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"But epileptic mania is not invariably so violent; sometimes it is of a sub-acute character, more busy than wild, with voluble and incoherent talk, agitated and restless movements, and perhaps with singular exaltation of feelings and ideas. Then the patient is prone
THE PATHOLOGY OF MINI) ^
to entertiiin very elevnted notions of liimself; and if lie is addicted to iiiiicIi reading of the Bible, as epileptics soinetinies are, he may develop the delusion that he is an inspired personage and has a divine gift of inlerpreling seriptnre or a divine mission to perform and redeem the world \s he alone in the world is then possessed of the light of inspiration, while all the rest of mankind are enveloped in the fogs of error, he will not shrink from fnlRlling his mission hy means that may he startling to ordinary intelligence and traditional modes of action." A is?
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'LOOKING BACK HN pR0GRESS11
■crisis of nil: modern world-
Those orientals who reproach modern Western civilization with hein« ;, purely material one are fully juslilied; it is certainly in this direction exclusively that its development has taken pl.ice, and Irom whatever point of view one may look at it, one is always faced with the more or less direct conseip.ences of this materialization."
"The whole of this "propane" science which has developed during the course of recent centuries is conllned to the study of the sensible world. Us horizon is bounded exclusively by that world and its methods apply within that sphere only; but these methods have been proclaimed "scientilic" to the exclusion of all others, an
W "CRISIS OF THE MODERN WORLD" ^
iitlitude which ainimnts to rcpudialing Hit exisltuct (if any science not dealing with material things,"
"Even adniilling that material development offers certain advantages, though only from a relative stand-point, it may well he asked whether, in view of such consequences as we have been just describing, those advantages are not heavily outweighed by other disadvantages. We are not thinking of the many things of incomparably greater worth that have been sacrificed for the sake of this one type of development, of the higher forms of knowledge that have been forgotten, of the intellectuality that has been destroyed and the spirituality that has disappeared, simply taking modern civilization for what it is in itself it can well be maintained that, if the advantages and disadvantages of what has been brought about were to be compared, the result miglil even so, on balance, prove to be a negative one. Inventions, which at present go on being multiplied with ever - increasing luomenliim, are all the more dangerous because they call in to play forces the real nature of which is completely unknown to the people that make use of them; and this demonstrates conclusively the worthlessness of modern science from the explanatory point of view, as knowledge that is to
siiy, eveu when limited tn the physical sphere: at the same lime the fact that these eonsideralions in nn wise cause practical applications to.be restrained proves that this science is far from being disinterested and that it is industry which is the only real object of its researches"
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"It is the logical expected result of selfish politics and unscrupulous ambition, the ■ necessary product of material greed, the price for the shameless or hypocritical iniquities of all. For all fostered in themselves, whether apparent or
"It is the war of the hungry eating were varied. But by dint of exerc.smgtnein ineynavc ended in meeting. The earth is small. And now they are
profit for them, and its great lesson without fruit for others, that so much suffering and heroism, so many crimes even, so many sacrifices, such a bloody holocaust of nations and all those tears and all that blood will have no other effect than to give them free license to begin again tomorrow their work of yesterday?" Mi/' To the Nations a-' e i/'fct ^
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"The whole course of history is very conveniently divided into three periods -- the Ancient, the Medieval'and the Modern. Generally fixed dates have been assigned for the beginning and the end of each of these. They have, then, been further divided and sub-divided and each division has received a particular name. While this has been more or less convenient and justifiable, the divisions have often been treated so mechanically as to make a totally wrong impression, specially on the minds of students who are just beginning the study; for if there is anything that is firmly held by all good historians today; it is the continuity of history. There are no real breaks in its course".
"During the first two hundred years of the church's existence, its actual organization was very loose. Each bishop was practically independent of all other bishops. But there was a steady development throughout the church toward a closer union of all its parts. The magnificient political and civil organization of the empire furnished an excellent model, which was copied by the church almost unconsciously". 4^" Jl/' ^ Ai/' '-4 General History of Europe (350-i900) " ^
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"The Alcoran of Mahomet, translated out of Arabick into French by the Sieur du Ryer, Lord of Malzair and Resident for the French King, at Alexandria. And Newly Englished for the satisfaction of aU that desire to look into the Turikh Vanities. To which is prefixed, the life of Mahomet, the Prophet of the Turks and Author of the Alcoran. With a needful Caveat or Admonition for them who desire to know what use may be made of or if there be danger in reading the Alcoran".
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ft/ < Translator's Foreword -- Holy Quran ^
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(n/) ISjaI&SJ 'j' 1. All praise is due to Allah, the Lord of the worlds. 2. The Beneficient, the Merciful, 3. Master of the day of requital. 4. Thee do we serve and Thee do we ask for help. 5. Guide us on the right path. 6. The path of those upon whom Thou hast bestowed favours. 7. Not of those upon whom wrath is brought down, nor of those who go astray.
•' (d ' (/-> J ^lJj) In (»-■?) 1. Praise be to Allah, Lord of the worlds. 2. The Beneficient. the Merciful.
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3. Owner of the Day of Judgement. 4. Thee (alone) we worship. Thee (alone) we ask for help. 5. Show us the straight path. 6. The path of those whom Thou hast favoured. 7. Not (the path) of those who earn Thine anger nor of those who go aftray.
° to 1. Praise be to Allah, The cherisher and sustainer of the worlds. 2. Most Gracious, Most Merciful. 3. Master of the Day of Judgement. 4. Thee do we worship and Thine aid we seek. 5. Show us the straight path. 6. The way of those on whom Thou hast bestowed Thy Grace. 7. Those whose (portion) is not wrath and who go not astray.
.■(It/) 1. All praise unto Allah. Lord of the worlds 2. The Compassionate, the Merciful 3. Sovereign of the Day of Reckoning 4. Thee alone we worship, and Thee alone we seek help 5. Guide us in the straight path 6. On the path of those whom Thou hast favoured 7. On whom Thy indignation has not befallen, and who have
not gone astray. V&tfiKtiij"! UV'
Xordof J.O'fiJ-'J'Zr-jUj^iwA the Worlds*
CherisherandSustaioer-
"Master- Jrhjtf-j/1-^^"'-^1' hi ■^!hi[iJ1i'^--'';<'*ii-':i-'iit' "Sovereign-
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■On the path pf those whom Thou hast favoured"
■Upon whom wrath is brought down Ji-y^V-fT-.j^ ■ Wrath- J'hi L'>
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I All praise is due to Allah, who created the heavens and the earth and made the darkness and the light, yet those who disbelieve set up equals with their Lord. 2. He it is who created you from clay, then he decreed a term, and there is a term named with Him, still you dispute. 3. And He is Allah in the heavens and in the earth. He knows your secret (thoughts) and your open (words) and He knows what you earn.
1. Praise be to Allah, who hath created the heavens and the earth, and hath appointed darkness and light; Yet those who disbelieve ascribe rivals unto their Lord. 2. He it is who hath created you from clay, hath decreed a term for you. A term is fixed with Him. Yet still ye doubt. 3. He is Allah in the heavens and in the earth. He knoweth bothyour secret and your utterance, and He knoweth what ye
IV.) 1. Praise be to Allah who created the heavens and the earth and made the Darkness and the light; yet those who reject Faith hold (others) as equal with their Guardian-Lord. 2. He it is who created you from clay, and then decreed a stated term (for you). And there is in his presence another determined term; yet ye doubt within yourselves!
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3. And He is Allah in the heavens and on earth. He knoweth what ye hide and what ye reveal, and He knoweth the (recompense) which ye earn (by your deeds) 1 ^ c/' (P t ^ ^
1. All praise to Allah, who created heavens and the earth and made darkness and the light, yet those who disbelieve equalize others with their Lord. 2. He h is who created you of clay and then decreed a term - - a term determined is with Him -- and yet you waver. 3. He is Allah in heavens and earth. He knows your secret and your publishment and He knows what you earn. ofaz'J 1
D J>\ L "Light" ^ "Darkness"
^jt^J^Z-Lord" ^/"Guardian-Lord"^
Equalize Others with their ^'• Set up equals with^heir^J^^t^y^Jt .i-ord Hold (others) as equal with their '-t/ Lord l/' Ascriberivals unto their Lord Guardian-Lord
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24. And she certainly desired to be with him and he too would have desired to be with her. were it not that he had seen the manifest evidence of his Lord. Thus (it was) that we might turn away from him evil and indecency, for he was one of our purified servants. 25. And they strove one another to get first to the door, and she rent his shirt from behind and they met her husband at the door. She said: "What is the punishment of him wh6 intends evil to thy wife except imprisonment or a painful chastisement?"
24. She verily desired him, and he would have desired her if it had not been that he saw the argument of his Lord. Thus it was that we might ward off from him evil and lewdness. Lo! he was of our chosen slaves. 25. And they reached with one another to the door, and she tore his shirt from behind, and they met her lord and master at the door. She said; "What shall be his reward, who wished evil to thy folk, save prison or a painful doom?"
24. And with passion she did desire him, and he would have desired her. but that he saw the evidence of his Lord: thus (did we order) that we might turn away from him (all) evil and shameful deeds for he was one of our chosen servants, sincere and purified. 25. So they both raced each other to the door, and she tore his shirt from the back: They both found her lord near the door. She said; "What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement?"
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56. In them are those who restrained their eyes; before them neither men nor jinni will have touched them. 57. Which then of the bounties of your Lord will you reject? 58. As though they were rubies and pearls 59. Which then.... 60. Is the reward of goodness aught but goodness? 61. Which then.... 62. And besides these two are two (other) 63. Which then.... 64. Both inclining to blackness 65. Which then.... 66. In both of them are two springs gushing forth.
■ (vi 56. Therein are those of modest gaze, whom neither man nor jinn will have touched before them.
57. Which is it, of the favours of your Lord, that ye deny? 58. (In beauty) like jacynth and the coral stone. 59. Which is it.... 60. Is the reward of goodness save goodness? 61. Which is it.... 62. And besides them are two other gardens. 63. Which is it.... 64. Dark green with foliage 65. Which is it..., 66. Wherein are two abundant springs.
<.U ' ("£) 56. In them will be maidens chaste restraining their glances whom no man or jinn before them has touched 57. Then which of the favours of your Lord will ye deny? 58. Like unto rubies and coral. 59. Then which.... 60. Is there any reward for good -- other than good? 61. Then which.... 62. And besides these two there are two other gardens. 63. Then which.... 64. Dark green in colour (from plentiful watering). 65. Then which.... 66. In them (each) will be two springs pouring forth (water) in continuous abundance.
jrrj": (O) 56 Therein shall be damsels of refraining looks, touched by neither man nor jinn.
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preliminary, to any examination of moral progress of Europe. Unfortunately, however, such an enquiry is beset with serious difficulties, arising in part from the extreme multiplicity of detail which systems of moral philosophy present, and in part from a fundamental antagonism of principles, dividing them into two opposing groups. The great controversy, springing from the rival claims of intuition and utility to be regarded as the supreme regulator of moral distinctions, may be dimly traced in the division between Plato and Aristotle; it appeared more clearly in the division between the Stoics and Epicureans', but it has only acquired its full distinctness of definition, and the importance of the questions depending on it has only been fully appreciated, in modern limes, under the influence of such writers as Cudworth, Clarke and Butler upon the one side, and Hobbes, Helvetius and Bentham on the other."
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indefmiteness of the requirement renders zealous piety a matter of prudence, and also that there is probably a graduated scale of rewards and punishments adapted to every variety of merit and demerit. It might be said too that present pleasures are at least certain, and that those of another world are not equally so. It is answered that the rewards and punishments offered in another world are so transcendentally great, that according to the rules of ordinary prudence if there were only a probability, or even a bare possibility, of
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"But neither the beauty of its sacred writings, nor the perfection of its religious services, could have achieved this great result without the introduction of new motives to virtue. These may be either interested or disinterested, and in both spheres the influence of Christianity was very great. In the first, it effected a complete revolution by its .teaching concerning the nature of sin. The doctrine of a future life was far too vague among the pagans to exercise any powerful U- iS^/1 History of European Morals (Vol. I).a-^
9*-A9tA' History of European Morals (Vol. I) ^ rS'iifiietil'xJfjLf'/iiji'iZyr'
general influence, and among the philosophers who clung to it most ardently, it was regarded solely in the light of a consolation. Christianity made it a deterrent influence of the strongest kind.... The Christian notion of the enormity of little sins, the belief that all the details of life will be scrutinised hereafter, that weaknesses of character and petty infractions of duty..., may be made the grounds of eternal condemnation beyond the grave, was altogether unknown to the Ancients."^
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"But a more careful examination will do much to dissipate this natural astonishment. In point of fact, so far from wondering that such things were believed, the wonder would ha\e been if they were rejected. For in those times, as in all others, every thing was of a piece. Not only in historical literature, but in all kinds of literature, on every subject -- in science, in religion, in legislation -- the presiding principle was a blind and unhesitating credulity. The more the history of Europe anterior to the seventeenth century is studied the more completely will this fact be verified. Now and then a great man arose, who had his doubts respecting the universal belief," •!L£ ■tol?if?'{jjI'/ijjhhjtfJ.y
^ "-^y 1)^/6 ^oAJ- A careful study of the history of religious toleration will prove that in every Christian country where it has been adopted, it has been forced upon the clergy by the authority
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of the secular classes. At the present day. it is still unknown to those nations among whom the ecclesiastical power is stronger than the temporal power, and as this, during many centuries, was the general condition, it is not wonderful that, in the early history of Europe, we should find scarcely a trace of so wise and benevolent opinion."
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"Jewel, like all the authors of his time, had exercised his memory more than his reason and he thinks to settle the whole dispute by crowding together texts from the Bible, with the opinions of the commentators upon them. But Hooker, who lived in the age of Shakespeare and Bacon, found himself constrained to take views of a far more comprehensive character. His defence rests neither upon tradition nor upon commentators, nor even upon revelation but he is content that the pretensions of the hostile parties shall be decided by their applicability to the great exigencies of society, and by the ease with which they adapt themselves to the general purposes of ordinary life." ^ lij> teA fa' • - r
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"To avoid this, and to reconcile their conscience with their interest, they availed themselves of a supposed distinction between a king by right and a king in possession."
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"It is certainly no faint characteristic of those times, that a man like Burke, who dedicated to politics abilities equal to far nobler things, should during thirty years have received from his prince neither favour nor reward. But George III was a king whose delight it was to raise the humble and exalt the meek. His reign, indeed, was the golden age of successful mediocrity; an age in which little men were favoured and great men depressed; when Addington was cherished as a statesman, and Beattie pensioned as a philosopher and when in all the walks of public life, the first conditions of promotion were, to fawn upon ancient prejudices, and support established abuses." •U-'
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"The word civilization like many other terms of the philosophy of human nature, is a word of double meaning. Ii sometimes stands for human improvement in general, and sometimes for certain kinds of impiovement in particular," "We are accustomed to call a country more civilized if we think it more improved; more eminent in the best
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"Hence we see that literature is becoming more and more ephemeral: books of any solidity, are actually gone by; even reviews are not now considered sufficiently light.... In the more attractive kinds of literature, the novel and the magazine, although the demand has so greatly increased, the supply has so outstripped it. that even a novel is seldom a lucrative speculation.... literature becomes more and more a mere reflection of current sentiments and has almost entirely abandoned its mission as an enlightener and improver of them."
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Prophet Mohammad and his Western Croics'^CtycJI^ c^
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"Such was the intellectual anti-Muhammaden climate that any stories, no matter how fantastic, with little or no basis in fact, could be accepted and transmitted. A bishop of Cordova, Eulogius, one of the most learned of his times records on the authority of a Latin manuscript by a monk that on Mohammad's death, his disciples watched for angels to descend and carry away his body, but, instead, dogs came and devoured; hence the natural slaughter by Moslems a large number of these animals". ■iS-"
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"His hero (Mohammad) could ool be olher lhan irue Mohammad m.ght aot have fel. offended by ,he Brdiah ecturers treatmem but he would have felt oncomfonable in
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DeatSir, I have been away down at Bombay but did not forget your interesting little book. 1 am afraid. 1 have not time just now to
enter into a detailed appreciation of it, but as I hope to spend a week or two at Lucknow this autumn, 1 shall look to making your acquaintance and having a talk with you about the "Psychology of Leadership ..." "... 1 believe that the ultimate success of any leader depends upon residuum of good which underlies his leadership, however, gross and mischievious its immediate purpose and methods may seem. So also with the crowd, whose feelings are generally sound, th-ough liable to be terribly led away -- for a time -- by wrong leaders and even deliberately mischievious appeals.
Yours truly, Valentine Chirol"
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■In Irving to Iranslale 56:75, Sale wrole: "Moreover, I swear h. the selling of the stars," but 'fala' does not mean ■moreover" It means, "so I do not". Mawaqi-an-Nujirm does no° signify the aetoal setting of stars but rather the places where the stars are or the places where the stars are going 10 fa"'
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"In order to construe the words in 64: 9, Palmer wrote," that is the day of cheating". He tried to elaborate further." i.e. both the righteous and wicked will disappoint each other by reversing their positions, the wicked being punished while the righteous are in bliss. But it is perfectly well known from the Quran the righteous and wicked are never going to "reverse positions" nor are the righteous going to be disappointed on the Day of Judgement. Actually the Arabic word "attaghaban" does not mean cheating. It means taking each other to judgement and suing each other."
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"Comparing any translation with the original Arabic is like comparing a thumbnail sketch with the natural view of a splendid landscape rich in color, light and shade, and sonorous in melody."
The Sublinw Quran and Oriaiialisnt al!^ IV "l&J
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d(Vs|. —'I3 . f' They, the chiefs of the Polytheists, will conceal repentance from the lower class of 'heir people, whom they shall have caused to err." 4£,'c
(v-! 11 . . r "in Divine knowledge, not in the knowledge of Nooh". all?
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^tos> i — s3>kJj "Christian writers look askance, and almost in horror at passages hke this. And quite naturally. For in the system of t hristian morals sex life is conceived as something inherently evil, at best only to be tolerated. This morbid attitude to life
has appeared only with the advent of the black Christian era. Islam has reversed this diseased outlook. It holds freely and frankly, with the modern scientific knowledge that sexual life is the source of the highest joys for which there is no substitute. It is the supreme and incomparable physiological happiness, which should be nursed and treasured, and not persecuted ... sex life is not, at all, a tolerated evil, difficult to escape, but a great blessing without which life is colourless The sexual element in human existence must be valued and treasured." (Nemilov, pp. 200-201) 4^
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"(as supposed by the Jews and Christians). Observe the result of modern research by Biblical scholars themselves into the "polytheism" of Solomon maintained by the Bible and stoutly denied by the Holy Quran. That Solomon had a number of wives both Israelite and non-Israelite, js probable enough, but he did not make altars for all of them, nor did he himself combine the worship of his wives' gods whh that of Yahwe. He can have had no thought of denying the sole divinity of Yahwe in the land which was Yahwe's inheritance" ... we have no reason to doubt that according to his lights, he was "faithful worshipper of Yahwe, so far as this was consistant with his despotic inclinations" (EBI-C-4689) That ^"' ij^jMyjtfij eiiS
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the King abandoned his faith in J. and became an idolater is difficult to believe, while it is easy to conceive how the fame to that effect may have arisen... That he should have been guilty of the apostasy and sin alleged seems incredible and inexplicable on any supposition except one, viz.. that his mode of life had left him prematurely worn out both in body and mind, so as to be, even in the fifth decade of his age,in a senile condition and hardly responsible for his actions. That is little of anything more than a supposition. (DBiv). pp. 567, 568. "Solomon was a sincere worshipper of Yahwe, more cultured but less passionate in his devotion than David (EBr.xx.p. 952)" ■
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"In the most widely distributed form of Christianity the virgin mother of Christ plays an important part as a fourth Deity; in many Catholic countries she is practically taken to be much more powerful and influential than the three male persons of the Celestial administration (Haekel op.cit. p. 232).
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Even as early as the 3rd century, the titles of Mary as the "Mother of God" and as the "Queen of Heaven" were demanded by the more fanatical Christians who claimed divine honours for the ideal and prototype of virginity (DB iii. p.289), "Mariolatry is probably more prevalent in the Church of Home than at any former time (p. 291). In the Orient, there did exist, in the early centuries, certain Christian sects who worshipped Mary. The Coll> ridians, says St, Epiphany, offered little cakes (Collyris) or sacrifices to the virgin like those offered to Ceres by the Pagans (Dermingham, op.cit. p. III). The title of Thotok^s, or "Mother of God" was enforced on the Virgin Mary by the Oecumenical Council of Ephesus in 431, According to the Roman CalhoHc Church God, without ceasing to be God. in the characteristic phrase of St. Paul "implied Himself" and was born in human form of Mary's" womb and she became virgin Mothetv Mother of God" (Ptoserpie, T^he Council of Ephesus and the Divine Motherhood, p.4)
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. J[^4&J>J^^if[?/i-3>j:'yJ'_ti} -=r^ 1. "The only correct rendering ofcgj^is "Smite" or "Strike". The root verbvlr^never signifies to "seek a way" or "to go forth" unless followed by a very distinct preposition j as misinterpreted by an English translator of the holy Quran." -d" 2. "Uaiis always a "staff" or a "rod" and not a "community" unless used metaphorically, as misinterpreted by the translator referred to in the last note."
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1. "The outstanding feature of this translation is that it abounds in comprehensive explanatory notes in regard to lexical, grammatical, historical, geographical, eschatological comments and rich sidelights on comparative religion. The reviewer has no hesitation in saying that no translation of the Quran hitherto published is so correct, complete, concise and illuminative with explanatory footnotes as the one under review is".
2. "Several translations of the Quran have been made but the one peculiarity of this is that it is from a man who understands both the letter and spirit of the Quran. Moreover, this book contains the explanatory notes by the writer, which, inter alia, give an insight into the genesis of dilferent thoughts expressed by various reformers and the comparative elevated position of Islam... The translation is excellent and the explanatory notes very useful if a bit lengthy at places." ^JC1*
3. "Maulana Abdul Majid Daryabadi has now joined the great phalanx of translators of the Quran and opened one more avenue for the seeker after the truth." "The Message of Allah is for all and it has to be carried in easy, facile, and understandable language to the majority. The language of the Bible may be classic but it has become archaic for the average Englishman himself. ^We have to wait for a "Quran Made Easy.'alCS
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4. "The present translator follows two principles with considerable success; first strict literal faithfulness and secondly, an attempt with the full consciousness of its immense difficulty to emulate the style of the Authorised Version of the Bible. The result is an accurate rendering accompanied by full notes and learned commentary. The translator's credentials and training are excellent for giving the orthodox interpretation of the Quran to readers of English." 5. "This new translation of the Holy Quran so far only the first "para", is out, has been done by a writer of repute and who is best fitted for the job both as regard his scholarship and his masterly grasp of the English language. A mere perusal of this translation will make
one feel that it is in complete consonance with the meanig of the Quran as understood by the Prophet of Islam and the Arabs of those days... The translation is thus orthodox as well as modern." «ij5 6. "It has to be admitted that he has acquitted himself admirably and that his translation, fa'lhful and literal, is
at the same time idiomatic and dignified." ^
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ENGLISH BOOKS
Abid Hussain, S.
Afzal Iqbal
Allah Buksh Yusufi
Arberry, A.J. Bashir-ud-Din, Mirza Buckle, Henry Thomas
Burckhardt, Titus
Durant, Will FitzGerald, Edward Gibb, H.A.R. Greig, J.Y.T.
Guenon, Rene
The Destiny of Indian Muslims, Lahore, Qadiria Book Traders 1983. Life and Work of Rumi, Lahore, Institute of Islamic Culture, 1978 The Life and Times of Muhammad Ali, Lahore, Institute of Islamic Culture, 1974. Life of Maulana Muhammad Ali Jauhar; Karachi, Muhammad Ali Educational Society, 1972. The Koran Interpreted (Vol. I) 1955. Ahmadiyyat or the True Islam, Qadian, 1924. History of Civilization in England; London, Longmans Green and Co. 1930. An Introduction to the Sufi Doctrine; Lahore, Suhail 'Academy 1983. The Story of Philosophy: New York, Pocket Books, 1953. Rubaiyat Omar Khayyam; London, George G. Harrap Ltd. 1930. Mohammadanism. The Psychology of Laughter & Comedy, London, George Allen and Unwin. 1923. Crisis of the Modern World: Lahore, Suhail Academy, 1983
Hitti, Philip.K. Hoffding, Harald Iqbal, Allama Muhammad
Khalifa, Muhammad
Klineberg, Otto Lecky, W.E.H.
Lings, Martin Maudsley, Dr. Mcdougall, William
Mill, John Stuart
Oliver, J. Thatcher Oliver Lodge Pickthall, M.M.
Islam and the West, Princeton, D. Van Nostrand Company, 1962. A History of Modern Philosophy (Vol.1) Dover Publications, 1955. The Reconstruction of Religious Thought in Islam. Lahore, Ashraf Press, 1968. The Sublime Quran and Orientalism, New York and London, Longmans, 1983. Social Psychology, New York, Henry Holt and Co. 1947. History of European Morals (Vol.1 and II) London, Longmans Green and Co. 1913. What is Sufism. Lahore, Suhail Academy, 1983. Pathology of Mind: London, Macmillan and Co. 1895. The Outline of Psychology, London, Methuen and Co. 1961. An Introduction to Social Psychology. London, Methuen and Co. 1963. Essays on Politics and Culture, New York, Doubleday and Co. 1962. A General History of Europe: London, John Murray, 1905. Pioneers of Science, New York, Macmillan and Co. 1904. Meaning of Glorious Quran, Lahore, Taj Company, 1930.
Stroll, Avrum and Popkin, Introduction to Philosophy: New Richard H. York, Holt, Rinehart and Winston, 1972.
Ray, P.K. Richard, Paul Sampson, George
Introductory Readings in Philosophy: New York, Holt, Rinehart and Winston, 1972. A Text Book of Deductive Logic: London, Macmillan and Co. 1912. To the Nations: Madras, Madras Ganesh and Co. 1919. Concise Cambridge History of English Literature, Cambridge, 1965.
Sharif, M.M. Muslim Thought, Its Origin and Achievements; Lahore, Institute of Islamic Culture, 1980. Sherwani,Latif Ahmed (ed.)Speeches, Writings and Statements of Iqbal: Lahore. Iqbal Academy, 1972. Stace, W.T. A Critical History of Greek Philosophy: Islamabad, National Book Foundation, 1982. Tipton, I,G.
Trilling, Lionel.ed. Vahid, S.A. (ed.)
Wallace, William
Berkley--the Philosophy of Immate- rialism: London, Methuen and Co. 1974. Literary Criticism: New York, Holt, Rinehart and Winston, 1970. Thoughts and Reflections of Iqbal: Lahore, Sh. Muhammad Ashraf, 1964. Epicureanism: London, Society for Promotion of Christian Knowledge, 1902.
Watson, George The Literary Critics: London, Penguin Books, 1964.
it*
Zatar Ali Qureshi Prophet Muhammad and His Western Critics: Lahore, 1985. Gandhiji (His Life and Work): Bombay, Karnatak Publishing House, 1944.
PERIODICALS
12th March 1944. 4th Nov. 1983. Oct. 1912. Oct. 1913. 14lh April 1944. Oct. 1954, Oct. 1956. 1st June 1943. Sep. 1919. Oct. 1920. May 1922. Oct. 1928. 20th June 1943. 14th June 1943. 13lh Aug. 1943.
Bombay Chronicle Dawn East and West
The Hindustan The Islamic Quarterly Leader Modern Review
Morning News Onward Times of India
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