George Bernhard Shaw and the Islamic Scholar by Imran N. Hosein

By Imran N. Hosein

This booklet is the textual content of a talk among the recognized ecu playwright and highbrow, George Bernard Shaw, and the recognized Islamic student and missionary, Maulana Abdul Aleem Siddiqui. They met in Mombasa, in British-occupied Kenya, sixty five years in the past on April 17, 1935.

Shaw, the literary genius, rationalist and highbrow, used to be an ideal consultant of the recent basically godless Euro-world order that had cloaked itself within the mantle of 'humanism'. That global order emerged within the wake of the transformation of Europe from Christendom right into a 'one-eyed' secular society, and the empowerment of Europe in the course of the medical, technological and business revolutions. by means of 1935 it had already imposed its godless rule upon the remainder of mankind 'at the purpose of the sword', and had made substantial growth in its new campaign of globalization to set up one worldwide godless world.

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Mentioned twenty-five times in the Quran, Jesus is called the Messiah (although the meaning of that term is not made clear), the son of a virgin, and one who brought great signs from God. His message, the Gospel, is confirmed and described as consistent with the messages of all prophets. Speaking through Muhammad, the Quran says that God is sending the same religion (din) that He sent through Noah, Abraham, Moses, and Jesus, saying: “Establish [true] religion [din] and do not be divided about it” (42:13).

The art of Quranic recitation (tajwid) is highly developed and extremely demanding. A student must memorize the Quran, in any of the seven pronunciation and intonation patterns (qira’at) mentioned above, understand its meaning (even if one is not an Arabic speaker), and observe a number of rules dealing with spiritual attitudes (such as humility), purity, and posture (such as facing the direction of Mecca, if possible). So important is the experience of hearing the Quran properly and reverently recited that learning Quran recitation is traditionally considered a communal obligation (meaning that not everyone in a given community is required to learn Quran recitation, but enough people must do so to ensure that there are sufficient Quran reciters to serve the community).

It established a policy that resulted in one of the most extraordinary political expansions in history. By the time Abu Bakr died in 634, almost all the tribes of the Arabian peninsula had been brought into the Islamic political orbit. Under Abu Bakr’s successors, Umar and Uthman, the Islamic army set out to rid Syria and Mesopotamia (Iraq) of the hated Byzantine and Sasanian empires. ) At that time the Middle East was in the final throes of devastating competition between the eastern Roman empire (the Christian Byzantines) and the Sasanian Persian empire (Zoroastrian).

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