Maulana Quotes

Would you become a pilgrim on the road of love? The first condition is that you make yourself humble as dust and ashes.

I have not been deaf to truth” and “I have not winked at injustice.

MAULANA'S LAST LETTER TO SHAMS Sometimes I wonder, sweetest love, if you Were a mere dream in along winter night, A dream of spring-days, and of golden light Which sheds its rays upon a frozen heart; A dream of wine that fills the drunken eye. And so I wonder, sweetest love, if I Should drink this ruby wine, or rather weep; Each tear a bezel with your face engraved, A rosary to memorize your name... There are so many ways to call you back- Yes, even if you only were a dream.

A note on language. Be even more suspicious than I was just telling you to be, of all those who employ the term "we" or "us" without your permission. This is another form of surreptitious conscription, designed to suggest that "we" are all agreed on "our" interests and identity. Populist authoritarians try to slip it past you; so do some kinds of literary critics ("our sensibilities are enraged...") Always ask who this "we" is; as often as not it's an attempt to smuggle tribalism through the customs. An absurd but sinister figure named Ron "Maulana" Karenga—the man who gave us Ebonics and Kwanzaa and much folkloric nationalist piffle—once ran a political cult called "US." Its slogan—oddly catchy as well as illiterate—was "Wherever US is, We are." It turned out to be covertly financed by the FBI, though that's not the whole point of the story. Joseph Heller knew how the need to belong, and the need for security, can make people accept lethal and stupid conditions, and then act as if they had imposed them on themselves.

We made a covenant with the Children of Israel, ‘Worship none but God and be good to your parents and to relatives and orphans and the needy. And speak kindly to people.g

some of them have already heard the word of God and then, after having understood it, they knowingly perverted it? 76

Pembangunan dan Indonesia adalah dua terma yabg menjadi mimpi Ki Hadjar Dewantara untuk mengajak-mengajarkan kemandirian,

Maulana Rumi was reading under the shade of a tree by a river, a pile of books besides him—according to one variation he was teaching a group of his students with a pile of hand-written notes next to him— when Shams Tabriz (rah) came by. He asked Maulana what was going on and he replied ‘This is qaal (words), something you cannot understand’. Shams Tabriz then took Maulana’s precious books and threw them in the water. Maulana was aghast. Shams Tabriz then recited Bismillah and pulled the books out of the water and dusted the water off them as if he was dusting sand; the pages thus dried and Maulana saw that the ink on them had not run despite having been soaked in water. Maulana was amazed and asked incredulously, what is this. ‘This is haal (spiritual state) something you cannot understand’ replied Shams Tabriz (rah).

If Jinnah—a Western educated and, by all accounts, nonpracticing Muslim—could inspire India’s Muslims to create a state by appealing to their religious sentiment, Maulana Maududi reasoned there was scope for a body of practicing Islamists to take over that state.

And when they are told, ‘Believe as other people have believed,’ they say, ‘Are we to believe just as fools believe?’ Surely they are the fools, even though they do not realize it. 14 When they meet those who believe, they say, ‘We believe.’ But when they are alone with their evil leaders, they say, ‘We are really with you; we were only mocking.’ 15

Mereka yang berani adalah mereka yang telah berkorban menemukan dirinya sendiri

Hidup masih seperti angin tidak tampak namun bergerak dan menghilang

Ada yang pantas dan tidak pantas untuk kita ketahui di dunia ini, hanya nilai saja yang mengharuskan kita untuk menentukan itu.

Kerja Teater abad ini seharunya melebihi kerja roket nuklir, mampu menghancurkan dan Membumihanguskan peradaban

We made a covenant with you, We said, ‘You shall not shed each other’s blood, nor turn your people out of their homes.

Show us the straight path

God has sealed their hearts and their ears, and over their eyes there is a covering. They will have a terrible punishment. 8

aku hanya anak kecil yang bodoh dan tidak berguna, namun suatu saat nanti aku yang akan mengulurkan tanganku untukmu berdiri.

क़ुरआन, मनुष्य के लिए एक जानी हुई बात को जानना है, न कि किसी अनजानी बात को अचानक सुनना। वास्तविकता यह है कि क़ुरआन इन्सान की चेतना का प्रकटन (unfolding) है।

Ide yang menjadi kekuatan sejarah dapat ditelisik asal-usulnya sebagai penggerak kultur dan peradaban manusia.

Aku menyayangi buku-buku seperti Maria menyayangi Isa, lembar demi lembar, tiap tepiannya, wangi aroma kertasnya yang khas, dan saat aku melihat di dalamnya, aku tahu, dunia ada di situ...

223 Your wives are your fields. Go, then, into your fields as you will. Send ahead [some good] for yourselves, and fear God, and know that you shall meet Him.’ Give good tidings to the believers.

manusia tidak hanya menerima kodrat pada umumnya" tetapi juga "kodrat manusia sebagai yang diubah pada tiap babakan sejarah" dan "sebuah transformasi kodrat manusia yang terus menerus" - Karl Marx

...Secularism has two meanings: the Western concept makes a clear distinction between functions of the State which includes politics and functions of religion which are confined to places of worship, public or private. This is the concept that Nehru accepted, preached and practiced. The other concept was equal respect for all religions. This was propagated and observed by men like Bapu Gandhi and Maulana Azad and lasted as long as the two men were alive. After that it deteriorated to a mere display of religiosity. If you were a devout Hindu you went to a Muslim dargah or threw an Iftar party to prove you were secular. If you were Muslim, you celebrated Diwali with your Hindu friends. Secularism was reduced to a sham display. Time has shown that as far as secularism is concerned, Nehru was right; Gandhi and Azad were wrong.

Recalling the exact words that she had heard Maulana Azad utter once, she said, ‘Today, if an angel were to descend from heaven and declare that India could get swaraj in twenty-four hours, provided it relinquished Hindu–Muslim unity, I would give up swaraj rather than give up Hindu–Muslim unity. Delay in the attainment of swaraj will be a loss to India, but if our unity is lost, it will be a loss to the entire mankind.

Pengajaran yang diberikan oleh Pemerintah Kolonial hanya untuk dapat menjadi "buruh" karena memiliki "ijazah", tidak untuk isi pendidikannya dan mencari pengetahuan guna kemajuan jiwa-raga (pasal 2). Pengajaran yang berjiwa kolonial itu akan membawa kita selalu tergantung pada bangsa Barat. Keadaan inu tidak akan lenyap hanya dilawan dengan pergerakan politik saja. Perlu diutamakan penyebaran hidup merdeka dikalangan rakyat kita dengan jalan pengajaran yang disertai pendidikan nasional (pasal 3) - Ki Hadjar Dewantara (Azas 1922)

Death may spare a man from facing human judges, but it will immediately set him before his Maker, the greatest Divine Judge, which will be a much more terrifying experience. This is a matter of the utmost gravity. Were man to ponder upon it, he would be shaken to the very core.

[E]vil as an ontological presence exists in the very structure of being as part of a totality comprising opposites. Moreover, it exists because being is a structure and process of possibility, and possibility requires all options . . . Maat and isfet and their innumerable variations.

Teater menciptakan getaran-getaran pada setiap segmen peristiwa di atas pentas, getaran itu di serap penonton dan di simpan dalam dirinya. Getaran itu seperti sinyal atau kode yang disalurkan oleh setiap pementasan-pementasan teater. penonton di paksa memelihara getaran itu sampai dia merasakan kehilangan dan mengambilnya kembali pada setiap pementasan.

Menjauhkan diri dan menghindar dari sifat yang mementingkan diri pribadi, karena kegemaran memberi pengetahuan dalam mendidik para putra, sambil mendendangkan sebuah kidung yang menjauhkan diri dari hawa nafsu, sedang lagu yang digubahnya dengan baik itu dihiasi kata indah yang menyenangkan. Tujuannya agar ajaran budi luhur meresap dalam hati, yang berdaya membentuk jiwa di Tanah Jawa, yakni agama pegangan para raja - Serat Wedhatama, Mangkunegara IV

It is not that education has never been accorded adequate importance in India. The writings of the founding fathers—including Mahatma Gandhi, Rabindranath Tagore, Maulana Azad, Ambedkar, and even the spiritual torchbearers of modern India such as Vivekananda and Sri Aurobindo—stressed that education would form the core of India’s “tryst with destiny,” as Jawaharlal Nehru would have put it. Almost all of them suggested ways by which a new generation of Indians could be educated in a liberal and scientific environment where modern society was built on traditional strengths, one supplementing but not substituting for the other, and where education was deeply connected to the needs of people. But somehow, independent India could not build on the richness of this philosophical tradition, or on the depth of its populace’s respect for education. This history seems to have been lost in the current debate, mired in the more mundane issues of access and quality defined in terms of enrollment numbers and teacher-student ratios.

Istilah gattungswesen menunjuk pada keunikan manusia sebagai makhluk yang mempunyai kesadaran, bukan sekedar kesadaran akan diri sendiri, tetapi juga kesadaran untuk merenungkan kebersamaan, dan menjadi kodratnya sebagai objek pemikiran. Wissenschaft berarti menemukan tentang kebenaran segala hal, dan bildug berarti melatih penduduk baik laki-laki dan perempuan tentang perihal etos yang sesuai dengan bangsa tersebut. Konsep wissenschaft dan bildug memberikan tanggung jawab terhadap gerak sastra untuk memberi pengetahuan mengenai "hal terbaik yang diketahui dan dipikirkan di dunia ini" - Hegel, 1840

Divorced women should wait for three menstrual cycles; it is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs. Their husbands have the right to take them back within that time, if they desire to be reconciled. The wives have rights corresponding to those which the husbands have, according to what is recognized to be fair, but men have a rank above them. God is almighty and all wise. 229 Divorce may be pronounced twice, and then a woman must be retained honourably or released with kindness. It is not lawful for you to take away anything of what you have given your wives, unless both fear that they would not be able to observe the bounds set by God. In such a case it shall be no sin for either of them if the woman opts to give something for her release. These are the bounds set by God; do not transgress them. Those who transgress the bounds of God are wrongdoers. 230 And if man finally divorces his wife, he cannot remarry her until she has married another man. Then if the next husband divorces her, there will be no blame on either of them if the former husband and wife return to one another, provided they think that they can keep within the bounds set by God. These are the bounds prescribed by God, which He makes clear to men of understanding. 231 Once you divorce women, and they have reached the end of their waiting period, then either retain them in all decency or part from them decently. Do not retain them in order to harm them or to wrong them. Whoever does this, wrongs his own soul. Do not make a mockery of God’s revelations. Remember the favours God has bestowed upon you, and the Book and the wisdom He has revealed to exhort you. Fear God and know that God is aware of everything. 232 When you divorce women and they reach the end of their waiting period, do not prevent them from marrying other men, if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; it is more wholesome and purer for you. God knows, but you do not know.

just do what make you happy now don't think about tomorrow or yesterday.

He would often taunt me for my religious beliefs, and for being rigid like a religious scholar. Maulana was his pet name for me. He had rather relaxed religious beliefs compared to most Pakistanis. He had only received religious guidance via a pir or spiritual teacher.

and believe in Me, so that they may be rightly

Now, we must understand that the real object of the Shariah is to discipline human beings in such a way that they may make the fulfilment of their obligations to the Creator as well as of their obligations to the creatures the means of gaining the pleasure of Allah. In fact, the injunctions of the Shariah all with regard to these two duties yield the good of worldly life as well, and when they seem to go against worldly good, it always turns out that public good has been given precedence over individual good, or that the situation entailed a spiritual harm greater than worldly good which has been eliminated.

works of Maryam Jamilah, a convert to Islam from Judaism. She had chosen to live as a co-wife to an assistant to Maulana Maududi, the prominent Pakistani commentator on the Quran. Jamilah argued that the Islamic version of gender equity greatly benefits society. Others, like Fatima Mernissi, had previously argued that Islam clearly discriminated against women. Look at polygamy, wife-beating and the segregation of women, she implored.

Demotivasi, pada titik tertentu, memang memberi semangat karena berhasil menempatkan kalimat motivasional sebagai kalimat yang tidak lebih dari sekadar penilaian moral subjektif. Demotivasi menyuguhkan penilaian moral yang lebih luas dan luwes, sehingga pembaca tidak merasa dihakimi oleh moralitas yang hitam putih, dan punya kesempatan lebih untuk mempertimbangkan.

Penderitaan itu penting, agar manusia lebih siap menghadapi kematian.

Setiap kesuksesan dibangun di atas orang-orang yang rela untuk menjadi tidak sukses.

Bayangan akan kondisi bahagia bukanlah kebahagiaan itu sendiri, melainkan lebih tepat dikatakan sebagai harapan yang disimpan begitu tinggi, sehingga lebih sering melenakan ketimbang diusahakan.

Jangan iri pada orang sukses, mungkin ia mampu mendefinisikan kesuksesan dirinya hanya dan hanya melalui kegagalan orang lain.

J'ai continué le tour sous les nuages, identique à ceux dans lesquels volaient les cerfs volants que j'admirais en Indonésie.

Orang jahat adalah orang baik yang perbuatannya tidak sesuai dengan kepentingan kita.

Orisinalitas hanyalah nama lain dari pengulangan yang tidak ketahuan, baik oleh masyarakat maupun diri sendiri.

Padahal, hidup di masa sekarang adalah modal besar untuk mengumpulkan masa lalu yang berharga dan patut dikenang.

GUIDE TO UNDERSTANDING THE HOLY QURAN The Holy Qur-an referred to unless otherwise noted is the Arabic Text, translation and commentary (Revised Edition) BY Maulana Muhammad Ali. 3rd or 4th Edition.

Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 221-228 | Added on Friday, 10 April 2015 19:41:32 Those who are introduced to the Quran only through the media, generally have the impression that the Quran is a book of jihad, and jihad to them is an attempt to achieve one’s goal by means of violence. But this idea is based on a misunderstanding. Anyone who reads the Quran for himself will easily appreciate that its message has nothing to do with violence. The Quran is, from beginning to end, a book which promulgates peace and in no way countenances violence. It is true that jihad is one of the teachings of the Quran. But jihad, taken in its correct sense, is the name of peaceful struggle rather than of any kind of violent action. The Quranic concept of jihad is expressed in the following verse, ‘Do greater jihad (i.e strive more strenuously) with the help of this [Quran]’ (25:52). Obviously, the Quran is not a weapon, but a book which gives us an introduction to the divine ideology of peaceful struggle. The method of such a struggle, according to the Quran, is ‘to speak to them a word to reach their very soul’ (4:63). ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Note at location 228 | Added on Friday, 10 April 2015 19:41:45 jihad ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 232-235 | Added on Friday, 10 April 2015 19:43:12 It is true that there are certain verses in the Quran, which convey injunctions similar to the following, ‘Slay them wherever you find them’ (2:191). Referring to such verses, there are some who attempt to give the impression that Islam is a religion of war and violence. This is totally untrue. Such verses relate, in a restricted sense, to those who have unilaterally attacked the Muslims. The above verse does not convey the general command of Islam. ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 239-244 | Added on Friday, 10 April 2015 19:44:16 This division of commands into different categories is a natural one and is found in all religious books. For instance, the Gita, the holy book of the Hindus, pertains to wisdom and moral values. Yet along with this is the exhortation of Krishna to Arjuna, encouraging him to fight (Bhagavad Gita, 3:30). This does not mean that believers in the Gita should wage wars all the time. Mahatma Gandhi, after all, derived his philosophy of non-violence from the same Gita. The exhortation to wage war in the Gita applies only to exceptional cases where circumstances leave no choice. But for general day-to-day existence it gives the same peaceful commands as derived from it by Mahatma Gandhi. ========== Quran: A Simple English Translation (Goodword ! Koran) (Khan, Maulana Wahiduddin;Goodword) - Your Highlight at location 244-245 | Added on Friday, 10 April 2015 19:44:39 Similarly, Jesus Christ said, ‘Do not think that I came to bring peace on Earth. I did not come to bring peace, but a sword.’ (Matthew, 10:34). ==========

True freedom is doing what Allah wants which is the defintion of freedom in Islam. The 'Abdullah is the only real hur because he is a servant and a slave to Allah and not to creation. The one who is a slave to himself is not free and will never be free until he is freed of himself. And this is why in arabic language the word for freed slave is also the word for master: "Maula"; like we call Allah "Maulana". So the freed slave is the one who is the master of himself.

Now that Mohtarma Veena Malik has embraced Burqa, she should be sent to negotiate with Maulana Burqa, dare I say.

I recognized the poem from Maulana Rumi and felt touched to the depths of my heart when I realized that Pari was committing both of us to God’s care. “I will never abandon you. You are the star that I follow always.” Pari’s eyes misted. “Yes,” she said softly, “you alone of all my servants have truly loved me.” “With all my heart.

kalau Dubai Miracle Garden merupakan taman bunga terbesar didunia, Aku memiliki yang lebih dari itu yaitu taman hati dirimu smile emotikon

Para pendaki mencari bunga edelweis untuk kekasih pujaannya. Biarkan aku mendaki hatimu untuk tetap menjadi cinta abadi.

Ketika daun dari pohon itu berguguran, nyawa kita akan semakin berkurang setiap waktunya. Hingga pada akhirnya kita telah tiada didunia ini. Yang ada hanyalah jasad yang semakin membusuk ditelan zaman.

Setiap manusia pasti punya cinta pandangan pertama. Tapi cinta itu belum tentu menjadi cinta abadi.

Wanita muslimah berkacamata kecantikannya 2x lipat dari sebelumnya. Tapi wanita yang terbuka apa adanya dengan balutan hijab di mahkotanya, kecantikannya 10x lipat dari sebelumnya. Dan aku suka wanita itu

Aku tidak butuh orang yang profesional dalam bidangnya. Yang aku butuhkan adalah orang yang terus berjuang.

After his companion was detained, Gandhi addressed a meeting in Waltair, before carrying on to Madras and further south. In the town of Madurai he took a decision to simplify his dress even further. He would now discard the shirt, and wear a loincloth only. The idea had been in Gandhi’s mind for some time. He first thought of it in Barisal in Bengal. He finally took the step only in Madurai, when people told him that they had not enough khadi or where khadi was available, not enough money. When he communicated his decision to his co-workers, Maulana Azad understood immediately, but the others, including C. Rajagopalachari, were unhappy. ‘They felt such radical change might make people uneasy, some might not understand it; some might take me to be a lunatic...’ Typically, the opposition made Gandhi even more resolute in his decision.

Gandhi was permitted to write one letter every three months. He wrote the first on 14 April, to Hakim Ajmal Khan, latterly the president of the Ahmedabad Congress and one of the few important nationalists still at large. The letter described his prison routine in some detail. Gandhi was allowed to retain the seven books he brought with him, among them the Gita, the Koran, the Ramayana, a presentation copy of the Sermon on the Mount (sent him ‘by schoolboys of a high school in California with the hope that [he] would always carry it with [him]’), and an Urdu guide gifted by Maulana Abul Kalam Azad. He was also allowed to borrow books from the jail library.

Terkadang beberapa luka datang dari orang yang paling dekat, bahkan memiliki hubungan satu darah yang katanya saling sayang".

Demotivasi adalah tentang kemampuan kita untuk menolak segala harapan-harapan yang dibuatkan oleh orang lain. Orang lain itu seringkali bicara dengan mudahnya, tanpa mempertimbangkan kenyataan yang kita punya.

The liberal reformism associated with the Civil Rights era argued for an equitable and just distribution of social and political rights outlined in the United States Constitution and the Bill of Rights to the entirety of the nation's citizenry. Black nationalists, however, more often than not tended to consider the nation's governing principles as being in tandem with the oppression of African Americans and other people of color. White supremacy and, sometimes, class oppression were, from this nationalist outlook, intimately connected to the core values that shape American political and economic institutions. The Civil Rights movement drew heavily from a liberal moral tradition, with a rhetorical emphasis on the contradictory disparity between the nation's stated principles and the reality of racial oppression.

Whoever claims the linguistic territory is key to who controls the intellectual spaces. Language is the long arm of the law in the field of linguistic control.

خدا تم سے بہت محبت کرتا ہے، اس بندے کی اوقات کیا ہے جو تم سے نفرت کرتا ہے؟

Kegagalan hanyalah penundaan kesuksesan yang tertunda, jika semangatmu tidak padam.

Mimpilah setinggi langit. Jika gagal, kamu akan jatuh di antara bintang-bintang.

Kegagalan hanyalah penundaan kesuksesan yang tertunda, jika semangatmu tidak padam.

the Maslaks which nowdays promoted by the Ulama e Suu (Preahcers of Evil who preach in the name of God). to understand what is the religion of God one should read the Holy Quran (in English, Urdu and Hindi, I suggest to read the "Translation only" of the Quran by Maulana Wahiduddin Khan) .

‚Wa wa jadaka aaa ilan fa aghnaa‛

‚Wa wa jadaka aaa ilan fa aghnaa‛ i.e. ‚And He found you poor, and made you rich (self-sufficient with selfcontentment, etc.)?‛ of the Chapter ‚Wazzuhaa‛.

Aku kehilangan diriku sendiri saat berusaha membahagiakan orang lain. Sekarang, aku kehilangan sebagian orang ketika menemukan diriku sendiri.

Abstain from luxuries, for those who live luxurious lives are no servants of God.’ HADITH OF AHMAD IBN HANBAL.

On the Day of Judgment, no step shall a man stir until he has answered questions on five aspects of his wordly existence: his life and how he spent it; his knowledge and what use he has made of it; his wealth, how he acquired it and how he has spent it; and his body and how he has utilized it. HADITH OF AT-TIRMIDHI ON THE AUTHORITY OF ABU HURAYRAH.

Following the rule of abstinence from worldly things does not mean that what is normally permitted becomes prohibited or that wealth should be allowed to go to waste. On the contrary, such abstinence means that you should place greater reliance on what God intends for you than on what you have in hand yourself. And when misfortune strikes, you should relish its continuance for the reward this will bring. HADITH OF AT-TIRMIDHI ON THE AUTHORITY OF ABU DHARR AL-GHIFARI.

According to the Munir Commission, no one who had ‘given serious thought to the introduction of a religious State in Pakistan’ had failed to realize ‘the tremendous difficulties with which any such scheme must be confronted’. It pointed out that before Partition ‘even Maulana Abul Ala Maududi of Jamaat-i-Islami was of the view that the form of Government in the new Muslim State, if it ever came into existence, could only be secular’.45 Although a consensus has been imposed with the help of the military over the last several decades that Pakistan must be an Islamic state, the issue remains, ‘which version of Islam should the state adopt in becoming Islamic?

As a matter of fact, Islam does not negate critical inquiry. Muslim scholars who understand this viewpoint are supportive of stem cell research, genetic engineering and robotics within ethical bounds. Even traditional Muslim scholarship in early-twentieth century was not skeptical of evolution as a scientific explanation, which can be seen in the writings of Syed Qutb and Maulana Syed Abul-Ala Maududi. Several Muslim scientists conduct research in evolutionary biology and also teach it including Mohammed Alassiri of King Saud bin Abdulaziz University for Health Sciences, Riyadh, Saudi Arabia; Ehab Abouheif, Canada Research Chair at McGill University; Fatimah Jackson, Professor of Biological Anthropology at the University of North Carolina and Rana Dajani, Associate Professor at Hashemite University, Jordan.

Again historical antecedents played a part. There was dissent from the beginning. Jinnah’s claim to be the ‘sole spokesman’ for Muslims had vied with Maulana Mawdudi’s authoritarian reading of a ‘holy community of Islam’. In turn, General Ayub Khan (1958-68), in collaboration with various pirs (Muslim holy men), competed with the revivalist Jamaat-i-Islami to gain a monopoly over the discourse of ‘modernist’ Islam. In the late 1960s and early 1970s, the Awami League’s espousal of ‘Bengali Islam’ stood (again mainly versus the Jamaat-i-Islami) in opposition to the authority of ‘Pakistani Islam’. Zulfiqar Ali Bhutto (1972-77), championed ‘folk Islam’, again in collaboration with an assortment of mainly Sindhi pirs, to challenge the dominance of ‘scripturalist Islam’, advocated both by the Jamaat-i-Islami as well as by sections of the country’s modernizing elite. Later, General Zia ul Haq (1977-88), who initially worked with but then against the Jamaat, favoured a ‘legalist’ interpretation of Islam with a strong punitive bias that aimed to stem both its popular as well as its modernist expressions. In time it strengthened the hold of an ulama-inspired, ‘shariatized Islam’ which, by the 1990s, openly challenged the legitimacy of the nation-state and further aggravated Pakistan’s consensus problem.

The other approach, taken by survivors of the old Madrasa i-Rahimiyya, was to reject the West in toto and to attempt to return to what they regarded as pure Islamic roots. For this reason, disillusioned pupils of the school of Shah Waliullah, such as Maulana Muhammad Qasim Nanautawi – who in 1857 had briefly established an independent Islamic state north of Meerut at Shamli in the Doab – founded an influential but depressingly narrow-minded Wahhabi-like madrasa at Deoband, 100 miles north of the former Mughal capital. With their backs to the wall, they reacted against what the founders saw as the degenerate and rotten ways of the old Mughal elite. The Deoband madrasa therefore went back to Koranic basics and rigorously stripped out anything Hindu or European from the curriculum.

You have written that the best and the longest lasting victory over the enemy can be attained by hitting at its roots. What do you mean by roots and how to hit it."Maulana posed a question before Albert. "By roots I mean culture and faith." Albert replied. “We cannot win a powerful enemy by fighting with arms. We can achieve our purpose by hitting at the roots. When I say roots I particularly mean faith and culture.

When asked whether they were bothered by the prospect of mistreatment of Muslims in countries where they lived as minorities, the ulema were surprisingly callous in their responses. Ataullah Shah Bukhari said that it was not possible for a Muslim to be a faithful citizen of a non-Muslim government. Others, including Maulana Abul Hasanat and Maulana Maududi said that they would have no objection to Muslims in India being subjected to Hindu law or Muslims in non-Muslim countries in general being discriminated against. Most of the ulema seemed to believe that Pakistan was somehow the reincarnation of the seventh-century caliphate and that other countries should be viewed as the caliphs (khalifa) looked upon non-Muslim empires of the time.

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