When thoughts Imam Jafar Sadiq, Avicenna, Averroes, Farabi, Kindi, Ibn Arabi and Abu Ala Al-Marii, will walk in the Madrassas of Pakhtoonkhawa Mullah Omar Talebanic kind of decadence will walk out. Talebanism is leading people Lock, stock and barrelto the cave age. Break the yoke of ignorance. Change the syllabus of 'Madrassas' in Pukhtoonkhawa bring in Ibn Arabi, Avicenna, Averroes, Farabi, Kindi, and Marii, instead of Takfiri Salafists and debauched reason of Ibn Tamiyyah. Until enlightened philosophers are brought ahead of the sacred writings no 'revolution' is possible.
Why 'Ibn Khaldun,' 'Al-Muqaddimah', or 'The Introduction,' is not part of madrassas' syllabus, or why in the world of Islam no one reads or talks about Al-Farabi: 'Kitab al-musiqi al-Kabir', or 'The Great Book of Music,' or Al-Firdawsi: 'Shahnameh', or 'Book of Kings,' or Ibn al-Jubayr, 'Rihlat Ibn Jubayr', or 'The Travels of Ibn Jubayr,' Jabir Ibn Haiyan, or Ibn Arabi 'Futuhat al-Makkiya' or Khawarizmi 'Aljabr wal maqabala Abu Yousuf Yaqub Ibn Ishaq al-Kindi, Omar Khayyam Al-Farabi, Averroes and others, are little known to the faithful.
Imam Jafar Al-Sadiq who studied under his grandfather, Zayn al-Abidin. Ja'far Al-Sadiq was also an adept in natural sciences, mathematics, philosophy, astronomy, anatomy, alchemy and other subjects. The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja'far Al-Sadiq's most prominent student. Ja'far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views. Scholars believed to have learned extensively from Ja'far Al-Sadiq: Jābir ibn Hayyān – known in Europe as Geber, a great alchemist. Mufadhal ibn Amr- his Gate keeper and a prominent student. Abū Ḥanīfa - founder of Hanafi school of thought. Malik ibn Anas – founder of the Maliki school of thought. Wasil ibn Ata – founder of the Mu'tazili school of thought.
Until enlightened philosophers are brought ahead of the sacred writings no 'revolt' is possible. Revolutions only succeed when a society is able to embrace new realities. If society chooses to live in space of decadence and old thought, any revolution will only be a tool to accelerate its fall to ignominy and disasters.The Arabs revived Greek philosophy and it was through Kindi, Farabi, Avicenna and Averroes that the West learnt about Aristotle, Plato and Socrates.
Bring in 'Futuhat al-Makkiya' as a compulsory read, if Ibn Arabi's thought are entirely researched and more extensively known its exceptional gift to a prospective universal spiritual plurality and concord may become obvious. Perhaps no spiritualist in the times gone by of the world has looked into as deeply into the internal awareness as did Ibn 'Arabi. He is known for 800 years as the Sheikh al-Akbar, or the Greatest Master. Born into the cultural and religious crucible of Andalusian Spain in 1165. Andalusian Spain was a place where Muslim, Jewish and Christian scholars learned from each other and from the Greek classics that were then being translated and dispersed.
His book Al-Futuhat al-Makkiya soars beyond time, culture and any particular form of religion. Describing what is fundamental to humanity, it is astoundingly universal. Finally, readers would have ground-breaking investiture into one of the most significant, reflective works of world creative writing. Ibn Arabi proposes exclusive description of heavenly realism. If implicit within humankind it may fundamentally alter world interfaith dialogue. It has far reaching impact not only in Islam but also in open-minded and traditional Christian and Jewish interpretation of texts.
No one knows about him, he is considered as a heretic of Islam. His is one of the most advanced philosophical and metaphysical thinking of his time and from his extensive knowledge of the religion of Islam, Ibn 'Arabi created an extraordinary mystical theology that essentially sprang from his own spiritual realization.
Let me tell you why Ameer Jamaat will not agree to this ''they all call them heretics of Islam!'' They believe in absolute puritanism. We only use them as symbols but abhor their books. Enlightened and free minds extend the frontiers of human knowledge and understanding. Puritanical adherence to dogma kills the spirit of inquiry. These 'coalition partners' are people of pre-destination and not reason.
Today, students at our seminaries rarely study the works of Avicenna, Al Kindi or Averroes. When scholars and “free thinkers” are termed as ‘heretics,’ the intellectual capacity and capability of man is destined to go nowhere but down. What most leaders in the Arab World don’t realize is that freedom of thought, pursuit of knowledge and tolerance, not bigotry, is the answer to the crisis the Islamic societies face.
Last time when you were member of the National assembly you opposed the law that could have brought relief to any rape victim by accepting DNA testimony instead of 4 eye witness who may watch the penetration, an impossibility. The victim becomes a false accuser and since accepts 'rape by force' is punished. Please change your mindset let 'DNA' evidence become the 'eight puritan, pious and righteous eyes' that Allah seeks to punish the rapist! Your constituency represent the most enlightened and affluent portion of the populace, how can your party mindset be so debauched? Remember well ''Evil is a loud and boisterous debaucherer, and that Man remembers what hurts more than what pleases.'
On the contrary you want to build a new Pakistan with this guy, it is horrible to see you in bed with these thoughts after 11 years of your last vote to Fazl: KPK will be ruled by this man who will control its education.This is New Pakistan.
A woman should not report Rape if she has not 4 witness - Munawar Hassan Amer Jamaat Islami
You voted for Maulana Fazulur Rehman in 2002, you sided with that debauched mindset see what he is now saying and scheming, typical duplicitous two faced man. There is no 'khair' from JI partnership, this is a crown of thorns, stand up for something new, something fresh, something ground breaking!
What is pre-destination and not reason: Let me take you through a trip of backwardness of mindsets, that destroyed any recuperative-ability within Islam. Rewind back a millennia when Ibn Khaldun in his 'Introduction in absence' (Mogadameh) mentioned that Africans are black because of geographical and environmental conditions, it was the Ashariyya who ended such scientific observations by declaring people are black because God created them as such. When Physicians tried to find the connection between the brain and hand's movements, it was Ghazali who mocked scientific inquiry and stated "hands move because God wants them to move" (Alchemy of Happiness, Kimiyaya Saadat).
Science flourished in the Golden Age of Islam because there was within Islam a strong rationalist tradition, carried on by a group of Muslim thinkers known as the Mutazilites. This tradition stressed human free will, strongly opposing the predestinarians who taught that everything was foreordained and that humans have no option but to surrender everything to Allah. Under the Mutazilites 'enlightened moderation,' knowledge grew. On the global stage, it is these 'heretical scientists' disowned by rank and file who have earned the greatest respect for Islam and not the orthodox clergy.
Historically, we have distorted our real heroes into heretics, and the witch-hunt still continues. Dr. Abdus Salam is not the only one treated as a heretic, we have the modern rationalist, Naguib Mahfouz – Nobel laureate in literature. Citation of his work, 'Awlad Haratina,' in the Swedish Academy's declaration of award of the Nobel Prize to Mahfouz in 1988 greatly angered the Islamicists. His novel appeared in English under the title, "The Children of Gebelawi." Shortly after the eruption of the Rushdie affair, the leading fundamentalist, Omar Abd al-Rahman currently imprisoned in the US for his role in the attack on the World Trade Centre—declared that if they had killed Mahfouz in 1959 for writing 'The Children of Our Alley,' Rushdie would never have dared write his novel. This was taken as a fresh fatwa to kill Mahfouz. In 1994 an attempt on his life failed, although the assassin plunged a dagger into his neck, leaving him paralysed in his right arm.
The crime of association of present day heroes of Islam with their past intellectual ancestors have marginalised them. It was same Mahfouz who presented the case of his twin civilisations so adequately in the august forum of 'Swedish academy of sciences' and quoted great Muslim rationalist poet Abul-'Alaa' Ma'ari, who was a supreme rationalist and asserted everywhere "the rights of reason against the claims of custom, tradition and authority." These rationalistic customs confronted its reverse when in the twelfth century, Muslim conventional Puritanism reawakened that was led by Ghazali who championed revelation over reason, predestination over free will.
Imam Ghazali described mathematics and medicine as Fard-E-Kefaya; he decisively placed those as secondary to religious-ilm. It's ironical that with the kind of Muslim thinkers we had in the past, many of today's Muslim orthodox model themselves on perhaps Ghazali, and none on any of the great Muslim rationalists such as Al-Raazi, Al Ma'ari, Omar Khayyam. The philosophical ideas that al-Ghazali was attacking were the ideas of Avicenna and Farabi, some of which came from Aristotle while the majority came from Plato and Plotinus. Ibn Sina (Avicenna) (980-1037), is one of the foremost philosophers of the golden age of Islamic tradition that also includes Farabi and Ibn Rushd.
He is also known as al-Sheikh Rais (Leader among the wise men), a title that was given to him by his students. His philosophical works were one of the main targets of Ghazali's attack on philosophical influences in Islam. In the west, he is also known as the "Prince of Physicians" for his famous medical text Qanun "Canon". In Latin translations, his works influenced many Christian philosophers, most notably Thomas Aquinas. The spread of Hellenistic philosophy in the Muslim world would be first expounded on by the first Arabic philosopher Kindi (800-865). He wrote many works on Greek science and philosophy.
He laid the foundation for others to follow in studying philosophical works. His main contribution was the firm conviction that Greek heritage contained important truths that Muslims could not afford to overlook. As a mathematician he realized the importance of Aristotelian Logic. Farabi's ideal rulers would be chosen for their intelligence and carefully educated in science, philosophy and religion.
According to Farabi, the best ruler for this Muslim state would be a "philosopher-king", a concept described in Plato's Republic. One of the most important contributions of Farabi, beyond his political views and scientific philosophies, was to make the study of logic easier by dividing it into two categories - Takhayyul (idea) and Thubut (proof). He wrote several sociological books, including his famous work - Ara Ahl al-Madina al-Fadila (The Model City). His books on psychology and metaphysics were largely based on his own work. His interests in philosophy, science and politics were greatly influenced by his teachers and travel.
Farabi's father was of Persian! origin and was an army commander in the Turkish court. Razi was perhaps the greatest freethinker in the whole of Islam, and the greatest physician of the Islamic world and one of the great physicians of all time. Razi was the native of Rayy (near Tehran), where he studied mathematics, philosophy, astronomy and literature, and, perhaps, alchemy. Later, he went to Baghdad where he studied medicine.
Modern Nobel laureates within the world of Islam refer to Abul-'Alaa', Ma'ari, Avicenna or Farabi, Khayyam or Razi in their Nobel addresses; these rationalists of Islam are nearly forgotten in the maddarassas.
The history of the philosophical debate that was started by al-Ghazali and Ibn Rushd would continue at the hands of authors in the Islamic East in general, and in the Ottoman lands after the eclipse of the Muslim rule of Andalusia. In fact the famed sultan, Mehmet II ( a.k.a. fatih conqueror; 1451-1481), ordered two of the empires' scholars to compile books to summarize the debate between Ghazali and Ibn Rushd. Both of these works have been published one of which in a critical edition.
This part of history needs yet to be written, but there are no takers yet. Orthodoxy in Islam rarely allows the treatise of Ibn Sina (Avicenna) (980-1037), Kindi (800-865 and Ibn Rushd (Averroes) to become the syllabus of mainstream thought process. A talib rarely knows about the real heroes of Islam; only in a selective reverence we refer to Avicenna and Averroes, but their thinking is not part of the Islamic milieu.
We own them as success of Islam but we down their thoughts. If Avicenna and Averroes's thinking were to be the dialogue within Islam, the sun of the golden era would have never set. We cannot cite Khayyam as an example of a great poet and completely forget the message he gave. We may disagree with him, but introduction of his thinking will help us to determine what pluralism is all about.
These thinkers of the golden era need to be revived and their books should form an integral part of our academia. Khayyam is described as an atheist, philosopher, and naturalist. The constant themes of Khayyam's poetry are the certainty of death, the pointlessness of asking unanswerable questions, the mysteriousness of the universe, and the necessity of living for and enjoying the present. This is clearly reflected in the following verses taken from Rubaiyat:
"...How much more of the mosque, of prayer and fasting? Better go drunk and begging round the taverns. Khayyam, drink wine, for soon this clay of yours will make a cup, bowl, one day a jar...."
Nearly a century later after Al Ghazali, Ibn Rushd (Averroes) made desperate efforts to resist the trend by refuting al-Ghazali's Tahafut in his Tahafut tahafut (The Incoherence of the Incoherence) and Fasl al-maqal (The Decisive Treatise), but he could not stop it. Islam choked in the vice-like grip of orthodoxy. No longer, as during the reign of the dynamic caliph al-Mamun and the great Haroon Rashid, would Muslim, Christian, and Jewish scholars gather and work together in the royal courts. It was the end of tolerance, intellect, and science in the Muslim world.
The last great Muslim thinker, Abd-al Rahman ibn Khaldun, belonged to the fourteenth century." The Ashariyya led by Ghazali and Rumi rejected the rationalists Mutazilis whom, in theirview, had forsaken religion and had detracted from God and His revelation. In absence of Ashariyya, our history might have evolved differently. When thoughts of Avicenna, Averroes, Farabi, Kindi, Ibn Arabi and Abu Ala al- Marii, will walk in the Madrassas of 'Takfir' will die. Broad-mindedness not pettiness is the key to move froward. It was Pan-Islamic assortment that produced brilliance of mind not myopic narrow-mindedness of cave man of Deobandi thoughts . All these enlightened leaders were enormous men who were part of an Islamic civilization made up of Persians, Turks, Indians, Jews and Arabs. The immense Islamic mores, which they were part of owe their intellectual ancestry to pluralism, multi-ethnicity and a diverse mosaic not bigotry. In here now instead of diversity, we eliminate dissent at Godspeed. Give me a break; this is not a 'new Pakistan,' this is not even the 'old one' rather a head long foolish plunge into cave age of darkness and ignorance.
Until enlightened philosophers are brought ahead of the sacred writings no 'revolt' is possible. Revolutions only succeed when a society is able to embrace new realities. If society chooses to live in space of decadence and old thought, any revolution will only be a tool to accelerate its fall to ignominy and disasters.