Puppets of Faith: Theory of Communal Strife (A Critical Appraisal of Islamic faith, Indian polity) by BS Murthy (best pdf reader for ebooks .TXT) 📕

It is another matter though, that the Musalmans fail to appreciate the logic of change, even though the Quran maintains that revelations are subject to amendments:

“Such of our revelations as We abrogate or cause to be forgotten, we bring (in place) one better or the like thereof. Knowest though not that Allah is Able to all things?”

And abrogate Allah did, his original revelation to Muhammad about drink and dice. Verse 219. II reveals: “They question about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness.”

However, the amendment contained in 90.V reads thus: “O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan’s handiwork. Leave it aside in order that ye may succeed.”

Incidentally, Allah’s original revelation about the punishment to lewd women reads thus in 15. IV:

“As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new revelation)”

But, seemingly to address Ayesha’s predicament, when she strayed in the desert, and bought back to Muhammad by Safwan, the revelation (19. XXIV) has it that:

“Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not.”

So, that being the case, the sharia would have the woman accused of adultery stoned to death when Allah seemed to have willed to the contrary.

Be that as it may, when Allah, the All-Knower, the Seer and the Wise, with the experience of having given the Torah and the Gospel earlier to his prophets, still admits in the Quran that there is scope for improvement for Him even, isn’t it strange that the Musalmans should swear that the hadith is the be all and end all of all the worldly wisdom, divine as well as mundane, for all times to come! And, indeed, of life itself! Isn’t such a creed something like being more Christian than the Christ? Well, it’s for the Musalmans to think about that.

Besides, it is beyond belief that the Musalmans should believe that the All-Knowing Allah could have suffered from selective amnesia when he was fashioning the straight path for them. After all, what does His modifying some ayats or rescinding the others suggest? Above all, how could have He erred in such a vital matter of man’s rebirth, on which He changed tack in the Quran! First of all, there is this ayat, 55.20, in an early Mecca Surah, Ta Ha -

“Thereof We created you, and thereunto We return you, and thence We bring you forth a second time.”

What was this revelation if not about ‘rebirth’ that the God had done away with later on in Quran, and for what purpose?

Why, was not the Quranic foundation for a permanent Paradise, on which the edifice of the Islamic martyrdom was built, meant to serve the cause of Allah and His Messenger alike in their fight for the Kabah? After all, it’s the desire to reach the ‘Hereafter’, and remain there forever thereafter without a bother, which is the motivating factor of martyrdom in Islam that is besides the tempting black-eyed virgins in their scores. Even otherwise, what sense doth it make for the believers to come down ‘here’ again after having heard the Quran deprecating it in so many chapters and verses? Does it!

If one were to be skeptical about the proposition, then it is all there to see and hear in the pre-recorded audio-video cassettes of the martyrs perpetually aired through the idiot boxes. Whatever, the contradictions in the Quranic ayats cited above are not all encompassing, and it is for the Musalmans to scrutinize their Scripture that is the fulcrum of their faith. However, the ulema as the religious Parent of the Musalman can be seen from Miller’s observations thus:

“In spite of the Islamic theory of equality, clergy not only developed in Islam but in the end their influence became as powerful as that of clergy in religions that maintain a priestly principle.

A traditional Muslim clergyman admires the Quran above everything else and dedicates his life to it, even though more often than not he has to work for very low pay. In terms of its explanation, he has the deepest respect for past authorities. His study of the Quran is therefore more related to what previous generations have believed about it, rather than to its fresh application to the present age. For him the Quran is the solace of Islam and the source of all true knowledge, and he gives equal respect to the traditional doctrines of the faith.

The second group of clergy and scholars may be called progressive teachers. They are those who wish to stress the authority of the Quran over human traditions, to go back to it, to make it a living Book, and to reinterpret it in the light of contemporary needs and conditions. Though these teachers are still in the minority, their number is increasing.

In madrasas that the clergy preside over are attended by the majority of the Muslim children, the topics of study include an introduction to the Muslim faith and practice, worship forms, biography of the Prophet Muhammad, and stories of other heroes of the faith. Madrasas’ purpose is not so much to open the mind as to impress the spirit. They seek to set a tone and to provide some simple rules for being a Muslim.

Though new forms of madrasa education are developing the overall impact of the madrasa experience on Muslim faith and feeling is a powerful one. Above all, what Muslim boys and girls learn is respect for the Sacred Word. Combined with that, they also gain a sense of their identity as Muslims. The effect of this early concentrated exposure to the Quran is to leave a virtually indelible mark on Muslim spiritual consciousness.”

No less, the Muslim parents, as the Parent of the Musalman, play their synchronizing part to the boot in Millar’s picture of the life and times of a Muslim boy thus:

“The Islamic creed, the fivefold call to prayer, the annual fast, the steady mutual exhortation of Muslims, in short, the whole of Islam emphasizes the place of God in human life. Immediately after he was born sacred words would have been breathed into its ear. From the age of five to thirteen he would have attended a religious school to be educated in the Word of God (Quran). As a youth he would have listened to the night lectures of religious leaders that he could have attended during the month of fasting (Ramadan). As adults, he and his wife would have shared in the activities of the community of believers that is dedicated to carrying the will of God, and they would strive to share this vision with their children, against the alternative visions that come to them from modern life.”

Thus, we see there is this external force, driven by the power and the fear of Allah, to impinge upon the mind of the Musalmans. Besides, the admiration for and the desire to emulate Muhammad is omnipresent in the mohallas to rule the young Muslim mind, and if anything, in his growing-up as a Musalman, his imagination gets impregnated with the Quranic injunctions in masjids ‘n madrasas. It is this inculcation of belief in the doctrine of Islam within and without the Islamic home that occasions the all-consuming Parent of the Musalmans religious subconscious.

What about the ‘Harris’ recording’ of the internal responses of the little Musalman to this unceasing religious conditioning by the society around?

As the external inputs he would be receiving from the parent subscribe to the environment in which he lives in and interacts with, there should be perfect spiritual harmony in the Child about Islamic religiosity. However, this imposition of religious regimen on the tender ‘freedom loving’ childhood might result in the subconscious resentment against the Islamist Quadruple Parent as named above. This unique fusion between the external inputs that make the Parent, and the internal responses to the same which make the Child, would ensure that the Child in the adult Musalman would be either of ‘righteous consciousness’ type in case of compliance or the one imperiled by ‘guilty subconscious’ sort in case of partially complying / non-complying childhood. And so, as Harris has theorized, the former leads to prejudice and the latter results in delusion.

Nevertheless, it is the ‘Decommissioned Adult’ in the Musalman that shows a total lack of interest in contrary inputs that leaves no opportunity for processing the Parent-Child data for verification of its veracity. This is how, impervious to the realities of their surroundings, the Musalmans would be able to carve out their pan-Islamic Islands in every place they happen to live in. It’s thus; they find themselves out of sync with the national sentiments of their fellow countrymen, preoccupied as they are with their separate identity as Musalmans. It is as if they are simply indifferent to the happenings around that won’t concern Islam. The reality is, not that the Musalmans love their country of birth any less but they love the Muslim Brotherhood more!

Maybe, because of this abnormality in such a religiously conditioned Muslim mind-set, ‘the others’ too cannot be faulted for misconstruing their indifferent, if not hostile, behavior. More often, ‘the others’ tend to conclude that the Musalmans are unpatriotic, if not anti-national and it is this negative perception of ‘the others’ towards them that doubly hurts the Musalmans. But the ‘Decommissioned Adult’ in them would have rendered them incapable of seeing the other side of the emotional coin, and given their inability to adjust or adapt with ‘the others’, the Musalmans, somewhere or the other in the wide world, forever get embroiled in some dispute or controversy, and /or both. And that is good enough a reason for the Musalmans to believe that Islam is in danger, to protect which they feel no compunction to resorting to violence. Oh, in what ways this Islamic self-righteous aggressiveness, which its apologists make light as antics of Muslim frustration, the world has been experiencing to its hurt and dismay!

While ‘the others’ feel skeptical about the out-of-tune archaic Islamic personal laws, the Musalmans view that as poking into their religious nose, and their gut reaction is to retort that their sharia is their business as, in no way, it impinges upon the lives of ‘the others’. After all, social contract is all about making the individual needs subservient to the family good, family good to that of the community welfare, and the community welfare to that of the national interests.

But living in the Quranic wells in the non-Islamic lands, the Muhammadan Decommissioned Adult fails to appreciate all this. Just to cite an example, population control is in the national interest of any over-populous country such as India, but the Decommissioned Adult of the Musalman approaches the issue with his Parent-Child perspective that family planning is un-Islamic, after all.

Likewise, polygamy and talaq, more so the triple-talaq, might well serve the Muslim male interest, but aren’t they inimical to Muslim female well-being?

Well, the Mohammedan Decommissioned Adult of the Musalman, unfortunately for him and his family, and by extension to his community and to the nation in which he lives, is incapable of receiving new Adult data. Instead, he relies on the irrelevant Parent- Child inputs, which, anyway, are obscurantist to say the least. It is these psychological aberrations among the Musalmans, never mind whether madrasa trained or convent educated, that produce Islamist terrorists, who became the scourge of the world, the Muslim world included.

Chapter 18

Fight for the Souls

During the middle of the 1st Century A.D, St. Thomas reached India’s west coast of Malabar to establish the Church of the Christ, and