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The Amazing Qur’an

Posted on 13 February 2012 by Tea Server



Calling the Qur’an amazing is not something done only by Muslims, who have an appreciation for the book and who are pleased with it; it has been labeled amazing by non-Muslims as well. In fact, even people who hate Islam very much have still called it amazing.

One thing which surprises non_muslims who are examining the book very closely is that the Qur’an does not appear to them to be what they expected. What they assume is that they have an old book which came fourteen centuries ago from the Arabian desert; and they expect that the book should look something like that – an old book from the desert. And then they find out that it does not resemble what they expected at all. Additionally, one of the first things that some people assume is that because it is an old book which comes from the desert, it should talk about the desert. Well the Qur’an does talk about the desert – some of its imagery describes the desert; but it also talks about the sea – what it’s like to be in a storm on the sea.

Some years ago, the story came to us in Toronto about a man who was in the merchant marine and made his living on the sea. A Muslim gave him a translation of the Qur’an to read. The merchant marine knew nothing about the history of Islam but was interested in reading the Qur’an. When he finished reading it, he brought it back to the Muslim and asked, “This Muhammed, was he a sailor?” He was impressed at how accurately the Qur’an describes a storm on a sea. 

When he was told, “No as a matter of fact, Muhammed lived in the desert,” that was enough for him. He embraced Islam on the spot. He was so impressed with the Qur’an’s description because he had been in a storm on the sea, and he knew that whoever had written that description had also been in a storm on the sea. The description of “a wave, over it a wave, over it clouds” was not what someone imagining a storm on a sea to be like would have written; rather, it was written by someone who knew what a storm on the sea was like. This is one example of how the Qur’an is not tied to a certain place and time. Certainly, the scientific ideas expressed in it also do not seem to originate from the desert fourteen centuries ago.

Many centuries before the onset of Muhammed’s Prophethood, there was a well-known theory of atomism advanced by the Greek philosopher, Democritus. He and the people who came after him assumed that matter consists of tiny, indestructible, indivisible particles called atoms. The Arabs too, used to deal in the same concept; in fact, the Arabic word dharrah commonly referred to the smallest particle known to man. Now, modern science has discovered that this smallest unit of matter (i.e., the atom, which has all of the same properties as its element) can be split into its component parts. This is a new idea, a development of the last century; yet, interestingly enough, this information had already been documented in the Qur’an which states:

” He [i.e., Allah] is aware of an atom’s weight in the heavens and on the earth and even anything smaller than that…”

Undoubtedly, fourteen centuries ago that statement would have looked unusual, even to an Arab. For him, the dharrah was the smallest thing there was. Indeed, this is proof, that the Qur’an is not outdated.


Another example of what one might expect to find in an”old book” that touches upon the subject of health or medicine is outdated remedies or cures. Various historical sources state that the Prophet gave some advice about health and hygiene, yet most of these pieces of advice are not contained in the Qur’an. At first glance, to the non-Muslims this appears to be a negligent omission.

 They cannot understand why Allah would not “include” such helpful information in the Qur’an. Some Muslims attempt to explain this absence with the following argument: “Although the Prophet’s advice was sound and applicable to the time in which he lived, Allah, in His infinite wisdom, knew that there would come later medical and scientific advances which would make the Prophet’s advice appear outdated. When later discoveries occurred, people might say that such information contradicted that which the Prophet had given. Thus, since Allah would never allow any opportunity for the non-Muslims to claim that the Qur’an contradicts itself or the teachings of the Prophet, He only included in the Qur’an information and examples which could stand the test of time.”

However, when one examines the true realities of the Qur’an in terms of its existence as a divine revelation, the entire matter is quickly brought into its proper perspective, and the error in such argumentation becomes clear and understandable. It must be understood that the Qur’an is a divine revelation, and as such, all information in it is of divine origin. 

Allah revealed the Qur’an from Himself. It is the words of Allah, which existed before creation, and thus nothing can be added, subtracted or altered. In essence, the Qur’an existed and was complete before the creation of Prophet Muhammed, so it could not possibly contain any of the Prophet’s own words or advice. An inclusion of such information would clearly contradict the purpose for which the Qur’an exists, compromise its authority and render it inauthentic as a divine revelation.

Consequently, there was no “home remedies” in the Qur’an which one could claim to be outdated; nor does it contain any man’s view about what is beneficial to health, what food is best to eat, or what will cure this or that disease. In fact, the Qur’an only mentions one item dealing with medical treatment, and it is not in dispute by anyone. It states that in honey there is healing. And certainly, I do not think that there is anyone who will argue with that!

If one assumes that the Qur’an is the product of a man’s mind, then one would expect it to reflect some of what was going on in the mind of the man who “composed” it. In fact, certain encyclopedias and various books clam that the Qur’an was the product of hallucinations that Muhammed underwent. If these claims are true – if it indeed originated from some psychological problems in Muhammed’s mind – then evidence of this would be apparent in the Qur’an. Is there such evidence? In order to determine whether or not there is, one must first identify what things would have been going on in his mind at that time and then search for these thoughts and reflections in the Qur’an.

It is common knowledge that Muhammad had a very difficult life. All of his daughters died before him except one, and he had a wife of several years who was dear and important to him, who not only proceeded him in death at a very critical period of his life. As a matter of fact, she must have been quite a woman because when the first revelation came to him, he ran home to her afraid. Certainly, even today one would have a hard time trying to find an Arab who would tell you, “I was so afraid that I ran home to my wife.” They just aren’t that way. Yet Muhammed felt comfortable enough with his wife to be able to do that. 

That’s how influential and strong woman she was. Although these examples are only a few of the subjects that would have been on Muhammed’s mind, they are sufficient in intensity to prove my point. The Qur’an does not mention any of these things – not the death of his children, not the death of his beloved companion and wife, not his fear of the initial revelations, which he so beautifully shared with his wife – nothing; yet, these topics must have hurt him, bothered him, and caused him pain and grief during periods of his psychological reflections, then these subjects, as well as others, would be prevalent or at least mentioned throughout.

A truly scientific approach to the Qur’an is possible because the Qur’an offers something that is not offered by other religious scriptures, in particular, and other religions, in general. It is what scientists demand. Today there are many people who have ideas and theories about how the universe works. These people are all over the place, but the scientific community does not even bother to listen to them. This is because within the last century the scientific community has demanded a test of falsification. They say, “If you have theory, do not bother us with it unless you bring with that theory a way for us to prove whether you are wrong or not.”

Such a test was exactly why the scientific community listened to Einstein towards the beginning of the century. He came with a new theory and said, “I believe the universe works like this; and here are three ways to prove whether I am wrong!”. So the scientific community subjected his theory to the tests, and within six years it passed all three. Of course, this does not prove that he was great, but it proves that he deserved to be listened to because he said, “This is my idea; and if you want to try to prove me wrong, do this or try that.” This is exactly what the Qur’an has – falsification tests. 

Some are old (in that they have already been proven true), and some still exist today. Basically it states, “If this book is not what it claims to be, then all you have to do is this or this or this to prove that it is false.” Of course, in 1400 years no one has been able to do “This or this or this, ” and thus it is still considered true and authentic. I suggest to you that the next time you get into dispute with someone about Islam and he claims that he has the truth and that you are in darkness, you leave all other arguments at first and make this suggestion. 

Ask him, “Is there any falsification test in your religion? Is there anything in your religion that would prove you are wrong if I could prove to you that it exists – anything?” Well, I can promise right now that people will not have anything – no test, no proof, nothing! This is because they do not carry around the idea that they should not only present what they believe but should also offer others a chance to prove they’re wrong. However, Islam does that. A perfect example of how Islam provides man with a chance to verify it authenticity and “prove it wrong” occurs in the 4th chapter. And quiet honestly, I was surprised when I first discovered this challenge. It states:

“Do they not consider the Qur’an? Had it been from any other than Allah, they would surely have found therein much discrepancy.”

This is a clear challenge to the non-Muslim.Basically, it invites him to find a mistake. As a matter of fact, the seriousness and difficulty of the challenge aside, the actual presentation of such a challenge in the first place is not even in human nature and is inconsistent with man’s personality. One doesn’t take an exam in school after finishing the exam, write a note to the instructor at the end saying, “This exam is perfect. There are no mistakes in it. Find one if you can!”. One just doesn’t do that. The teacher would not sleep until he found a mistake! And yet this is the way the Qur’an approaches people. Another interesting attitude that exists in the Qur’an repeatedly deals with its advice to the reader. 

The Qur’an informs that reader about different facts and then gives the advice: “If you want to know more about this or that, or if you doubt what is said, then you should ask those who have knowledge.” This too is a surprising attitude. It is not usual to have a book that comes from someone without training in geography, botany, biology, etc., who discusses these subjects and then advises the reader to ask men of knowledge if he doubts anything.

Yet in every age there have been Muslims who have followed the advice of the Qur’an and made surprising discoveries. If one looks to the works of Muslim scientists if many centuries ago, one will find them full of quotations from the Qur’an. These works state that they did research in such a place, looking for something. And they affirm that the reason they looked in such and such a place was that the Qur’an pointed them in that direction. For example, the Qur’an mentions man’s origin and then tells the reader, “Research it!” It gives the reader a hint where to look and then states that one should find out more about it. This is the kind of thing that Muslims today largely seem to overlook – but not always, as illustrated in the following example. A few years ago, a group of men in Riyadh, Saudi Arabia collected all if the verses in the Qur’an which discuss embryology – the growth of the human being in the womb. They said, “Here is what the Qur’an says. Is it the truth?” In essence, they took the advice of the Qur’an: “Ask the men who know.” They chose, as it happened, a non-Muslim who is a professor of embryology at the University of Toronto. His name is Keith Moore, and he is the author of textbooks on embryology – a world expert on the subject. They invited him to Riyadh and said, “This is what the Qur’an says about your subject. Is it true? What can you tell us?” While he was in Riyadh, they gave him all of the help that he needed in translation and all of the cooperation for which he asked. And he was so surprised at what he found that he changed his textbooks. In fact, in the second edition of one of his books, called Before we are born… in the second edition about the history of embryology, he included some material that was not in the first edition because of what he found in the Qur’an. Truly this illustrates that the Qur’an was ahead of its time and that those who believe in the Qur’an know what other people do not know.

I had the pleasure of interviewing Dr. Keith Moore for a television presentation, and we talked a great deal about this – it was illustrated by slides and so on. He mentioned that some of the things that the Qur’an states about the growth of the human being were not known until thirty years ago. In fact, he said that one item in particular – the Qur’an’s description of the human being as a “leech-like clot” (‘alaqah) at one stage – was new to him; but when he checked on it, he found that it was true, and so he added it to his book. He said, “I never thought of that before,” and he went to the zoology department and asked for a picture of a leech. When he found that it looked just like the human embryo, he decided to include both pictures in one of his textbooks. Dr. Moore also wrote a book on clinical embryology, and when he presented this information in Toronto, it caused quite a stir throughout Canada. It was on the front pages of some of the newspapers across Canada, and some of the headlines were quite funny. For instance, one headline read: “SURPRISING THING FOUND IN ANCIENT BOOK!”! It seems obvious from this example that people do not clearly understand what it is all about. As a matter of fact, one newspaper reporter asked Professor Moore, “Don’t you think That maybe the Arabs might have known about these things – the description of the embryo, its appearance and how it changes and grows? Maybe there were not scientists, but maybe they did something crude dissections on their own – carved up people and examined these things.”

The professor immediately pointed out to him that he [i.e., the reporter] had missed a very important point – all of the slides of the embryo that had been shown and had been projected in the film had come from pictures taken through a microscope. He said, “It does not matter if someone had tried to discover embryology fourteen centuries ago, they could not have seen it!”. All of the descriptions in the Qur’an of the appearance of the embryo are of the item when it is still too small to see with the eye; therefore, one needs a microscope to see it. Since such a device had only been around for little more than two hundred years, Dr. Moore taunted, “Maybe fourteen centuries ago someone secretly had a microscope and did this research, making no mistakes anywhere. Then he somehow taught Muhammad and convinced him to put this information in his book. Then he destroyed his equipment and kept it a secret forever. Do you believe that? You really should not unless you bring some proof because it is such a ridiculous theory.” In fact, when he was asked “How do you explain this information in the Qur’an?” Dr. Moore’s reply was, “It could only have been divinely revealed.”!

Although the aforementioned example of man researching information contained in the Qur’an deals with a non-Muslim, it is still valid because he is one of those who is knowledgeable in the subject being researched. Had some layman claimed that what the Qur’an says about embryology is true, then one would not necessarily have to accept his word. However, because of the high position, respect, and esteem man gives scholars, one naturally assumes that if they research a subject and arrive at a conclusion based on that research, then the conclusion is valid. One of Professor Moore’s colleagues, Marshall Johnson, deals extensively with geology at the University of Toronto.

He became very interested in the fact that the Qur’an’s statements about embryology are accurate, and so he asked Muslims to collect everything contained in the Qur’an which deals with his specialty. Again people were very surprised at the findings. Since there are a vast number subjects discussed in the Qur’an, it would certainly require a large amount of time to exhaust each subject. It suffices for the purpose of this discussion to state that the Qur’an makes very clear and concise statements about various subjects while simultaneously advising the reader to verify the authenticity of these statements with research by scholars in those subjects. And as illustrated by the Qur’an has clearly emerged authentic. Undoubtedly, there is an attitude in the Qur’an which is not found anywhere else. It is interesting how when the Qur’an provides information, it often tells the reader, “You did not know this before.” Indeed, there is no scripture that exists which makes that claim. All of the other ancient writings and scriptures that people have, do give a lot of information, but they always state where the information came from.

For example, when the Bible discusses ancient history, it states that this king lived here, this one fought in a certain battle, another one had so may sons, etc. Yet it always stipulates that if you want more information, then you should read the book of so and so because that is where the information came from. In contrast to this concept, the Qur’an provides the reader with information and states that this information is something new. Of course, there always exists the advice to research the information provided and verify its authenticity. It is interesting that such a concept was never challenged by non-Muslims fourteen centuries ago. Indeed, the Makkans who hated the Muslims, and time and time again they heard such revelations claiming to bring new information; yet, they never spoke up and said, “This is not new. We know where Muhammad got this information. We learned this at school.”

They could never challenge its authenticity because it really was new! In concurrence with the advice given in the Qur’an to research information (even if it is new), when ‘Umar was caliph, he chose a group of men and sent them to find the wall of Dhul-Qarnayn. Before the Qur’anic revelation, the Arabs had never heard of such a wall, but because the Qur’an described it, they were able to discover it. As a matter of fact, it is now located in what is called Durbend in the Soviet Union. It must be stressed here that the Qur’an is accurate about many, many things, but accuracy does not necessarily mean that a book is a divine revelation. In fact, accuracy is only one of the criteria for divine revelations.

For instance, the telephone book is accurate, but that does not mean that it is divinely revealed. The real problem lies in that one must establish some proof of the source the Qur’an’s information. The emphasis is on the reader. One cannot simply deny the Qur’an’s authenticity without sufficient proof. If, indeed, one finds a mistake, then he has the right to disqualify it. This is exactly what the Qur’an encourages. Once a man came up to me after a lecture I delivered in South Africa. He was very angry about what I had said, and so he claimed, “I am going to go home tonight and find a mistake in the Qur’an.” Of course, I said, “Congratulations. That is the most intelligent thing that you have said.” Certainly, this is the approach Muslims need to take with those who doubt the Qur’an’s authenticity, because the Qur’an itself offers the same challenge. An inevitably, after accepting it’s challenge and discovering that it is true, these people will come to believe it because they could not disqualify it. In essence, the Qur’an earns their respect because they themselves have had to verify its authenticity. An essential fact that cannot be reiterated enough concerning the authenticity of the Qur’an is that one’s inability to explain a phenomenon himself does not require his acceptance of the phenomenon’s existence or another person’s explanation of it.

Specifically, just because one cannot explain something does not mean that one has to accept someone else’s explanation. However, the person’s refusal of other explanations reverts the burden of proof back on himself to find a feasible answer. This general theory applies to numerous concepts in life, but fits most wonderfully with the Qur’anic challenge, for it creates a difficulty for one who says, “I do not believe it.” At the onset of refusal one immediately has an obligation to find an explanation himself if he feels others’ answers are inadequate. In fact, in one particular Qur’anic verse which I have always seen mistranslated into English, Allah mentions a man who heard the truth explained to him. It states that he was derelict in his duty because after he heard the information, he left without checking the verity of what he had heard. In other words, one is guilty if he hears something and does not research it and check to see whether it is true. One is supposed to process all information and decide what is garbage to be thrown out and what is worthwhile information to be kept and benefited from at a later date. One cannot just let it rattle around in his head. It must be put in the proper categories and approached from that point of view. For example, if the information is still speculatory, then one must discern whether it’s closer to being true or false. But if all of the facts have been presented, then one must decide absolutely between these two options. And even if one is not positive about the authenticity of the information, he is still required to process all of the information and make the admission that he just does not know for sure. Although this last point appears to be futile, in actuality, it is beneficial to the arrival at a positive conclusion at a later time in that it forces the person to at least recognize, research and review the facts. This familiarity with the information will give the person “the edge” when future discoveries are made and additional information is presented. The important thing is that one deals with the facts and does not simply discard them out of empathy and disinterest.

The real certainty about the truthfulness of the Qur’an is evident in the confidence which is prevalent throughout it; and this confidence comes from a different approach – “Exhausting the Alternatives.” In essence, the Qur’an states, “This book is a divine revelation; if you do not believe that, then what is it?” In other words, the reader is challenged to come up with some other explanation. Here is a book made of paper and ink. Where did it come from? It says it is a divine revelation; if it is not, then what is its source? The interesting fact is that no one has with an explanation that works. In fact, all alternatives have bee exhausted. As has been well established by non-Muslims, these alternatives basically are reduces to two mutually exclusive schools of thought, insisting on one or the other. On one hand, there exists a large group of people who have researched the Qur’an for hundreds of years and who claim, “One thing we know for sure – that man, Muhammad, thought he was a prophet. He was crazy!” They are convinced that Muhammad (SAW) was fooled somehow. Then on the other hand, there is another group which alleges, “Because of this evidence, one thing we know for sure is that that man, Muhammad, was a liar!” Ironically, these two groups never seem to get together without contradicting. In fact, many references on Islam usually claim both theories. They start out by saying that Muhammad (SAW) was crazy and then end by saying that he was a liar. They never seem to realize that he could not have been both!

For example, if one is deluded and really thinks that he is a prophet, then he does not sit up late at night planning, “How will I fool the people tomorrow so that they think I am a prophet?” He truly believes that he is a prophet, and he trusts that the answer will be given to him by revelation. As a matter of fact, a great deal of the Qur’an came in answer to questions. Someone would ask Muhammad (SAW) a question, and the revelation would come with the answer to it. Certainly, if one is crazy and believes that an angel put words in his ear, then when someone asks him a question, he thinks that the angel will give him the answer. Because he is crazy, he really thinks that. He does not tell someone to wait a short while and then run to his friends and ask them, “Does anyone know the answer?” This type of behavior is characteristic of one who does not believe that he is a prophet. What the non-Muslims refuse to accept is that you cannot have it both ways. One can be deluded, or he can be a liar. He can be either one or neither, but he certainly cannot be both! The emphasis is on the fact that they are unquestionably mutually exclusive personal traits.

The following scenario is a good example of the kind of circle that non-Muslims go around in constantly. If you ask one of them, “What is the origin of the Qur’an?” He tells you that it originated from the mind of a man who was crazy. Then you ask him, “If it came from his head, then where did he get the information contained in it? Certainly the Qur’an mentions many things with which the Arabs were not familiar.” So in order to explain the fact which you bring him, he changes his position and says, “Well, maybe he was not crazy. Maybe some foreigner brought him the information. So he lied and told people that he was a prophet.” At this point then you have to ask him, “If Muhammad was a liar, then where did he get his confidence? Why did he behave as though he really thought he was a prophet?” Finally backed into a corner, like a cat he quickly lashes out with the first response that comes to his mind. Forgetting that he has already exhausted that possibility, he claims, “Well, maybe he wasn’t a liar. He was probably crazy and really thought that he was a prophet.” And thus he begins the futile circle again.

As has already been mentioned, there is much information contained in the Qur’an whose source cannot be attributed to anyone other than Allah. For example, who told Muhammad about the wall of Dhul-Qarnayn – a place hundreds of miles to the north? Who told him about embryology? When people assemble facts such as these, if they are not willing to attribute their existence to a divine source, they automatically resort to the assumption someone brought Muhammad the information and that he used it to fool the people. However, this theory can easily be disproved with one simple question: “If Muhammad was a liar, where did he get his confidence? Why did he tell some people out right to their face what others could never say?” Such confidence depends completely upon being convinced that one has a true divine revelation. For example, the Prophet (SAW) had an uncle by the name of Abu Lahab. This man hated Islam to such an extent that he used to follow the Prophet around in order to discredit him. If Abu Lahab saw the Prophet (SAW) speaking to a stranger, he would wait until they parted and then would go to the stranger and ask him, “What did he tell you? Did he say, ‘Black.’? Well, it’s white. Did he say, ‘Morning.’? Well, it’s night.” He faithfully said the exact opposite of whatever he heard Muhammad (SAW) and the Muslims say. However, about ten years before Abu Lahab died, a little chapter in the Qur’an was revealed to him. It distinctly stated that he would go to the Fire (i.e., Hell). In other words, it affirmed that he would never become a Muslim and would therefore be condemned forever. For ten years all Abu Lahab had to do was say, “I heard that it has been revealed to Muhammad that I will never change – that I will never become a Muslim and will enter the Hellfire. Well I want to become a Muslim now. How do you like that? What do you think of your divine revelation now?” But he never did that. And yet, that is exactly the kind of behavior one would have expected from him since he always sought to contradict Islam. In essence, Muhammad (SAW) said, “You hate me and you want to finish me? Here, say these words, and I am finished. Come on, say them!” But Abu Lahab never said them. Ten years! And in all that time he never accepted Islam or even became sympathetic to the Islamic cause. How could Muhammad possibly have known for sure that Abu Lahab would fulfill the Qur’anic revelation if he (i.e., Muhammad) was not truly the messenger of Allah? How could he possibly have been so confident as to give someone 10 years to discredit his claim of Prophethood? The only answer is that he was Allah’s messenger; for in order to put forth suck a risky challenge, one has to be entirely convinced that he has a divine revelation.

Another example of the confidence which Muhammad (SAW) had in his own Prophethood and consequently in the divine protection of himself and his message is when he left Makkah and hid in a cave with Abu Bakr during their emigration to Madeenah. The two clearly saw people coming to kill them, and Abu Bakr was afraid. Certainly, if Muhammad (SAW) was a liar, a forger and one who was trying to fool the people into believing that he was a prophet, one would have expected him to say in such a circumstance to his friend, “Hey, Abu Bakr, see if you can find a back way out of this cave.” Or “Squat down in that corner over there and keep quiet.” Yet, in fact, what he said to Abu Bakr clearly illustrated his confidence. He told him, “Relax! Allah is with us, and Allah will save us!”

Now, if one knows that he is fooling the people, where does one get this kind of attitude? In fact, such a frame of mind is not characteristic of a liar or a forger at all. So, as has been previously mentioned, the non-Muslims go around and around in a circle, searching for a way out – some way to explain the findings in the Qur’an without attributing them to their proper source. On one hand, they tell you on Monday, Wednesday and Friday, “The man was a liar,” and on the other hand, on Tuesday, Thursday and Saturday they tell you, “He was crazy.” What they refuse to accept is that one cannot have it both ways; yet they refuse to accept is that one cannot have it both ways; yet they need both excuses to explain the information in the Qur’an.

About seven years ago, I had a minister over to my home. In the particular room which we were sitting there was a Qur’an on the table, face down, and so the minister was not aware of which book it was. In the midst of a discussion, I pointed to the Qur’an and said, “I have confidence in that book.” Looking at the Qur’an but not knowing which book it was , he replied, “Well, I tell you, if that book is not the Bible, it was written by a man!” In response to his statement, I said, “Let me tell you something about what is in that book.” And in just three to four minutes I related to him a few things contained in the Qur’an. After just those three or four minutes, he completely changed his position and declared, “You are right. A man did not write that book. The Devil wrote it!” Indeed, possessing such an attitude is very unfortunate – for many reasons. For one thing, it is a very quick and cheap excuse. It is an instant exit out of an uncomfortable situation. As a matter of fact, there is a famous story in the Bible that mentions how one day some of the Jews were witnesses when Jesus raised a man from the dead. The man had been dead for four days, and when Jesus arrived, he simply said, “Get up!” and the man arose and walked away. At such a sight, some of the Jews who were watching said disbelievingly, “This is the Devil. The Devil helped him!” Now this story is rehearsed often in churches all over the world, and people cry big tears over it, saying, “Oh, if I had been there, I would not have been as stupid as the Jews!” Yet ironically, these people do exactly what the Jews did when in just three minutes you show them only a small part of the Qur’an and all they can say is, “Oh, the Devil did it. The devil wrote that book!”. Because they are truly backed into a corner and have no other viable answer, they resort to the quickest and cheapest excuse available. Another Example of people’s use of this weak stance can be found in the Makkans’ explanation of the source of Muhammed’s message. They used to say, “The devils bring Muhammad that Qur’an!” But just as with every other suggestion made, the Qur’an gives the answer. One verse in particular states:

“And they say, ‘Surely he is possessed [by jinn], ‘but it [i.e., the Qur'an] is not except a reminder to the worlds.”

Thus it gives an argument in reply to such a theory. In fact, there are many arguments in the Qur’an in reply to the suggestion that devils brought Muhammad (SAW) his message. For example, in the 26th chapter Allah clearly affirms:

“No evil ones have brought it [i.e., this revelation] down. It would neither be fitting for them, nor would they be able. Indeed they have been removed far from hearing.”

And in another place in the Qur’an, Allah instructs us:

“So when you recite the Qur’an seek refuge in Allah from Shaytaan, the rejected.”

Now is this how Satan writes a book? He tells one, “Before you read my book, ask God to save you from me.”? This is very, very tricky. Indeed, a man could write something like this, but would Satan do this? Many people clearly illustrate that they cannot come to one conclusion on this subject. On one hand, they claim that Satan would not do such a thing and that even if he could, God would not allow him to; yet, on the other hand, they also believe that Satan is only that much less than God. In essence they allege that the Devil can probably do whatever God can do. And as a result, when they look at the Qur’an, even as surprised as they are as to how amazing it is, they still insist, “The Devil did this!” Thanks be to Allah, Muslims do not have that attitude. Although Satan may have some abilities, they are a long way separated from the abilities of Allah. And no Muslim is a Muslim unless he believes that. It is common knowledge even among non-Muslims that the Devil can easily make mistakes, and it would be expected that he would contradict himself if and when he wrote a book. For indeed, the Qur’an states:

“Do they not consider the Qur’an? Had it been from any other than Allah, they would surely have found therein much discrepancy.”

In conjunction with the excuses that non-Muslims advance in futile attempts to justify unexplainable verses in the Qur’an, there is another attack often rendered which seems to be a combination of the theories that Muhammad (SAW) was crazy and a liar. Basically, these people propose that Muhammad was insane, and as a result of his delusion, he lied to and misled people. There is a name for this in psychology. It is referred to as mythomania. It means simply that one tells lies and then believes them. This is what the non-Muslims say Muhammad (SAW) suffered from. But the only problem with this proposal is that one suffering from mythomania absolutely cannot deal with facts, and yet the whole Qur’an is based entirely upon facts. Everything contained in it can be researched and established as true. Since facts are such a problem for a mythomaniac, when a psychologist tries to treat one suffering from that condition, he continually confronts him with facts. For example, if one is mentally ill and claims, “I am the king of England,” a psychologist does not say to him “No you aren’t. You are crazy!” He just does not do that. Rather, he confronts him with facts and says, “O.K., you say you are the king of England. So tell me where the queen is today. And where is your prime minister? And where are your guards?” Now, when the man has trouble trying to deal with these questions, he tries to make excuses, saying Uh… the queen… she has gone to her mother’s. Uh… the prime minister… well he died.” And eventually he is cured because he cannot deal with the facts. If the psychologist continues confronting him with enough facts, finally he faces the reality and says, “I guess I am not the king of England.” The Qur’an approaches everyone who reads it in very much the same way a psychologist treats his mythomania patient. There is a verse in the Qur’an which states:

“Oh mankind, there has come to you an admonition [i.e., the Qur'an] from your Lord and a healing for what is in the hearts – and guidance and mercy for the believers.”

At first glance, this statement appears vague, but the meaning of this verse is clear when one views it in light of the aforementioned example. Basically, one is healed of his delusions by reading the Qur’an. In essence, it is therapy. It literally cures deluded people by confronting them with facts. A prevalent attitude throughout the Qur’an is one which says, “Oh mankind, you say such and such about this; but what about such and such? How can you say this when you know that?” And so forth. It forces one to consider what is relevant and what matters while simultaneously healing one of the delusions that the facts presented to mankind by Allah can easily be explained away with flimsy theories and excuses. It is this very sort of thing – confronting people with facts – that had captured the attention of many non-Muslims. In fact, there exists a very interesting reference concerning this subject in the New Catholic Encyclopedia.

In an article under the subject of the Qur’an, the Catholic Church states, “Over the centuries, many theories have been offered as to the origin of the Qur’an… Today no sensible man accepts any of these theories.”!! Now here is the age-old Catholic Church, which has been around for so many centuries, denying these futile attempts to explain away the Qur’an. Indeed, the Qur’an is a problem for the Catholic Church. It states that it is revelation, so they study it. Certainly, they would love to find proof that it is not, but they cannot. They cannot find a viable explanation. But at least they are honest in their research and do not accept the first unsubstantiated interpretation which comes along. The Church states that in fourteen centuries it has not yet been presented a sensible explanation. At least it admits that the Qur’an is not an easy subject to dismiss. Certainly, other people are much less honest. They quickly say, “Oh, the Qur’an came from here. The Qur’an came from there.” And they do not even examine the credibility of what they are stating most of the time. Of course, such a statement by the Catholic Church leaves the everyday Christian in some difficulty. It just may be that he has his own ideas as to the origin of the Qur’an, but as a single member of the Church, he cannot really act upon his own theory. Such an action would be contrary to the obedience, allegiance and loyalty which the Church demands. By virtue of his membership, he must accept what the Catholic Church declares without question and establish its teachings as part of his everyday routine. So, in essence, if the Catholic Church as a whole is saying, “Do not listen to these unconfirmed reports about the Qur’an,” then what can be said about the Islamic point of view? Even non-Muslims are admitting that there is something to the Qur’an – something that has to be acknowledged – then why are people so stubborn and defensive and hostile when Muslims advance the very same theory? This is certainly something for those with mind a to contemplate – something to ponder for those of understanding!

Recently, the leading intellectual in the Catholic Church – a man by the name of Hans – studied the Qur’an and gave his opinion of what he had read. This man has been around for some time, and he is highly respected in the Catholic Church, and after careful scrutiny, he reported his findings, concluding, “God has spoken to man through the man, Muhammad.” Again this is a conclusion arrived at by a non-Muslim source – the very leading intellectual of the Catholic Church himself! I do not think that the Pope agrees with him, but nonetheless, the opinion of such a noted, repute public figure must carry some weight in defense of the Muslim position. He must be applauded for facing the reality that the Qur’an is not something which can be easily pushed aside and that, in fact God is the source of these words. As is evident from the aforementioned information, all of the possibilities have been exhausted, so the chance of finding another possibility of dismissing the Qur’an is nonexistent. For if the book is not a revelation, then it is a deception; and if it is a deception, one must ask, “What is its origin” And where does it deceive us?” Indeed, the true answers to these questions shed light on the Qur’an’s authenticity and silence the bitter unsubstantiated claims of the unbelievers. Certainly, if people are going to insist that the Qur’an is a deception, then they must bring forth evidence to support such a claim. The burden of proof is on them, not us! One is never supposed to advance a theory without sufficient corroborating facts; so I say to them, “Show me one deception! Show me where the Qur’an deceives me! Show me, otherwise, don’t say that it is a deception!” An interesting characteristic of the Qur’an is how it deals with surprising phenomena which relate not only to the past but to modern times as well. In essence, the Qur’an is not and old problem. It is still a problem even today – a problem to the non-Muslims that is. For everyday, every week, every year brings more and more evidence that the Qur’an is a force to be contended with – that its authenticity is no longer to be challenged! For example, one verse in the Qur’an reads;

“Do not the unbelievers see that the heavens and the earth were joined together, then We clove them asunder, and made from water every living thing? Will they not then believe?”

Ironically, this very information is exactly what they awarded the 1973 Noble Prize for – to a couple of unbelievers. The Qur’an reveals the origin of the universe – how it began from one piece – and mankind continues to verify this revelation, even up to now. Additionally, the fact that all life originated from water would not have been an easy thing to convince people of fourteen centuries ago. Indeed, if 1400 years ago you had stood in the desert and told someone, “All of this, you see (pointing to yourself), is made up of mostly water,” no one would have believed you. Proof of that was not available until the invention of the microscope. They had to wait to find out that cytoplasm, the basic substance of the cell, is made-up of 80% water. Nonetheless, the evidence did come, and once again the Qur’an stood the test of time. In reference to the falsification tests mentioned earlier, it is interesting to note that they, too, relate to both the past and the present. Some of them were used as illustrations of Allah’s omnipotence and knowledge, while others continue to stand as challenges to the present day. An example of the former is the statement made in the Qur’an about Abu Lahab. It clearly illustrates that Allah, the Knower of the Unseen, knew that Abu Lahab would never change his ways and accept Islam. Thus Allah dictated that he would be condemned to the Hellfire forever. Such a chapter was both an illustration of Allah’s divine wisdom and a warning to those who were like Abu Lahab.

An interesting example of the latter type of falsification tests contained in the Qur’an is the verse which mentions the relationship between the Muslims and the Jews. The verse is careful not to narrow its scope to the relationship between individual members of each religion, but rather, it summarizes the relationship between the two groups of people as a whole. In essence, the Qur’an states that the Christians will always treat the Muslims better than the Jews will treat the Muslims. Indeed, the full impact of such a statement can only be felt after careful consideration of the real meaning of such a verse. It is true that many Christians and many Jews have become Muslims, but as a whole, the Jewish community is to be viewed as an avid enemy of Islam. Additionally, very few people realize what such an open declaration in the Qur’an invites. In essence, it is an easy chance for the Jews to prove that the Qur’an is false – that it is not a divine revelation. All they have to do is organize themselves, treat the Muslims nicely for a few years and then say, “Now what does your holy book say about who are your best friends in the world – the Jews or the Christians? Look what we Jews have done for you!” That is all they have to do to disprove the Qur’an’s authenticity, yet they have not done it in 1400 years. But, as always, the offer still stands open!

All of the examples so far given concerning the I various angles from which one can approach the | Qur’an have undoubtedly been subjective in nature; I however there does exist another angle, among others, which is objective and whose basis is mathematical. It is surprising how authentic the Qur’an becomes when one assembles what might be referred to as a list of good guesses. Mathematically, it can be explained using guessing and prediction examples. For instance, if a person has two choices (i.e., one is right, and one is wrong), and he closes his eyes and makes a choice, then half of the time (i.e., one time out of two) he will be right. Basically, he has a one in two chance, for he could pick the wrong choice, or he could pick the right choice. Now if the same person has two situations like that (i.e., he could be right or wrong about situation number one, and he could be right or wrong about situation number two), and he closes his eyes and guesses, then he will only be right one fourth of the time (i.e., one time out of four). He now has a one in four chance because now there are three ways for him to be wrong and only one way for him to be right. In simple terms, he could make the wrong choice in situation number one and then make the wrong choice in situation number two; OR he could make the wrong choice in situation number one and then make the right choice in situation number two; OR he could make the right choice in situation number one and then make the wrong choice in situation number two; OR he could make the right choice in situation number one and then make the right choice in situation number two. Of course, the(only instance in which he could be totally right is the last scenario where he could guess correctly in both situations. The odds of his guessing completely correctly have become greater because the number of situations for him to guess in have increased; and the mathematical equation representing such a scenario is 1/2 x 1/2 (i.e., one time out of two for the first situation multiplied by one time out of two for the second situation).

Continuing on with the example, if the same person now has three situations in which to make blind guesses, then he will only be right one eighth of the time (i.e., one time out of eight or 1/2 X 1/2 X 1/2). Again, the odds of choosing the correct choice in all three situations have decreased his chances of being completely correct to only one time in eight. It must be understood that as the number of situations increase, the chances of being right decrease, for the two phenomena are inversely proportional.

Now applying this example to the situations in the Qur’an, if one draws up a list of all of the subjects about which the Qur’an has made correct statements, it becomes very clear that it is highly unlikely that they were all just correct blind guesses. Indeed, the subjects discussed in the Qur’an are numerous, and thus the odds of someone just making lucky guesses about all of them become practically nil. If there are a million ways for the Qur’an to be wrong, yet each time it is right, then it is unlikely that someone was guessing. The following three examples of subjects about which the Qur’an has made correct statements collectively illustrate how the Qur’an continues to beat the odds.

In the 16th chapter the Qur’an mentions that the female bee leaves its home to gather food.l2 Now, a person might guess on that, saying, “The bee that you see flying around – it could be male, or it could be female. I think I will guess female.” Certainly, he has a one in two chance of being right. So it happens that the Qur’an is right. But it also happens that was not what most people believed at the time when the Qur’an was revealed. Can you tell the difference between a male and a female bee? Well, it takes a specialist to do that, but it has been discovered that the male bee never leaves his home to gather food. However, in Shakespeare’s play, Henry the Fourth, some of the characters discuss bees and mention that the bees are soldiers and have a king. That is what people thought in Shakespeare’s time – that the bees that one sees flying around are male bees and that they go home and answer to a king. However, that is not true at all. The fact is that they are females, and they answer to a queen. Yet it took modern scientific investigations in the last 300 years to discover that this is the case.

So, back to the list of good guesses, concerning the topic of bees, the Qur’an had a 50/50 chance of being right, and the odds were one in two.

In addition to the subject of bees, the Qur’an also discusses the sun and the manner in which it travels through space. Again, a person can guess on that subject. When the sun moves through space, there are two options: it can travel just as a stone would travel if one threw it, or it can move of its own accord. The Qur’an states the latter – that it moves as a result of its own motion.’3 To do such, the Qur’an uses a form of the word sabaha to describe the sun’s movement through space. In order to properly provide the reader with a comprehensive understanding of the implications of this Arabic verb, the following example is given. If a man is in water and the verb sabaha is applied in reference to his movement, it can be understood that he is swimming, moving of his own accord and not as a result of a direct force applied to him. Thus when this verb is used in reference to the sun’s movement through space, it in no way implies that the sun is flying uncontrollably through space as a result of being hurled or the like. It simply means that the sun is turning and rotating as it travels. Now, this is what the Qur’an affirms, but was it an easy thing to discover? Can any common man tell that the sun is turning? Only in modern times was the equipment made available to project the image of the sun onto a tabletop so that one could look at it without being blinded. And through this process it was discovered that not only are there three spots on the sun but that these spots move once every 25 days. This movement is referred to as the rotation of the sun around its axis and conclusively proves that, as the Qur’an stated 1400 years ago, the sun does, indeed turn as it travels through space.

And returning once again to the subject of good guess, the odds of guessing correctly about both subjects – the sex of bees and the movement of the sun – are one in four!

Seeing as back fourteen centuries ago people probably did not understand much about time zones, the Quran’s statements about this subject are considerably surprising. The concept that one family is having breakfast as the sun comes up while another family is enjoying the brisk night air is truly something to be marveled at, even in modern time. Indeed, fourteen centuries ago, a man could not travel more than thirty miles in one day, and thus it took him literally months to travel from India to Morocco, for example. And probably , when he was having supper in Morocco, he thought to himself, “Back home in India they are having supper right now.” This is because he did not realize that, in the process of traveling, he moved across a time zone. Yet, because it is the words of Allah, the All-Knowing, the Qur’an recognizes and acknowledges such a phenomenon. In an interesting verse it states that when history comes to an end and the Day of Judgment arrives, it will all occurring an instant; and this very instant will catch some people in the daytime and some people at night. This clearly illustrates Allah’s divine wisdom and His previous knowledge of the existence of time zones, even though such a discovery was non-existent back fourteen centuries ago. Certainly, this phenomenon is not something which is obvious to one’s eyes or a result of one’s experience, and this fact, in itself, suffices as proof of the Qur’ans authenticity.

Returning one final time to the subject of good guesses for the purpose of the present example, the odds that someone guessed correctly about all three of the aforementioned subjects – the sex of bees, the movement of the sun and the existence of time zones – are one in eight!

Certainly, one could continue on and on with this example, drawing up longer and longer list of good guesses; and of course, the odds would become higher and higher with each increase of subjects about which one could guess. But what no one can deny is the following; the odds that Mohammed an illiterate, guessed correctly about thousands and thousands of subjects, never once making a mistake, are so high that any theory of his authorship of the Qur’an must be completely dismissed – even by the most hostile enemies of Islam!

Indeed, the Qur’an expects this kind of challenge. Undoubtedly, if one said to someone upon entering a foreign land, “I know your father. I have met him,” probably the man from that land would doubt the newcomer’s word, saying, “You have just come here. How could you know my father?” As a result, he would question him, “Tell me, is my father tall, short, dark, fair? What is he like?” Of course, if the visitor continued answering all of the questions correctly, the skeptic would have no choice but to say, “I guess you do know my father. I don’t know how you know him, but I guess you do!” The situation is the same with the Qur’an. It states that it originates from the One who created everything. So everyone has the right to say, “Convince me! If the author of this book really originated life and everything in the heavens and on the earth, then He should know about this, about that, and so on.” And inevitably, after researching the Qur’an, everyone will discover the same truths. Additionally, we all know something for sure: we do not all have to be experts to verify what the Qur’an affirms. One’s iman (faith) grows as one continues to check and confirm the truths contained in the Qur’an. And one is supposed to do so all of his life.

May God (Allah) guide everyone close to the truth.

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BRICS and Investment: Emerging Markets and Frontier Markets Going for Gold

Posted on 10 February 2012 by Tea Server

Brazil has been affected in recent weeks by suggestions of a slow down in Brazil’s usually hot economy. Inflation in China also has received some attention. The result was that some market studies have been done on the BRICS and emerging economies showing that countries like Mexico, South Africa and Vietnam are doing quite well and that China keeps on moving along to attract investment, even with signs of inflationary pressures. In a Bloomberg article on the top emerging markets, China was the only one of the BRICS to make the medal round, with Thailand and Chile taking the silver and bronze positions. Frontier markets, those who are not BRICS or possible future BRICS but had noticeable growth, also made their own listing with Vietnam at the top of the list. South Africa and Mexico made the top ten of emerging markets, South Africa already being seen as one of the BRICS and Mexico achieving record reserves despite slow growth in the US and local narcotics violence.

This year Mexico will elect a new President and Senate and the parties are slowly presenting their candidates for the upcoming six-year Presidential term. President Calderon has served his one and only legislated term in office of six years and it will remain to be seen whether his PAN party will be re-elected. With excellent economic numbers in a slow global economy, the PAN has a good chance of being re-elected. What might hurt the party is the open drug war in Mexico currently taking place that was a result of Mr. Calderon pressing for drug security in Mexico and the entrenched drug networks that have been established in Mexico over the last few decades. With former PAN President Vicente Fox pushing for a legalisation of the narcotics trade to reduce violence in Mexico, the PAN may have some soul searching to do before putting the Presidential campaign into full force.

A decent market measure for all economies can often been seen in the aviation industries response to different national economies. In Mexico, the now defunct Mexicana Airlines is showing some signs of re-emerging in Mexico after its financial collapse a few years ago. Emerging markets in general has seen some attention from the aviation industry in general as many companies seek customers in Asia, Latin America and the Middle East, a result of region market growth in general through to 2016. While the aviation industry is not being displaced in North America and Europe, it does show that BRICS and other emerging and frontier markets will produce trade expansion while the US and eventually the EU drag themselves out of economic paralysis. A conference on competitiveness and innovation addressing the aviation industry by GE named “GE American Competitiveness: What Works” will deal with issues of expansion to emerging markets and strategies in the current US market slowdown next week in Washington DC. Anyone who wishes to see how one industry is handling expansion to emerging markets and growth in the time of economic slowdown should seek information from the conference presenters and organizers. With the possible re-birth of Mexicana and troubles in Asia with the A380, it is certain to be an interesting week of presentations. Information on the conference can be found here.

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Mohammed The Prophet

Posted on 09 February 2012 by Tea Server




In the desert of Arabia was Mohammad born, according to Muslim historians, on April 20, 571. The name means highly praised. He is to me the greatest mind among all the sons of Arabia. He means so much more than all the poets and kings that preceded him in that impenetrable desert of red sand.

When he appeared Arabia was a desert — a nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad — a new life, a new culture, a new civilization, a new kingdom which extended from Morocco to Indies and influenced the thought and life of three continents — Asia, Africa and Europe.

When I thought of writing on Mohammad the prophet, I was a bit hesitant because it was to write about a religion I do not profess and it is a delicate matter to do so for there are many persons professing various religions and belonging to diverse school of thought and denominations even in same religion. Though it is sometimes, claimed that religion is entirely personal yet it can not be gain-said that it has a tendency to envelop the whole universe seen as well unseen. It somehow permeates something or other our hearts, our souls, our minds their conscious as well as subconscious and unconscious levels too. The problem assumes overwhelming importance when there is a deep conviction that our past, present and future all hang by the soft delicate, tender silked cord. If we further happen to be highly sensitive, the center of gravity is very likely to be always in a state of extreme tension. Looked at from this point of view, the less said about other religion the better. Let our religions be deeply hidden and embedded in the resistance of our innermost hearts fortified by unbroken seals on our lips.

But there is another aspect of this problem. Man lives in society. Our lives are bound with the lives of others willingly or unwillingly, directly or indirectly. We eat the food grown in the same soil, drink water, from the same the same spring and breathe the same air. Even while staunchly holding our own views, it would be helpful, if we try to adjust ourselves to our surroundings, if we also know to some extent, how the mind our neighbor moves and what the main springs of his actions are. From this angle of vision it is highly desirable that one should try to know all religions of the world, in the proper sprit, to promote mutual understanding and better appreciation of our neighborhood, immediate and remote.

Further, our thoughts are not scattered as appear to be on the surface. They have got themselves crystallized around a few nuclei in the form of great world religions and living faiths that guide and motivate the lives of millions that inhabit this earth of ours. It is our duty, in one sense if we have the ideal of ever becoming a citizen of the world before us, to make a little attempt to know the great religions and system of philosophy that have ruled mankind.


In spite of these preliminary remarks, the ground in these field of religion, where there is often a conflict between intellect and emotion is so slippery that one is constantly reminded of fools that rush in where angels fear to tread. It is also not so complex from another point of view. The subject of my writing is about the tenets of a religion which is historic and its prophet who is also a historic personality. Even a hostile critic like Sir William Muir speaking about the holy Quran says that. “There is probably in the world no other book which has remained twelve centuries with so pure text.” I may also add Prophet Mohammad is also a historic personality, every event of whose life has been most carefully recorded and even the minutest details preserved intact for the posterity. His life and works are not wrapped in mystery.

My work today is further lightened because those days are fast disappearing when Islam was highly misrepresented by some of its critics for reasons political and otherwise. Prof. Bevan writes in Cambridge Medieval History, “Those account of Mohammad and Islam which were published in Europe before the beginning of 19th century are now to be regarded as literary curiosities.” My problem is to write this monograph is easier because we are now generally not fed on this kind of history and much time need be spent on pointing out our misrepresentation of Islam.

The theory of Islam and Sword for instance is not heard now frequently in any quarter worth the name. The principle of Islam that there is no compulsion in religion is well known. Gibbon, a historian of world repute says, “A pernicious tenet has been imputed to Mohammadans, the duty of extirpating all the religions by sword.” This charge based on ignorance and bigotry, says the eminent historian, is refuted by Quran, by history of Musalman conquerors and by their public and legal toleration of Christian worship. The great success of Mohammad’s life had been effected by sheer moral force, without a stroke of sword.

But in pure self-defense, after repeated efforts of conciliation had utterly failed, circumstances dragged him into the battlefield. But the prophet of Islam changed the whole strategy of the battlefield. The total number of casualties in all the wars that took place during his lifetime when the whole Arabian Peninsula came under his banner, does not exceed a few hundreds in all. But even on the battlefield he taught the Arab barbarians to pray, to pray not individually, but in congregation to God the Almighty. During the dust and storm of warfare whenever the time for prayer came, and it comes five times a every day, the congregation prayer had not to be postponed even on the battlefield. A party had to be engaged in bowing their heads before God while other was engaged with the enemy. After finishing the prayers, the two parties had to exchange their positions. To the Arabs, who would fight for forty years on the slight provocation that a camel belonging to the guest of one tribe had strayed into the grazing land belonging to other tribe and both sides had fought till they lost 70,000 lives in all; threatening the extinction of both the tribes to such furious Arabs, the Prophet of Islam taught self-control and discipline to the extent of praying even on the battlefield. In an aged of barbarism, the Battlefield itself was humanized and strict instructions were issued not to cheat, not to break trust, not to mutilate, not to kill a child or woman or an old man, not to hew down date palm nor burn it, not to cut a fruit tree, not to molest any person engaged in worship. His own treatment with his bitterest enemies is the noblest example for his followers. At the conquest of Mecca, he stood at the zenith of his power. The city which had refused to listen to his mission, which had tortured him and his followers, which had driven him and his people into exile and which had unrelentingly persecuted and boycotted him even when he had taken refuge in a place more than 200 miles away, that city now lay at his feet. By the laws of war he could have justly avenged all the cruelties inflicted on him and his people. But what treatment did he accord to them? Mohammad’s heart flowed with affection and he declared, “This day, there is no REPROOF against you and you are all free.” “This day” he proclaimed, “I trample under my feet all distinctions between man and man, all hatred between man and man.”

This was one of the chief objects why he permitted war in self defense, that is to unite human beings. And when once this object was achieved, even his worst enemies were pardoned. Even those who killed his beloved uncle, Hamazah, mangled his body, ripped it open, even chewed a piece of his liver.

The principles of universal brotherhood and doctrine of the equality of mankind which he proclaimed represents one very great contribution of Mohammad to the social uplift of humanity. All great religions have preached the same doctrine but the prophet of Islam had put this theory into actual practice and its value will be fully recognized, perhaps centuries hence, when international consciousness being awakened, racial prejudices may disappear and greater brotherhood of humanity come into existence.

Miss. Sarojini Naidu speaking about this aspect of Islam says, “It was the first religion that preached and practiced democracy; for in the mosque, when the minaret is sounded and the worshipers are gathered together, the democracy of Islam is embodied five times a day when the peasant and the king kneel side by side and proclaim, God alone is great.” The great poetess of India continues, “I have been struck over and over again by this indivisible unity of Islam that makes a man instinctively a brother. When you meet an Egyptian, an Algerian and Indian and a Turk in London, it matters not that Egypt is the motherland of one and India is the motherland of another.”

Mahatma Gandhi, in his inimitable style, says “Some one has said that Europeans in South Africa dread the advent Islam — Islam that civilized Spain, Islam that took the torch light to Morocco and preached to the world the Gospel of brotherhood. The Europeans of South Africa dread the Advent of Islam. They may claim equality with the white races. They may well dread it, if brotherhood is a sin. If it is equality of colored races then their dread is well founded.”

Every year, during the Haj, the world witnesses the wonderful spectacle of this international Exhibition of Islam in leveling all distinctions of race, color and rank. Not only the Europeans, the African, the Arabian, the Persian, the Indians, the Chinese all meet together in Medina as members of one divine family, but they are clad in one dress every person in two simple pieces of white seamless cloth, one piece round the loin the other piece over the shoulders, bare head without pomp or ceremony, repeating “Here am I O God; at thy command; thou art one and alone; Here am I.” Thus there remains nothing to differentiate the high from the low and every pilgrim carries home the impression of the international significance of Islam.

In the opinion of Prof. Hurgronje “the league of nations founded by prophet of Islam put the principle of international unity of human brotherhood on such Universal foundations as to show candle to other nations.” In the words of same Professor “the fact is that no nation of the world can show a parallel to what Islam has done the realization of the idea of the League of Nations.”

The prophet of Islam brought the reign of democracy in its best form. The Caliph Caliph Ali and the son in-law of the prophet, the Caliph Mansur, Abbas, the son of Caliph Mamun and many other caliphs and kings had to appear before the judge as ordinary men in Islamic courts. Even today we all know how the black Negroes were treated by the civilized white races. Consider the state of BILAL, a Negro Slave, in the days of the prophet of Islam nearly 14 centuries ago. The office of calling Muslims to prayer was considered to be of status in the early days of Islam and it was offered to this Negro slave. After the conquest of Mecca, the Prophet ordered him to call for prayer and the Negro slave, with his black color and his thick lips, stood over the roof of the holy mosque at Mecca called the Ka’ba the most historic and the holiest mosque in the Islamic world, when some proud Arabs painfully cried loud, “Oh, this black Negro Slave, woe be to him. He stands on the roof of holy Ka’ba to call for prayer.” At that moment, the prophet announced to the world, this verse of the holy QURAN for the first time.


“O mankind, surely we have created you, families and tribes, so you may know one another.
Surely, the most honorable of you with God is MOST RIGHTEOUS AMONG you.
Surely, God is Knowing, Aware.”
And these words of the holy Quran created such a mighty transformation that the Caliph of Islam, the purest of Arabs by birth, offered their daughter in marriage to this Negro Slave, and whenever, the second Caliph of Islam, known to history as Umar the great, the commander of faithful, saw this Negro slave, he immediately stood in reverence and welcomed him by “Here come our master; Here come our lord.” What a tremendous change was brought by Quran in the Arabs, the proudest people at that time on the earth. This is the reason why Goethe, the greatest of German poets, speaking about the Holy Quran declared that, “This book will go on exercising through all ages a most potent influence.” This is also the reason why George Bernard Shaw says, “If any religion has a chance or ruling over England, say, Europe, within the next 100 years, it is Islam”.
It is this same democratic spirit of Islam that emancipated women from the bondage of man. Sir Charles Edward Archibald Hamilton says “Islam teaches the inherent sinlessness of man. It teaches that man and woman and woman have come from the same essence, posses the same soul and have been equipped with equal capabilities for intellectual, spiritual and moral attainments.”

The Arabs had a very strong tradition that one who can smite with the spear and can wield the sword would inherit. But Islam came as the defender of the weaker sex and entitled women to share the inheritance of their parents. It gave women, centuries ago right of owning property, yet it was only 12 centuries later , in 1881, that England, supposed to be the cradle of democracy adopted this institution of Islam and the act was called “the married woman act”, but centuries earlier, the Prophet of Islam had proclaimed that “Woman are twin halves of men. The rights of women are sacred. See that women maintained rights granted to them.”

Islam is not directly concerned with political and economic systems, but indirectly and in so far as political and economic affairs influence man’s conduct, it does lay down some very important principles to govern economic life. According to Prof. Massignon, it maintains the balance between exaggerated opposites and has always in view the building of character which is the basis of civilization. This is secured by its law of inheritance, by an organized system of charity known as Zakat, and by regarding as illegal all anti-social practices in the economic field like monopoly, usury, securing of predetermined unearned income and increments, cornering markets, creating monopolies, creating an artificial scarcity of any commodity in order to force the prices to rise. Gambling is illegal. Contribution to schools, to places of worship, hospitals, digging of wells, opening of orphanages are highest acts of virtue. Orphanages have sprung for the first time, it is said, under the teaching of the prophet of Islam. The world owes its orphanages to this prophet born an orphan. “Good all this” says Carlyle about Mohammad. “The natural voice of humanity, of pity and equity, dwelling in the heart of this wild son of nature, speaks.”

A historian once said a great man should be judged by three tests: Was he found to be of true metel by his contemporaries ? Was he great enough to raise above the standards of his age ? Did he leave anything as permanent legacy to the world at large ? This list may be further extended but all these three tests of greatness are eminently satisfied to the highest degree in case of prophet Mohammad. Some illustrations of the last two have already been mentioned.

The first is: Was the Prophet of Islam found to be of true metel by his contemporaries?

Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. 

Even those who did not believe in his message were forced to say “O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message.” They thought he was one possessed. They tried violence to cure him. But the best of them saw that a new light had dawned on him and they hastened him to seek the enlightenment. 

It is a notable feature in the history of prophet of Islam that his nearest relation, his beloved cousin and his bosom friends, who know him most intimately, were not thoroughly imbued with the truth of his mission and were convinced of the genuineness of his divine inspiration. 

If these men and women, noble, intelligent, educated and intimately acquainted with his private life had perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him, Mohammad’s moral hope of regeneration, spiritual awakening, and social reform would all have been foredoomed to a failure and whole edifice would have crumbled to pieces in a moment. On the contrary, we find that devotion of his followers was such that he was voluntarily acknowledged as dictator of their lives.

 They braved for him persecutions and danger; they trusted, obeyed and honored him even in the most excruciating torture and severest mental agony caused by excommunication even unto death. Would this have been so, had they noticed the slightest backsliding in their master?

Read the history of the early converts to Islam, and every heart would melt at the sight of the brutal treatment of innocent Muslim men and women.

Sumayya, an innocent women, is cruelly torn into pieces with spears. An example is made of “Yassir whose legs are tied to two camels and the beast were are driven in opposite directions”, Khabbab bin Arth is made lie down on the bed of burning coal with the brutal legs of their merciless tyrant on his breast so that he may not move and this makes even the fat beneath his skin melt. “Khabban bin Adi is put to death in a cruel manner by mutilation and cutting off his flesh piece-meal.”

 In the midst of his tortures, being asked weather he did not wish Mohammad in his place while he was in his house with his family, the sufferer cried out that he was gladly prepared to sacrifice himself his family and children and why was it that these sons and daughters of Islam not only surrendered to their prophet their allegiance but also made a gift of their hearts and souls to their master? Is not the intense faith and conviction on part of immediate followers of Mohammad, the noblest testimony to his sincerity and to his utter self-absorption in his appointed task?

And these men were not of low station or inferior mental caliber. Around him in quite early days, gathered what was best and noblest in Mecca, its flower and cream, men of position, rank, wealth and culture, and from his own kith and kin, those who knew all about his life. All the first four Caliphs, with their towering personalities, were converts of this period.

The Encyclopedia Brittanica says that “Mohammad is the most successful of all Prophets and religious personalities”.

But the success was not the result of mere accident. It was not a hit of fortune. It was a recognition of fact that he was found to be true metal by his contemporaries. It was the result of his admirable and all compelling personality.

The personality of Mohammad! It is most difficult to get into the truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Mohammad the Prophet, there is Mohammad the General; Mohammad the King; Mohammad the Warrior; Mohammad the Businessman; Mohammad the Preacher; Mohammad the Philosopher; Mohammad the Statesman; Mohammad the Orator; Mohammad the reformer; Mohammad the Refuge of orphans; Mohammad the Protector of slaves; Mohammad the Emancipator of women; Mohammad the Law-giver; Mohammad the Judge; Mohammad the Saint.

And in all these magnificent roles, in all these departments of human activities, he is like, a hero..

Orphanhood is extreme of helplessness and his life upon this earth began with it; Kingship is the height of the material power and it ended with it. From an orphan boy to a persecuted refugee and then to an overlord, spiritual as well as temporal, of a whole nation and Arbiter of its destinies, with all its trials and temptations, with all its vicissitudes and changes, its lights and shades, its up and downs, its terror and splendor, he has stood the fire of the world and came out unscathed to serve as a model in every face of life. His achievements are not limited to one aspect of life, but cover the whole field of human conditions.

If for instance, greatness consist in the purification of a nation, steeped in barbarism and immersed in absolute moral darkness, that dynamic personality who has transformed, refined and uplifted an entire nation, sunk low as the Arabs were, and made them the torch-bearer of civilization and learning, has every claim to greatness. If greatness lies in unifying the discordant elements of society by ties of brotherhood and charity, the prophet of the desert has got every title to this distinction. If greatness consists in reforming those warped in degrading and blind superstition and pernicious practices of every kind, the prophet of Islam has wiped out superstitions and irrational fear from the hearts of millions. If it lies in displaying high morals, Mohammad has been admitted by friend and foe as Al Amin, or the faithful. If a conqueror is a great man, here is a person who rose from helpless orphan and an humble creature to be the ruler of Arabia, the equal to Chosroes and Caesars, one who founded great empire that has survived all these 14 centuries. If the devotion that a leader commands is the criterion of greatness, the prophet’s name even today exerts a magic charm over millions of souls, spread all over the world.

He had not studied philosophy in the school of Athens of Rome, Persia, India, or China. Yet, He could proclaim the highest truths of eternal value to mankind. Illiterate himself, he could yet speak with an eloquence and fervor which moved men to tears, to tears of ecstasy. Born an orphan blessed with no worldly goods, he was loved by all. He had studied at no military academy; yet he could organize his forces against tremendous odds and gained victories through the moral forces which he marshaled. Gifted men with genius for preaching are rare. Descartes included the perfect preacher among the rarest kind in the world. Hitler in his Mein Kamp has expressed a similar view. He says “A great theorist is seldom a great leader. An Agitator is more likely to posses these qualities. He will always be a great leader. For leadership means ability to move masses of men. The talents to produce ideas has nothing in common with capacity for leadership.” “But”, he says, “The Union of theorists, organizer and leader in one man, is the rarest phenomenon on this earth; Therein consists greatness.”

In the person of the Prophet of Islam the world has seen this rarest phenomenon walking on the earth, walking in flesh and blood.

And more wonderful still is what the reverend Bosworth Smith remarks, “Head of the state as well as the Church, he was Caesar and Pope in one; but, he was pope without the pope’s claims, and Caesar without the legions of Caesar, without an standing army, without a bodyguard, without a palace, without a fixed revenue. If ever any man had the right to say that he ruled by a right divine It was Mohammad, for he had all the power without instruments and without its support. He cared not for dressing of power. The simplicity of his private life was in keeping with his public life.”

After the fall of Mecca, more than one million square miles of land lay at his feet, Lord of Arabia, he mended his own shoes and coarse woolen garments, milked the goats, swept the hearth, kindled the fire and attended the other menial offices of the family. The entire town of Medina where he lived grew wealthy in the later days of his life. Everywhere there was gold and silver in plenty and yet in those days of prosperity many weeks would elapse without a fire being kindled in the hearth of the king of Arabia, His food being dates and water. His family would go hungry many nights successively because they could not get anything to eat in the evening. He slept on no soften bed but on a palm mat, after a long busy day to spend most of his night in prayer, often bursting with tears before his creator to grant him strength to discharge his duties. As the reports go, his voice would get choked with weeping and it would appear as if a cooking pot was on fire and boiling had commenced. On the very day of his death his only assets were few coins a part of which went to satisfy a debt and rest was given to a needy person who came to his house for charity. The clothes in which he breathed his last had many patches. The house from where light had spread to the world was in darkness because there was no oil in the lamp.

Circumstances changed, but the prophet of God did not. In victory or in defeat, in power or in adversity, in affluence or in indigence, he is the same man, disclosed the same character. Like all the ways and laws of God, Prophets of God are unchangeable.

An honest man, as the saying goes, is the noblest work of God, Mohammad was more than honest. He was human to the marrow of his bones. Human sympathy, human love was the music of his soul. To serve man, to elevate man, to purify man, to educate man, in a word to humanize man-this was the object of his mission, the be-all and end all of his life. In thought, in word, in action he had the good of humanity as his sole inspiration, his sole guiding principle.

He was most unostentatious and selfless to the core. What were the titles he assumed? Only true servant of God and His Messenger. Servant first, and then a messenger. A Messenger and prophet like many other prophets in every part of the world, some known to you, many not known you. If one does not believe in any of these truths one ceases to be a Muslim. It is an article of faith.

“Looking at the circumstances of the time and unbounded reverence of his followers” says a western writer “the most miraculous thing about Mohammad is, that he never claimed the power of working miracles.” Miracles were performed but not to propagate his faith and were attributed entirely to God and his inscrutable ways. He would plainly say that he was a man like others. He had no treasures of earth or heaven. Nor did he claim to know the secrets of that lie in womb of future. All this was in an age when miracles were supposed to be ordinary occurrences, at the back and call of the commonest saint, when the whole atmosphere was surcharged with supernaturalism in Arabia and outside Arabia.

He turned the attention of his followers towards the study of nature and its laws, to understand them and appreciate the Glory of God. The Quran says,

“God did not create the heavens and the earth and all that is between them in play. He did not create them all but with the truth. But most men do not know.”
The world is not illusion, nor without purpose. It has been created with the truth. The number of verses inviting close observation of nature are several times more than those that relate to prayer, fasting, pilgrimage etc. all put together. The Muslim under its influence began to observe nature closely and this give birth to the scientific spirit of the observation and experiment which was unknown to the Greeks. While the Muslim Botanist Ibn Baitar wrote on Botany after collecting plants from all parts of the world, described by Myer in his Gesch. der Botanikaa-s, a monument of industry, while Al Byruni traveled for forty years to collect mineralogical specimens, and Muslim Astronomers made some observations extending even over twelve years. Aristotle wrote on Physics without performing a single experiment, wrote on natural history, carelessly stating without taking the trouble to ascertain the most verifiable fact that men have more teeth than animal. Galen, the greatest authority on classical anatomy informed that the lower jaw consists of two bones, a statement which is accepted unchallenged for centuries till Abdul Lateef takes the trouble to examine a human skeleton. After enumerating several such instances, Robert Priffault concludes in his well known book The making of humanity, “The debt of our science to the Arabs does not consist in starting discovers or revolutionary theories. Science owes a great more to Arabs culture; it owes is existence.” The same writer says “The Greeks systematized, generalized and theorized but patient ways of investigation, the accumulation of positive knowledge, the minute methods of science, detailed and prolonged observation, experimental inquiry, were altogether alien to Greek temperament. What we call science arose in Europe as result of new methods of investigation, of the method of experiment, observation, measurement, of the development of Mathematics in form unknown to the Greeks. That spirit and these methods, concludes the same author, were introduced into the European world by Arabs.”
It is the same practical character of the teaching of Prophet Mohammad that gave birth to the scientific spirit, that has also sanctified the daily labors and the so called mundane affairs. The Quran says that God has created man to worship him but the word worship has a connotation of its own. Gods worship is not confined to prayer alone, but every act that is done with the purpose of winning approval of God and is for the benefit of the humanity comes under its purview. Islam sanctifies life and all its pursuits provided they are performed with honesty, justice and pure intents. It obliterates the age-long distinction between the sacred and profane. The Quran says if you eat clean things and thank God for it, it is an act of worship. It is saying of the prophet of Islam that Morsel of food that one places in the mouth of his wife is an act of virtue to be rewarded by God. Another tradition of the Prophet says “He who is satisfying the desire of his heart will be rewarded by God provided the methods adopted are permissible.” A person was listening to him exclaimed ‘O Prophet of God, he is answering the calls of passions, is only satisfying the craving of his heart. Forthwith came the reply, “Had he adopted an awful method for the satisfaction of his urge, he would have been punished; then why should he not be rewarded for following the right course.”

This new conception of religion that it should also devote itself to the betterment of this life rather than concern itself exclusively with super mundane affairs, has led to a new orientation of moral values. Its abiding influence on the common relations of mankind in the affairs of every day life, its deep power over the masses, its regulation of their conception of rights and duty, its suitability and adaptability to the ignorant savage and the wise philosopher are characteristic features of the teaching of the Prophet of Islam.

But it should be most carefully born in mind this stress on good actions is not the sacrifice correctness of faith. While there are various school of thought, one praising faith at the expense of deeds, another exhausting various acts to the detriment of correct belief, Islam is based on correct faith and righteous actions. Means are important as the end and ends are as important as the means. It is an organic Unity. Together they live and thrive. Separate them and both decay and die. In Islam faith can not be divorced from the action. Right knowledge should be transferred into right action to produce the right results. How often the words came in Quran — Those who believe and do good thing, they alone shall enter paradise. Again and again, not less than fifty times these words are repeated as if too much stress can not be laid on them. Contemplation is encouraged but mere contemplation is not the goal. Those who believe and do nothing can not exist in Islam. These who believe and do wrong are inconceivable. Divine law is the law of effort and not of ideals. It chalks out for the men the path of eternal progress from knowledge to action and from action to satisfaction.

But what is the correct faith from which right action spontaneously proceeds resulting in complete satisfaction. Here the central doctrine of Islam is the Unity of God. There is no God but God is the pivot from which hangs the whole teaching and practice of Islam. He is unique not only as regards his divine being but also as regards his divine attributes.

As regards the attributes of God, Islam adopts here as in other things too, the law of golden mean. It avoids on the one hand, the view of God which divests the divine being of every attribute and rejects, on the other, the view which likens him to things material. The Quran says, On the one hand, there is nothing which is like him, on the other , it affirms that he is Seeing, Hearing, Knowing. He is the King who is without a stain of fault or deficiency, the mighty ship of His power floats upon the ocean of justice and equity. He is the Beneficent, the Merciful. He is the Guardian over all. Islam does not stop with this positive statement. It adds further which is its most special characteristic, the negative aspects of problem. There is also no one else who is guardian over everything. He is the meander of every breakage, and no one else is the meander of any breakage. He is the restorer of every loss and no one else is the restorer of any loss what-so-over. There is no God but one God, above any need, the maker of bodies, creator of souls, the Lord of the day of judgment, and in short, in the words of Quran, to him belong all excellent qualities.

Regarding the position of man in relation to the Universe, the Quran says:

“God has made subservient to you whatever is on the earth or in universe. You are destined to rule over the Universe.”
But in relation to God, the Quran says:
“O man God has bestowed on you excellent faculties and has created life and death to put you to test in order to see whose actions are good and who has deviated from the right path.”
In spite of free will which he enjoys, to some extent, every man is born under certain circumstances and continues to live under certain circumstances beyond his control. With regard to this God says, according to Islam, it is my will to create any man under condition that seem best to me. cosmic plans finite mortals can not fully comprehend. But I will certainly test you in prosperity as well in adversity, in health as well as in sickness, in heights as well as in depths. My ways of testing differ from man to man, from hour to hour. In adversity do not despair and do resort to unlawful means. It is but a passing phase. In prosperity do not forget God. God-gifts are given only as trusts. You are always on trial, every moment on test. In this sphere of life there is not to reason why, there is but to do and die. If you live in accordance with God; and if you die, die in the path of God. You may call it fatalism. but this type of fatalism is a condition of vigorous increasing effort, keeping you ever on the alert. Do not consider this temporal life on earth as the end of human existence. There is a life after death and it is eternal. Life after death is only a connection link, a door that opens up hidden reality of life. Every action in life however insignificant, produces a lasting effect. It is correctly recorded somehow. Some of the ways of God are known to you, but many of his ways are hidden from you. What is hidden in you and from you in this world will be unrolled and laid open before you in the next. the virtuous will enjoy the blessing of God which the eye has not seen, nor has the ear heard, nor has it entered into the hearts of men to conceive of they will march onward reaching higher and higher stages of evolution. Those who have wasted opportunity in this life shall under the inevitable law, which makes every man taste of what he has done, be subjugated to a course of treatment of the spiritual diseases which they have brought about with their own hands. Beware, it is terrible ordeal. Bodily pain is torture, you can bear somehow. Spiritual pain is hell, you will find it almost unbearable. Fight in this life itself the tendencies of the spirit prone to evil, tempting to lead you into iniquities ways. Reach the next stage when the self-accusing sprit in your conscience is awakened and the soul is anxious to attain moral excellence and revolt against disobedience. This will lead you to the final stage of the soul at rest, contented with God, finding its happiness and delight in him alone. The soul no more stumbles. The stage of struggle passes away. Truth is victorious and falsehood lays down its arms. All complexes will then be resolved. Your house will not be divided against itself. Your personality will get integrated round the central core of submission to the will of God and complete surrender to his divine purpose. All hidden energies will then be released. The soul then will have peace. God will then address you:

“O thou soul that art at rest, and restest fully contented with thy Lord return to thy Lord. He pleased with thee and thou pleased with him; So enter among my servants and enter into my paradise.”
This is the final goal for man; to become, on the, one hand, the master of the universe and on the other, to see that his soul finds rest in his Lord, that not only his Lord will be pleased with him but that he is also pleased with his Lord. Contentment, complete contentment, satisfaction, complete satisfaction, peace, complete peace. The love of God is his food at this stage and he drinks deep at the fountain of life. Sorrow and defeat do not overwhelm him and success does not find him in vain and exulting.

The western nations are only trying to become the master of the Universe. But their souls have not found peace and rest.

Thomas Carlyle, struck by this philosophy of life writes “and then also Islam-that we must submit to God; that our whole strength lies in resigned submission to Him, whatsoever he does to us, the thing he sends to us, even if death and worse than death, shall be good, shall be best; we resign ourselves to God.” The same author continues “If this be Islam, says Goethe, do we not all live in Islam?” Carlyle himself answers this question of Goethe and says “Yes, all of us that have any moral life, we all live so. This is yet the highest wisdom that heaven has revealed to our earth.”

Head of the Department of Philosophy, Government College for Women University of Mysore, Mandya-571401 (Karnatika).


Re-printed from “Islam and Modern age”, Hydrabad, March 1978.


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The Stars of Pakistan’s Resurgence

Posted on 08 February 2012 by Tea Server

By Jamie Alter for Cricket Next

Pakistan’s 3-0 sweep of England, the No. 1 Test team, in the UAE was the most glittering result for a team that has managed to hold its own on the field despite facing a mountain of problems off it. Here’s a look at the key players in Pakistan’s resurgence as a Test team.

Misbah-ul-Haq

Ten months ago, Misbah-ul-Haq was a condemned man whose time as an international cricketer seemed over after he was made the scapegoat for Pakistan’s defeat to India in the World Cup semi-final in Mohali. Today, he is being heralded as an astute leader of a team bristling with pride and rightful claims to being a top-level Test side. Handed the captaincy ahead of Pakistan’s series against South Africa in the UAE in 2010, the soft-spoken, almost laidback Misbah has been hugely influential in steering Pakistan from a host of troubles and to series wins over New Zealand, Zimbabwe, Sri Lanka, Bangladesh and England – not to forget a draw with South Africa – and just the anomaly of a 1-1 scoreline against West Indies.

He hasn’t always been a proactive captain – his reluctance to push for a win against Sri Lanka in Sharjah last November attracted criticism – but his numbers as leader have been highly impressive: 15 matches, 1165 runs, average 64.72, with one century and 12 fifties. That one century – an unbeaten 102 in the second innings at Basseterre – played a big role in Pakistan leveling the two-Test series in the West Indies in May 2011. Innings of 99 and 70 not out earned him the Man-of-the-Match award in Wellington in January 2011, and those were clutch innings in a draw that gave Pakistan their first series victory outside the subcontinent since a triumph in New Zealand in 2003-04, and their first anywhere since 2006-07. In the first innings of the second Test against England in Abu Dhabi, Misbah top-scored with 84 on day in which the opposition dominated, and what a key innings it proved.

Saeed Ajmal

If there is one player who personifies Pakistan’s new-found aggression and fluency, it is the leader of their immensely proficient spin attack. Ajmal, 34, has been a constant threat to opposing teams with his accurate, nagging and attacking offspin, with his doosra causing batsmen much strife. His role as a strike bowler – he has bowled 696 overs in those 12 Tests, the most for any Pakistan bowler – has taken pressure off Umar Gul and meant he has been relied on to consistently take wickets. His success is staggering.

In 12 Tests under Misbah, Ajmal has reaped 77 wickets an average of 22.63 and strike-rate of 54.20 – significantly lower than career figures of 26.70 and 61.20. Along the way he picked up Man-of-the-Match awards for eight wickets in a nine-wicket win over Sri Lanka and in Dubai and 10 – including a career-best 7 for 55 – in a 10-wicket win over England at the same venue. He was the leading Test wicket-taker in 2011, and so far this year he has grabbed 24 wickets in three Tests against England.

In this recent series, the England batsmen were largely baffled by Ajmal’s variety. In the second Test, he became the fastest Pakistan bowler to 100 Tests, and to make his achievement more remarkable, he has not played a single of his 20 Tests at home.

Abdur Rehman

If Ajmal has been an expected success during Pakistan’s run under Misbah, then the 31-year-old Abdur Rehman has been a surprise package. In 13 Tests, this canny left-arm spinner – enjoying unexpected success in his late-blooming career – has been a constant threat with 64 wickets at an average of 26.57. With an almost immaculate line and length he has attained turn and dip while convincing batsmen to play back when they should have been forward. Nothing summed this up better than the series against England, when he made several reputed batsmen appear hapless against spin, none more so than Eoin Morgan.

However, it was Rehman’s Man-of-the-Match performance against New Zealand at Hamilton in January 2011 that really made him a certainty in the playing XI. His three wickets in each innings and a crucial innings of 28 helped propel Pakistan to victory in the first Test. This year, a career-best 6 for 25 routed England for 72 as Pakistan grabbed the series in Abu Dhabi, and in the final Test his 5 for 40 was decisive in Pakistan reducing England’s lead to 42. His 19 wickets in the series played a huge role in a 3-0 scoreline, and highlighted what a key ingredient Rehman has been for Pakistan.

Like Ajmal, he has bowled a lot of overs – 683.4 – while rarely allowing the batsmen to dominate. Rehman’s batting has been handy too, with an average of 13.s8 and a half-century offering some stability to the lower order.

Umar Gul

The only fast bowler to play consistently under Misbah, Umar Gul has carried himself with discipline all throughout. Ajmal and Rehman have hogged the wickets, but Gul’s 49 victims at 29.79 have been every bit as crucial in the team’s success.
The reliance on spin has eased Gul’s workload – he has bowled 452.5 overs in 13 matches – and this has undoubtedly led to the tall fast bowler not breaking down from injury, as he was prone to do so earlier in his career. His eight-wicket haul at Wellington was a stand-out effort in overseas conditions, and even on tracks in the UAE he has plugged away relentlessly, as 29 wickets from eight matches show.

In the first Test in Abu Dhabi, Gul responded to a flat surface with a hostile spell on the third day – during which he surpassed 150 Test wickets – as his new-ball incursions bagged him four wickets before Ajmal and Rehman wrapped up the rest. In the third Test in Abu Dhabi, Gul’s four wickets on the final day set the course of the match categorically towards Pakistan. The spinners have been the talking point of Pakistan’s success, but Gul’s role cannot he underestimated.

Mohammad Hafeez

At last looking like he belongs at Test-match level, Mohammad Hafeez has flourished in his latest avatar as opener and key ingredient in Pakistan’s spin-heavy bowling attack.

With the bat, he has offered solidity to a top order that has for too long been shaky, scoring 967 runs in 15 Tests at an average of 38.68, including two centuries and four fifties. With Taufeeq Umar – another cricketer enjoying a new lease on his international career – Hafeez has stitched together three century stands and four of 50 or more. For a side that used to regularly chop and change openers during the last decade, Hafeez’s pairing with Taufeeq over 15 Tests has been nothing short of solid.

Relied on heavily with the ball – he has bowled 250 overs – Hafeez has repaid the faith with 51 wickets at 26.36. His brisk offspin has helped Ajmal and Rehman take much-needed breaks in the field, and when tossed the new ball in Guyana he responded with wickets. The highlight of Hafeez’s run over these 15 Tests was a fine all-round performance against Zimbabwe in Bulawayo, where Hafeez followed a quick-fire 119 with four wickets and a brisk 38 in a successful chase.

Taufeeq Umar

Given an extended run as opener after a four-year hiatus, the 30-year-old Taufeeq has scored 1055 runs in 15 Tests under Misbah while averaging 39.07. His batting hasn’t always been attractive, as a strike-rate of 43.18 indicates, but the fact that he has been able to deliver platforms has been immense. Two fifties in New Zealand helped blunt the threat of the home team’s pace bowlers in seam-friendly conditions, and his 135 in the second innings against West Indies at Basseterre helped Pakistan level the series.

A career-best 236 followed against Sri Lanka in Abu Dhabi, as Pakistan drew the first Test. It was a marathon effort that helped grind Sri Lanka patiently through the second day, and Taufeeq was just pipped by Kumar Sangakkara for the Man-of-the-Match award. A seventh Test hundred would come against Bangladesh soon after.

Taufeeq’s form trailed off after a fifty in the first innings of the series against England, but his success in Pakistan’s resurgence merits further persistence.

Younis Khan

The former Pakistan captain has come back excellently from a ban imposed by the PCB after allegations that he had been partially responsible for infighting within the team. His 1138 runs at 66.94, including four centuries and four fifties, have been invaluable to Pakistan.
His presence in the middle order has steadied the team numerous times, not least when he scored centuries against South Africa and Sri Lanka to go with twin fifties against New Zealand at Wellington. But his most responsible innings came in the second innings of the third Test against England, as an out of form Younis took the game away from the opposition with a superbly crafted century. Yet again, he had summoned the resolve to produce a century when his detractors were gunning for him.

Azhar Ali

Of the younger players that have flourished under Misbah, 26-year-old Azhar Ali has been the most successful. His 1220 runs from 15 matches at 50.83 include two centuries and 11 fifties, and he has been a consistent performer at No. 3. Three consecutive half-centuries against South Africa got him going after an indifferent start to his career, and from there he ploughed on with fifties against each of the teams he played. His two centuries – 100 against Sri Lanka and 157 against England – were proof that Azhar has a long career ahead of him.

Filed under: cricket, England, Pakistan, Pakistan Cricket Tagged: Abdul Rehman, Alastair Cook, Azhar Ali, cricket, Dubai Stadium, England, England Cricket, India, Kevin Pietersen, Misbah-ul-Haq, Mohammad Hafeez, Pakistan, Pakistan Cricket, Saeed Ajmal, South Africa, South African Cricket, Sri Lanka, Taufeeq Umar, Test Cricket, Umar Gul, Whitewash, Younis Khan

Syndicated from: Pakistanis for Peace

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Africa Roundup

Posted on 02 February 2012 by Tea Server

Here are a few stories that have caught my eye of late, with brief commentary as apt:

In an interesting (but probably passing) change of direction, China is putting pressure on Sudan “to seek urgently the release of 29 Chinese workers held by rebels in the border state of South Kordofan.” China traditionally sees national sovereignty as sacrosanct. But now it is their ox being gored and suddenly a fixed position on questions of national sovereignty seems foolish. Hopefully they keep this incident in mind the next time one of their client states commits brutality against its own people.

The African Union was supposed to decide on its leadership this week. Instead gridlock has set in. South Africa had hoped that its Home Affairs Minister, Nkosazana Dlamini-Zuma, would emerge victorious, but she has been unable to garner enough votes. As this story has developed I have been skeptical of whether or not Dlamini-Zuma could muster enough supports. Not because she is not qualified. But rather because South Africa occupies an interesting position on the continent. By virtually every measure it is the most powerful country on the continent, especially in Sub-Saharan Africa. But that means that many Africans are wary of South Africa and want to push back against its pretensions to continental leadership. Or at least its pretensions to official positions of leadership. Culturally, economically, politically, and militarily the country is the de facto regional superpower.

Meanwhile Zimbabwe’s Robert Mugabe has denounced the AU for recognizing Libya’s National Transitional Council at a recent summit. At the Harare airport, Mugabe levied accusations toward his African colleagues for being: “‘fronts’ for Western powers whose ‘criminal’ NATO bombardment of Libya helped lead to the killing of Col. Moammar Gadhafi, a former Mugabe ally.” Of course he did.

Finally, if you’re going to be anywhere near the Research Triangle in North Carolina this weekend, I’d encourage you to swing by the South East Regional Seminar in African Studies (SERSAS) and the South East Africanist Network (SEAN) Conference. The main program will take place on Saturday at the University of North Carolina’s Fedex Global Education Center. The conference theme is “Border Crossings, Migrations, and Interventions,” but panels will deviate from those themes. I’m on the panel and would love to meet any readers who might be in the area.

 

 

 

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Sour Grapes? IDSA Questions NTI Nuke Materials Security Index

Posted on 01 February 2012 by Tea Server

After the Nuclear Threat Initiative released its Nuclear Materials Security Index, the Institute for Defense Studies and Analysis in New Delhi posted a rebuke of sorts by Dr. Ch. Viyyanna Sastry, a Research Fellow, and Rajiv Nayan, a Senior Research Associate, both at the IDSA. In it, Sastry and Nayan allege that the NTI index was released as part of a “hidden agenda” related to the Global threat Reduction Initiative (GTRI), that NTI’s decision not to include radiological materials was arbitrary, refers to its methodology as faulty, and contends that the index reflects a political and Western bias.

Okay.  Fair enough.  In the spirit of democracy, the IDSA and any other think tank or analyst is welcome to comment on, deconstruct or otherwise dissect the NTI’s work.  However, I have a sneaking suspicion it actually comes down to this sentence in the IDSA piece: “It is surprising that the Report places India at the 28th spot in the first list with Vietnam, Iran, Pakistan, and North Korea below it.”

NTI took the time to respond to the IDSA piece, countering that it did indeed consider including radiological materials, but that “While a real threat, radiological sources vary widely in terms of type of materials, nature of application (used by a diverse set of actors and facilities for medical, industrial and research purposes), and the consequences and impact of a dirty bomb attack. As such, they require a substantially different set of security requirements. Because the dirty bomb concern is an analytically different problem, we chose to focus on how to prevent a nuclear terrorism attack using a catastrophic nuclear yield-producing device fueled by dangerous weapons-usable nuclear materials.”

As for the charge of political and Western bias, NTI countered that relied on an independent panel of experts which had “more representation from the non-Western and developing world (e.g., Brazil, China, India, Indonesia, Kazakhstan, and South Africa) than any other sector to ensure the Index reflected an international point of view. The panel provided extensive input into the framework before data was gathered to ensure its objectivity.”

A little anecdote:  In the mid-1990s, a team from the U.S. Nuclear Regulatory Commission traveled to India under the helm of then-Chairman Ivan Selin.  At the time, the technical team found the safety and physical conditions of the nuclear facilities they visited strongly lacking.  Not wanting to offend their hosts, the team held their opinions.  However, Dr. Selin was so alarmed at the condition of the plants that he strongly pressed the head of the technical team to speak candidly about the condition of the nuclear facilities.  Needless to say, the Indian government was not pleased and vowed never again to allow the U.S. government to visit any of their nuclear facilities again. (Sidenote: The rift was not permanent and, after the 1998 test sanctions were lifted, the NRC again visited India and was able to gain access to the unsafeguarded nuclear plant at Chennai, as well as BARC. Yours truly was part of that visit.)

Now, the Indian government is by no means alone in showing technological pride in its innovations – after all, the Indians were cut off from Western nuclear cooperation after 1974 and, as a result, were forced to improvise, creating their own “INDU” reactor, a riff on the Canadian-Deuterium. or CANDU, Reactor given to them by Canada before the weapons test. However, as NTI rightly points out, the Index was created to instigate “a broad and deep conversation about the role of transparency in nuclear materials security…” NTI also adds that “…India and other states can take steps to make public its security regulations (absent sensitive information) and invite meaningful peer reviews.” I would add here that, of the Member States of the IAEA with nuclear power programs, one notable country has never requested a safety review of its facilities. Guess which one?

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The controlled insanity of Pakistan’s victory against England

Posted on 29 January 2012 by Tea Server

There is a certain generation of Pakistani cricket fans — provisionally, we can say those born between 1975 and 1985 — that have grown up with a very particular worldview when it comes to cricketing miracles. In short, they believe that they are not miracles at all, mainly because they happened too often, and in ways that were too predictable, to be truly providential.

These predictable, orderly miracles usually go something like this: Pakistan hem and haw for three or four days, dropping catches, playing stupid shots, bowling wides, getting wickets off no-balls, and so on. The opposition, usually a good but not great team such as early 90s New Zealand or mid 1990s England, have done the hard work, and are poised to finish off a game with one or two sessions of good, solid play. And then they get blown away.

I choose that metaphor very carefully. Watching Wasim and Waqar and Saqlain and Mushie and Shoaib in their heyday was a little like watching Omar Little in his element — it was fun, but it was also very violent. There was something comically brutal about the way they went about their business. Collapses against that Pakistan team were gory murder scenes: the stumps splayed, batsmen hopping, fielders rendered unnecessary.

Yesterday was something very different. It was a choke, a suffocation. Pakistan essentially shut England in an airtight room, closed the windows and doors, threw the keys away, and waited. I’ve never really seen anything like it.

Forget the 10 wickets for a second. Just think about the drip-drip-drip of those first fourteen overs — where we got zero wickets but conceded only 18 runs. Those fourteen overs set the stage for everything that came after. It was marked by brilliant bowling and even more brilliant captaincy. Misbah’s field placings were so intelligent — he simultaneously had attacking fielders, single-saving fielders, and boundary-saving fielders. You had to look twice to make sure we hadn’t cheated by sneaking on three extra guys on the ground. One common refrain from the commentators was that England were going nowhere. But that’s because Misbah left them nowhere to go. This was Stephen Fleming and Mark Taylor level captaincy, maybe better.

And once one fell, you just got the feeling — apologies for channeling Ravi Shastri — that one would lead to two and more. England’s rejigging of the batting order meant that once Cook got out, their next four wickets were the cheapest ones until you got to the end: Strauss, Bell, Pietersen, and Morgan are all either out of form, not particularly good against spin, or not particularly good in general.It gave us the opening we needed.

I didn’t think 145 would be enough though, certainly at the beginning of the innings. It’s such a low total that you just need one half partnership, say 50 or 60, and the game’s over. One wayward spell, one dropped catch, one silly decision, and it was done. But somehow, some way, England never managed it.

But talking about what happened is less important than talking about what it meant. There’s been enough written about our trials and tribulations over the last few years, both on and off the cricket field, so I won’t rehash all of that right now. Instead, I want to make a slightly different but related point.

When people use cliches like “cricket means a lot to Pakistan and Pakistanis” they obscure as much as they reveal. We know that cricket matters but how does cricket matter? It’s very difficult to explain to outsiders. The way I think about is this: very few of us actually know international cricketers personally, but we all act like we do. I know that sounds strange, but hear me out.

The point is that by consuming so much information about cricketers, their exploits, and their stories through magazine profiles, Cricinfo Statsguru, fan forums, rumors, Youtube videos of them dancing, and everything else available publicly (and some things that are not), Pakistanis feel like they have a pretty good sense of who their cricketing representatives are. We start forming a picture of their personalities and their background, and start pigeonholing them into our own social fabric. For example, when I see a bunch of londas on motorbikes on Seaview, I think “there goes Shoaib Akhtar!” When I hear stories about some sifarshi getting ahead in his company, I think “Ah, an Imran Farhat then.” And so on.

So yesterday, when I saw the entire team jumping in each other’s arms and hugging each other and grinning their impish grins, it made me so, so happy.

No words necessary. Photo: AP

It was such a powerful experience. I could see what it meant to them because I had internalized the pain they felt over the last couple of years. Their struggles had become our struggles because, for better or worse, that’s how Pakistanis live.

It really was an experience I’ll never forget. Combined with the delirium that comes from being awake at an absurd hour, I got really emotional. I got into bed at 7:30 a.m., but not before shaking the W awake, and telling her that we won a game we had no business competing in (she was not amused or appreciative, but whatever, I needed to tell her for my sake if not hers).

I was clearly not alone. Facebook and Twitter, as they are wont to do at times such as these, blew up. Evidently all the main channels back home led their bulletins with the match. I am sure we have played better cricket in my lifetime, but this may be, alongside Melbourne in 1992 and Lords in 2009, our most meaningful win in a long, long time.

I think it’s important that we just cherish this win, revel in it, and remember it. I hope we don’t start thinking of this as a jumping off point for something grander, because, let’s be honest, that’s not how things work around here. Things are just as likely to go horribly pear-shaped from here as anything else: maybe a power struggle ensues when Whatmore takes over; maybe Mohsin Khan doesn’t go quietly into the sunset; maybe a couple of senior players get jealous of all the Misbah adulation in the media; maybe we go to Australia, South Africa or England and discover the truth that other than Younis and Azhar, none of our batters are good enough for those pitches. It’s better to not worry about the future, enjoy the present, and thank those who gave it to us: #TeamMisbah.



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England crashes to defeat to Pakistan spinners

Posted on 29 January 2012 by Tea Server

By The Sydney Morning Hearld

Left-arm spinner Abdul Rehman took a career best 6-25 to help Pakistan humble England by 72 runs in the second Test in Abu Dhabi, to giving Pakistan unassailable 2-0 lead in the three-match series.
The 31-year-old twice took two wickets in successive overs to dent England’s chase after Andrew Strauss’s side was set a 145-run target on a weary fourth-day Abu Dhabi Stadium pitch.

England was all out for 72 – its lowest total against Pakistan in all Tests.
Rehman’s effort overshadowed Monty Panesar’s 6-62, in his first Test for England in 30 months, which finished Pakistan’s second innings at 214 in the morning.

This is England’s first series defeat after being unbeaten in its previous nine since a loss to the West Indies in early 2009 – a sequence which saw it rise to world No.1 in the Test rankings in August.
Pakistan won the first Test in Dubai by 10 wickets. The third Test will also be played in Dubai, from Friday.

Skipper Misbah-ul Haq said Pakistan wanted to make a match out of it after setting a tricky target.
“We knew that it would be difficult so we wanted to make a match out of it,” said Misbah, who has now won eight Tests with one defeat since taking over the captaincy in October 2010.

“Our bowlers, led by Rehman, responded well and this is a great win.” Strauss showed his disappointment at England’s woeful effort.
“It’s pretty disappointing,” said Strauss, whose side last lost two Tests in a row against South Africa in July 2008. “We must acknowledge how well Pakistan bowled and they thoroughly deserved the series win.”

Rehman was ably assisted by off-spinners Saeed Ajmal (3-22) and Mohammad Hafeez (1-11) in a match in which spinners dominated from the first day.
England lost its top four batsmen in the space of just 37 balls after an extra cautious start on a difficult pitch. Strauss top scored with 32 before he became one of Rehman’s victims during his maiden five-wicket haul.

In the penultimate over before tea, Rehman trapped Kevin Pietersen (one) and two balls later bowled Eoin Morgan (duck) to raise hopes of an unlikely win for Pakistan.

Sensing it could only upset its rival through early wickets, Pakistan opened the bowling with Hafeez, who responded well by catching Alastair Cook (seven) off his own bowling after England had edged cautiously to 21 by the 15th over.
Ian Bell, promoted to No.3 after Jonathan Trott was unwell, was all at sea against master spinner Ajmal and his tentative push went through his legs to hit the stumps. He made only three.

Pietersen, who has been woefully out of form with just 16 runs in the series, managed one before Rehman trapped him and in the same over had the equally out-of-form Morgan bowled to dent England’s hopes of a victory. Rehman then accounted for Trott (one) and Stuart Broad (duck) in the same over to leave England 7-68.

Ajmal dismissed Graeme Swann (duck) and Matt Prior (18) to reach 100 Test wickets in his 19th match, before James Anderson was caught off Rehman to give Pakistan a sensational win.

Earlier, Pakistan lost its last six wickets for 89 runs after resuming at 4-125, with all hopes pinned on Azhar Ali and Asad Shafiq. Panesar took three of those wickets to finish with his eighth five-wicket haul in Tests. Azhar Ali (68) and Asad Shafiq (43) added 88 for the fifth wicket before Panesar struck.

Filed under: cricket, England, Pakistan, Pakistan Cricket Tagged: Abu Dhabi, Bangladesh, cricket, Dubai, England, England Cricket, Misbah-ul-Haq, Pakistan Cricket, Saeed Ajmal, Sri Lanka, Zimbabwe

Syndicated from: Pakistanis for Peace

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@TheWorld: Can you hear us now? #Africa

Posted on 29 January 2012 by Tea Server

As policymakers, international affairs experts and enthusiasts, we talk a lot here about Africa. But now, those on the African continent are increasingly using tools to make themselves part of the #conversation.

This week, a first-of-its-kind study, “How Africa Tweets” was published by Portland Communications and Tweetminster which examined more than 11.5 million geo-located tweets during the last three months of 2011 and surveyed 500 of Africa’s “Top Tweeters.” For the first time, we have numbers to back up what many of us have assumed anecdotally (with a few surprises), such as:

How much is Twitter used in Africa?

The African country with this highest volume of tweets during the research period was South Africa (5,030,226 tweets) which was more than double the number of tweets of the second and third highest, Kenya (2,476,800 tweets) and Nigeria (1,646,212 tweets). To put these numbers in perspective, there are about 150,000,000 tweets sent every day worldwide.

Who’s using Twitter in Africa?

Those who tweet in Africa tend to be younger—60% between the ages of 21-29, compared with the worldwide average age of 39 years. The study made an interesting observation that Africa’s business and political leaders are largely absent from the continent’s twitterverse. This is a stark contrast to the US where virtually everyone in public political life communicates via Twitter, from political parties, local officials, presidents and presidential candidates (except for Ron Paul.)

Even terrorist networks are taking advantage of social media in Africa, check out my earlier post here.

How is Twitter being used by Africans?

57% of tweets were sent by mobile phones, which is only slightly higher than the 55% worldwide while only 37% of those in the US primarily tweet by mobile phone. (The explosion in mobile penetration in Africa made social media tools much more accessible.) More than 70% of Africans surveyed use Twitter as a source for national and international news. Not surprisingly, nearly 95% of those who use Twitter also use Facebook.

What does this mean?

First, it means that an increasing number of Africans are being exposed to news and information on subjects and from sources they may not have had access to previously. Secondly, we in the US now have a direct means of communication with those in Africa to share ideas, policies and to advocate for peace, change and reform. Thirdly, and I find this really interesting, Africans can talk BACK and share their ideas, concerns and issues. Social Media is a great “equalizer” because it provides a platform to reach millions and millions to those who might not otherwise have the means to communicate on a large scale. Fourthly, and this is what I found MOST interesting, the study revealed that 60% of those on Twitter in Africa “mainly follow African Tweeters.” This means that Africans are not just using new tools to reach “outside”, but they are establishing and strengthening the channels of communications amongst themselves. Now, they can follow world events with commentary from other Africans and gain a perspective that has been virtually absent. Also, strengthening these African-African ties will allow activists across nations to mobilize and coordinate in unprecedented ways.

The study also found that use of Twitter still pales in comparison with the US and other regions of the world. Twitter users in the Middle East and North Africa combined only make up about 5% of the Twitterverse. This disparity is not solely due to economics or access to technology. As the study points out, there are significant security and privacy barriers (particularly for the use of social media tools which incorporate geo-location services.) And how does Twitter’s policy shift this week to allow tweets and accounts to be selectively blocked, depending on the country of access weigh on these trends? Given the clear role that social media played in the Arab Spring, is this a step backwards?

You can download the complete study findings here.

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In Which The Economist Loses a Debate Against Itself

Posted on 24 January 2012 by Tea Server

The Economist had a piece on South Africa in the latest issue that unintentionally contradicted itself. I usually try not to let others do my work for me, but these two paragraphs warrant regurgitating in full:

The ANC has marked up some notable achievements. It enshrined civil and social rights in the constitution. It abolished the death penalty. It has built more than 3m free or subsidised houses, and has brought clean water, sanitation and electricity to millions more. Every child now has a right to at least 12 years of education. More than 15m people, almost a third of the population, get some form of welfare. Severe malnutrition among children under five has been almost eradicated. Some 6m pupils get free school meals. Having at last accepted the link between HIV and AIDS, the ANC now has a grip on the epidemic, one of the world’s worst. Crime is coming down; the murder rate has fallen by half from its peak in 1994. The ANC has set up anti-corruption agencies in a proclaimed effort to bring corrupt people to book.

But for most South Africans, the stench of graft, patronage and greed surrounding the ruling party itself is now too strong. The romance, solidarity and heroism of the days of struggle have gone. In the popular mind, ANC people, from the president down, seem keener on power, status and ostentatious wealth than on improving the lot of the poor. Always a broad church, the ANC is riven with factionalism and in-fighting. Lip service is paid to the old ideals, but the party seems increasingly rudderless. It has lost its way.

It seems that the first of these paragraphs is hard to dismiss and the second does not hold up on the evidence. No one I know of in South Africa supports graft, patronage, or greed. But how can one possibly assert that the stench of those things “surrounding the party is now too strong” when the ANC will win the next national elections overwhelmingly and with a 60%+ tally? This is a peculiar and arithmetically-challenged definition of “most.” In fact, the first paragraph is empirically right and the second is empirically wrong.

 

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How to Unlock Hidden Themes in Windows 7

Posted on 20 January 2012 by Tea Server

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In Windows 7, there are several hidden & locked themes provided for regional countries such as Australia, Canada, Great Britain, United States and South Africa. You can unlock these themes easily so you have more options with which to customize your Windows 7 desktop. Do checkout our collection of 70+ Themes. To unlock hidden themes do the following:

  1. Open Windows Explorer
  2. Click Organize, and select Folder and Search Options.
  3. Go to View tab.
  4. Select Show hidden files, folders and drivers and uncheck Hide protected operating system files (Recommended). If prompted with confirmation, click Yes.
  5. Click OK.
  6. Browse to the following folder \Windows\Globalization\MCT\
  7. There are five folders in the name with format MCT-XX (where XX is AU, CA, GB, US, or ZA) which represents globalization settings for each region. Go into the folder that you want to activate its theme. Note: AU, CA and ZA regions have the same themes.
  8. Open the Theme folder inside the selected region folder.
  9. Double click on the XX.theme file to apply the theme to the Windows 7 desktop system. Once a theme is ran and activated, the theme will be remembered and saved into Personalization options, so that user can change or select the theme again directly from Personalization settings screen.
  10. Now to go to Folder Options to reverse the first 5 steps to hide the hidden and protected system files and folders again.

Syndicated from: Engrmuh’s Blog

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Gandhi and King- Two Martyrs Who Will Never Die

Posted on 16 January 2012 by Tea Server

By Manzer Munir for Pakistanis for Peace

Today is MLK Day in the United States where it is a federal holiday commemorating the life and legacy of the Rev Dr Martin Luther King Jr, who would have been 83 years old on January 15. MLK was a great believer in the teachings of non-violence if Mohandas K Gandhi, the leader of India’s independence movement from Britain. King saw that Gandhi’s peaceful civil disobedience and non-violent methods of protest were very effective in bringing down the British Empire in India and as a result Pakistan and the rest of the Indian Subcontinent after some 300 years of direct and indirect rule. Gandhi had believed that people could resist immoral government action by simply refusing to cooperate. Gandhi adopted many peaceful resistance techniques in developing his concept of Satyagraha, which was a philosophy and practice of passive nonviolent resistance.

Gandhi had earlier used this resistance technique in his struggles for freedom and equality for blacks and Indians in South Africa where both minorities were subjected to second and third class citizenry. His methods and refusal to bow down to the injustices that Indians faced in colonial South Africa inspired Nelson Mandela several years later to start his own peaceful struggle that eventually led to the end of Apartheid in South Africa in 1990.

While at Morehouse College, King learned about Gandhi and became very excited about his ideas. He wanted to further educate himself and read many books on Gandhi and his life and beliefs. In his book, Stride Toward Freedom, King states that “Gandhi was probably the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a powerful and effective social force on a large scale. He further writes in his book that “It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking. I came to feel that this was the only morally and practically sound method open to oppressed people in their struggle for freedom.”

King felt that he had finally found a way to where oppressed people could successfully unlock social protest through Jesus’ teachings of love. In fact Gandhi himself had said “What does Jesus mean to me? To me, he was one of the greatest teachers humanity has ever had.” He also once mentioned Jesus as the “most active resister known perhaps to history. His was non-violence par excellence” Therefore to the Christian minister living in the pre-civil rights era in the South in America, Gandhi appeared to King as a follower of Christ, someone who preached peace and love even at the expense of suffering. Martin Luther King once said of Gandhi “It is ironic yet inescapably true that the greatest Christian of the modern world was a man who never embraced Christianity.”

In 1959, King visited India and became fully convinced that Satyagraha could be effectively applied to the struggle by blacks in the United States for racial integration. He came back to the United States where he continued the struggle for freedom and equality for all Americans. Like Gandhi, King also talked about suffering as a path to self purification and spiritual growth. He not only experienced this suffering by being jailed, beaten and harassed by the authorities of the day, but he eventually ended up paying for this cause for freedom for all with his life.

Today there is a black man that sits in the White House, minorities are on the Supreme Court bench, and Black heads of Fortune 500 companies who have reached the proverbial mountaintop in ever possible endeavor. Yet there is little doubt that despite how far we have come as a nation, we still have a way to go to achieve equality for minorities and women. Without Dr King’s struggle, leadership and personal sacrifice, the United States, and indeed the world, would be in far worse shape.

Mohandas K Gandhi and Martin Luther King Jr were arguably two of the greatest men of the last century. Both men believed that “injustice anywhere was a threat to justice everywhere.” They both led their people and millions of others out of slavery and servitude against seemingly insurmountable odds to freedom and salvation. On what would have been his 83rd birthday, let us recognize that despite an assassin’s bullet and in the greatest democracy in the history of the world, the spirit and dream of a King still lives on.

Filed under: Democracy, Desi, Freedoms, Gandhi, India, Pakistanis for Peace, United States Tagged: Civil Rights, Gandhi, India, Manzer Munir, Martin Luther King Jr, MLK, MLK Day, Mohandas Karamchand Gandhi, Pakistan, Pakistanis for Peace, USA

Syndicated from: Pakistanis for Peace

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From Rabbit to Dragon? More Like the Other Way Around. A Review of China in 2011.

Posted on 13 January 2012 by Tea Server

Last year was the Year of the Rabbit for the Chinese – promising among other things good luck!  However, China which came out of the global financial crisis almost unscathed (or at least better off than most major world economies) hit one too many ‘speed-bumps’ in 2011.  Last year’s inflation is threatening a significant slow-down of the Chinese economy, and the housing market is in such collapse that it could lead to real civil unrest.

Overall, in 2011 China assumed a more assertive role on the global stage.  China’s new posture was reflected in an aggressive trade agenda, a push for a larger role in international institutions, and provocative moves in the South and East China Seas.  These actions were both a reflection and a consequence of China’s growing economic prominence and resource needs, as well as China’s view that the United States is in decline while China is ascendant.

China continued the backsliding from market reforms in favor of an increased role of the state in the economy.  China continues to subsidize its state-owned enterprises to the detriment of both private Chinese firms and international competitors.  Despite promises by President Hu Jintao and other Chinese officials to ease a policy of discriminating against foreign companies in government procurement decisions; however, real change remains elusive, particularly among the provincial and local governments.

Currency Liberalization

China continued its aggressive capital controls during 2011, a policy which pegs the renminbi (RMB) to the dollar, restricts the flow of foreign capital in the domestic market, and investing foreign reserves in U.S. Treasury bonds.

By the end of 2011, China’s foreign exchange reserves are projected to be over $3.2 trillion, up nearly one trillion from $2.4 trillion back in January of 2010.  China’s foreign exchange reserves are now roughly three times greater than that of Japan, which has the second-highest foreign exchange reserves in the world.  Roughly two-thirds of China’s foreign exchange reserves are generally thought to be denominated in U.S. dollars, although the exact makeup of the reserves is unknown, because the Chinese government considers it to be a state secret.

Somewhat better known is the volume of China’s foreign exchange reserves that are made up of U.S. Treasury securities.  As of July 2011, the official estimate by the U.S. Treasury Department

stood at $1.2 trillion, up slightly from the same period one year before.  The real amount is considerably higher, since the $1.2 trillion does not take into account any purchases made on the secondary market nor does it factor in purchases made by intermediaries or made through tax havens, such as the Cayman Islands.

On the positive side, the Chinese government allowed the RMB to rise by roughly 6% in nominal terms over the last year, from 6.641 RMB per dollar at the beginning of the year, to 6.30 RMB per dollar by the end of December 2011.  This is the second-fastest rate of appreciation since the Chinese government eliminated its hard peg to the dollar in 2005.

The 12th Five-Year-Plan

In March 2011, China ratified its 12th Five-Year Plan (2011– 2015), a government-directed industrial policy that focuses on the development and expansion of seven ‘‘strategic emerging industries.’’  The central and local governments will likely continue to combine targeted investment with preferential tax and procurement policies to ensure that Chinese firms emerge as global leaders, or ‘‘national champions,’’ in these industries within the next five years.

One of the main objectives of the 12th Five-Year Plan is to redirect China’s economy to one more focused on domestic consumption and less on exports and investment.  The plan assumes that China’s growth would therefore be more balanced and sustainable.  The plan also emphasizes higher value-added production and increased government support for domestic high-tech industries.

Increasing household consumption, a major goal of the 12th Five-Year Plan, and the subsequent emergence of a more assertive consumer class, may be in direct contradiction to the Chinese government’s policy of keeping economic power firmly in the hands of the state and may compromise lending to many vested interests, including SOEs and the export sector.

Analysts and foreign business leaders fear that the emphasis on industrial upgrading will lead to the introduction of new government subsidies, which in turn will disadvantage foreign competitors.

In particular, the government’s new growth model includes such goals as:

  • Setting a GDP growth target of 7% (down from the current actual GDP growth rate of 10%).  To do that, the government will have to divert money away from construction and corporate subsidies, and instead use public funds to increase household incomes.
  • Cutting import tariffs to reduce input-costs, while boosting consumer demand and reducing China’s reliance for growth on exports which generates trade surpluses and contributes to the global trade imbalance.
  • Improving the income of farmers and migrant workers, who have benefited the least from China’s phenomenal economic growth, by increasing minimum wages.  In particular, provinces across China have announced a string of double-digit wage increases this year as part of the government desire to increase incomes among the rural regions and migrant workers in the cities.
  • Increasing spending on healthcare and full nationwide social welfare insurance to reduce the need for “precautionary savings” and encourage more Chinese consumer spending.
  • Raising the minimum threshold for personal income tax.  This could exempt hundreds of millions of people from having to pay taxes, and boost household spending.

The most important short-term priority for the government is to address increases in food price, which Beijing intends to do through price controls.  In order to control inflation, the government intends to keep using the tools and methods that it has been employing thus far: manage liquidity, use price controls, curb real-estate speculation, and “adjust and improve” property tax policies.  Furthermore, the budget for this year shows a 35% increase in spending on low-income housing.

(For more, read: China’s 12th Five-Year-Plan – Will It Help With the Global Trade Imbalance?)

Inflation

While China has taken an externally assertive posture, it faces many internal challenges. The Chinese Communist Party (CCP) relies on economic growth, combined with strict authoritarian rule, to maintain control over a factious and geographically vast nation.  Sharp increases in consumer prices, a pivotal factor in the early days of the student protests in Tiananmen Square in 1989, are once again a problem for the Chinese economy.

Inflation is the Achilles heal of the CCP; inflation is what precipitated the Tiananmen Square demonstrations back in 1989, is what fueled the Arab youth discontent for the status quo, and is what is caused by China’s undervalued currency and current account restrictions.  What was but a prospect of inflation in 2010, turned to a serious threat to the longevity of the Chinese economy in 2011, forcing the government to impose price controls to a number of goods.  The rise in property values during the year, led to fears of a bubble market, and a significant drop of values by the end of 2011.  In the middle of the year, inflation was as high as 6.5%; the second highest level in the past 10 years.

Property Bubble

Following a decade-long boom and nearly two years of attempts by the central government to cool the overheated sector, the housing market in China appears to have turned.  In order to cool the overheating residential-property market, the central government has restricted purchases of multiple homes, demanded larger down-payments and curtailed opportunities for speculators to “flip”, or quickly sell on, properties.  It has curbed developers’ access to bank lending and cut off credit from new trust companies.  It is also encouraging the use of property taxes like those introduced in Shanghai and Chongqing last year.

Taken together, these measures have certainly slowed down the market.  Price growth has been slowing since early 2010.  Analysts suggest that prices fell during December 2011 in 60 of the 100 cities it monitors.  Land prices are falling fast, too.

In 2010, property construction accounted for 13% of Chinas GDP, and for more than 25% of all investment in what is the most investment-dependent economy of the world.  Property directly accounts for 40% of Chinese steel use; the country itself produces more steel than the next 10 producing countries combined, making it by far the most important buyer of inputs such as iron ore.  Construction in China is also important for a host of other industries, from copper, cement and coal to power generation equipment.  Most analysts agree that the sector matters to an extraordinary degree for the overall Chinese growth, for commodity demand, household expenditures, external trade and underlying heavy industrial profitability.

According to government figures, which most analysts believe understate the reality, average housing prices more than doubled in the last four years nationwide, while in Beijing and some other regions the price increase was more like 150%.  Data are incomplete but analysts say the price of an average apartment in a Chinese city is now about 8-10 times the average annual income nationwide; in cities like Beijing and Shanghai the ratio is closer to 30 times.  Now, by some estimates, property prices might fall by as much as 25% in the near future, and by another similar amount in the following two to three years.

However, its impost to remember that before 1998 China did not have a residential real estate market to speak of.  In urban areas, all housing was built and allocated by the state through the ubiquitous “work unit”.  In the countryside, peasant farmers built their own homes on land allotted to them by the state or the collective.

The real estate market that now plays such an important part in China’s overall economy was born when the Communist party decided in the late 1990s to begin transferring ownership of the vast majority of housing to individuals.  It is easy to forget that the market is just over a decade old and, apart from a brief dip in the midst of the 2008 financial crisis when transactions dried up, most Chinese have only seen prices double every couple of years and never seen them fall.  Besides, China is a country where speculative bubbles have been a constant phenomenon since market-based reforms picked up pace in the 1980s.

(For more, read: China Property – A lofty ceiling reached)

WTO – 10 Year Anniversary

In December of 2011, China celebrated 10 years since its entry into the World Trade Organization (WTO).  Last year also marks the end of China’s probationary period, under the terms of its Accession Agreement to the WTO.  The probationary period required China to lower its tariffs to levels below those of many other developing countries.  But compared with most industrialized countries, China was allowed to impose considerably higher tariffs (on average around 25%, while U.S. tariffs are mostly under 5%) — tariffs China has retained even as its economy has subsequently grown to No. 2 in the world.

Practices such as forced technology transfer and the creation of joint venture companies as a condition to obtaining access to the Chinese market; the adoption of unique, Chinese-specific standards for high-tech equipment; and extensive intellectual property rights violations are among the faulty policies designed to help China achieve its economic and development goal, while blatantly violating the spirit and often the letter of WTO law.

In the ten years since China joined the World Trade Organization (WTO), China has maintained a steep growth trajectory, outpacing both Germany and Japan to become the second largest economy in the world. China’s gross domestic product (GDP) has grown from $1.32 trillion in 2001 to a projected $5.87 trillion in 2011 (an increase of more than 400%).  Concurrently, China has lifted 400 million of its citizens out of poverty and has experienced the largest rural-to-urban migration in history.

However, 2011 has been a particularly confrontation year in terms of trade disputes with the U.S., China’s most important trade partner.  The U.S. initiated consultations with the Chinese government on a number of cases (chicken products, subsidies, and internet restrictions), and China followed suite in the case of imports of U.S. cars.  Currently, three previous WTO cases involving U.S.-China trade are both open and active.  The Raw Materials case, which resulted in a decision favorable to the United States, is under appeal as of August 31, 2011.  The Flat-rolled Electrical Steel case and the Electronic Payments case have both advanced to formal dispute settlement, though no decision has been reached.

(For more, read: Sino-American Trade Relations – A heated exchange)

Soft Power – Climate Change

In December 2011, the World Climate Change Summit in Durban, South Africa, was considered a (at least very promising) success, thanks in part to the new found commitment of China to the cause.  More specifically, for the first time since the Kyoto agreement back in 1997, large emerging economic powers such as China, India and Brazil agreed to legal constraints on their emissions (unlike their previous resistance in 2007 and 2009, which clearly doomed past climate change efforts).

In the past, a familiar stalling point has been the refusal by emerging powerhouses such as China to agree to legal targets.  That has prompted others – most notably the US – to insist that they could not sign up to such pledges.  China, which in 2007 overtook the US to become the globe’s largest emitter, was one of the largest obstacles. However, China is still classed as a developing country under UN climate conventions and therefore not subject to legally binding constraints.

Having been blamed for wrecking the 2009 Copenhagen talks, Beijing went to Durban eager to promote its green credentials.  In a series of side events, its delegates boasted of China’s rising dominance of renewable energy markets and a five-year plan that for the first time includes plans for emissions trading and carbon intensity reduction targets.

There is still a lot of follow-up needed to make these new commitments real, but it seems that climate change (and the profitable side of this issue: development and marketing of green energy sources) is one area where China is willing to ‘play ball’ with the rest of the world and stretch its ‘soft power’ muscles.

(For more, read: Climate Change – The great regrouping)

Taiwan Strait

Despite the continuing improvement in economic and diplomatic relations across the Taiwan Strait, China deploys some 1,200 short-range ballistic missiles against the island.  In 2011 we saw the sale by the U.S. to Taiwan of a new $5.8 billion package of upgrades to its aging fleet of F–16 fighter jets.  In response to that, China indicated that it might suspend a series of military-to-military engagements.

However, as much as military build-up and confrontation across the Taiwan Strait will always define the China-Taiwan relationship, the upcoming Taiwanese Presidential election overshadowed developments at the end of last year.  China’s strategic planners are very alarmed by the uncertainty over the outcome of this month’s presidential election in Taiwan.

President Ma Ying-jeou, the Beijing government’s preferred candidate who has steered a path of warmer ties and direct economic links with the mainland, is suddenly in a tough race for reelection.  Ma’s chief opponent is Tsai Ing-wen, chairwoman of the Democratic Progressive Party, which officially backs the independence of Taiwan.  Tsai has raised the Beijing government’s ire for her refusal to publicly support an informal, unwritten, 20-year-old agreement between the two sides stipulating that there is just “one China.”

For months, the election was expected to hand an easy reelection victory to Ma, from the ­Kuomintang, or Nationalist Party, after he steered the island through the worst of the global recession and secured a new trade deal with China.  But the race became more unpredictable with the entry of a third candidate, James Soong, a former Nationalist Party stalwart who founded the People First Party.

For China, a victory by the DPP will be considered a setback to cross-strait relations, and could lead to an military escalation as China is preparing for its own leadership transition.

China in South-East Asia

To the consternation of its neighbors, China asserts its expansive territorial claims in the South and East China Seas.  China is increasingly capable of pursuing its own interests at the expense of regional, perhaps even global, stability.  David Gordon of the Eurasia Group recently argued that China has overplayed its hand in Asia, and its rapid growth and aggressive posturing (both economic and military) “is inadvertently driving Asian states to build closer economic and strategic ties with the U.S. and each other.”

Over the past 18 months China has taken a very aggressive tone towards territorial disputes in the South China Sea and elsewhere.  Mr. Gordon further argues that Beijing has miscalculated its ability to cater to nationalist feelings domestically without alarming its neighbors, and is now (inadvertently) driving Asian nations to build closer economic and strategic ties with the U.S. and each other.

The Chinese leadership is very concerned with developments with the Trans-Pacific Partnership, a U.S. led effort for freer trade among Pacific economies which the Chinese press often casts it as an aggressive U.S.-led ploy to squeeze China out of South East Asia.  During the fall, the U.S. formally accede to the East Asia Summit (the ASEAN+3 – just like China did back in 2005), a move that the other SE Asian nations welcome, as they hope that the U.S. could provide a counterweight to China in the region.

Last but not Least – Domestic Unrest

Every year, China experiences some kind of public unrest, be it because of food product contamination that was not handled properly by the authorities, or some natural disaster that was not remedies properly afterword’s, or some transportation accident that could have been averted.  Last year was no different.  However, what happened during the fall in a couple of rural places could have greater ramifications for this year.

In the Southern village of Wukan, protests began on 21–23 September 2011 after officials sold land to real estate developers without properly compensating the villagers.  Several hundred to several thousand people protested in front of and then attacked a Chinese Communist Party building, a police station and an industrial park.  Residents of Wukan had previously petitioned the national government in 2009 and 2010 over the land disputes.

In an apparent attempt to ease tensions, authorities allowed villagers to select 13 representatives to engage in negotiations.  Security agents abducted five of the representatives and took them into custody in early December.  The protests strengthened after one of the village representatives, Xue Jinbo, died in police custody in suspicious circumstances.  The villagers forced all Communist Party officials and police to flee the village, which came back with reinforcements and laid siege to the village, preventing food and goods from entering the village.

Eventually, the village representatives and provincial officials reached a peaceful agreement, satisfying the villager’s immediate requests.

During December, protests in the town of Haimen, of Guangdong province, which drew thousands of participants were ignited over plans to expand a coal-fired power plant in the town—a plan that residents opposed, arguing that existing coal-fired plants had caused environmental and health damage.  Demonstrations began on 20 December when thousands of residents barricaded a freeway and surrounded government offices in an attempt to block the project.

Riot police fired tear gas into the crowd and beat protesters with riot sticks.  Tensions cooled by 23 December, after Communist Party officials declared that the plant expansion plans would be temporarily suspended, and authorities agreed to release detained protesters.  Although the protests in Haimen were unrelated to demonstrations in nearby Wukan, Haimen residents told Reuters that they had followed developments in Wukan closely, regarding it as a good model of how citizens might negotiate with authorities.

This is not the beginning of China’s ‘Arab Spring’ moment.  China is a very large and very diverse country.  But when the people at the bottom of the ‘food chain’ can justify physical confrontation with the authority as the only viable way of ‘negotiating’ with the government, then everyone should be paying very close attention!

 

I wonder, what will the year of the Dragon bring…  more assertiveness by local people, or more resolve by the government in Beijing?

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Sherlock Holmes in Lahore: Part 2

Posted on 09 January 2012 by Tea Server

Adiamond is forever. This line was immortalized by De Beers and when we think ofdiamonds, the first image which comes to mind is that of the prospectors of Kimberley, South Africa, or the markets of Belgium or Surat, India. But inLahore when the topic is diamond market, it means only and only one place: ShahiMohalla (Royal Neighbourhood). Established by the Mughal Emperors some 500years ago, it is located in the proximity of the Shahi Qila (Royal Fort) and Badshahi Masjid (Royal Mosque). The royals and the elites used to visit thisplace to entertain themselves with the music, singing and dancing. The most famousmusicians and dancers used to live here. The beautiful girls (called Heeras orDiamonds) sat in the balcony type stalls to attract the visitors. Even thoughwhen the British came and the place was diluted with the ‘other’ trade, stillthere are dancers and musicians living in the area. But now it is synonymous with the RedLight area of Lahore. And then of those balcony type houses, one isconverted into a 5-star restaurant, known is Cooco’s Den, by one of the Area’s own, Iqbal Hussain, amaestro of arts and painting. The restaurant is frequented by elites of the city as well as foreigners. Sherlock Holmes and Dr. Watson are sitting on theroof top enjoying the food.



Watson: Since the days of my service in the Royal Army inIndia, I have never tasted such a delicious meal.

Holmes: (Looking at the paintings displayed on the walls and insome abstract thoughts) Hmm.

Watson: You are not going to taste some of the exquisite Pakistani cuisine on the table?

Holmes: It is the mind that needs food more than the stomach. To let the brain work without sufficient material is like racing an engine. It racks itself to pieces.


Hemoves from the table to the edge of the building. It is already dark but thestreet below is glowing. And the city of Lahore is glowing in mosaic with darkpatches due to power outage in some parts. 


Holmes: You see Watson, the people below in the street are such a diverse mix. And I engross myself in deducing their professions, their lifestyles, their joys and agonies. Humans are such a riveting subject. For example, look at that teenage boy standing in the corner. He wants to see from the inside but has not enough money. The middle aged man, with uncombed hair, has lost all his money and is discarded. The other man down the house, is probably a driver and is in heavy debt, fearing for his life. And then the man who is well dressed is probably a rich one and…


Suddenly he catches aglimpse of something unexpected. He asks Watson to come at once and see. But thenhe tells him to settle the bill and meet him downstairs. And he rushes outside.

Hesees Mujeeb walking briskly towards the end of the street, alone. They bothfollow him until he enters a house. Without the interpreter, who has excused himselffor the evening, they cannot do much. There are no sign boards or anything onthe house. They wait there and after an hour or so, Mujeeb comes out and withthe same pace exits the area. They think of coming the following morning.

Nextmorning at 8 O’clock, they asked the interpreter to come to their hotel room.And when he hears that they intend to go to Diamond Market at this hour on aSunday, he burst in to laughter. Both Holmes and Watson are perplexed. Then theinterpretor explains that it is a nocturnal market and it opens only aftersunset. So they wait. And immediately after sun set, they enter the same house.

Alady, in her 50s, probably the owner or the manager of the place, with oneplait of her hair in her hands, asks them to come and sit comfortably on thelavish carpet. She asks them in Punjabi. The interpreter brags much about hiscommand of the language but what he hears is totally unexpected. His face turnspale.

Holmes: What is the matter?

Interpreter: The only translation I can provide is that the ladyis asking what we would like to eat. But I know it is not the right question.

Holmes: Ask her for the best that she can offer.

Andthen they wait and wonder what is this all about. The interpreter tells themthat he is frequent visitor but he has never experience anything like thisbefore. And then arrives the lady with a large tray. And there is only onedish. Chapli Kebabs with Roghni Naans. The interpretor, who bynow has become sort of a guide, explains that this dish is not native to thecity and it is only eaten and served in Peshawar and adjacent parts especiallyby the Pakhtoons. In fact, the city of Mardan is more famous for it, he explains.

Watson: If Mr. Mujeeb comes here only to eat this dish, thenI guess he may belong to Peshawar?

Holmes: My dear Watson, your deduction powers are at peaktonight. Go on.

Watson: I mean why would a man like Mr. Mujeeb, who canafford any restaurant of the city would come here?

Theyeat while Holmes is busy in his thoughts as usual and not eating.

Watson: What is your guess, Holmes?


Holmes: I never guess. It is a shocking habit – destructive to the logical faculty.


They do not talk much during the rest of their meal.


Holmes: (Ontheir return to hotel) I must admit my friend that the more I try tosolve the case, the more intriguing it becomes. There are more half clues but no solution. Now this Peshawar connection. May be we should meet Mr. Mujeeb once again to know about his origins.

Earlynext morning, Holmes is up and returns from his walk, lilting.

Watsonis still in his bed and is awakened by the sun rays coming through the windows which Holmes has just opened.

Afterbreakfast, Watson asks him if he would like to go and explore the city.

Holmes: I am waiting for an email. I would better be in myroom.

Inthe afternoon, the email arrives. 

Holmes: (Jumps in his chair) Look at thisWatson.

Watsonreads it:

Bovine: No
Canine: No
Equine: No
Feline: No
Porcine: No
Camel: No
Ovine: No
Rabbit: No

AndWatson almost fall down when he reads the last line.
Human: Yes
Watson: Holmes, what is this?

Holmes: I woke up early and went to the University of FoodSciences where DNA Testing of food is done routinely. Pretending as an officialfrom WHO, I asked the technician to determine the origin of the food sample, thatI took from last night’s meal, on urgent basis and email me the results. And herewe are.

Watson: But…

Holmes: Quick Watson. There may be lives at stake.

Theyrush towards the Neighbourhood where police have already arrived as Holmes haveinstructed the interpretor to take police to the place. In the kitchen theyfind a human corpse with limbs amputated.

Watson: Such a gory scene. I have never seen anything likethis in my whole life.

Holmes: Grotesque my friend.

Theyleave the place and move towards the Royal Castle to explore the architectureof the Mughal era and revive the tales of Anarkali.
The End
(P.S.The story is base on folklore but the places and names as well as the settinghas been changed as it took place in a place far away from Lahore. I have included some quotes from the original Sherlock Holmes stories.)

Syndicated from: Misterio Vida

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