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Demystifying Jihad Abid Ullah Jan - Download as PDF File .pdf), Text File .txt) outside without winning a war with the enemy within end up as self-deluded losers. . the name of freedom and democracy is concerned, which aggression and. 8, Asslamo Allaikum, Brilliant book by Abidullah Jan nvrehs.info Democracy-Abid-Ullah-Jan/dp/ Must read for. Via Human Rights Service: Abid Ullah Jan is the author of the very popular (in Islamic circles) book The End of Democracy and is involved in the website.
Starting point of Jihad in the Cause of Allah: Jihad against ones self.
When a persons belief in Allah, His Prophets, His books, the Day of Judgment and the life after death is not merely a dogma or a racial creed, and he is truly illu- ICSSA Occasional Paper Jihad against ones inner-self the baser-instincts is like a root.
If this root is tightly held deep inside the human personality, the plant over it will thrive and flourish. This struggle or resistance is a natural product of the clash between his powerful animal instincts of the baser-self to which the Quran refers as nafsul-ammara, and the modern researchers, such as Sigmund Freud, as Libido or ID and his desire to be on the Straight Path.
These blind instincts force human beings to ignore the distinction between good and bad, right and wrong, moral and immoral. They need satisfaction at all costs. However, if one has believed in the Truth, he has to respect the laws of Allah and limits set by Him.
One of the pre-requisites of ones belief in the Truth is to obey Allah, and obey His Messenger. As long as belief in the Truth is limited to ones tongue, no internal resistance takes place.
Thats why the Quran says: O you who believe!
That is why when Prophet Muhammad PBUH was asked about the best form of Jihad, he replied antujahida nafsaka fi taathillah it is a struggle with yourself to make it obedient to Allah. This is the starting point of Jihad. The opposite obeying ones animal instincts rather than Allah is Shirk in Islam. Jihad against ones inner-self the baser-instincts is like a root.
If the root lacks depth and thoroughness, any temptation or difficulty in life would easily blow away the resistance required for overcoming baser instincts. Second stage of Jihad in the Cause of Allah The struggle within leads to the struggle against the enemies of the Truth and justice outside.
The first step in the second stage of this struggle is invitation to and propagation of the Truth. This is very logical from the perspective of human decency to spread what one considers in the benefit of humanity.
The modern day concepts of freedom have made Muslims forget about this aspect of forbidding the wrong altogether. Some Muslims have, with great courage, begun to do this. Secondly, they must look at the reinterpretation of their texts, the Koran, hadith and Sharia, and the reformation of their faith.
Mahmud Muhammad Taha argued for a distinction to be drawn between the Meccan and the Medinan sections of the Koran. He advocated a return to peaceable Meccan Islam, which he argued is applicable to today, whereas the bellicose Medinan teachings should be consigned to history. For taking this position he was tried for apostasy, found guilty and executed by the Sudanese government in Nasr Hamid Abu-Zayd, an Egyptian professor who argued similarly that the Koran and hadith should be interpreted according to the context in which they originated, was charged with apostasy, found guilty in June and ordered to separate from his wife.
A re-interpretation of Islam for the 21st century, where terrorism is not justified under any circumstances. Separation of religion and state. Democracy as the best form of government.
Secularism in all forms of political activity. Equality for women. Religion to be a personal relationship between the individual and his or her God, not to be forced on anyone.
This tempting vision of an Islam reformed along such lines is unlikely to be achieved except by a long and painful process of small steps. What might these be and how can we make a start? Universal condemnation of suicide bombers instead of acclamation as heroes would indeed be an excellent start.
Mansoor Ijaz has suggested a practical three-point action plan: 1. Forbid radical hate-filled preaching in British mosques. Deport imams who fail to comply. Scrutinise British Islamic charities to identify those that fund terrorism. Prevent them receiving more than 10 per cent of their income from overseas. Form community-watch groups comprising Muslim citizens to contribute useful information on fanatical Muslims to the authorities.
To this could be added Muslim acceptance of a secular society as the basis for their religious existence, an oath of allegiance to the Crown which would override their allegiance to their co-religionists overseas, and deliberate steps to move out of their ghetto-style existence both physically and psychologically. We need to rediscover and affirm a common British identity.
This would impinge heavily on the future development of faith schools, which should now be stopped. Given the fate of some earlier would-be reformers, perhaps King Abdullah of Jordan or a leader of his stature might have the best chance of initiating a process of modernist reform.
The day before the bombings he was presiding over a conference of senior scholars from eight schools of Islamic jurisprudence, and, amazingly, they issued a statement endorsing fatwas forbidding any Muslim from those eight schools to be declared an apostate. So reform is possible. When it comes to projection and propagation of an ideology, it needs physical and financial resources. Therefore, the Quran refers two words: wealth and lives souls , when it discusses the concept of Jihad.
Another pre-requisite is setting the objective for Jihad. Since day one, a never ending struggle keeps on going among human beings in every sphere of life - for self promotion, financial and material advancement, personal achievements, national causes, national honor, personal or national ideologies, or supremacy of different systems and ideologies.
All this comes under struggle, Jihad, for existence. The Quran uses the word Jihad even for the struggle of parents who prevent their children from accepting the Truth It shows that it is not only Muslims who get engaged in Jihad.
This broad term is, in fact, one of the basic principles of life. Same is the case with someones setting patriotic and loyal devotion to the supremacy of his nation, the honor of his country, or the spreading an ideology or a way of life as his objectives. A struggle is underway among nations for the same objectives and all energies and resources are spent to become one of the leading countries, nation and follower of the most valid ideology.
This is Jihad in the cause of ones country, nation or ideology one believes. The Quran stresses on Jihad in the cause of Allah alone It is a basic pre-requisite for men of character that if they have an idea, and they consider to have finally reached the Truth, and their hearts testify to the validity of this idea, they would strive to spread it for the well being of others and the society as a whole.
They would use all their abilities, time and energy to achieve this objective. They would not hesitate to sacrifice anything in the cause they believe is just. The smallest but most potent chapters of the Quran explains the most important and inter-related issues in this respect. It says: I swear by the time, Most surely man is in loss, Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.
Secondly, he has to accept the Truth when he finds it. Thirdly, he has to strive to propagate the Truth and say what he believes is just and right.