭ%îGZÜkÅZsxЊzg~»f)ŠZg(~uJñgzO›âV
„äŠZ…�:However, what may be described as "the popular mind" of Europe
and America has not yet been able to achieve a balanced attitude
vis-a-vis Islam and things Islamic. To a large extent it is the
Muslims themselves who are to blame for this state of affairs. On
the one hand, they have not succeeded in presenting Islamic
thought to the West in a continued, systematic manner, taking
Western mentality and Western literary associations fully into
consideration; and, on the other hand, Muslim assertions of their
religious and socio-political aims are often too strident to be
regarded as valid, objectively justif ied expressions in the
necessary dialogue between Islam and the West. )711(
LL˜VJZsxÆ!g}~-g\ZzgZ%MÆÀòf‚»mìÔZk FÀ:~ZsxZzgZkдZñgÆ!g}~áZiygztŠÚ~7McÔ(~uJZkÅf)ŠZg~›âV6¬ZƒCìXZq§sz{f[~Zsò„ÃZzgZsxÆ�xÃÚZzgˇ°{ŒÛÜÐ77™n�YèZrVäf!f†Zzgf!~*]zgD*]Ã7Ã7g3XŠzu~§s›âVäZLè<ØZzg�Yz(Ï£œÆ0�¼–ìz{¹Hz!ìZknZkÃëw¦g7HŠÔqÑèZsxZzgf[~k?ÆnëwZzgæÜ!]ìÅ¢zg]ìóóX
Z‡äf[~Šú]ZsxÆK~)ñgzO(›âVÅTêzÃ@„ZzgZIf[Åf6z„~RÃæÃgnƒñ¬gsZsxÅT¢zg]»f™HìZk»Zˆk‰Šzu}ZIDz„ÃÌìX¦Z1ZdZ0z~äÂâè~f[~
16
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Šú]ZsxÆŸ~czZcÈZsxÅÃ@„ÃÂZsò@gõ»ZqŠ¥ZlÉÑouZyÆìw~LLZ¤f!Š*ZzgZsx»fvƒY@ÂM`Š*Å )811( zZ§ŒÛZgŠcìX
@gõ¼Zzg„ƒCpZ\kì�Z(7ƒeT»³wZÆîg6M`Zsò˜´Ûgì�XW`Zsò˜´TÝò~2�Zzgf[ÆZgZŠzVÆT§bz{@,ƒ‰�Ôf[�çn™g;ìZzg�öög;ìÔ'z{wZì
›âVÅZkÃ@„Å�›âVäz‰Ü6ZkÃ}Z»�x7‹cZzggÎwZv-·Z‡Å§b¦Z1ZdZ0z~tÌ )911( ZvmzÅÆ�xÐMÙ7¯cóóX
ë�:
LLtM`øgZ»xì�Zsx»ZqZ(áZiyÔZ(YìÇZyÆ‚t7™,�z{t−�Zsx„ZyÅ9gÉð™YìXZ¤Z%M»ZsxÐÔt]·~ÐÔM�ãx]ÐÔZsòZŠZgÐg‡ìƒYñÂM`‚g~Š*6g8VÆŠgzZi}ÁYNXM`Š*Åë$wYñÔlVÆ!ŠwÀYNÔŠßVÐÐ]ŠzgƒYñZzgZyZy»Dg~:
)021( gìóóX·Z‡äZsxZzgf[ÆŠgxy£Šxz“âÈ~$%Æn
f[~Šú]zVZsxÆ0XìÑ]»ZÖgHìz{ñ�Š{qÑ]~Z�Z%MZL-g8Z�Š-VZzg›á¤VZzgqí'ŠZgzVÉ7g~¸]z¤‰ÜЊ*ñZsxÐ'ukìÔZ•ðZÌgn�Xgú-z°~2ZzgmzZOŠ~¤‰Ü
ƺ~$^Z%Mz-g\L›âVаwzZ»sZzg6Zð’ñ!bÆZßßV6k?z¢Èûg:ƒVÐXŠ*ñZsxyZyk~Z%MZzgf!
˜´»£¨™äЬbìXŠg,qÑ]ZkÆÎZÃðeg{7�·Z‡ÅCðƒðDÛ6¿HYñX›ŠZøzgZzg!{3¨4è EE
GEÔâŠeZzgwmzƒkÅ*ðƒðf[Å"ugzjVÆ‚tZsxÅŠú]øWîg67™,ZzgZyÃI$lZsx¯ä»»xZ�xŠ}™Š*ñZsxÃf[ÆÑÐôp™BX
f[~Šú]ZsxD·Z‡Å»zØV»Y{
26
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f[~Šú]zVZsx»»xAZëZzg¢zg~ìZÚ„ÂZzg*iuÌìXOçz{›Š¬>ZzgäÐSàdZ¦ZŠZzgZdŠâ©&6V»¾èìXf[~Šú]ZsxÆznÅOMzg~Æn¢zg~ì�äzŠ¬>ExZsð~�ZŠgugnƒVÔ·ŠezmÆ�Zzx]ÐÌl!MÇ{ƒVXz{f!i!âV6Š,kgnƒVX'×h'MVZIf[Åf6z„~RZyÅèI;]ZzgZyÆZ|[’kz½kÐÌMÙƒVÉZk~p[ZdŠgZÅ'g]gnƒVXð⛊Zøzg%ZŠƒs}Æ–w:
LLgzi%{»x@{ZzgŠ/ÐZzgtZ%Z•ðZ\k*uÌì�ñgzO›y¹icŠ{uJf!Š*ÃZLo{zè<ØÅV¸Wîg6™ä~*»xgT�XMyYV?Zkn�Zqf!Zy»§i„ÔZkÅf6‚|ZzgèI;]Zqæ¹ZyйZƒCìX®ZZyJŠú]àä
ÆnŠZ¦Ãec�z{ZyÆf6z„~Zg»YZzgZsxÆ!g}~ZyÅ)121( @g]ß�V»ÒpgÇóóX
äÌf[~Šú]z Gai Eaton ZqŠzu}*ñg⛊ZøzgŒ†ZÔVZsx!ÖpŠvf[~ZsxƬgsÆŸ~ñgzO›âVDX~gzZeIZzg‰ŠIŠzâV§bÆßv�áï�DÆZ|[’kz½kÆ)¸WƒäZzgZIf[ŧsЊg7èIâÎÆZëÎZÑ]ÆZsò$©�î EG0ÃÐ−zZEy
èÃg{ŠzâV⛊ZøzgÌÔ )221( jZzg¸WzŠA�Z!]7:™ä»“{HìX�mÐZsxŧsZLf6z^ÆŠ"Цg`�Ôf[~¬gsŠú]ZsxÆŸ~ZIf[Æf‚z;]ZzgZyÆZ|[’kz½k2Š+ZsxÆ!g}~ZyÆgzbÐ�~zZ/Ã*¦k¢zg]ŒÛZgŠï�X%ZŠƒs
}ÅgZñ~LLt!]zZãîg6U"ƒ_ì�f[ÅÓxß�VÆeZ&}@g]›ëzZg»YÐYX�Xÿ®ZþÃðÌ¿�Zk�R7gÄÐMÇ{7
ìf[~Šú]zV»�Ûn»x!ÐZŠZ7™YXOçËÌê~Šú]»»xz„™,�Zkêźm�RgzZc]~aZƒñƒVcA(ñƒVXŠZ¦ÃØ
36
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ƒ*ec�p~ÑäZzg‡b™äÆaH™*¢zg~ìXZsxÃZyß�V»�Z[Z4ßÍVÆfg)Šbec�#…54èEGEZzg‚¥Æ‚tZyÅ1àZ4Æ
)321( zL~1sƒVóóXf!Š*ÐmgpzZáèÃg{ŠzâV⛊ZøzgzV)%ZŠƒs}ZzgŒ
†ZÔ(äf[~Šú]zVZsxÅÕiÆÒy~X¢zg~ÑZ_Zzg_]]»f™HìZzgZq»x[ŠZ¦z+Æn�£gHgHìÔŠú]zVÆyZy~u¤x¿{w{w„Z,Z�ÛZŠƒVÐ�Zk67gZZFDƒVÐX@ë·Z‡
)421( ZLçÜeZË·qZv)8091D2002Y(ŧbCÙZ±gÐZk67gZZFD¸XZ‡ZL{0ZãzèIZzg�Rz�Y:©ZzgZLzWzr_·ZsxQZd
ZŠ!&6VÅ$zªZIf[Æ‚tZsxÅF)ã»zn4îg6Z�xŠ¶Å&¢gn¸Xz{f[~Šú]ZsxÅgZ{~Šg7g»zIV»Ì�ZZŠgZugn
Æ]Ztz{ZIf[Æ‚tèI Ò×Ûç]]Öß^ŒÂ×o΂…ÂÏçÖ`Ü ¸XƒÐZët�Zñgz)b6Z4Åi!yZzgõzg}~czW™äZzgZsxÆ�Zzx]Å
¸WŠ@Z|[zcZñ~ƒz=ô6hî\gn¸XOçZrVäZKZdZŠ!&6Vлxfƒñ(~%Š4Zzg'g]ÐZIf[Æ‚tZsxÅŠú]D&g=’kz½kCÙŠz§bÐD7ÅXf[~Šú]z¬gsZsx!ÖpŠvZsxÔ
9ZsxZzgZsò�dzÕyZzgÂxçÑ]Æ!g}~ZIf[Åß�V»ZiZ!ZzgZyÆ‚tZsxÅÇzZ-¦k7™*Ô2ZsxÆ�Zzx]ZzgZk
ÆZ©xz)bÅZyÅf6RÅg¬e™DƒñF)ãz=ô™*Z‡Å]Au¤ñV»ZëZzgãŠ~Ñz¸e¥xƒ@ìXZ‡äZKpŠâ“u¦“§]
Å"~uZuZÏÑÃ7Ãg3ìz{ZKu¦“ The Road to Mecca
Ÿ"ìGGL"Æ!g}~˜�: (The Road to Mecca) §]
LL~ä¤ÏШgH�ZKi0ÏŹãÉeZßVZzgZkÆfg=ÐÔpZ{Ä„¿eä6�~ZkŠÜ6Š{ÆZVä~抙zVÔ�f!f‚ZzgZsxÆŠgxyqbìX~äZsxÃÐz¾dgZ3Ð0cX~äìwH�Ht
46
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ßg]icŠ{4:ƒÏ�~ZsxZzg›�dzçÑ]Æ!g}~fZC&òGWZ]zŠ!]Ãf!‡gMJà™ÔZsòZzgf!Š*ƒVÆŠgxy!b¢È~æŠÇgU"ƒVXWyÄßv��fçVÐZsxÆ0÷~§bÐ!]™M�X
~›yƒVZzg‚B„‚B#Z±gÐf!ƒVXZka~ZsxZzgf[ŠzâVZIf[ÃZsxÔ6�z{ìÔÐ )521( „ŬÓ:i!âV~czW™YƒVóóX
Zsx~ )621( ”gs™Zä»_/ZzgÎZ‡ÅŠzu~£?~Ì»g�ÛâÃMCìX�zÓ#ÖÆãŠ~ZßwÆñçq6ZKÂ[ÆŠâp~ZrVä–:
I am now placing it a new before the public in the hope that it may
contribute something towards a realization of the great dream
common to all those to whom "Islam" is more than an empty word,
as well as towards a better understanding of Islamic ideology by
the non -Muslim West - an understanding so vitally needed in our
time. )721(
ÍcZkÂ[Å"ÐZ‡Zsògc„Æ!g}~ZIf[ÅßZrVäŒÛMyœÆFÀz‚~ÌZLZkÑÃ7g~ �V»ZiZ!eT�X
§bÐ7Ãg3ìXz{ZkÆfg)ÐZIf[ÃŒÛMyÆ�xÐMÇ{™*eT�Xà:äŒÛMyœÆ!g}~f!Š*Æf~V~�ßxVaZ
Æfg)ZyÆ The Message of the Qur'an ™g¿�Z‡ZKFÀz‚ŒÛMy’kz"Æ‚B‚Bz{f!˜´Æ‰ )821( ZiZ!ÆnÃ�áVÃMD�X
¸ŒÛdzîC%Zœ)gZbZXk^WsZÚDZ¢2.çEGJiDßyDz){(Æ´z{Zy˜´
~u¤xZZsò¡VD›Z:eÛZÁÏZc)-DZöDZ}(ZzgZsîñMs-g\)ßy(z){ŧsÐÂ{»Ð²VZzgWÖèZ™{~õ¢Z]zh]7
´z{Zi,Zf!˜´~gi-Zzg8zny6z¤ZñV~Ì )921( ™DgìXZsò)bzñç¬]6ZsxƸ�ÅF)ãÆ´z{Zsx»¬gs7™D
YZ~ªxÆŠzgZy~Ì·Z‡FÀz‚ŒÛMy~'qzZìuÆ )031( gìX‚B‚B¬gszF)ãZsx»znÌZ�xŠïgìXOçZZsòñç¬]
56
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Îõgi-ÐíƒäzZàZq )131( z)b6ZyÅÎõgi-ÐWNíƒCg�XWÐ0g¶§Zi�:
I was invited by the Swiss radio to deliver a very long talk on
Islam-since this talk was a very important one (it was a part of a
cycle of talks by some of Europe's leading intellectuals on various
important questions of the Present time), I had to prepare it very
carefully and consequently to spend some time on it' this talk, I
understand has caused a very great response from the public. )231(
Z‡äZyh]~ZsxZzgf[ÆâΣŠxz“ÆZò[zø»]»Y{hÆ´z{ZyŠzâVÆâÎk?z¢ÈÅÕi6ZÖgìwHXZy
h]~Z‡äŠ+ZsxÃZ+DSîZIf[DÆngZ{�]Zzg#b)331( zXŠ]Æîg67HX
·Z‡»Z|[Šú]Zsx·Z‡ä�dzÕyf[Ð%ú[zŠgñgzO›âVÔ�è<ØÃZq
�ÛΊ{zŠzgZi»ggCqìw™D�ÔZzgQZIf[Æ‚tZsxÅŠú]Ã7™Dƒñ�Z|[Z(gHìZkÆøfsU�g{múcV�:
ZrVäii0ÏÅyzúZzgízÑZzghz!ëÆ£gZ]Å”~Zã 1X=zûÅÃ@„zÚZzgZkÅŠgâ0Ïz¬b~ÃzZãzMDgZ™DƒñZyÅgzqãzZܹÔçÑCz(ÏZzgçÙi0ÏÅyzú~ZAòg”z@ZeÅZô`ÃzZãzZY¤HìX
ZrVäÂZFzöÆ‚BZK’kzV~Š+Zsx»·ŠezmÐZ 2X�Zsò�dzçÑ]»f!�dzçÑ]л.ÞzñZi:»§&»gZ(gHìX·ŠezmÆ�Zzx]6W~ó{eZàìXZqáZiyz™ÔçÑ{ƪx~Ô�Z�ÛZŠÅgzqãzZܹZzgâŠ~zKãZôY]ÅŠZzgZkÅf6z„~&6VÆ›zú~çzyƒÔZyÅ*»òÆZò[»Y{
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7™DƒñZk![~Š+ZsxŸ]z&¢ZzgZkÅ»%ZEVÃZY¤HìX'×h'MVZrVäè<ØÐf!Š*ÅŒz]zZ�ZsZzgZkgzlÆË~gzúƒäzZàn{»g-VÃÜZsÐÒyHìXf!�dzÕyZzgZkƧi§]Ætz@gqUƒVÃúcV™DƒñÔZk6Zsò�dzçÑ]Ťz'F~ÃU"HìXZsò�dzçÑ]ÆõÍzá÷
ÃZrVä.e�ÏzMWÁZ0Zi~ÒyHìX
Z‡ä¬ÝZãSîŠ*ñf[Êg7Í*VÍV)bŲ£43ðYG
GVÃ�ä~ 3Xf[Æ(ÏzçÙÂñVÅ*»òzŠgâ0ÏÅzŸsÆ‚B‚BZkÆ
(ÅZô`zZãÅìXZkŸ~ social contract nZq6ç@{/Zã)ZrVäZsxÃZq�Šwç@{/ZãZzggZ{�]zXŠ]Æîg67H
)431( ìX
ZyÅŠú]»ãŠ~z%œ~Ntì�ÓxZŠcyzèZ<Ø2Zã=zûÆFZæ{Ãt;ñ§]Æ£«~ÜsZzgÜsZsx„ZqZ(Š+ZzgÛ§]
ì�ZyÅgzqãzZܹ¢zgc]ÅŠ»‚ây�ÛZë™äÆ‚BçÑCz(ÏZzg�Ri0Ï»ZqYì6z¤Zx7™@ìX@gõZsxÆZ’ZðÇ)Çt~zÜÄgZ”{(~ZsòÛ§]Ãii0Ï~o™ä»ZqZ•ð»x[Š/ƒ[ìXZsxM`ÌZqi0{¸]ìM`ÌZ+Êg7gzqãzZܹZzg�Yz(Ï)bZzgZåVÃ�äÅ7g~7g~¸]z&¢g‚ìXM`Z+TŠgŠ+ZsxÅ
)531( Z`ì�áhZkЬL:¶X~ÌŠ+ZsxÃ]h The Road to Mecca ·Z‡äZKu¦^ïIGLJwZsx
Z+Æn�ggZ{�]zXŠ]Ô7™DƒñZ,„ìÑ]»ZÖgHìXZyÆìw~)]h»Zy�xZsx»ÔÇt~-ZvmzÅÆZâVÐÌ(|™Z`ìXM`»ZyZÐZŠ~îg6„7É]hçÑ{¨ù¦�]z#b»Z`ìXZ‡7g}¢Ðë�:
'the ideal placed before them by the Arabian Prophet thirteen
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centursies ago' I thought, that we latecomers needed that
message even more desperately than did the people of
Muhammad's time. 'The world in which I was living, the whole of
it, was wobbling because of the absence of any agreement as to
what is good and evil spiritually and, therefore, socially and
economically as well. I did not believe that individual man was in
need of "salvation": but I did believe that modern society was in
need of salvation. More than any previous time, I felt with
mounting certainty, this time of ours was in need of an ideological
basis for a new social contract: it needed a faith that would make
us understand the hollowness of material progress for the sake of
progress alone- and nevertheless would give the life of this world
its due; that would show us how to strike a balance between our
spiritual and physical requirements: and thus save us from the
disaster into which we were rushing headlong. )631(
šµ·Z‡äZsxÆ�Zzx]ZzgZ©xz)bŨz=ôZkîgÐÅì��]hZyÆn‡.ÞûƒX�–w¦Ñy0z~Zzg¦Z1ZÑdñŠzŠ~]hf—VÃZsxÆ›ëf‚d™ZnZzgŠ+zè<ØÆ!g}~ZyÆ
Šú]ZsxÆŸ~Z‡ÆZ|[z!-:÷EXEÆèÃg{á÷ )731( 2]»ZiZ!™nX
ZyÅ]’kzV~7g~§bлg�ÛâÃMD�XŠú]Zsx!ÖpŠvZsxŃz=ôÆK~ZyÆçÜ+~ЦZ1ZÑdñŠzŠ~Zzg¦ÚLÆZ|[
)831( ~̸g8ÃW@ìX
·Z‡Ådz„~ZzgŠúC»zØVÆZWZ]z}ò:Z¤pZ‡Å’kzVäp›âVƨ[zZf;yÃÌMWHì@ëZyÅ
ZyÅ£?f[ )931( dz„~ZzgŠúCu¤ñV»icŠ{ZWfçV6%AƒZìX
86
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~ZsxƸW¬gs»zaU"ƒð�ÔXÆ_·ÐpV|âVhÃgZ{@Ze‚ƒðìX¼Šâ›f!ŠZøzgzVäZ‡Åóg�á]Ð’q0™f[zæt~ZsxÅF)ãzz»ªÅgZ{Z(gÅìXZy~%*@)zÑŠ]:4391Y(Zzgczsð\g]»g%ZŠƒsâyÔðâ›ZzgŒÛMyˆÅði!y~
áWÃÒ¤*)zÑŠ]:4391Y&æs/Zsx0691Y(Zzg-ãzg;MsØk~ZsòÆgzbgzZV·Z‡�g{m Tucson zætz«Å@gõÆZ*ŠZzgZsîW
‡.Þf™�X%*@ZLZsxŧs¤V¤V−Mä~·Z‡Åu¦“JwIslam at the Å&òG|z’qÅ2s�ÂZyÅ The Road to Mecca Zsx
ÃZKf6z„~ú~ZqZë¬ï¤ŠZ„�Xñ߆Z‡Å¸yZ™ Crossroads
"6û{™Dƒñg¶§Zi�:"The importance of this book cannot be overstated - as The Road
to Mecca inspired her to embrace Islam, so Islam at the
Crossroads not only left a decisive impact on her thought but also
determined the direction of her entire literary career. Without this
book, non of the reviewer's own books could have been written. A
classic on the subject, It has exerted much influence on thinking
Muslims throughout the World. )041(
%ZŠƒsâyÌ%*@ŧb·Z‡Å£?ZzgZ°gzìÑ]Ð�}ðâ›ÃÒ¤*ÃZsxÆŠg6Ñä~¦ñŠzŠ~Æ )141( îgÐMWƒñ�X
Æ´z{·Z‡Å Towards Understanding Islam ÆZôm~FÀ …‰^Öä�mßn^lˆã)M7´(Åâ›H+†Zv )241( äêÁ™ŠZgZŠZHX The Road to Mecca
Ì·Z‡Å’kzV!<mZyÅu¦“JwZsxÆ_·Ð (Tazin Abdullah)
Michael ¼Z(„âZZ%Oâ›eZË·Z‡) )341( MWƒ™æs/ZsxƒNXÔ)-ZöZ}(ÆZqZë Tucson ÔzÑŠ]:5491Y(�Zkz‰ÜZsîç Berdine
f)ŠZgZzg-ãzg;MsØk~ZsòZzgætz«Å@gõÆZ*Š�ÔÆ‚B7)441( McX
96
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f! (contribution) f[~Šú]z¬gsZsxÆK~·Z‡ÆŠ+Z�ÛZŠÆ¨[zZf;y6ZWZ]Æ7Ã%ZŠƒsây»Itì:
We are close enough to the end of the 20th century to verify that
nobody during the last 100 years has surpassed the Austrian
Muhammad Asad (formerly Leopold Weiss of Jewish descent) in
his monumental contribution to the explanation and propagation of
Islam in the West. His impact is not only due to the respect paid to
his deep wisdom and learning; the moral qualifications of this
intrepid Muslim earned him equal recognition. )541(
·Z‡Ådz„~ZzgŠúC»zØVÅ)q¢~sezZÊe!,!tI"Y:ƒÇ�·Z‡äZsxZzgf[ÆâÎgZ‚Z2Zg™ä
ÔZyŠzâVÆâÎqbUÃ0UZzgZq§bÐ>Þ‚i~»»g*)Z�xŠcìX!ÖpŠvZIf[Æ‚tZsx»ÇzZ-¥c7™äÅZq¸WZzg»x[ÃÒ
)Z%M(ÆækŒñZ°°ÆZÖp~: ]Ά]ð �â„C )641( ÅìXMuhammad Asad stood alone among contemporary Muslims for
his extraordinary perception of, and contribution to Islam. With his
command of the English language, his knowledge of the Bible and
Biblical sources, as well as Jewish history and civilization, Asad
was more successful than most in communicating to Muslim and
non-Muslim readers the essence of Isalm in both its historical and
timeless context. As Islam enters the most critical phase of its
development in the West, Muhammad Asad's legacy assumes an
urgency no thinking Muslim can afford to ignore. )741(
11m1002YÃzq5kƒäzZázZu]ƈÐTîgÐf!SîZ%Oà:z!{3¨4è EE
GEZzgfgZùZšräZsxZzgZkÆcz»gzVÃ@s¯1ìZzg
07
Page 45
Zk )841( ŠzâVÅ�Z•ð*”{Zzg@gq¦kZIf[Æ‚t7ÅYg„ìÔÚø~·Z‡Åóg�á]ÅZÊe¬Æ£«~}icŠ{(|ˆìXf[~Šú]Zsx‰Zë»xЊpgpzZßVÃZ‡ÆZ|[ÐG(~gÉð�ÛZëƒ$ËìX
jZÙ·Z‡ÆZjZwzWUgÔdz„~»zØVZzg£?z@c]ƬgsÆa5±ƒ: )1(
Ismail Ibrahim Nawwab, "A Matter of Love: Muhammad Asad and Islam,"
Islamic Studies, 39:2 (2000), 155-232; Murad Hofmann, "Muhammad Asad:
Europ's Gift to Islam," Islamic Studies, op. cit.,pp.233-248.
ZsxZzgf[ÆâΓÆZò[Æ!g}~Z‡ÆìÑ]Æ!g}~5±ƒ: )1X[(
Islam at the Crossroads, Lahore: Sh. Muhammad Ashraf 6th edn, 1975
pp 62-82; Idem, The Road to Mecca, London: Max Reinhardt, 1954, pp. 3-7;
Idem, This Law of Ours, Gibraltar: Dar-al-Andalus,1987, pp. 119-128.
Zkñçq6Šv¼Š›z)›!{3¨4è EEGEäÌZÖgìwHìX5±ƒ:
Mahmoud M. Ayoub, "Roots of Christian-Muslim Conflict", The Muslim World ,
Lxxix:1 (1989): 25-45; Rollin Armour Sr, Islam, Christianity and the West: A
Troubled History, New York: Orbis Books, 2000.
2) Islam at the Crossroads, p. 63
°lVÆ!g}~-¥â]Æn5±ƒ: 3(
S. Runciman, A History of the Crusades, 3 Vols., Cambridge: Cambridge
University Press, 1951-54; Stanley Lane-poole, Saladin and the Fall of the
Kingdom of Jerusalem, Lahore: Sind Sagar Academy (n.d.).
4) Islam at the Crossroads, pp. 66-68; The Road to Mecca, pp. 6-7
5) The Road to Mecca, pp. 6-7
6) Islam at the Crossroads, pp. 67,70-71; See also: The Road to Mecca, pp. 6-7
7) Islam at the Crossroads, p. 79
8) Islam at the Crossroads, p. 71.
°lVÆZ0ÖÆ\úZx6ZWZ]2›âVÆÜsZyÅzX:»ggzZÇVÆ!g}
17
Page 46
~5±ƒ:T.B. Irving, Islam Resurgent: The Islamic World Today , Lahore: Suhail
Academy, 1983, pp. 1-10, especially Ch.I (Andalusia and the Crusades: the
European Face to Islam) pp. 11-23.
9) Islam at the Crossroads, p. 74
10) Islam at the Crossroads, p. 73
Ÿi�ÛZú…z'zZÉ42.ç HGJä4171Y~ÆÄZyÐ (Muhammad and Fanaticism) La Fanatisme Ou Mahomet Le Prophet
�ˆ~ZkäZKZqŠzu~ ZqegZ)–åT~|]·åÅ*‡.Þt¦k7ŶZqxæ'zxZyÅ Ã (~9Zsxå Essays on Morals)Essai sur Les moeurs ’k
ßg]~Ì7HX5±ƒ:eÚXâ.e~zZ^ÔLLà:»_Åœî0Zsxóó)áÀ:ÉZº(ÔÔ8:4)ZÆ'XŠc8991Y(Ôm33X'×h5±ƒ: Â^ÖÜ]‰¡Ý]æ…ÂnŠ^ñnk
Hichem Djait, Europe and Islam, Berkeley: University of California Press,
1985, pp. 21-23.
Norman Daniel, Islam, Europe and Empire, Edinburgh: Edinburgh University
Press, 1966, p. 25.
11) The Road to Mecca, p. 7
ZsxÆ!g}~f[ÆgzbÐ0Z‡äXìÑ]»ZÖgHìX½ãZ4»Z¬Š{Zq(ä̹ìX5±ƒ: Gai Eaton Šzu}â›ÃåzŠZøzgŒ†ZÔ)
Gai Eaton, Islam and the Destiny of Man, Lahore: Suhail Academy, 1997,
pp. 16-19
(¸„ª)›f!'ìTäŒÛzyz«ZzgÇ]h Norman Daniel *gðe"545ÿ GEGJ) 21(Æf!\z·Š~fYzZŠ!YŧsЊZ·îg6ZsxÅx]Ã*™äZzg9ZsxåÆ!g}~ß�VÃZ¸gäÅÃ@VÆÑbz$iû EÐY}Æ´z{Z]4lç
GIZt(Æ(ÏzZOŠ~ø»]!ÖpŠv›ZZxz˜´6„zºÅ¾nÐ Orientalism)
Z]4lçGIZtZzgf[ÅZEg~¤!VÆâÎS�hÃMDgZHìX5±ƒ:
Norman Dniel, Islam and the West: The Making of an Image, 1960, Oxford:
Oneworld, 1993, repr. 1997; Idem, Islam, Europe and Empire, op. cit.
â.e~zZ^äZk|»Z‹ZsZK¼Š’kzV~Hì5±ƒ:eÚXâ.e~zZ^Ô 31(LLà:»_·ZsxóóÔjZ!èÃg{Ô,]82D92X'×h5±ƒ:
27
Page 47
W. Montgomery Watt, The Majesty that was Islam, London: Sidgwick &
Jackson, 1974, pp. 247-248; Idem, Islam and Christiani ty Today: A
Contribution to Dialogue, London: Routledge & Kagen Paul, 1983, p.4.
14) The Road to Mecca, pp. 4-5
Z‡äZsxŧsÐf[ÃÑh;CpsZzgZ03VÐ0�ìwªCÙHìXZqŠzu}⛊ZøzgK!Zgz8)x:3002Y(äZk»Z¬Š{ZyZÖp~Hì:
"The [Western] world worries about Islam because it has a system of values
and these are dangerous if they are taken seriously since they act a basis for
conduct. It is a coherent civilization or culture", See: Thomas B. Irving, Islam
Resurgent: The Islamic World Today , op. cit., P.I
15) The Road to Mecca, p. 5
16) The Road to Mecca, p. 291
17) Arnold J. Toynbee, Civilization on Trial, London: Oxford University Press,
1949, pp. 21-22.
-Y{Æn5±ƒ: 81(
Jochen Hippler and Andrea Lueg, The Next Threat: Western Perceptions of
Is lam, London: Pluto Press, 1995; Robert Spencer, Islam Unveiled:
Disturbing Questions about the World's Fatest Growing Faith, San Francisco:
Encounter Books, 2002; H.T. Norris, Islam in Balkans: Religion and Society
between Europe and the Arab World, Columbia; University of South Carolina
Press, 1993,p. 258; John L. Esposito, The Islamic Threat: Myth or Reality,
New York: Oxford University Press, 1992, reper, 1999, pp. 212-289.
ZkŸ~Z%OŠZøzg§L4545»4èXEHEYHE�g{m‡.Þf™ìXñßsäLL�'VÆ£Šx» 91(
Ãt7™ÆZsxÃf!�dÆnZqLLç{óóÆîg67™Dƒñ¸]z¤‰ÜÆZEwÐZkÅØ0Åz»ªÅìX5±ƒ:
Samuel P. Huntington, Clash of Civilizations and the Remaking of World
Order, New York: Simon & Schuster, 1997.
èÃg{giðÄÆItÔiâ:"Zzg-g8ZŠ[6ZkÆZWZ]ÆY{Æa5±ƒ: 02(
Encyclopaedia Britannica, 1974, 2:740.
21) The Road to Mecca, p. 7.
37
Page 48
22) Muhammad Asad, This Law of Ours, p. 124; Islam at the Crossroads, p. 74
23) Islam at the Crossroads, pp. 62-64
à:ÅÀò;]ÆY{Æa5±ƒ:Hichem Djait, Europe and Islam, Ch.3 (European Scholarship and Islam), pp.
42-73
24) Islam at the Crossroads, p. 64
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25) The Road to Mecca, p. 75
26) The Road to Mecca, pp. 75,190
*gðe"545ÿ GEGJÆ!g}~5±ƒ:qí21XZ]4lçGIZt6ZizgeGÅWZ]Æn5±ƒ: 72(
47
Page 49
Edward W. Said, Orientalism, London: Routledge, 1978; Idem, Covering
Islam, New York: Pantheon Books, 1981; Idem, Reflection on Ex ile and
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72D[(ZÞ,œ~ÆÛMyЊ*ñZsx~¼ŠZ,ÖZzgŠZøzg©¬x6%ŠZgƒñ�MVäZsxZzgf!�dÆâÎËãŠ~ZzgÇz�CÙ~�ÛtzZ%sÐZïgHZzgf!�dzçÑCZŠZgÇ.ÞǤŠZ*XOçZrVä¬%îGZÜkÃÌZkÅÇzÕàÅ6izg@NzSÅXZkŸ~u¦Z£{y)7181D8981Y(ƈ�¢6ÆMYÍuZ©)5881D4291Y(»*x�g{m‡.Þf™ìX¸yZ™f!�dÆãŠ~Zßwz¦gZ]
�°ZixZzg¸è64)DZix(z){ÇZsxÆo°ìw7™D)u¦ÆìÑ]ÆÔ ÚŠ×ÜÚÛ^ÖÔÚn6]‰¡Únk]æ…ÚdženkÒoÒ�ÛÓ� !g}~5±ƒ:¦Z1ZdZ0z~Ô
jZ!èÃg{Ô,]59D501X¸yZ™ÆìÑ]zZ°gÆn5±ƒÔÂ[èÃg{Ô,]16D66X�0ÎyÆœg¾w6zmæsÔ�LLgz×ìwzZŠZwIZsxóóƦgÆbŠZgz6egu�ZzgZsxZzgf!�dÆâÎñZkzëM°eT�ÔÌZsxZzg�°Zix
ÆâÎÃð�ÛtzZ%sìw7™DÔ:„z{f!§ii0ÏÔ§i]kz§i1Šz!lÃZsxÅ�Rz�YŠgzVÆo°ìw™D�X'×h'MVÂx½Ã´îg6�°ãŠzV6‡ì™*eT�)FÅƽ¾wÔZkZyÆgŸ�á{z·gŸ�á{U~ZzgZjjyÆZ÷ZâyZv{yŧb(X¾w6zmæsƧi„zìÑ]ZzgZyÆW~Y{Æn5±ƒ:6zWpgæZ£ÔLLÃZsx?(Zzgæs»Ôc·²!å»?óóÔF)yZÅMyÔ231:3)âga5002Y(Ô,]3D82X
28) Islam at the Crossroads, pp. 36-37, 41-42, 44-45; Muhammad Asad, "The
Causes of Our Stagnation", Arafat, 1:4 (Dec. 1946), pp. 99-100
Z‡äf!�dzÕyÆX7ÁÜZzgZkÆãŠ~á÷»f™HìZyüŠŠzu}ZIDäÌÜZsÐZY¤HìX5±ƒ:¦@¾ÔLLf!pÄÅa,óó
Ô8:1)†g~Dâga8991Y(Ô,]41D82Ô'×h Â^ÖÜ]‰¡Ý]æ…ÂnŠ^ñnk )áÀ:2kZ−+fð(Ô5±ƒ:
Syed Muhammad Naquib Al-Attas, Islam and Secularism, Lahore: Suhail
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29) Islam at the Crossroads, p. 43
30) Muhammad Asad, "Is Religion a Thing of the Past?", Arafat, 1:2 (Oct. 1946):
57
Page 50
38-40; Islam at the Crossroads, pp. 36-37
31) Is Religion a Thing of the Past?, op. cit., pp. 41-42, 46.
¸x64ÆX¢‡ÅZ‡ä¶yŠ„ÅìÔMg&Óå EHZNí!äÌZk|ÃtHìXZkÅgZñ~¸x64»¦gZq$~ZzgCR¸]U"ƒZìX5±ƒ:
Arnold J. Toynbee, Christianity Among the Religions of the World, New York:
Charles Scriber's Sons, 1957, pp. 79-81.
32) Is Religion a Thing of the Past? op. cit, pp. 40-42, 46
33) Islam at the Crossroads, p. 34.
34) Islam at the Crossroads, pp. 32-33, 36-55-56; The Road to Mecca, pp. 70-71
35) Islam at the Crossroads, pp. 57-58; The Road to Mecca, pp. 55-59,70-71.
Z‡äf!�dÆX@gqUƒVÃZY¤HìXZ4Z]~®â´0ÑZzg1ûÆ‚.œg¬àY{³]·za)5291D3002Y(äÌZkÃp[ZY¤HìX5±ƒ:
Alija Ali Izetbegovic, Islam between East and West, Indianpolis: American
Trust Publications, 2nd rev. edn. 1989; Malek Bennabi, Islam in History and
Society (Trans. Asma Rashid), Islamabad: Islamic Research Institute, 1988,
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ŠYwƪ#ÖÐI¼gZzgZkÆZz™s»E™{,ÐZqŠgzgzZc]~zZgŠƒZìX 63(ÃZqŠg~Zk»!kxE™{Â[ZŨ4è
EGEzZŸ3Æfs~ƒZìÔ5±ƒ:9›ÔÂ[ZŨ4èEGEÔ![f™Z−YwÔug1637D2837zòZ!ŠZƒŠÔ![yz`Z−YwÔug5134D4234
37) The Road to Mecca, pp. 292-295; see also: Muhammad Asad, "And Why
Not Western Civilization," Arafat, 1:6 (Feb. 1947), pp.187-190.
Z‡Æ´z{‰Šzu}›ŠZøzgzVÔøwñÑ*†ZÓ]ŠgcM!Š~ÔäÌf!�dzÕy]‰¡ÝIÚŠ×Û^á]æ…i`„mgq‚m‚ ÊYwШHìX5±ƒ:ñÑ*†ZÓ]ŠgcM!Š~Ô
)%û:·ñ.y(Ô©gM!Š:�|DZOòR†Ô4002YÔ®Zµ°h{X¸gC›ŠZøzgZuZgÆÄZyЊz¢zV~Â["ÅìT~]hf!¤!VZzgZyÅ �q^Ù ¬ÝäÂ
M!»gZZx�{ÅsäñÊYwƼgÅ«!Ÿ‚^ŒÛZgŠcŠìXZyÅgZñ~ZZx�{»egRÔ[ŠYw»egRìX¬ÝZsx6¬Ýmz·Še»„ZzgZZx�{»ªx
Ôуg:ZŠZg{&]Ô4002YÔSî`1Ô �q^Ù ¼gŠYw„ÅZßg'�X5±ƒ:ZuZg¬ÝÔ![1)¢zg]Ú!(,]11D48X‡ŠcEVÅуg~�ácÆZ÷ñÑ*·Zуg~äÌf[
Å\ZZxZzgZyÅ�dzÕy!<m‚bZzg(ßY~ZkŪ]Z0F¶VZzgÔуg:Z£tZ³ en^á]Öφ�á ZÁÃ]zZXŠZ]ÊYwШHìX5±ƒ:ñÑ*·Zуg~Ô
67
Page 51
Z�á®ZsxÔ8831YÔ2:118D518XŠYwÅ|ZzgZkƼgÆ!g}~›âVÆZ¯ò)´Æ¦gZ]ZzgŠzg]hƉÖZzgŠZøzgzV)øw·Z‡(Æ$©�î EG0ÃÆn5±ƒ:
Zeki Saritopark, "The Legend of al-Dajjal (Anti-Christ): The Personification of
Evil in the Islamic Tradition", The Muslim Wrold , 93:2 (2003): 291-308.
38) The Road to Mecca, pp. 292-293.
39) The Road to Mecca, pp. 294, 308-310
Å‚~(}�Z0Zi~]hŠzgÅâŠe64ZzgZkÆ ]ÖjÓ^$† Z‡äŒÛMyœÅÎg]ƒÜu}ò»f™HìX·Z‡ÃZkÎg]~]hf[ÅǦkÃMCìX5±ƒ:
Muhammad Asad, The Message of the Qur'an, Gibraltar: Daral-Andelus,
p. 973,fn. 1,3
40) The Road to Mecca, pp. 294-295. See also. Muhammad Asad, "Construction
or Destruction?, "Arafat, 1:6 (Feb. 1947): 187-188, 191-192.
41) Muhammad Asad, "That Business of Imitation", Arafat, 1:7 (April 1947)
p. 203.
42) That Business of Imitation, op, cit., pp. 215; See: also, Construction or
Destruction? op. cit., pp. 190-191; The Road to Mecca, p. 305
42-b) Construction or Deconstruction?, op. cit., pp.190-191.
43) The Road to Mecca, p. 295; See also: Construction or Destruction? op. cit,
p. 191
ZÂ{2:71D81 44(
Ô™Zc:>íc]ZsxÔ9591YÔ`1Ôm:07D17 iËŠn†Ú^q‚p ñÑ*†ZÓ]ŠgcM!Š~Ô 54(
ìÑ]ÆY{Æn5±ƒ:цZÔÔ z f!�dÆ!g}~eZË·ZDwÆZ°g 64(„ZDwÔуg:)xZDw8891Y)‚ÂZV![:f!�dzÕy6´)ZDwÅW(Ô
)уg(94:1Ô2 ]Îf^Ù ,]391D932X†ZhÔþLL�'V»»©_·:„ZDwÅgzÝ~óóÔ�â„)†g~DZ6s2002Y(Ô,]31D04;{−E~ÔZDwZzg›•ÔZsxM!Š:Šú>ZOòÔ2002YXâ´0ÑÅW�df[Æ!g}~5±ƒ:
Malek Bennabi, Islam in History and Society, pp. 33, 62-72.
46[) Is Religion a thing of the Past?, Arafat, 1:2 Oct. 1946), p. 49; The Road to
Mecca, pp.2-3, 295.
77
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Zyf!ŠZøzgzV~Mg&Óå EHDZNí!Ðᙧb4545»4èXEHEYHEZzg�ÛZ1¯ÃcâJZq¤z{M 74(
�áïìXMg&Óå EHDZNí!�Ôf!�dzÕyÔ§i§]ZzgZkÆÂx(„zÓ#Ö2ZkÆŠ~Š*~u®ÐÓf6*iZVìXf[Æ(ÏŠ!]ZzgZkÆ/g~z(ÏZŠZgzVÃZã„zûZzgZ¿ŠZ]zZºZ¬]ÅcZ`ìw™@ìX5±ƒ:
Arnold J. Toynbee, The Present Day Experiment in Western Civilization,
London: Oxford University Press,1962, pp. 24-50; Idem The World and the
West, London: Oxford University Press, 1954, pp. 1-84.
�ÛZ1¯Ãcâ]hf[!<mZ%MÆ(ÏzçÙÂxZzgZkÅ�Rz�YZŠZgÃ=ZãÅMy~Zzg¬zîŠgcÄìw™@ìX5±ƒ:
Francis Fukuyama, "History and September 11", Kenbooth and Tim Dunne
(eds), Worlds in Collision: Terror and the Future of Global Order , New York:
Palgrave Macmillan, 2002, pp. 28-29
¯Ãcâ»Iì�Zã@gõZLZg»YÆ‚g}%Zið™_ìZzgZk»My~x{f[»�°/g~ÂxZzgMiZŠr~ÅuìXZ[Ãð2wu™äÆn7`ÔZ[Ãð*Âx7MñÇXZ�4545»4è
XEHEYHE»Iì�f!�d�Zkz‰Ü¬@�dìZzg�‚g~Š*ÃZK�~á™ZÐqg8¯äÆ6~ìÔZk»Šzu~�'V!<mZsò�dУŠx*¦kìX¯»câÆìÑ]Æ-_·ÆaŠ&ÀŸ/õ GG:
Francis Fukuyama, The End of History and the Last Man, London: Penguine,
1993.
§L4545»4èXEHEYHEZzg�ÛZ1¯ÃcâÆìÑ]ÆW~Y{ÆaŠ&ÀŸ/õ GG:†Z;kÐÔLLf[Zzg
Ô821:5)#1002Y(Ô,]74D35;z„'ÔLLF¹Zzg i†qÛ^á]Öφ�á ZsxD�'V»£ŠxóóÔÔ721:3)âga0002Y(,]34D65X i†qÛ^á]Öφ�á Z_gxóó
Z%OœgYg`(ZzgŠvÇhZgZy±ÂZk»ZÖgFF!g™`�XZ¤ß~zikZW|-' 84((äÌtŠ“ðW~™*¢zg~ìwH�f!�dÃZsò�d6 Silvio Berlusconi Åh½ðã)
š—zFŠŠºtz¤qÝìñßsÆZÖp~:"We should be conscious of the superiority of our civilization which consists
of a value system that has given people widespread prosperity in those
countries that embrace it, and gurantees respect for human rights and
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Zg�áŠZ£›ãÔLLf!Zzg)f! œg(ZzgZOÆzikZWÆìÑ]Æ!g}~5±ƒ:Ô3&ZÆ'1002YÔm01X qß- Š*Å>ÏDœg(»Ò‹tóóÔgzi*)
48[) The Road to Mecca, pp. 295-296
LLYèf!�dZyÅZ½¦zZÐZŠ~¢zgc]ÔZkÆKãzâŠ~_]]ZzgZkÅgzqãZjVÆŠgxyÃðÂZiyaZ7™mìXZkäZLŠ*Š´zgzqãuâtZzgÂÄZܪ]
ÃÂí!ŠÈŠcìpZkÅ(6ËŠzu}ZܹÂx»ZOx7™m'f!ZZx"C{dz‚³F¶VÆ!z�ŠZKÈzZÉ:pZ÷]6‡10ä~*»xg„�Xf!ZZxÅÑözŠz"Îxdz‚³FªVÔZL�~kz]wÔ¬K$Z*ÔZ_gzZ*gÅZzgZ�ÛZ~z"ìÃaƒñ�'ZqFè<ØÅx]Ðøzxf!ZyZKdz‚³F¶V
ÅgzÝÐÇÃZ{ZVäЇÜz¬bìX£xÀì�ZkƒÆ!z�Š[¾zgZzg�RZ*+~2f[ÆßvZkiø~2��Z4Å�dŠ*ÃgzÝZzgä]zXŠ]«™nÏXOçZ¤ZVgƒ,ZzgZÞ,œ~~ZrVämÅŠ*½~Z�á®ZzgjÆ0ÎeåÂW`z{mÅOñf!�dZzg§i§]Ê*6™™äZzgZko{ÅZ�á®ÆaÃ�áV��ÓxFZã)b»g{âVÔŠ/ǃVZzgZ°ZŠzÑgÆ
~iKYM�óó (Desks of Statistics) %Zœ49) Is Religion a thing of the Past?, Arafat, 1:2 (Oct. 1946): 49.
50) Muhammad Asad, "Construction or Destruction?" Arafat 1:6 (Feb. 1947):
187-188; See also: The Road to Mecca,pp. 294-295.
51) Islam at the Crossroads, p. 99.
52) Islam at the Crossroads, pp. 98-99
53) Islam at the Crossroads, pp. 2-3, 40-41
54) Islam at the Crossroads, pp. 32-33; Muhammad Asad, "This Law of Ours",
Arafat, 1:4 (Dec. 1946), pp. 101-103
55) Muhammad Asad, "Construction or Destruction", pp. 170-174.
56) Muhammad Asad, "The Outline of a Problem", Arafat, 1:1 (Sep. 1946),
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57) Islam at the Crossroads, p. 54.
97
Page 54
Æ´z{ Islam at the Crossroads Zzg The Road to Mecca Z‡äZK£?~Ð 85(C²Ã]~,·ZL£Ñ]~øŠzâV�'VÅgzbÔZyÆo,Zzg{gYbCÙ»»©Y{7HìZzgZyÆâÎñ�Š�CÙ~�ÛtzZ%sÃzZãHìX
59) Is Religion a Thing of the Past?, op. cit.,pp. 41, 59
60) The Outline of a Problem, op. cit,. pp. 14-15; Islam at the Crossroads,
pp.109-110
61) Islam at the Crossroads, p. 61
62) Islam at the Crossroads, pp. 103, 106-107; Construction or Deconstruction?
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63) Islam at the Crossroads, pp. 101, 109-110, 150
64) Islam at the Crossroads, pp. 108-109, 184
65) Islam at the Crossroads, pp. 100, 104-105; That Business of Imitation, op.
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]hZkZy~fš)¾[iŠÏ(ÆÜsizgŠZgWzZiz;VÆ�gZY:ógz*zwâö°wWwZ£)3291D9691Y(ä—ÅXZkä·gŸ�á{)1491D8791Y(ŧsÐo~f!�RzçÑCZŠZgÅFzóÃZkZã¸xÅ�Rz�Y•zpŠZgZŠeÃPó™äÆáZŠs
(ªozçÑ{Ãf!g8~g8Š¶Å Westernization ŒÛZgŠcåXZkäfš) 0ŒÃLL¾[iŠÏóó»*xŠcX°wWwZ£ÆˆtZ˜b!<m‰ŠzfšÆ*Š+
z#5Å’kzV~Ò]ÐZEwƒCg„X°wWwZ£ÅWf[Æ!g}~5±ƒ:
Jalal Al-i-Ahmad, Occidentosis: A Plague From the West (Trans. R.
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"The Evil of Westernization - A Review Article", Al-Tawhid, IV:1 (Sep. - Nov.
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67) "Is Religion a Thing of the Past?", op. cit., pp. 53-54, 59; Islam at the
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68) Islam at the Crossroads, p.103; That business of Imitation", op. cit., p.200.
69) That Business of Imitation, op. cit., p.205
70) Islam at the Crossroads, p. 103
08
Page 55
71-A) That Business of Imitation", op. cit., pp. 205-206
71-B) Islam at the Crossroads, pp. 103-107.
72) Islam at the Crossroads, pp. 99-100
73) Islam at the Crossroads, p. 91
74) Islam at the Crossroads, pp. 83-84
75) Islam at the Crossroads, pp. 85-86
76) That Business of Imitation, op. cit., pp. 193-194, 199, 204.
77) Islam at the Crossroads, pp. 94-95
f!ZŠ[ÆXá÷ZzgZyÆZWZ]z}ò»E™{·Z‡äHìZkÆo]ÆnEah}ŠÑbZzgØZ@Å¢zg]7X-g\ÆÁz�ÓxZŠ!˜0g}èIg8~gfƒñ�ZzgZsxZzg›âVÆ!g}~ƒzßÃ~Т�)5±ƒ:ÔZ/
)™Zc(Ô°Š42)4002Y(Ô,] q†m‚å 0z~ÔLLf[Ƭ@ZŠ!˜0g}èI˜0g}�óóÔÃZkK~ZqZd The Divine Comedy (ÆZŠ!˜0g} Dante 991D212(XŠZ…)
VwÆîg67HYYìXZk~9åZzgM\ÆczƒVÅuŠgz#ňìXZôm~~ZLèI�ZZzgz‰Ü (äÌZKóg�á] Chaucer i!yÆ�g�á²ZzgZY:ógeƒu)
ƬxŠ´gD*]ÃÈäÅÃÒÅì²ZsxÊzZ¬ZY»¶:¯cìX¾nŠZ…ZzgeƒuÆZŠ!˜0gzV~ZsxZzg›âVÆ!g}~Š*t]Zzgß�V»p[ZÖgƒZ
ìXŠZ…ÅZŠ!&]ÆW~Y{Æ!g}~5±ƒ:ÔZ/0z~ÔLLf[Ƭ@ZŠ!˜0g}èI˜0g}�óóÔjZ!èÃg{Ô,]902D212X'×h5±ƒ:
Shawkat Toorawa, "Muhammad, Muslims and Islamophobia in Dante's
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ÆW~Y{Æn5±ƒ: Canterbury Tales eƒuÆZŠ!˜0g}
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f!ZŠ[~ZsxZzg›âVÆ!g}~ñ�Št]ÆÀòY}Æn5±ƒ:Norman Daniel, Islam, Europe and Empire, op, citX, pp. 20-35; Reid Barbour,
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78-B) Muhammad Asad, The Principles of State and Government in Islam,
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·Z‡ä-g8@gõÐ0T|Ŷ0„ÅìXZkK~-g8¸gð~ÐZzgZizgeµ4è
YEEÅ A Study of History ÔNí!Å The Decline of the West Z]41ºÎæIFEÅ
Ã@gõÅ=ôzÆZkZ|[ÆZd%ä The Rise and Fall of Roman Empire
Æ�g7HYYìXf!¸gðÅÃ)-g8zZ%O@gõ6(ÆZ0gZsxZzg›Z�ÛZŠÐƒzÁŠÃ^Ã^™½ZƒZìXZ0ÖZzgæ¹-g\)�˜Vœ-VJ›D\£Šxz“'0g„(ÂZq§sÑHZ%MÆ@g]â~~ÌtK/Óxz¾wñ�ŠìX5±ƒ:
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èÃg{›˜´~‰ŠzfšSî]hf!½ÆZWZ]ÆY{Æn5±ƒ: 28(
Hamilton A.R. Gibb, Modern Trends in Islam, Chicago: University of Chicago
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]hf!½6´)·ZDwÆW~Z°gzìÑ]Æ!g}~5±ƒ:¦Z1ZdZ0z~Ô 38(Ô™Zc:>íc]ZsxÔ3891YÔ,]58D69X ÞÏç�]Îf^Ù
Z¥|›-ãzg;ÅZOðäZ&b»[ZzgZk~Š«]ÆKÆZŸ†ÆnZq 48(>)>Z&b»[zŠ«](úŠ~¶ÔTäZkŸ~ŸiZIDÔX~¦
Z1ZÑdñŠzŠ~Ì�áïÔЈzmÔXX¦Z1ZÑdñŠzŠ~äZ&bZjZwžnÐZ¥|~gZòÂx½~ñ�ŠãŠ~zZ-ÚŶyŠ„ÅZzg›âVÆa]h(0Œ
¦Z1ZÑd Å,ÐzŸsÅX¦ñŠzŠ~ÅZyˆzmZzg(ZYÆ!g}~5±ƒ:Ôуg:ZsîXÅÔ2891YÔ,]7D05X iÃ×nÛ^l ñŠzŠ~Ô
Ô ]ÞŠ^Þo�Þn^µ†ÚŠ×Û^Þç7Ò1†ætæ‡æ]ÙÒ^]$† ¦Z1ZdZ0z~ÆìÑ]Æn5±ƒ: 58(
28
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i^…mî ™Zc:>íc]Zsx)kDy(ÔSîl)ÔjZ!èÃg{Ô,]41D62;z„'ÔÔ™Zc:>íc]ZsxÔ2891Y`1Ôl)Ô¦ÚÆìÑ]Æ!g}~ �ÂçlæˆmÛk
)áÀ:eZË�]Zvœj(Ôуg:ZsîX ]‰¡ÝÚn6‚Ù]qjÛ^Âo 5±ƒ:¦ÚÔÅÔ6991YÔ,]255D865X
ÔjZ!èÃg{Ô,]11D21X ÚŠ×ÜÚÛ^ÖÔÚn6]‰¡Únk]æ…ÚdženkÒoÒ�ÛÓ� 68(
)áÀ:¦¬$@(ÔŠ‹:„Ye i†ÒoÚn6Ú�†ÑæÚdžhÒoÒ�ÛÓ� {−{ZŠd{ßÔ 78(ÚŠ×ÜÚÛ^ÖÔÚn6]‰¡Únk]æ…ÚdženkÒoÒ�ÛÓ�( ¯ZsðÔ5391Y;¦Z1ZdZ0z~Ô
®Zµ°h{XZkŸ~6÷GJ0�á)5681D1291Y(Zzg´)·ZDwÆZ�ñ¤Zò‡.Þf™�XGJ 88(
)áÀ:ñÑ*¦ ì‚]Òoe^��^ak 0�áÆZ°gzìÑ]Æ!g}~5±ƒ:GJ0�áÔ;×�ÛhW!Š~(Ôуg:Ší‹Šú]zVZsxÔ7291YÔ'×h5±ƒ:·gcnÔLLZDwZzgGJ
Ô21:2)�Ñð1791Y(Ô,]84D26X ]Îf^Ù…mçmç 0�áóóÔñÑ*Z1qgiZ@Z°Z”~ÔLL¬ÝZsxZzgf[:áZiygzbÅ¢zg]óóÔâx)ZÕ$œî GG)ÍZâZ!(Ô61:3 98()âga5002Y(Ôm2
ñÑ*Z1qgiZ@Z°Z”~ÔLL¬ÝZsxZzgf[:áZiygzbÅ¢zg]óóÔm2X 09(
Ô�Ûzg~6991YÔ i†qÛ^á]Öφ�á eZË·�]ZvœjÔLL’qZsòDM`ÆP¨gÔ)bóóÔ 19(m45D65Ô95
92) Islam at the Crossroads, pp. 89-90,100
93) Islam at the Crossroads, p. 92-93
94) Islam at the Crossroads, p. 100
95) Islam at the Crossroads p. 93.
96) Islam at the Crossroads p. 93.
ExÅZsòúƦgÆY{Æn5±ƒ: 79(
Taha J. al-Alwani, "The Islamization of Knowledge: Yesterday and Today",
American Journal of Islamic Social Sciencs , 12:1 (1995): 81-101; A.K. Brohi,
A Faith to Live by, Islamabad: National Hijra Council, 1984, Ch.II
(Islamization of Knowledge), pp.215-226.
Z‡ÆçÜ+~ЦZ1ZÑdñŠzŠ~ä]h�Yz‚³ExÃZÒŠzÑŠ–Ð0uZzg 89(Z7ZsòÃt§]Æ@,™äÅ¢zg]ÃicŠ{zŸsÐÒyHXZkK~ZyÆZ°gzìÑ]ÆY{Æn5±ƒ:
38
Page 58
Abdul Rashid Moten, "Islamization of Knowledge in Theory and Practice: The
Contribution of Sayyid Abul Ala Mawdudi", Islamic Studies, 43:2 (2004):
247-272
¦¸œ~ÅMy~ŠzŠ;ÇV~]h�Yz8ExÅZsòú»ñçq›yZIDÅßg]Š¶~X›ŠZøzgzVäZ뙊ZgZŠZHZy~ SàÂz»�IZXZk¦gÃi
Z�³gZYÃgz¹L)x:6891Y(�g{m‡.Þf™�XZrVä{mZkÑÐZ%M~(Æ*xЇìHX International Institute of Islamic Thought ZqZŠZg{¬@ZŠZg{„Zsò)
]hExÅZsòúÆ!g}~Z�³gZYZÖgz¹ÆìÑ]2Zk![~ZyÅi)¦ƒ: Æ!g}~5±
Ataullah Siddiqui, "Ismail Raji al-Faruqi: From Urubah to Ummatic
Concerns", American Journal of Islamic Social Sciences , 16:3 (1999): 1-25;
Ismail R. Al-Faruqi, "Islamization of Knowledge" Knowledge for What?:
Proceedings and Papers of the Seminar on Islamization of Knowledge,
Islamabad: National Hijra Council, 1986, pp. 1-50.
921:4)Z6s2002Y(Ôm3D7 i†qÛ^á]Öφ�á 6zWpgæZ£ÔLL�d»wZzgZsxóóÔ 99(
NíD!ÆZÖp~: 001(Possibly experience has already shown that this attempt to pick and
choose (aimed at receiving from the West the maximum amount of
Western technology while taking the minimum amount of the rest of our
civilization) may not be practicable in the long run. If you once commit
yourself to taking one element from some alien civilization you may find
yourself led on, in unexpected ways, into being constrained also to
receive other elements which, at first sight, might seem to have no
connection with the element that you have originally taken intentionally
and deliberately. In the long run, it may not be possible to take a part
and leave the rest; what that is 'all the non-western civilization have
been trying to do during the last two hundred years. They have been
trying to take as much possible of our technology and as little as
possible of the rest of our civilization."
Arnold J. Toynbee, Christianity Among the Religions of the World, New York:
Charles Scribner's Sons, 1957, p. 51
48
Page 59
Mg&Óå EHDZNí!äZK‰Šzu~£?~ÌZÏ$©�î EG0ûZÖgHìX5±ƒ:Arnold Toynbee, The World and the West , Oxford: Oxford University Press,
1954, pp 66-84. pp 99-100; Idem, Civilization On Trial, London and N. York:
Oxford University Press, 1949, pp. 184-212.
I±ï YEÆZÖp~: 101X
A wave of antipathy, if not contempt, for every thing to do with western
civilization has of late become manifest in the Arab World'. The plain
truth of the matter is that "modernization" means "westernization". But
on the other hand, it would be impossible for the Arabs [Muslims] to
follow the path taken by the Turkish Rupublic without losing their identity
completely. This, then, is the question:how in a world in which
technology is making progress at a ever vaster scale, can the social
values and cultural ideals of Islam be reaffirmed in such a way as to
rebuild a stable society endowed with a vigorous and homogeneous
social order capable of playing an active and constructive role.
Hamilton A.R. Gibb, Studies on the Civilization of Islam, (1962), reper
Lahore: Islamic Book Service, 1987, p. 331.
I±ï YEÅgZñ~]hŠ*ñZsxÊg7)b»zZuiÜsZzgÜs¾[iŠÏ
(„~©VìX!ÖpŠvZ¤]hŠ*ñZsxfšÅgzlZ(g™á Westernization)ZkÊg7ñ�ŠdZyÐÖgZïYìX5±ƒ:
Hamilton Gibb, Modern Trends in Islam, Chicago: University of Chicago
Press, 1945, reper 1972.
102) Islam at the Crossroads, p. 99-100.
Daniel (Ôe"545ÿ GEGJ0&4øJF) Bernard Lewis ‰f!SîZ%OŠZøzgX~'*geCõ) 301(
(uz„�ÔZsxZzgf[)Š*ñZsxZzg Samuel Huntington (Zzg§L4545»4èXEHEYHE) Pipes
Š*ñf[(ÆâΣŠxÃ*¦k¤ŠZ…�ZzgZk'×ú)£Šx~U»f)ŠZgÌZsxÆczîVäŠZ…�XOçz{ZyÆÜs¸]z¤‰Üƽ7gZEw»�Zi�ÛZë™D�XèÃg{Z%OŠZøzgzVÆìÑ]Æ!g}~5±ƒ:pgæZ£ÔLL�'V»£ŠxD|0c!óóÔâx)F)yZÅWy)уg(Ô331:5)#6002Y(Ôm3D41X'×hŠ&ÀŸ/õ GG:
Bernard Lewis, "The Roots of Muslim Rage", Atlantic Monthly, 266:3 (Sep.
1990): 47-60; Daniel Pipes, Militant Islam Reaches America", New York: W.
58
Page 60
Norton & Company, 2002, especially Part-1, Ch-1 (Islam a threat?)and Ch.2
(The Imaginary Green Peril) pp. 3-37; Samuel Huntington, Clash of
Civilization and the Remaking of the World, N. York: Simon & Schuster,
1997; Idem, "The Age of Muslim Wars," The Newsweek, Dec. 2001, pp.
6-13.
'*geCõZzg§L4545»4èXEHEYHEÆìÑ]ÆW~Y{Æa5±ƒ:
John L. Esponsito, The Islamic Threat: Myth or Reality, New York: Oxford
University Press, pp. 219-221, 226-232; Edward W. Said, Reflections on
Exile and other Literary and Cultural Essays, London: Granta Books, 2001,
pp.198-215, 569-592; Idem, "Orientalism Revisited", Daily Dawn (Lahore),
August, 12, 2003; Mohammed M. Karabal, "Clash of Civilizations or Clash of
Religions", American Journal of Islamic Social Sciences , 11:1 (1994):
132-135.
èÃg{à:ÆZyìÑ]Æ�Z]SîŠ*ñZsxÅZsò’rVÆ!g}~Z%O
0Œ6ZyÆZWZ]ÆY{ÆnŠ¶:Graham E. Fuller, The Future of Political Islam, New York: Palgrave, 2003,
Ch.8 (Islamism and the West: Huntingtion and the Clash of Civilizations):
145-165.
104) "There can be no doubt that a better understanding between the two cultural
entities is endeed most desirable in the interests of the whole world and the
world's future".
Muhammad Asad, "The Encounter of Islam and the West", This Law of
Ours, op cit., pp. 121-122.
105) Ibid..
Z‡ÆP™{!ÑìÑ]zMgZY~Z%OœgYg`eÚ(ÆZkZ§gD�Zkä11m 601(1002YÃ7MäzZáqŠU]ÆŠkgziˆZ%O»ôkÐæ[ÆŠzgZyªZãzu¤ŠZãÆ
)›yZ%MÐÐ]YV™D�?( Why Muslims hate America? ¬Ý~HåD�»�Z[Ìñ�ŠìXœg(äZipŠZkÆZò[zø»]»‹tÌ7HåÔT~Zk
äŠ*ñZsxÆ!g}~Z%MÆZyZEg~NzVZzgîg§hVÔ�‚—âM!ŠcC¤!V»§{ZqÐiÔÐ0ˆI¬gÃ:»ZÖgHåXZkäZ%O{gz0ÎV~Ë{òZzgÚÃt™äÆOñ#5ÃuZueZ{Zzgß»gIZcXœg(ÆèÃg{æ[ÆZë
ï]ZzgZkÆW~Y{Æa5±ƒ:Zg�áŠZ£›ãÔLLf!Zzg)f!Š*Å>ÏDœg
68
Page 61
Ô3&ZÆ'Ô1002YÔm01X qß- (»‹tóóÔgzi*)Ÿi›ŠZøzgúŠ½Z-[)x:3002Y(Åó{~ÌZsxZzgf[ÆâÎk?z¢È 701(ÅgZ{~(~g»z›Df[»ZEg~zâM!ŠcC™ŠZgÔŠ*ñZsx~f[Å\&4n.ç GEIG~
(�XOçZJZyÐVZñgz)bÆ!g}~ Orientalism u¤xVZzgZ]4lç GIZt)f[Ƨi„z¿~Ãðp~7gzúƒCŠ*ñZsxÆ‚BZkÆ©]~¢ÈZzg4~gzú7ƒ$ËX5±ƒ:
Alwi Shihab, "Christian- Muslim Relations in the Twenty-first Century", in
Islam and Christian-Muslim Relations, 15:1 (2004): 67-68.
108) The Encounter of Islam and the West, p.123.
109) The Encounter of Islam and the West, pp. 126-127.
110) The Encounter of Islam and the West, p. 126.
111) See Arnold J. Toynbee, Christianity Among the Religions of the World, New
York: Charles Scribner's Sons, 1957, pp. 85-93.
112) See: W. Montgomery Watt, Islam and Christianity Today: A Contribution to
Dialogue, London: Routledge, 1983, pp. 4-5, 144-146.
(‚.MgauDN'~äY!œî0ZÑiO)ZØCÙ{(~ZÆ' George Carey eZËYg`P~) 311(5991Y~ZL[~Ì›\¢Èzk?ÆaŠzâVèZ<ØÆâΉœuZŠZgÃ㊯ä»E™{HìX5±ƒ:
George Carey,"The Challenges Facing Christian- Muslim Dialogue", Islam
and Christian- Muslim Relations, 7:1 (1996): 95-101.
ÌZsxZzgf[ÆâÎk?z¢ÈÆŸ~è<Ø Hans Kung czs\¬Ý6zWzZÜt„Ã㊯äÆh~�X5±ƒ:
Hans Kung, "Christianity and World Religions: The Dialogue with Islam as
One Model", The Muslim World , LXXVII:2 (1987): 80-95.
(ÌŠ*ñZsxZzgZ%MÆâΩ]~ Graham E. Fuller Z%OŠZøzg¤ZëDZ~Dƒ) 411((fƒðÒz#.ÃÁ™äÆnŠzâVÆâÎk?z¢Èâzg~ìw™@ìÔ@ëz{ZqŠzu}§jÐZkÑÃqÝ™*eLìXz{ZsxÆ�Zzx]ZzgZkÆŠ*
~Zq(~g»z^¤ŠZ}ìX² gzZî�Rz�YeJ‘ÛâVÅf[ТÈÅgZ{Z%OŠð÷ÔŠJ0àZzgF(zF9Æfg)›˜´ÆÂx½~�O~p~Æ´z{Šv
�YZ&q]âzg~ìw™@ìX5±ƒ:Graham E. Fuller, The Future of Political Islam, New York: Palgrave, 2003,
78
Page 62
pp. 159-165.
f[!<mZ%MÔ�èã�zVÆZ‚ä6¬ÝZsxУŠxÅgZ{6^7ZìZzg� 511("C{ZOŠ~zm¸]ƹ~$^!Z~xzƒÅË!]Ã{§~7Ñg;XO益ZøzgzVÆ4Šqf[Ðk?ÆZk*]»°uJ$zlƒ‰�X5±ƒ:
)ZsxW!Š(Ô01:3)�y �Âçé {−E~ÔLL6¬@ÂxÅúZzgZ#Ö0Åf)ŠZgcVóóÔ)5Š‹(Ô13:4)Z6s5002Y(Ô ‡Þ‚+o 3002Y(Ôm63;aZ°Ý�Ûh~ÔLLZ�ágZ]óóÔâx)
,]3D7XèÃg{ŠzâV›ŠZøzgzVÆ4ŠqŠz�ÛhVÆŠgxyk?'Z'~ÅR6ƒ@ì)�!¹7g„(Zzg$zg�Û&k?Åw~7ƒ@X¦[Zzg¸ÆâÎk?LgZ{gZ„ŧsgÉð7™YXf[¸]ÆZbgů6ZK�dÃ!ÑF�d¤ŠZ}ìZzgZkZ%ÃZC¡~h&ì�$zgZzg¦[Š*ñZsxZK�dZzgpÄÃZi»ggC™™ZkÆ‚t4Z0ZiƒYñXtŠzâV›ŠZøzgf[ƉZŠZgzVŧsÐÉ›LLfYZzgŠZøzgzVóóÆ‚Bk?ÃZqeð8Zzg0ôŒÛZgŠï�XOçz{Zkų&~
Æ!g}~6Zy7Xâ5ZŠZ%O\ŠZøzgZizgeG)x3002Y(Ìf!·Š~z\à:ÔfgZùZšrZzgÓáVÆZsxZzg›âVÆ!g}~”hç0Z:zYgq:gzbÅ
ñ�ŠÏ~¬ÝZsxZzgf[Æâ΢Èzk?Æ!g}~6Zy7XZizgeGÅgZñ~ZsxZzg›âVÆÜs¬Ý!o-BïGGÔZ%Mz-g\ÅYgq:»ggzZÇVÔà:ZzgfgZùZšrÆtzèñx6z"ZÅñ�ŠÏ~¬ÝZsxZzgf[ÆâÎk?z¢ÈÆZk*]
nzxƒ‰�:'thus the polarity is deepened and the chance of dialogue between
cultures postponed' the anti-Islam compaigo virtually eliminates the
possiblity of any sort of equal dialogue between Islam and the Arabs, and the
West or Israel'Islamophobia' I often think it has been more of a
hindrance than a help in understanding what moves people and societies.
Edward W. Said, Covering Islam, London: Vintage, 1997, Introduction, pp.
xv, xxxv, lix.
116) The Encounter of Islam and the West, op. cit., p. 127.
117) Islam at the Crossroads, Last rev. edn. Gibralter: Dar-al-Andalus, 1982,
p57,fn. 6.
Ô™Zc:>íc]Zsx)kDy(Ô Þòo�Þn^E]Ú†mÓäDÚn6‘^Í‘^Íe^in6 ¦Z1ZdZ0z~Ô 811(m16Ô2,]82D92Ô04Ô24X
ZsÔm74X 911(
ZsÔm26Xf[~Šú]ZsxÅ¢zg]zZÌÆ!g}~¦Z1ZdZ0z~ÆìÑ] 021(
88
Page 63
Ô™Zc:þ>íc] Údžh‰1Ò3>‘^Í‘^Íe^in6 Æ!g}~'×hŠ¶:¦Z1ZdZ0z~ÔZsxÔ)kDy(Ô,]4Ô7Ô71Ô81Ô34D54X
121) Murad W. Hofmann,"Review" [by Jeffery Lang] of Struggling to Surrender:
Some impressions of An American Convert to Islam, Islamic Studies, 36:4
(1997): 682.
122) Gai Eaton, Islam and the Destiny of Man, Lahore: Suhail Academy. 1997,
pp. 11-12.
Údžh]æ…]‰¡Ý %ZŠƒs}ÔLLZsx:f[ÆZ08Zzg›gŠ¿óó)áW:gZ”gg~(Ô 321()Z�á®{mÔh]ÒŠyx%ZŠ(4:3Ô4)�ÑðDŠc0002Y(Ô,]64D74XñßsäZL
ÚŠjÏfØ]‰¡ÝÒ1 ‰Šzu}h]~ÌZ,„ìÑ]»ZÖgHìÔŠ&ÀŸ/õ GG:%ZŠƒs}Ô)áW:yDx(Ô5Š‹:%œ~„ZsòÔ0002YÔm23X ‰^ñ1Ún6
f[~eZË·qZvÅŠúCz—}â]ÆY{Æn5±ƒ:·Zg”ÔLLf[~Šú] 421()ZsxM!Š(Ô04Ô14:4Ô)Z6sDm3002Y(Ô ÊÓ†æÞ¿† ZsxDeZË·qZvÅ»zØV»ZqY{óóÔ
,]923D953X
Zk"žnz¸eÆ!g}~Z‡g¶§Zi�: 521(
'I began to think seriously about setting down the story of my life and thus
helping, in however small a measure, to lift the heavy veil which separates
Islam and its culture from the Occidental mind. My way to Islam had been in
many respects unique:' how many men were able to talk to Westerners
about Islam as I could? I was a Muslim - but I was also of Western origin:
and thus I could speak the intellectual languages of both Islam and the
West". The Road to Mecca, p.8.
·Z‡äFÀzÑbgg~»ÚZÌZÏÑÆaZVc�ZkÆfg)Ð]h½›âV 621(ZzgSî)ÇVÃgÎwZvåÅx]ÅV™ÃÐXZ‡g¶§Zi�:
A translation of Sahih al-Bukhari which is accepted by all Muslims as ZÛZ^ˆÂ[Zv ("the most authentic book after the Book of Allah") will, so I hope,
open the eyes of many English educated Muslims who were never able to
read traditions in their original form. It is curious that in all these years no-one
thought of it before, and that it fell to the lot of a "new Muslim" to open a new:
avenue of Tabligh among educated Muslims and non-Muslims," see:
Muhammad Asad, Presidential Address - Given at 4th Annual Session of
Jamieet [Sic, Jamiyyi'at], Tabligh Ahle Hadis, calcutta, Calcutta: Secretely
98
Page 64
Jameet Tabligh Ahle Hadis (n.d.), pp.21-22.
127) Muhammad Asad, The Principles of State and Government in Islam,
Gibraltar: Dar al-Andalus, 1980, Author's Note, p. vii
128) Muhammad Asad, The Message of the Qur'an, Gibraltar: Dar al-Andalus,
1980, Foreword, pp.ii-iv.
ÔTh i s Law o f Ours Zy»Ð²V~7G‰PZqh]ZyÆù·£Ñ] 921(,]961D371Ô381D591Ô~Ì�áï�X
gi-ЬgsZsxÆK~Zq Hannover 6591Y~*~ªxÆŠzgZy~Z‡ä 031((Æ Ahmad Heinrich Schiemann Ÿíc]~z1X6z¤ZxÆZ™g`Z£ly)
–w:"Asad has also been with us at Hannover. We have togather made a couple
of broadcasts on Islam with good success, and many people seem to have
learned through us for the first time of the real contents of Islam".
D*XZ£lyäZLZq Hannover Z£ly¯x·Ð)уg(Ôøg{82�Ñð6591YÔZiŠzu}â~–:
"We have also made three mutual broadcasts - on Islam with Mr. Asad and it
was very pleasant to hear him recite the Qur'an in Arabic and his explanation
of Islam was very impressive".
D*X Hannover Z£ly¯x·@!'~)уg(Ôøg{62Šc6591ÔZiThe Encounter of Islam Îõgi-Ð95D8591Y~íƒäzZàZ‡ÅŠz½k,&WN 131(
ÆÄZyÐZyÆù·£Ñ] Islam and the Spirit of Our Times Zzg and the West
~�áïň�XZ‡Æth]ði!y~¸�·Z‡ This Law of Ours zh])YZ0691Y(~Ì Islam Und Abendland Å%ûÂ[)!yð Hans Zbinden Zzg
This �áï�XZ‡äZyŠzâVh]»pŠZôm~~FÀH�ZyÆù·£Ñ]zh]Ô~�áï�X Law of Ours
·Z‡¯x·@!'~øg{2Šc9591YZiYZX 231(
Îõgi-ÐíƒäzZáZyh]ÆQÆ_·Æa5±ƒ: 331(Muhammad Asad, This Law of Ours and Other Essays, Gibraltar: Dar
al-Andalus,1987, pp.119-135.
ç@{/Zã�ÛZú®gzÎ)x:8771Y(ŧs™[ìXZ‡Æ4ŠqtÃt̃zZ¡wZzg 431(4C“Ð0uZq¬ŠÑ:z²:çÑ{zgc„Åúzªx~*»xg;ìXOçZrV
09
Page 65
äZq6ç@{/ZãTÅZ‚kZsxÆZßwz¦gZ]6‡ìzZ2ZgƒÔÃZ+Å#bz�]Æn¢zg~ŒÛZgŠcìX5±ƒ:
Muhammad Asad, "The Legend of Social Contract", Arafat, 1:4 (Dec. 1946):
109-117
135) Muhammad Asad, "The Social Contract Islam", in Arafat, 1:4 (Dec. 1946),
p117.
136) The Road to Mecca, p. 305
¦Ñy0z~Zzg¦Z1ZÑdñŠzŠ~Æ·Z‡ÅŠ´=%]Æ!g}~MgZYÆn5±ƒ: 731()ZW¥|(Ô43:4)ZÆ'4391Y(Ô,]242D342;¦Z1ZÑd ÚÃ^…Í ¦Ñy0z~Ô•gZ]Ô
Ô`01Ô°Š4)6531|(Ô,]513D613X i†qÛ^á]Öφ�á ñŠzŠ~ÔLLZôm~FÀ9Z‡g~eÑbóóÔ¸yZ™ŠzâV›®+äÌZsxÃZqåÃt§]Æîg67HìÔŠvèZ<ØZzg 831(ZâVÆpŠFZæ{Ãt;ñ§]Æ£«~ZsxŤzºtÃzZãHìX‚B„Zq¬ŠÑ:Zzg4Cg‡"z“Ð0uçÑ{ƪx~]hÂñVÅ*»òÉZyÅ'0ŃðMÃ]ÃúcVHìX¦ñŠzŠ~Zzg¦ÚÆZ|[ƒz=ôŠ+Æ!g}~5±ƒ:
Seyyed Vali Reza Nasr, Mawdudi and the Making of Islamic Revivalism,
New York: Oxford University Press, 1996, pp. 49-68, 107-125; Aref Ali
Nayed, The Radical Qur'anic Hermeneutics of Sayyid Qutb, (Occasional
Paper 15), Islamabad: Islamic Research Institute, 1994.
·Z‡Ådz„~ZzgŠúCu¤ñVÆZWZ]ÆY{Æa5±ƒ: 931(
Murad W. Hofmann, "Muhammad Asad: Europe's Gift to Islam, Islamic
Studies, 39:2 (2000), pp. 236, 237,243.
140) Maryam Jameela, "Review" of "Islam at the Crossroads", Muslim World Book
Review, 5:4 (1985), p. 41
%*@ÆZsxŧsÔf6z„~ú~»g�ÛâúZïZzgZyÅAz@du¤ñVÆn5±ƒ:
Maryam Jameela, Islam and Modernism, Lahore: Muhammad Yusuf
Khan, 1968, pp. vii-xiii; Raheela Sadiq, "Maryam Jameelah: Her Life
and Service for Islam," Al-Adwa, xii-xiii, : 18-19 (2003): 25-32.
141) Murad W. Hofmann, Diary of a German Muslim, Koln: IB, Verlag Islamische
Bibiliothek, 1987, pp.41-43, 50-53. 152-153
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143) T a z i n A b d u l l a h , " A J o u r n e y o f M y O w n " , h t t p : / / w w w .
newagebd.com/aug4tho3/270803/oped.html
144) M u h a m m a d A s a d , " I t s t a r t e d w i t h t h e A d h a n " ,
http://Islamonline.net/english/journey/jour44.shtml
145) Hofmann, Diary of a German Muslim, p. 50
ZsxZzgf[ÆâÎgZ‚ÅZ2Zg~z>Þ‚i~ÆŸ~·Z‡Æ»xÆY{Æn 641(5±ƒ:
Daniel Lindenberg, "Muhammad Asad: 20th Century Bridge between Orient
and Occident", Paper Presented in the International Conference "Is the
Dialogue between Cultures Possible?, December 11-13, 2003. Organized by
Royal Academy of the Kingdom of Morocco, Rabat.
147) Hasan Zilur Rahim, "Muhammad Asad: Visionary Islamic Scholar",
Washington Report on Middle East Affairs, September, 1995, pp. 45-46
148) See: Touqir Hussain,"Islam and the West: Distorting Realities", Daily Dawn,
April, 25, 2004, April 26,2004.
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