Tuesday, 12 January 2016

Divine Revelation A Sociological Approach - English Essay

Concept of Life After Death and Its Impacts On Human Life - English Essay

Concept of Life After Death and Its Impacts On Human Life

English Essay on "Concept of Life After Death and Its Impacts On Human Life"

This much is known to everyone that whoever is born into the world has got to die one day or the other. But nobody knows what happens or will happen after death. This is known only to Allah. Allah vouchsafes the knowledge of it to His Prophets and through the Prophets men also come to know about it. Every prophet of Allah, in his time, hid revealed clearly to his people though what stages they would have to pass after death and how at each stage they would be recompensed for their deeds — good as well as bad -- during the earthly sojourn. Since the Prophet Mohammed (PBUH) is the last of the Divine Apostles aid Messengers, and no prophet is going to be raised up after him, the different stages through which a man has to pass after death have been explained by him in greatest detail and with utmost clarity. There are to follow three stages after death.

Resurrection
The First Stage runs from death to Resurrection. It is called barzakh (the interval between death and Resurrection). Whether a person is buried when he dies or he is cremated or cast into the river his soul does not perish with him it is immortal; it lives. It only migrates from the material world of ours to anot0her world. In the other world the angels question him about his spiritual state. If he is a truthful Believer, he gives the correct answers whereupon the angels impart to him the glad tidings that he is going to live in peace and happiness till the last Day.

Saturday, 5 December 2015

United Muslim Ummah A Mere Dream or Reality - English Essay

United Muslim Ummah A Mere Dream or Reality

English Essay on "United Muslim Ummah A Mere Dream or Reality"

The concept of the Muslim community as an Ummah with a common sense of destiny and deep commitment to a shared set of immutable values is as old as Islam itself. Through the ups and down of history, this concept has found fulfillment or denial in one form or the other. Some saw its fulfillment in the stunning speed of early conquests crumbling in their path the two pre-eminent pre-Islamic civilisations; others perceived the climax of the concept in the glory of later empires which sprang up all over he known part of their globe; still others saw its consummation in the beauty and grandeur of the sciences, arts, and architecture which has been universally identified as Islamic. The concept of Ummah remained essentially above and beyond race, colour, language and geography. There were only three interconnected points of reference: one Book of guidance, i.e., the Quran; one personality whose example to follow i.e. the Holy Prophet, and one place to face for worship, i.e., Makkah.

In the current age, while many scholars and academics have tried to identify true ingredients of the concept of Ummah, some others have questioned thievery rationality or historical legitimacy of the concept. However, the mere fact that a powerful, impulse of togetherness and a shared sense of destiny has existed throughout the ages, encompassing all Muslim communities spread far and wide, should be enough to ‘prove’ the existence of a valid and legitimate concept philosophical ambiguities notwithstanding the only question was how to give a shape and a form to this concept in the contemporary political context.

The current quest for a shape and a form begins with the 18th and 19th century colonial expansion as a result of which Muslim states and communities went under the colonial subjugation. The colonel power wanted not only to rule over the resources of these subjugated communities, but also planned to alter the souls of the people.

Seeking a viable Muslim response to Western political and economic dominance, the 19th century witnessed the emergence of some powerful personalities, thinkers and reformers, notably Jamal-ud-Di Afghani (1839-1897), Muhammad Abduh (1849-1905), Allama Muhammad Iqbal and others who developed and articulated the political theory of pan-Islamism.

At the end of World War I, he League of Nations came into being with a proper charter, lull-fledged secretariat and well defined rules of business, demonstrating that a formal and permanent multinational organisation was feasible. This contemporary experiment gave the leaders of the Muslim community a new hope of creating a permanent platform for airing collective concerns and for assembly and assertion of the identity of the Ummah. In their thoughts and heats, they, were planning a transcendental and supranational system based on the principle of collective sovereignty.

Tolerance in Islam - English Essay

Tolerance in Islam

English Essay on "Tolerance in Islam"

Introduction
Muhammad Marmaduke Pickthall was an Englishman, an oriental’s, and a Muslim who translated the meaning of the Holy Qur’an. His translation was first published in 1930 and he was supported in this effort by His Highness, the Nizam of Hyderabad (the ruler of Deccan, in the South), India. Pickthall traveled extensively to several Muslim countries, including Syria, Palestine, Turkey, Egypt, Arabia and India. He spent several years in India and had interacted with the Muslims of India.

The 1920s was a period of great intellectual and political activity for the Muslims, particularly in India and Turkey. It is an interesting coincidence that the two most popular translations of the meaning of the Holy Qur’an into English were published from India or with the support and encouragement of Muslims of India. Pickthall’s translation was published in 1930, which was followed by Abdullah Yusuf Ali’s in 1934. Yusuf Ali’s translation was published in parts as they, became available over a period of many years ending in the complete translation and commentary in 1934.

Friday, 6 November 2015

Present Crisis of the Muslim Ummah - English Essay

Present Crisis of the Muslim Ummah

English Essay on "Present Crisis of the Muslim Ummah"

Since September 11, the Ummah is faced with the option of going down into the oblivion of hist1ory or to rise, from the ashes and once more dominate history. Islam rose from the Arabian desert alike a storm. It transformed the illiterate Arabs, who defeated the two superpowers of that period, Iran and Byzantium. Under the Ommayads the Muslims conquered the area from Sindh to the Atlantic Ocean and upto Samarqand and Bokhara. Finally in the last period of conquests, the Ottomans conquered Turkey, Eastern Europe, and Southern Russia.

Apart from this the Muslims ruled Spain for 700 years. And in South East Asia Islam was spread in Indonesia, Malaysia and Philippines by Arab traders. In the Indo-Pak sub-continent, conquered by Turkish dynasties, then by Pathans (Afghans) and finally by the Mughuls for seven hundred years-the Muslims were supreme.

Lest it be thought this overemphasizes the role of the Muslim conquerors, let us come to the role of the philosophers, ulema, mashaikh, poets, linguists, jurists and above all scientists during this Muslim period.

Let is start with commentators on the Quran, as it was only the Quran, which motivated the Muslims in every field. Various commentaries made it possible for Muslims in general to comprehend it. Then the Muslims concentrated on Hadith.

Then there were vast contributions to Fiqah. Experts did not enunciate Islamic Law haphazardly, but first identified doctrines and then based the law on the Quran, the Hadith, Ijma and Qayas.