Quranic Foundations And Structure Of Muslim Society
CONTENTS
VOLUME ONE
FOREWORD
PREFACE
INTRODUCTORY
OBSERVATIONS
BOOK 1 - FUNDAMENTALS
PART 1
HE TO WHOM THE QUR’AN WAS REVEALED
Chapter 1
THE CHRISTIAN-JEWISH CAMPAIGN OF
VILIFICATION
Chapter 2
BIOGRAPHICAL SKETCH
Chapter 3
MUHAMMAD’S PERSONALITY AND CHARACTER
AND SIDELIGHTS ON SOME REFORM
PART 2
THE NECESSITY OF DIVINE REVELATION
Chapter 1
PROBLEMS
Chapter 2
SOURCE OF GUIDANCE—WHAT?
PART 3
THE QUR’ANIC REVELATION
Chapter 1
THE QUR’AN: A REVEALED BOOK
Chapter 2
THE PROCESS OF COMPILATION
Chapter 3
THE PROCESS OF PRESERVATION AND
PROPAGATION
Chapter 4
THE QUR’AN AS THE ONLY AUTHENTIC
REVEALED BOOK IN THE WORLD
Chapter 5
THE STYLE AND STRUCTURE OF THE QUR’AN
PART 4
ISLAM: THE RELIGION—IN TERMS OF THE
SCOPE AND NATURE OF QUR’ANIC GUIDANCE
Chapter 1
ISLAM AMONG RELIGIONS
Chapter 2
STRUCTURAL LOGIC, PRINCIPLE OF
INTEGRATION, SCOPE AND IDEALS OF
GUIDANCE
Chapter 3
VIEW OF RELIGION AND ATTITUDE TOWARDS
EMPIRICAL KNOWLEDGE
Chapter 4
STRUCTURE OF RELIGIOUS CREED AND
CONCEPT OF RELIGIOUS LEADERSHIP
Chapter 5
VIEW OF RELIGIOUS QUEST
Chapter 6
THE PHILOSOPHY OF UNITY
Chapter 7
INTEGRALISTIC MORAL PHILOSOPHY AND
COMPREHENSIVE MORAL CODE
Chapter 8
THE INTEGRATED INDIVIDUAL: BASIC
QUALITIES OF A MUSLIM
Chapter 9
THE INTEGRALISTIC WELFARE SOCIETY
Chapter 10
INTEGRALISTIC CULTURE AND
INTEGRALISTIC CIVILISATION
Chapter 11
GENUINE
MORAL IDEALISM: A COMPARATIVE
STUDY IN THE PERSPECTIVE OF CHRISTIAN
ALLEGATIONS AND CHRISTIAN
TESTIMONY
PART 5
CONCLUDING OBSERVATIONS
Chapter 1
THE IMMEDIATE ENVIRONMENT FOR THE
QUR’ANIC REVOLUTION
Chapter 2
THE HOLY PROPHET’S DIVINE MISSION
BOOK 2 –
ETHICO-METAPHYSICAL FOUNDATIONS
PART 1
THE CRITIQUE AND DYNAMICS OF MORALS
Chapter 1
THEORY OF MORAL JUDGEMENT
Chapter 2
THE MORAL LAW
Chapter 3
ENDS TO WHICH THE MORAL LAW IS
DIRECTED
Chapter 4
PENAL ETHICS
Chapter 5
ETHICO-RELIGIOUS DYNAMICS
PART 2
THE METAPHYSICS OF MORALS
Chapter 1
THE MAN
Chapter 2
THE WORLD
Chapter 3
GOD (ALLAH)
VOLUME ONE
FOREWORD
PREFACE
INTRODUCTORY
OBSERVATIONS
BOOK 1 - FUNDAMENTALS
PART 1
HE TO WHOM THE QUR’AN WAS REVEALED
Chapter 1
THE CHRISTIAN-JEWISH CAMPAIGN OF
VILIFICATION
Chapter 2
BIOGRAPHICAL SKETCH
Chapter 3
MUHAMMAD’S PERSONALITY AND CHARACTER
AND SIDELIGHTS ON SOME REFORM
PART 2
THE NECESSITY OF DIVINE REVELATION
Chapter 1
PROBLEMS
Chapter 2
SOURCE OF GUIDANCE—WHAT?
PART 3
THE QUR’ANIC REVELATION
Chapter 1
THE QUR’AN: A REVEALED BOOK
Chapter 2
THE PROCESS OF COMPILATION
Chapter 3
THE PROCESS OF PRESERVATION AND
PROPAGATION
Chapter 4
THE QUR’AN AS THE ONLY AUTHENTIC
REVEALED BOOK IN THE WORLD
Chapter 5
THE STYLE AND STRUCTURE OF THE QUR’AN
PART 4
ISLAM: THE RELIGION—IN TERMS OF THE
SCOPE AND NATURE OF QUR’ANIC GUIDANCE
Chapter 1
ISLAM AMONG RELIGIONS
Chapter 2
STRUCTURAL LOGIC, PRINCIPLE OF
INTEGRATION, SCOPE AND IDEALS OF
GUIDANCE
Chapter 3
VIEW OF RELIGION AND ATTITUDE TOWARDS
EMPIRICAL KNOWLEDGE
Chapter 4
STRUCTURE OF RELIGIOUS CREED AND
CONCEPT OF RELIGIOUS LEADERSHIP
Chapter 5
VIEW OF RELIGIOUS QUEST
Chapter 6
THE PHILOSOPHY OF UNITY
Chapter 7
INTEGRALISTIC MORAL PHILOSOPHY AND
COMPREHENSIVE MORAL CODE
Chapter 8
THE INTEGRATED INDIVIDUAL: BASIC
QUALITIES OF A MUSLIM
Chapter 9
THE INTEGRALISTIC WELFARE SOCIETY
Chapter 10
INTEGRALISTIC CULTURE AND
INTEGRALISTIC CIVILISATION
Chapter 11
GENUINE
MORAL IDEALISM: A COMPARATIVE
STUDY IN THE PERSPECTIVE OF CHRISTIAN
ALLEGATIONS AND CHRISTIAN
TESTIMONY
PART 5
CONCLUDING OBSERVATIONS
Chapter 1
THE IMMEDIATE ENVIRONMENT FOR THE
QUR’ANIC REVOLUTION
Chapter 2
THE HOLY PROPHET’S DIVINE MISSION
BOOK 2 –
ETHICO-METAPHYSICAL FOUNDATIONS
PART 1
THE CRITIQUE AND DYNAMICS OF MORALS
Chapter 1
THEORY OF MORAL JUDGEMENT
Chapter 2
THE MORAL LAW
Chapter 3
ENDS TO WHICH THE MORAL LAW IS
DIRECTED
Chapter 4
PENAL ETHICS
Chapter 5
ETHICO-RELIGIOUS DYNAMICS
PART 2
THE METAPHYSICS OF MORALS
Chapter 1
THE MAN
Chapter 2
THE WORLD
Chapter 3
GOD (ALLAH)
FOREWORD
Dr. Sir Mohammad Iqbal;
ON THE PREDICAMENT OF MODERN HUMANITY
AND THE WAY OUT
The modern man with his philosophies
of criticism and Scientific specialism finds himself
in a strange predicament. His Naturalism has given him an unprecedented control
over the forces of nature, but has robbed him of faith in his own future. It is
strange how the same idea affects different cultures differently. The
formulation of the theory of evolution in the world of Islam brought into being
Rumi’s tremendous enthusiasm for the biological future of man. No cultured
Muslim can read such passages as the following without a thrill of joy:
Low in the earth
I lived in realms of ore and stone;
And then I smiled wild and in
many-tinted flowers;
Then roving with the wandering hours,
O’er earth and air and ocean’s zone,
In a new birth,
I dived and flew,
And crept and ran,
And all the secret of my essence drew
Within a form that brought them all
to view— And lo, a Man!
And then my goal,
Beyond the clouds, beyond the sky,
In realms where none may change or
die—
In angel form; and then away
Beyond the bounds of night and day,
And Life and Death, unseen or seen,
Where all that is hath ever been, As One and Whole.
— Rumi: Thadani’s Translation.
On the other hand, the formulation of the same view of
evolution with far greater precision in Europe has led to the belief that
‘there now appears to be no scientific basis for the idea that the present rich
complexity of human endowment will ever be materially exceeded’. That is how
the modern man’s secret despair hides itself behind the screen of scientific
terminology …
Thus, wholly overshadowed by the results of his intellectual
activity, the modern man has ceased to live soulfully, i.e., from within. In
the domain of thought he is living in open conflict with himself; and in the
domain of economic and political life he is living in open conflict with
others. He finds himself unable to control his ruthless egoism and his infinite
gold-hunger which is gradually killing all higher striving in him and bringing
him nothing but life-weariness. Absorbed in the ‘fact’, that is to say, the
optically present source of sensation, he is entirely cut off from the
unplumbed depths of his own being. In the wake of his systematic materialism
has at last come that paralysis of energy which Huxley apprehended and
deplored.
… Modern atheistic socialism, which possesses all the fervour of a
new religion, has a broader outlook; but having received its philosophical
basis from the Hegelians of the left wing, it rises in revolt against the very
source which could have given it strength and purpose. Both nationalism and
atheistic socialism, at least in the of present state of human adjustments,
must draw upon the psychological forces of hate, suspicion, and resentment
which tend to impoverish the soul of man and close up his hidden sources of
spiritual energy. Neither the technique of medieval mysticism nor nationalism
nor atheistic socialism can cure the ills of a despairing humanity. Surely the
present moment is one of great crisis in the history of modern culture. The
modern world stands in need of biological renewal. And religion, which in its
higher manifestations, is neither dogma, nor priesthood, nor ritual, can alone
ethically prepare the modern man for the burden of the great responsibility
which the advancement of modern science necessarily involves, and restore to
him that attitude of faith which makes him capable of winning a personality
here and retaining it hereafter. It is only by rising to a fresh vision of his
origin and future, his whence and whither, that man will eventually triumph
over a society motivated by an inhuman competition, and a civilization which
has lost its spiritual unity by its inner conflict of religious and political
values.
— Reconstruction of Religious Thought
in Islam Chapter ‘Is Religion
Possible?’, pp. 186-189
Printed by Sh. Muhammad Ashraf,
Lahore, 1962
to be continued . . . . .
https://www.youtube.com/watch?v=sht0jhERkFE
No comments:
Post a Comment