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ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Mirza Iqbal Ashraf</h3></div><div class="js-work-strip profile--work_container" data-work-id="107070873"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/107070873/About_the_New_Book_PROGRESSION_OF_KNOWLEDGE_IN_WESTERN_CIVILIZATION"><img alt="Research paper thumbnail of About the New Book: PROGRESSION OF KNOWLEDGE IN WESTERN CIVILIZATION" class="work-thumbnail" src="https://attachments.academia-assets.com/105895355/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/107070873/About_the_New_Book_PROGRESSION_OF_KNOWLEDGE_IN_WESTERN_CIVILIZATION">About the New Book: PROGRESSION OF KNOWLEDGE IN WESTERN CIVILIZATION</a></div><div class="wp-workCard_item"><span>ARCHWAY PUBLISHERS</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The word civilization, which is a relatively recent application from eighteenth-century, when cam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The word civilization, which is a relatively recent application from eighteenth-century, when came into currency, is generally invoked more with a rhetorical flourish than argued in philosophical perspective. But history of knowledge considers its true object is the study of human mind, to know what his mind has believed, thought, and felt in diverse periods of its progression in the history of a civilization. Mirza Iqbal Ashraf, as a research scholar of Islamic and Western philosophies identifying the "Four Explosions of Knowledge" from ancient to modern time of history of knowledge, offers the readers in Progression of Knowledge in the Western Civilization uniquely within philosophical perspective that the Western world is a civilization of knowledge. This also means, whereas it is important to understand today's world so that we can deal with our contemporary period's civilizational challenges, it will be incomplete if we do not assess that modernity is born from the progress made by the knowledge of the past thinkers. But knowledge does not arrive fully formed; it requires many minds, specifically those minds which are free from the civilization's religious, cultural, and geophysical trappings. In the Progression of Knowledge in Western Civilization, Ashraf has expounded that even in modern time, no knowledge is complete without visiting the knowledge of the past, especially of the great thinkers of Classical Greek period, the scholars at the House of Wisdom in Baghdad, and the famous centers of knowledge at Cairo, and Cordova of Arab Spain. In this book, the author has discussed when some other regions of the world might be familiar with philosophy and science, in one way or another, why such a treasure of knowledge emerged particularly in Greece that became a foundation of voluminous work of literature in almost every field of knowledge, and how it amazingly became the foundation of the history of progression of knowledge in the Western civilization, which is timelessly flourishing until today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="885c97193b20f0c55ce6fdb5adae10c8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105895355,"asset_id":107070873,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105895355/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107070873"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107070873"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107070873; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="97101493"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97101493/Cover_Index_Text"><img alt="Research paper thumbnail of Cover Index Text" class="work-thumbnail" src="https://attachments.academia-assets.com/98816737/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97101493/Cover_Index_Text">Cover Index Text</a></div><div class="wp-workCard_item"><span>An Anthology of Essays by Ashraf</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">While there are separate essays, they weave a unified celebration of the value of philosophy at a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">While there are separate essays, they weave a unified celebration of the value of philosophy at a time when our culture remains overly dependent on purely empirical results of science and technology. The range of knowledge is insightful. ~ Doug Grunther Ashraf's philosophical, scientific, humanitarian and cultural essays feel more like conversations-as though you were sitting in a private library, walls lined with many hand-signed leather-bound first editions, and there is only you and him. (Peter Rogen) Whereas reading this Anthology by Ashraf is a take of profound knowledge of literature, philosophy, and social science it is also a cupful of philosophical and scientific achievements of earlier Muslims and the problems before the Muslims of today.-Zarreen Akbar ___________________________________________________________________________________________________________ Literature, like other works, is a technology. It uncovers the literary blueprints in diverse forms, and one such form is delineated in An Anthology of Essays by Ashraf. It is a rich and intelligent tapestry of thoughts woven in the dimension of time, depicting the unity of human experience that every person has within him or herself. Even if every thought appears as an afterthought, Ashraf has viewed and judged them in the present. It stays in the mind; and as a collection of treatises, it shares with others the knowledge argued in this work of landmark discerning and entertaining writing. In thirty accessible chapters that are both profound and provocative, this anthology is an example of the vibrant literary form of writing, representing the robust tradition of essay writing from the Classical Greek period, ancient Rome, and the Golden Age of the Arabs, right up to the modern era of artificial intelligence. Part 1 includes essays on philosophy,</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe0e08585b3ecf0c03c1a684a2d46a19" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98816737,"asset_id":97101493,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98816737/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97101493"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97101493"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97101493; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38546098"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38546098/New_Book_docx"><img alt="Research paper thumbnail of New Book.docx" class="work-thumbnail" src="https://attachments.academia-assets.com/58617475/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38546098/New_Book_docx">New Book.docx</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/MirzaAshraf">Mirza Iqbal Ashraf</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://pamukkale.academia.edu/hulyayaldir">Hülya YALDIR</a></span></div><div class="wp-workCard_item"><span>Peter Lang International Publishers</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f8957e012e8124510576a3f9a0252b80" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58617475,"asset_id":38546098,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58617475/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38546098"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38546098"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38546098; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="89424225"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/89424225/AN_ANTHOLOGY_OF_ESSAYS"><img alt="Research paper thumbnail of AN ANTHOLOGY OF ESSAYS" class="work-thumbnail" src="https://attachments.academia-assets.com/93231949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/89424225/AN_ANTHOLOGY_OF_ESSAYS">AN ANTHOLOGY OF ESSAYS</a></div><div class="wp-workCard_item"><span>iUniverse</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Literature, like other works, is a technology. It uncovers the literary blueprints in diverse for...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Literature, like other works, is a technology. It uncovers the literary blueprints in diverse forms, and one such form is delineated in An Anthology of Essays by Ashraf. It is a rich and intelligent tapestry of thoughts woven in the dimension of time, depicting the unity of human experience that every person has within him or herself. Even if every thought appears as an afterthought, Ashraf has viewed and judged them in the present. It stays in the mind; and as a collection of treatises, it shares with others the knowledge argued in this work of landmark discerning and entertaining writing. In thirty accessible chapters that are both profound and provocative, this anthology is an example of the vibrant literary form of writing, representing the robust tradition of essay writing from the Classical Greek period, ancient Rome, and the Golden Age of the Arabs, right up to the modern era of artificial intelligence. Part 1 includes essays on philosophy, science, human consciousness, artificial intelligence, humanities, the origin of democracy, and war and peace. Since, despite our philosophical and technological progress, humanity still reflects its philosophical cognitions juxtaposed with religious traditions, Part 2 of the book contains essays about the world of Islam's Golden Age, when scientific research and discoveries made by the Muslims were transmitted to the Europeans, laying the foundation for the progression of knowledge in the Western world. Today, we are living in the age of science and internet technology, in which every piece of information is proliferated by artificial intelligence and can be instantly transmitted globally. This anthology of essays invites us to understand that human identity lies in the consensus of manageable ideas of intellectualism projected through philosophical, scientific, humanistic, and religious knowledge. Thus, the well-offered subject matter articulated in each essay will be helpful to readers. Every essay in itself is an insightful vehicle of both philosophical and scientific knowledge, transporting great ideas from mind to mind-ideas that are the drivers of change. An Anthology of Essays by Ashraf is a miscellany of rich and illuminating essays that address how we build up a coherent picture of life in today's volatile world. Ashraf, a perpetual philosopher and an ambidextrous author with his technique of questioning, cerebral pattern, and choice of variety of subjects, offers the reader the opportunity to see everything around him in a clear, fresh light. This anthology of essays is a landmark presentation of brilliant discerning and knowledgeable exposition, which one can read alone sitting by the coffee table in one's home or in a restaurant, feeling lost in stimulating literary and informatory entertainment.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6ce8482c0dff1adca10e1069fe848cc2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93231949,"asset_id":89424225,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93231949/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="89424225"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="89424225"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89424225; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Mirza Iqbal Ashraf</h3></div><div class="js-work-strip profile--work_container" data-work-id="127395841"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127395841/Spiritual_Democracy_The_Ultimate_Aim_of_Islam"><img alt="Research paper thumbnail of Spiritual Democracy: The Ultimate Aim of Islam" class="work-thumbnail" src="https://attachments.academia-assets.com/121133063/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127395841/Spiritual_Democracy_The_Ultimate_Aim_of_Islam">Spiritual Democracy: The Ultimate Aim of Islam</a></div><div class="wp-workCard_item"><span>Spiritual Democracy</span><span>, 2025</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Spiritual Democracy, though seems politically impracticable today, will have important ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Spiritual Democracy, though seems politically impracticable today, will have important part to play in ushering itself in the ‘world soul’ when artificial intelligence will pose many challenges to mankind’s survival as ‘truly human beings.’ For an example, our past history shows that when the Romans, before the birth of Jesus, conquered Middle East and Judea, ruthlessly persecuted the Jews to annihilate their race, their religion and spiritual life was the key factor in their survival as a race. Jesus Christ, a prophetic figure amongst the Jews appeared spreading the message of love and peace based on Spiritual Life and a new faith of Christianity appeared which is today’s largest religion. Another event that shattered the World of Islam in 13th century was the onslaught of the savage Mongols who after burning the center of Muslim Empire Baghdad to ashes, created havoc throughout Central Asia, Middle East and up to the Western regions of the sub-continent of India. The concept of Spiritual Life based on the message of love and peace introduced by the spiritual saints like Rumi and many more, changed the course of Islam which re-emerged with such a force that within decades the savage Mongols embraced the faith of Spiritual Islam known as Sufism. The Muslim Mongols identified as the Mughal, established the Mughal Empire in the sub-continent of India, while the Safavid Empire appeared in Iran, and the largest Ottoman Empire was spread in three continents from the Eastern Europe, Central Asia, Middle East and all over North Africa. Thousands of Muslim Sufi Saints preached Spirituality as a message of love and peace in every corner of the world.<br /> Today, as humanity is being challenged by the Artificial Intelligence’s serious digital distraction, we are realizing it is enough with internet, the smartphone, the facebook, twitter, the Instagram, the video games, the tablet and the desktop that we have no time for our Natural Intelligence, to intuit, meditate and think about our natural categories of “doing, having, and being” as real human beings. Mankind, today, is heading fast towards Ray Kurzweil’s idea of ‘Singularity’ and of an age in which the very nature of what it means to be human will be both enriched and at the same time challenged by the material progress, destroying the genetic legacy of Homo sapiens that man and machine will be one. With ever-accelerating rate of technological progress, computers would rival the full range of human intelligence at its best and the difference between man and machine will be blurred, the line between humanity and technology will fade. But digitizing Spirituality will still remain a big challenge for the Silicon brain. Thus, Walt Whitman’s concept of Spiritual Democracy as a science of God—a concept for the whole humanity as compared to Allama Iqbal’s view that Spiritual Democracy is the aim of Islam—seems to be the only hope for mankind to rejuvenate as ‘truly humans.’ Just as in the past mankind survived on account of the perception that all human life is spiritual in its origin and mankind being genetically embedded with Spirituality, the concept of Spiritual Democracy will play its role.<br /> <br />Search for a purely psychological foundation of human unity becomes possible only with the perception that all human life is spiritual in its origin.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eb45c7ffb1864ef2bd24fa699c26797d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121133063,"asset_id":127395841,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121133063/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127395841"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127395841"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127395841; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40614708"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40614708/Peace_A_Natural_State_of_Human_Mind"><img alt="Research paper thumbnail of Peace: A Natural State of Human Mind" class="work-thumbnail" src="https://attachments.academia-assets.com/60893670/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40614708/Peace_A_Natural_State_of_Human_Mind">Peace: A Natural State of Human Mind</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Human beings-though sometimes to survive or get what they need are driven to violence-are firstly...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Human beings-though sometimes to survive or get what they need are driven to violence-are firstly peaceful. Buried inside every human mind, peace is holistically alive unless a cause with a right or a wrong signal raises its head within the mind of an individual or a group, it becomes frightful to harm others. When we argue, whether humans are naturally peaceful or violent, there is no dearth of evidence that humans are inherently compassionate, intrinsically altruistic, innately generous and naturally kind, even if they are in certain circumstances driven to act aggressively and violently. At the same time there is no dearth of evidence for those who believe that humans are inherently aggressive, violent and competitive, but still compassionately cooperating for personal as well as societal welfare. Since, a vast majority of the human beings is most of the time peaceful, peace seems to be naturally ingrained in their nature. It arises perfectly when an individual inertly and outwardly keeps himself in harmony with himself and the rest of creation. Its latent power is found in relaxation which gives rise to love, in its mindfulness which gives rise to vigilance, and in its consciousness, which gives rise to reason; all these together give rise to a feeling of "Peace." Shakespeare expresses the feeling of peace in his play Henry VIII; I know myself now: I feel within me A peace above all earthly dignities, A still and quiet confidence. 1 But the enigma of peace challenges our mind when we find human beings imperfectly kind, unintentionally inconsiderate, self-serving and helpful in near-equal measure, and at the same time surprisingly experiencing cruelty that results in their being more aggressive and violent. However, while kindness often transforms human beings in ways that lead to greater compassion and generosity, it is far more reasonable to perceive humans as capable of astonishing altruism, and most of the time, getting along fine together.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce7297b1989aef2853a90c82b102a50a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60893670,"asset_id":40614708,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60893670/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40614708"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40614708"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40614708; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="123435645"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123435645/Is_Atheism_a_Culture_or_Just_No_God_Belief"><img alt="Research paper thumbnail of Is Atheism a Culture or Just No-God Belief" class="work-thumbnail" src="https://attachments.academia-assets.com/117866668/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123435645/Is_Atheism_a_Culture_or_Just_No_God_Belief">Is Atheism a Culture or Just No-God Belief</a></div><div class="wp-workCard_item"><span>Article</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: There was a time when to profess disbelief in a Supreme Being could be dangerous to one...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: There was a time when to profess disbelief in a Supreme Being could be dangerous to one’s life. Today, atheism has set its feet up in every society and has taken its comfortable seat by the fire place of our living rooms. It has de facto control of education, the universities, and the academic press. Authors writing on the subject of atheism are appearing amongst the bestsellers defining atheism so respectable to never have been seen before. At the same time the really daring adventure today is not being an atheist, but challenging atheism. It is in the go-to position of controlling assumption of political discourse. In spite of such assumption, in the broadest sense, atheism is simply an absence of belief in the existence of God. Thinkers disagree whether atheism is a philosophy or just a conscious and explicit rejection of deities. Since every one of us is born faithless, the atheists argue that the burden of proof lies not on them to prove that there is no God, but on the theists to provide a rationale for God’s existence.<br />If atheism is neither a philosophy nor an ideology, then, is atheism a godless culture without a social order, or a belief in simple words ‘a’ plus ‘theism’? Theism from the Greek is a word for God (or gods), and with the ‘a’ prefix is the Greek negation of whatever it’s prefixing. Thus in clear and basic words atheism means ‘no God’ or a simple proclamation that there does not exist any kind of god, believing that the whole universe and everything in it is created from nothing.1 But the scientists maintain since ‘nothing comes out of nothing’ so there must be something or some source creating everything. However, in a world brimming with diverse beliefs and perspectives, it is fascinating to explore many big questions that shape our understanding of our existence and the appearance of universes. Among these viewpoints thinkers are tempted to philosophize, is atheism—which offers a distinct take on life’s mysteries without belief in a higher power—a modern culture without a socio-political order or just a godless faith? <br />Since philosophy invites us to ponder life’s profound questions by considering the evidence and reasoning behind various worldviews, including theism and atheism, philosophical inquiries offer a challenge to atheistic perspectives, nudging us toward a deeper exploration of the possibility of something greater than ourselves. Far from the stereotypical image of philosophers as mere armchair thinkers, these questions are engaging, thought-provoking keeping us awake, pondering the mysteries of the creation of the universes which might have appeared ex-nihilo or have a source of their creation named God by the theists. . . (1. Courtesy: Atheism on Trial: Philosophy Now Issue #109)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e1bd8d2457471749fc722de2f8241103" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":117866668,"asset_id":123435645,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/117866668/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123435645"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123435645"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123435645; 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Abstract: Phil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">God has treasuries beneath the Throne, The keys to which are the tongues of poets. Abstract: Philosophy has always been preoccupied with the question of what is human beings’ role in this Universe. Man, according Iqbal, as a possessor of a free personality has the potential of shaping his own destiny and as well as of his Universe by adjusting himself to it. Iqbal rejecting the idea of a closed and predetermined Universe, discusses that the Universe is temporal working out of a pre-conceived plan and is still unfinished. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="110270777"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/110270777/Human_Existence_and_Identity_in_Modern_Age_A_Socio_philosophical_Reflection"><img alt="Research paper thumbnail of Human Existence and Identity in Modern Age: A Socio-philosophical Reflection" class="work-thumbnail" src="https://attachments.academia-assets.com/108139264/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/110270777/Human_Existence_and_Identity_in_Modern_Age_A_Socio_philosophical_Reflection">Human Existence and Identity in Modern Age: A Socio-philosophical Reflection</a></div><div class="wp-workCard_item"><span>Peter Lang D eBooks</span><span>, Feb 15, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d60814b59c9170c6369c68e784a30683" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":108139264,"asset_id":110270777,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/108139264/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="110270777"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="110270777"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 110270777; 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They saw clearly that the colonization spell was coming to its end. While it was after the World War I, big dents started appearing in the colonization sprint of the Europeans. Thus, the British started work on a plan of quitting India without facing an armed struggle from the Indians. They knew well that the seventy percent Hindus of India were not a militant nation—a nation with its cast system had only one cast as fighter—whereas every Muslim was a soldier, as Jihad was obligatory for every Muslim who is healthy and able to fight. An armed struggle for the freedom of India could mean the birth of Muslim India, a country bigger than the European continent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bc6a2315f6fce8fbd72db1b1a4782271" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104710803,"asset_id":105188589,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104710803/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="105188589"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="105188589"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 105188589; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="19925990"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/19925990/IBN_KHALDUN_The_Great_Muslim_Theorist_of_Socio_Political_Science"><img alt="Research paper thumbnail of IBN KHALDUN: The Great Muslim Theorist of Socio-Political Science" class="work-thumbnail" src="https://attachments.academia-assets.com/40919186/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19925990/IBN_KHALDUN_The_Great_Muslim_Theorist_of_Socio_Political_Science">IBN KHALDUN: The Great Muslim Theorist of Socio-Political Science</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ABSTRACT: Ibn Khaldun was a Muslim thinker of philosophy of history, political science, sociology...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACT: Ibn Khaldun was a Muslim thinker of philosophy of history, political science, sociology, economics, and human affairs. He devoted his life to a systematic study of human sciences and civilizations. He was the ﬁrst great historian-philosopher whose research provided rational and a scientiﬁc basis for history to be classiﬁed as philosophy of history. Ibn Khaldun’s Prolegomena (Muqaddimah) to his Universal History (Kitab al-Ibar) is the most comprehensive synthesis of the human sciences achieved by the Arabs. He is known as a towering ﬁgure in the ﬁeld of philosophy of history and social sciences during the time between Aristotle and Machiavelli or any other political philosopher of modern time. … As a philosopher of human affairs, ibn Khaldun analyzed the past of mankind in order to understand and shape its present and its future. For him history is not mere chronicle of events, but is sociology. … He did not follow Islamic philosophy’s tendency to debate old themes of the relation between revealed theology and rationalistic Greek philosophy. He believed that the intellect should not be engaged in such issues as the oneness of God, the other world, the truth of prophecy, the real character of the divine attributes, or things and matters that lay beyond the level of intellect. He construed a fresh and novel philosophical approach in the form of a natural science. … The core of ibn his political and general sociology is his concept of asabiyah, or “social solidarity.” Human beings, insofar as they display asabiyah or political cohesion, form into more or less stable social groups. Village societies or nomadic groups have strong asabiyah. For him asabiyah is an essential attribute of humanity more basic than the religion, as it is not just by accident that human beings live together; rather, society is natural and necessary. MIRZA ASHRAF</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="81b916ee6e802d02001533602a30bfd7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40919186,"asset_id":19925990,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40919186/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19925990"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19925990"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19925990; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="74861748"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/74861748/Ibn_Khaldun_The_First_Muslim_Social_Scientist"><img alt="Research paper thumbnail of Ibn Khaldun: The First Muslim Social Scientist" class="work-thumbnail" src="https://attachments.academia-assets.com/82861470/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/74861748/Ibn_Khaldun_The_First_Muslim_Social_Scientist">Ibn Khaldun: The First Muslim Social Scientist</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Ibn Khaldun, an amazing Muslim scholar of philosophy of history, inventor of social sci...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Ibn Khaldun, an amazing Muslim scholar of philosophy of history, inventor of social science, and a neoclassical economist who beat Adam Smith by half a millennium, was a towering figure in the field of social sciences in the 14th century. He was the first social scientist whose biggest merit lies in his revolutionary methodological thinking. He introduced a new scientific method which allows thinkers to separate true and fake historical information, by the art of investigating human social organization with a sound yardstick and analyze society instead of accepting historians and social scientist’s stories without modifying, editing, questioning their validity, analyzing their credibility and avoiding to add their remarks to the traditions. According to the twentieth-century British historian Arnold J. Toynbee, “Ibn Khaldun’s star shines the more brightly by contrast with the foil of darkness against which it flashes out; for while Thucydides and Machiavelli and Clarendon are all brilliant representatives of brilliant times and places, ibn Khaldun is the sole point of light in his quarter of the firmament.” <br /> Ibn Khaldun’s thinking in the field of economics regarding the division of labor serves as the basis for any civilized society and identifies division of labor not only on the factory level but also in a social and international context as well, he was hundreds of years before Adam Smith and Karl Marx. Human beings, insofar as they display asabiyah or socio-political cohesion, form into more or less stable social groups, as it is not just by accident that human beings live together; rather, society is natural and necessary. For him asabiyah is an essential attribute of humanity more basic than the religion. Ibn Khaldun’s concept of asabiyah is similar to what we know today as “secularism.”</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d15b73ba13a1cefe78b919de6db2207d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82861470,"asset_id":74861748,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82861470/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74861748"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74861748"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74861748; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="80991616"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/80991616/Why_Only_Man_Is_Addicted_to_War"><img alt="Research paper thumbnail of Why Only Man Is Addicted to War?" class="work-thumbnail" src="https://attachments.academia-assets.com/87189265/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/80991616/Why_Only_Man_Is_Addicted_to_War">Why Only Man Is Addicted to War?</a></div><div class="wp-workCard_item"><span>June 8, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: When we discuss human beings as killers and war-mongers, we mean only males leaving fem...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: When we discuss human beings as killers and war-mongers, we mean only males leaving females out of the killer-game. One assumption is that males, as compared to females have bigger body and greater physical strength which has helped men to have evolved more aggressive than women.  Though food in the earlier stage of evolution was based on foraging and vegetable gathering, but hunting by men was taken to be an early development in hominid-evolution. Once a tremendous leap to the big hunting-game was made, meat-eating became a potential food source. Females, immobilized by their offspring care-taking, relatively depended on the males for their meat supply. Whenever a male-the-hunter would bring meat for a female, he had to fight and compete with his fellow male to mate with the female. Emerging out of his biological evolution and stepping into his “societal evolution” man’s aggressive behavior took a dangerous form of hostility of fighting, killing, and group battles which gradually became an everlasting learned behavior of fierce fighting. With the emergence of a greater society and then a civilization, this behavior developed into a culture of organized war.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="623ed4440a58be1c8df24172b97160c9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":87189265,"asset_id":80991616,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/87189265/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="80991616"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="80991616"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 80991616; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="7895694" id="books"><div class="js-work-strip profile--work_container" data-work-id="107070873"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/107070873/About_the_New_Book_PROGRESSION_OF_KNOWLEDGE_IN_WESTERN_CIVILIZATION"><img alt="Research paper thumbnail of About the New Book: PROGRESSION OF KNOWLEDGE IN WESTERN CIVILIZATION" class="work-thumbnail" src="https://attachments.academia-assets.com/105895355/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/107070873/About_the_New_Book_PROGRESSION_OF_KNOWLEDGE_IN_WESTERN_CIVILIZATION">About the New Book: PROGRESSION OF KNOWLEDGE IN WESTERN CIVILIZATION</a></div><div class="wp-workCard_item"><span>ARCHWAY PUBLISHERS</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The word civilization, which is a relatively recent application from eighteenth-century, when cam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The word civilization, which is a relatively recent application from eighteenth-century, when came into currency, is generally invoked more with a rhetorical flourish than argued in philosophical perspective. But history of knowledge considers its true object is the study of human mind, to know what his mind has believed, thought, and felt in diverse periods of its progression in the history of a civilization. Mirza Iqbal Ashraf, as a research scholar of Islamic and Western philosophies identifying the "Four Explosions of Knowledge" from ancient to modern time of history of knowledge, offers the readers in Progression of Knowledge in the Western Civilization uniquely within philosophical perspective that the Western world is a civilization of knowledge. This also means, whereas it is important to understand today's world so that we can deal with our contemporary period's civilizational challenges, it will be incomplete if we do not assess that modernity is born from the progress made by the knowledge of the past thinkers. But knowledge does not arrive fully formed; it requires many minds, specifically those minds which are free from the civilization's religious, cultural, and geophysical trappings. In the Progression of Knowledge in Western Civilization, Ashraf has expounded that even in modern time, no knowledge is complete without visiting the knowledge of the past, especially of the great thinkers of Classical Greek period, the scholars at the House of Wisdom in Baghdad, and the famous centers of knowledge at Cairo, and Cordova of Arab Spain. In this book, the author has discussed when some other regions of the world might be familiar with philosophy and science, in one way or another, why such a treasure of knowledge emerged particularly in Greece that became a foundation of voluminous work of literature in almost every field of knowledge, and how it amazingly became the foundation of the history of progression of knowledge in the Western civilization, which is timelessly flourishing until today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="885c97193b20f0c55ce6fdb5adae10c8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105895355,"asset_id":107070873,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105895355/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107070873"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107070873"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107070873; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="97101493"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97101493/Cover_Index_Text"><img alt="Research paper thumbnail of Cover Index Text" class="work-thumbnail" src="https://attachments.academia-assets.com/98816737/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97101493/Cover_Index_Text">Cover Index Text</a></div><div class="wp-workCard_item"><span>An Anthology of Essays by Ashraf</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">While there are separate essays, they weave a unified celebration of the value of philosophy at a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">While there are separate essays, they weave a unified celebration of the value of philosophy at a time when our culture remains overly dependent on purely empirical results of science and technology. The range of knowledge is insightful. ~ Doug Grunther Ashraf's philosophical, scientific, humanitarian and cultural essays feel more like conversations-as though you were sitting in a private library, walls lined with many hand-signed leather-bound first editions, and there is only you and him. (Peter Rogen) Whereas reading this Anthology by Ashraf is a take of profound knowledge of literature, philosophy, and social science it is also a cupful of philosophical and scientific achievements of earlier Muslims and the problems before the Muslims of today.-Zarreen Akbar ___________________________________________________________________________________________________________ Literature, like other works, is a technology. It uncovers the literary blueprints in diverse forms, and one such form is delineated in An Anthology of Essays by Ashraf. It is a rich and intelligent tapestry of thoughts woven in the dimension of time, depicting the unity of human experience that every person has within him or herself. Even if every thought appears as an afterthought, Ashraf has viewed and judged them in the present. It stays in the mind; and as a collection of treatises, it shares with others the knowledge argued in this work of landmark discerning and entertaining writing. In thirty accessible chapters that are both profound and provocative, this anthology is an example of the vibrant literary form of writing, representing the robust tradition of essay writing from the Classical Greek period, ancient Rome, and the Golden Age of the Arabs, right up to the modern era of artificial intelligence. Part 1 includes essays on philosophy,</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe0e08585b3ecf0c03c1a684a2d46a19" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98816737,"asset_id":97101493,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98816737/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97101493"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97101493"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97101493; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38546098"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38546098/New_Book_docx"><img alt="Research paper thumbnail of New Book.docx" class="work-thumbnail" src="https://attachments.academia-assets.com/58617475/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38546098/New_Book_docx">New Book.docx</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/MirzaAshraf">Mirza Iqbal Ashraf</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://pamukkale.academia.edu/hulyayaldir">Hülya YALDIR</a></span></div><div class="wp-workCard_item"><span>Peter Lang International Publishers</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f8957e012e8124510576a3f9a0252b80" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58617475,"asset_id":38546098,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58617475/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38546098"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38546098"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38546098; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="89424225"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/89424225/AN_ANTHOLOGY_OF_ESSAYS"><img alt="Research paper thumbnail of AN ANTHOLOGY OF ESSAYS" class="work-thumbnail" src="https://attachments.academia-assets.com/93231949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/89424225/AN_ANTHOLOGY_OF_ESSAYS">AN ANTHOLOGY OF ESSAYS</a></div><div class="wp-workCard_item"><span>iUniverse</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Literature, like other works, is a technology. It uncovers the literary blueprints in diverse for...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Literature, like other works, is a technology. It uncovers the literary blueprints in diverse forms, and one such form is delineated in An Anthology of Essays by Ashraf. It is a rich and intelligent tapestry of thoughts woven in the dimension of time, depicting the unity of human experience that every person has within him or herself. Even if every thought appears as an afterthought, Ashraf has viewed and judged them in the present. It stays in the mind; and as a collection of treatises, it shares with others the knowledge argued in this work of landmark discerning and entertaining writing. In thirty accessible chapters that are both profound and provocative, this anthology is an example of the vibrant literary form of writing, representing the robust tradition of essay writing from the Classical Greek period, ancient Rome, and the Golden Age of the Arabs, right up to the modern era of artificial intelligence. Part 1 includes essays on philosophy, science, human consciousness, artificial intelligence, humanities, the origin of democracy, and war and peace. Since, despite our philosophical and technological progress, humanity still reflects its philosophical cognitions juxtaposed with religious traditions, Part 2 of the book contains essays about the world of Islam's Golden Age, when scientific research and discoveries made by the Muslims were transmitted to the Europeans, laying the foundation for the progression of knowledge in the Western world. Today, we are living in the age of science and internet technology, in which every piece of information is proliferated by artificial intelligence and can be instantly transmitted globally. This anthology of essays invites us to understand that human identity lies in the consensus of manageable ideas of intellectualism projected through philosophical, scientific, humanistic, and religious knowledge. Thus, the well-offered subject matter articulated in each essay will be helpful to readers. Every essay in itself is an insightful vehicle of both philosophical and scientific knowledge, transporting great ideas from mind to mind-ideas that are the drivers of change. An Anthology of Essays by Ashraf is a miscellany of rich and illuminating essays that address how we build up a coherent picture of life in today's volatile world. Ashraf, a perpetual philosopher and an ambidextrous author with his technique of questioning, cerebral pattern, and choice of variety of subjects, offers the reader the opportunity to see everything around him in a clear, fresh light. This anthology of essays is a landmark presentation of brilliant discerning and knowledgeable exposition, which one can read alone sitting by the coffee table in one's home or in a restaurant, feeling lost in stimulating literary and informatory entertainment.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6ce8482c0dff1adca10e1069fe848cc2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93231949,"asset_id":89424225,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93231949/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="89424225"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="89424225"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89424225; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="1904300" id="papers"><div class="js-work-strip profile--work_container" data-work-id="127395841"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127395841/Spiritual_Democracy_The_Ultimate_Aim_of_Islam"><img alt="Research paper thumbnail of Spiritual Democracy: The Ultimate Aim of Islam" class="work-thumbnail" src="https://attachments.academia-assets.com/121133063/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127395841/Spiritual_Democracy_The_Ultimate_Aim_of_Islam">Spiritual Democracy: The Ultimate Aim of Islam</a></div><div class="wp-workCard_item"><span>Spiritual Democracy</span><span>, 2025</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Spiritual Democracy, though seems politically impracticable today, will have important ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Spiritual Democracy, though seems politically impracticable today, will have important part to play in ushering itself in the ‘world soul’ when artificial intelligence will pose many challenges to mankind’s survival as ‘truly human beings.’ For an example, our past history shows that when the Romans, before the birth of Jesus, conquered Middle East and Judea, ruthlessly persecuted the Jews to annihilate their race, their religion and spiritual life was the key factor in their survival as a race. Jesus Christ, a prophetic figure amongst the Jews appeared spreading the message of love and peace based on Spiritual Life and a new faith of Christianity appeared which is today’s largest religion. Another event that shattered the World of Islam in 13th century was the onslaught of the savage Mongols who after burning the center of Muslim Empire Baghdad to ashes, created havoc throughout Central Asia, Middle East and up to the Western regions of the sub-continent of India. The concept of Spiritual Life based on the message of love and peace introduced by the spiritual saints like Rumi and many more, changed the course of Islam which re-emerged with such a force that within decades the savage Mongols embraced the faith of Spiritual Islam known as Sufism. The Muslim Mongols identified as the Mughal, established the Mughal Empire in the sub-continent of India, while the Safavid Empire appeared in Iran, and the largest Ottoman Empire was spread in three continents from the Eastern Europe, Central Asia, Middle East and all over North Africa. Thousands of Muslim Sufi Saints preached Spirituality as a message of love and peace in every corner of the world.<br /> Today, as humanity is being challenged by the Artificial Intelligence’s serious digital distraction, we are realizing it is enough with internet, the smartphone, the facebook, twitter, the Instagram, the video games, the tablet and the desktop that we have no time for our Natural Intelligence, to intuit, meditate and think about our natural categories of “doing, having, and being” as real human beings. Mankind, today, is heading fast towards Ray Kurzweil’s idea of ‘Singularity’ and of an age in which the very nature of what it means to be human will be both enriched and at the same time challenged by the material progress, destroying the genetic legacy of Homo sapiens that man and machine will be one. With ever-accelerating rate of technological progress, computers would rival the full range of human intelligence at its best and the difference between man and machine will be blurred, the line between humanity and technology will fade. But digitizing Spirituality will still remain a big challenge for the Silicon brain. Thus, Walt Whitman’s concept of Spiritual Democracy as a science of God—a concept for the whole humanity as compared to Allama Iqbal’s view that Spiritual Democracy is the aim of Islam—seems to be the only hope for mankind to rejuvenate as ‘truly humans.’ Just as in the past mankind survived on account of the perception that all human life is spiritual in its origin and mankind being genetically embedded with Spirituality, the concept of Spiritual Democracy will play its role.<br /> <br />Search for a purely psychological foundation of human unity becomes possible only with the perception that all human life is spiritual in its origin.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eb45c7ffb1864ef2bd24fa699c26797d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121133063,"asset_id":127395841,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121133063/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127395841"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127395841"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127395841; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40614708"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40614708/Peace_A_Natural_State_of_Human_Mind"><img alt="Research paper thumbnail of Peace: A Natural State of Human Mind" class="work-thumbnail" src="https://attachments.academia-assets.com/60893670/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40614708/Peace_A_Natural_State_of_Human_Mind">Peace: A Natural State of Human Mind</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Human beings-though sometimes to survive or get what they need are driven to violence-are firstly...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Human beings-though sometimes to survive or get what they need are driven to violence-are firstly peaceful. Buried inside every human mind, peace is holistically alive unless a cause with a right or a wrong signal raises its head within the mind of an individual or a group, it becomes frightful to harm others. When we argue, whether humans are naturally peaceful or violent, there is no dearth of evidence that humans are inherently compassionate, intrinsically altruistic, innately generous and naturally kind, even if they are in certain circumstances driven to act aggressively and violently. At the same time there is no dearth of evidence for those who believe that humans are inherently aggressive, violent and competitive, but still compassionately cooperating for personal as well as societal welfare. Since, a vast majority of the human beings is most of the time peaceful, peace seems to be naturally ingrained in their nature. It arises perfectly when an individual inertly and outwardly keeps himself in harmony with himself and the rest of creation. Its latent power is found in relaxation which gives rise to love, in its mindfulness which gives rise to vigilance, and in its consciousness, which gives rise to reason; all these together give rise to a feeling of "Peace." Shakespeare expresses the feeling of peace in his play Henry VIII; I know myself now: I feel within me A peace above all earthly dignities, A still and quiet confidence. 1 But the enigma of peace challenges our mind when we find human beings imperfectly kind, unintentionally inconsiderate, self-serving and helpful in near-equal measure, and at the same time surprisingly experiencing cruelty that results in their being more aggressive and violent. However, while kindness often transforms human beings in ways that lead to greater compassion and generosity, it is far more reasonable to perceive humans as capable of astonishing altruism, and most of the time, getting along fine together.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce7297b1989aef2853a90c82b102a50a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60893670,"asset_id":40614708,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60893670/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40614708"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40614708"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40614708; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="123435645"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123435645/Is_Atheism_a_Culture_or_Just_No_God_Belief"><img alt="Research paper thumbnail of Is Atheism a Culture or Just No-God Belief" class="work-thumbnail" src="https://attachments.academia-assets.com/117866668/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123435645/Is_Atheism_a_Culture_or_Just_No_God_Belief">Is Atheism a Culture or Just No-God Belief</a></div><div class="wp-workCard_item"><span>Article</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: There was a time when to profess disbelief in a Supreme Being could be dangerous to one...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: There was a time when to profess disbelief in a Supreme Being could be dangerous to one’s life. Today, atheism has set its feet up in every society and has taken its comfortable seat by the fire place of our living rooms. It has de facto control of education, the universities, and the academic press. Authors writing on the subject of atheism are appearing amongst the bestsellers defining atheism so respectable to never have been seen before. At the same time the really daring adventure today is not being an atheist, but challenging atheism. It is in the go-to position of controlling assumption of political discourse. In spite of such assumption, in the broadest sense, atheism is simply an absence of belief in the existence of God. Thinkers disagree whether atheism is a philosophy or just a conscious and explicit rejection of deities. Since every one of us is born faithless, the atheists argue that the burden of proof lies not on them to prove that there is no God, but on the theists to provide a rationale for God’s existence.<br />If atheism is neither a philosophy nor an ideology, then, is atheism a godless culture without a social order, or a belief in simple words ‘a’ plus ‘theism’? Theism from the Greek is a word for God (or gods), and with the ‘a’ prefix is the Greek negation of whatever it’s prefixing. Thus in clear and basic words atheism means ‘no God’ or a simple proclamation that there does not exist any kind of god, believing that the whole universe and everything in it is created from nothing.1 But the scientists maintain since ‘nothing comes out of nothing’ so there must be something or some source creating everything. However, in a world brimming with diverse beliefs and perspectives, it is fascinating to explore many big questions that shape our understanding of our existence and the appearance of universes. Among these viewpoints thinkers are tempted to philosophize, is atheism—which offers a distinct take on life’s mysteries without belief in a higher power—a modern culture without a socio-political order or just a godless faith? <br />Since philosophy invites us to ponder life’s profound questions by considering the evidence and reasoning behind various worldviews, including theism and atheism, philosophical inquiries offer a challenge to atheistic perspectives, nudging us toward a deeper exploration of the possibility of something greater than ourselves. Far from the stereotypical image of philosophers as mere armchair thinkers, these questions are engaging, thought-provoking keeping us awake, pondering the mysteries of the creation of the universes which might have appeared ex-nihilo or have a source of their creation named God by the theists. . . (1. Courtesy: Atheism on Trial: Philosophy Now Issue #109)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e1bd8d2457471749fc722de2f8241103" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":117866668,"asset_id":123435645,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/117866668/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123435645"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123435645"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123435645; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e1bd8d2457471749fc722de2f8241103" } } $('.js-work-strip[data-work-id=123435645]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123435645,"title":"Is Atheism a Culture or Just No-God Belief","internal_url":"https://www.academia.edu/123435645/Is_Atheism_a_Culture_or_Just_No_God_Belief","owner_id":17722399,"coauthors_can_edit":true,"owner":{"id":17722399,"first_name":"Mirza","middle_initials":null,"last_name":"Iqbal Ashraf","page_name":"MirzaAshraf","domain_name":"independent","created_at":"2014-09-30T23:31:15.067-07:00","display_name":"Mirza Iqbal Ashraf","url":"https://independent.academia.edu/MirzaAshraf"},"attachments":[{"id":117866668,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/117866668/thumbnails/1.jpg","file_name":"Is_Atheism_a_Culture_or_Just_No_God_Belief.docx","download_url":"https://www.academia.edu/attachments/117866668/download_file","bulk_download_file_name":"Is_Atheism_a_Culture_or_Just_No_God_Beli.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/117866668/Is_Atheism_a_Culture_or_Just_No_God_Belief.docx?1725185722=\u0026response-content-disposition=attachment%3B+filename%3DIs_Atheism_a_Culture_or_Just_No_God_Beli.docx\u0026Expires=1739818182\u0026Signature=expN2umVR4ZFPwl3oqeqJpfKKxR2DNzTBEmjz4Zc6kY~t0y9D~CoNAoaN4D5MRyj6XjbdfBkCK0vY5Im8ch6EyqNcsuORzrhW~t-ZWjLyiQqyDWzxxs7eVoXBKZajJxvElRObv25CYp-3EgW1tRoxs5toy3dXNuGe8b3dIYliTQ3vcvax~f8hUuBdira26w0YmNE-aq4BLqXiRXsqfmxagU-EfI1IvgrQNRjipvkcwqgFFQWmqRhupLUxL4QDLWRI-AVePcVIEH8Z95euOD3v-MM~N89~083OyY4j0ZjFPxNN8~OOd-dcfYaPVgsW-xU75JhA0tmCctay8OlOhWvwg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="117784237"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117784237/IQBALS_PHILOSOPHY_OF_CREATIVE_EVOLUTION"><img alt="Research paper thumbnail of IQBAL'S PHILOSOPHY OF CREATIVE EVOLUTION" class="work-thumbnail" src="https://attachments.academia-assets.com/113556790/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117784237/IQBALS_PHILOSOPHY_OF_CREATIVE_EVOLUTION">IQBAL'S PHILOSOPHY OF CREATIVE EVOLUTION</a></div><div class="wp-workCard_item"><span>Paper</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">God has treasuries beneath the Throne, The keys to which are the tongues of poets. Abstract: Phil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">God has treasuries beneath the Throne, The keys to which are the tongues of poets. Abstract: Philosophy has always been preoccupied with the question of what is human beings’ role in this Universe. Man, according Iqbal, as a possessor of a free personality has the potential of shaping his own destiny and as well as of his Universe by adjusting himself to it. Iqbal rejecting the idea of a closed and predetermined Universe, discusses that the Universe is temporal working out of a pre-conceived plan and is still unfinished. Creativity, both for man and his Universe is an ongoing process as one can hear the command of “Let there be” and “it becomes.”</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="91435b72e7334268c28b019c173a84ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113556790,"asset_id":117784237,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113556790/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117784237"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117784237"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117784237; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="105188589"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/105188589/Countries_Created_Conflicting_for_Ever_The_Saga_of_Partition_of_British_India"><img alt="Research paper thumbnail of Countries Created Conflicting for Ever The Saga of Partition of British India" class="work-thumbnail" src="https://attachments.academia-assets.com/104710803/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/105188589/Countries_Created_Conflicting_for_Ever_The_Saga_of_Partition_of_British_India">Countries Created Conflicting for Ever The Saga of Partition of British India</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract In India, fifty years after the unsuccessful rebellion against the British, Mohandas Gan...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract<br />In India, fifty years after the unsuccessful rebellion against the British, Mohandas Gandhi, an Indian genius came forward in 1908 and stated, “The English have not taken India, rather we have given it to them.” The British heard this as a sign of another Rebellion in the sub-continent and thus started planning how to avoid the repetition of the 1857-58 scenario. They saw clearly that the colonization spell was coming to its end. While it was after the World War I, big dents started appearing in the colonization sprint of the Europeans. Thus, the British started work on a plan of quitting India without facing an armed struggle from the Indians. They knew well that the seventy percent Hindus of India were not a militant nation—a nation with its cast system had only one cast as fighter—whereas every Muslim was a soldier, as Jihad was obligatory for every Muslim who is healthy and able to fight. An armed struggle for the freedom of India could mean the birth of Muslim India, a country bigger than the European continent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bc6a2315f6fce8fbd72db1b1a4782271" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104710803,"asset_id":105188589,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104710803/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="105188589"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="105188589"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 105188589; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="19925990"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/19925990/IBN_KHALDUN_The_Great_Muslim_Theorist_of_Socio_Political_Science"><img alt="Research paper thumbnail of IBN KHALDUN: The Great Muslim Theorist of Socio-Political Science" class="work-thumbnail" src="https://attachments.academia-assets.com/40919186/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19925990/IBN_KHALDUN_The_Great_Muslim_Theorist_of_Socio_Political_Science">IBN KHALDUN: The Great Muslim Theorist of Socio-Political Science</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ABSTRACT: Ibn Khaldun was a Muslim thinker of philosophy of history, political science, sociology...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACT: Ibn Khaldun was a Muslim thinker of philosophy of history, political science, sociology, economics, and human affairs. He devoted his life to a systematic study of human sciences and civilizations. He was the ﬁrst great historian-philosopher whose research provided rational and a scientiﬁc basis for history to be classiﬁed as philosophy of history. Ibn Khaldun’s Prolegomena (Muqaddimah) to his Universal History (Kitab al-Ibar) is the most comprehensive synthesis of the human sciences achieved by the Arabs. He is known as a towering ﬁgure in the ﬁeld of philosophy of history and social sciences during the time between Aristotle and Machiavelli or any other political philosopher of modern time. … As a philosopher of human affairs, ibn Khaldun analyzed the past of mankind in order to understand and shape its present and its future. For him history is not mere chronicle of events, but is sociology. … He did not follow Islamic philosophy’s tendency to debate old themes of the relation between revealed theology and rationalistic Greek philosophy. He believed that the intellect should not be engaged in such issues as the oneness of God, the other world, the truth of prophecy, the real character of the divine attributes, or things and matters that lay beyond the level of intellect. He construed a fresh and novel philosophical approach in the form of a natural science. … The core of ibn his political and general sociology is his concept of asabiyah, or “social solidarity.” Human beings, insofar as they display asabiyah or political cohesion, form into more or less stable social groups. Village societies or nomadic groups have strong asabiyah. For him asabiyah is an essential attribute of humanity more basic than the religion, as it is not just by accident that human beings live together; rather, society is natural and necessary. MIRZA ASHRAF</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="81b916ee6e802d02001533602a30bfd7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40919186,"asset_id":19925990,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40919186/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19925990"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19925990"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19925990; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="74861748"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/74861748/Ibn_Khaldun_The_First_Muslim_Social_Scientist"><img alt="Research paper thumbnail of Ibn Khaldun: The First Muslim Social Scientist" class="work-thumbnail" src="https://attachments.academia-assets.com/82861470/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/74861748/Ibn_Khaldun_The_First_Muslim_Social_Scientist">Ibn Khaldun: The First Muslim Social Scientist</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Ibn Khaldun, an amazing Muslim scholar of philosophy of history, inventor of social sci...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Ibn Khaldun, an amazing Muslim scholar of philosophy of history, inventor of social science, and a neoclassical economist who beat Adam Smith by half a millennium, was a towering figure in the field of social sciences in the 14th century. He was the first social scientist whose biggest merit lies in his revolutionary methodological thinking. He introduced a new scientific method which allows thinkers to separate true and fake historical information, by the art of investigating human social organization with a sound yardstick and analyze society instead of accepting historians and social scientist’s stories without modifying, editing, questioning their validity, analyzing their credibility and avoiding to add their remarks to the traditions. According to the twentieth-century British historian Arnold J. Toynbee, “Ibn Khaldun’s star shines the more brightly by contrast with the foil of darkness against which it flashes out; for while Thucydides and Machiavelli and Clarendon are all brilliant representatives of brilliant times and places, ibn Khaldun is the sole point of light in his quarter of the firmament.” <br /> Ibn Khaldun’s thinking in the field of economics regarding the division of labor serves as the basis for any civilized society and identifies division of labor not only on the factory level but also in a social and international context as well, he was hundreds of years before Adam Smith and Karl Marx. Human beings, insofar as they display asabiyah or socio-political cohesion, form into more or less stable social groups, as it is not just by accident that human beings live together; rather, society is natural and necessary. For him asabiyah is an essential attribute of humanity more basic than the religion. Ibn Khaldun’s concept of asabiyah is similar to what we know today as “secularism.”</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d15b73ba13a1cefe78b919de6db2207d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82861470,"asset_id":74861748,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82861470/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74861748"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74861748"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74861748; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="80991616"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/80991616/Why_Only_Man_Is_Addicted_to_War"><img alt="Research paper thumbnail of Why Only Man Is Addicted to War?" class="work-thumbnail" src="https://attachments.academia-assets.com/87189265/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/80991616/Why_Only_Man_Is_Addicted_to_War">Why Only Man Is Addicted to War?</a></div><div class="wp-workCard_item"><span>June 8, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: When we discuss human beings as killers and war-mongers, we mean only males leaving fem...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: When we discuss human beings as killers and war-mongers, we mean only males leaving females out of the killer-game. One assumption is that males, as compared to females have bigger body and greater physical strength which has helped men to have evolved more aggressive than women.  Though food in the earlier stage of evolution was based on foraging and vegetable gathering, but hunting by men was taken to be an early development in hominid-evolution. Once a tremendous leap to the big hunting-game was made, meat-eating became a potential food source. Females, immobilized by their offspring care-taking, relatively depended on the males for their meat supply. Whenever a male-the-hunter would bring meat for a female, he had to fight and compete with his fellow male to mate with the female. Emerging out of his biological evolution and stepping into his “societal evolution” man’s aggressive behavior took a dangerous form of hostility of fighting, killing, and group battles which gradually became an everlasting learned behavior of fierce fighting. With the emergence of a greater society and then a civilization, this behavior developed into a culture of organized war.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="623ed4440a58be1c8df24172b97160c9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":87189265,"asset_id":80991616,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/87189265/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="80991616"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="80991616"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 80991616; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="99493873"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/99493873/Mans_Timeless_Quest_for_Knowledge"><img alt="Research paper thumbnail of Man's Timeless Quest for Knowledge" class="work-thumbnail" src="https://attachments.academia-assets.com/100567707/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/99493873/Mans_Timeless_Quest_for_Knowledge">Man's Timeless Quest for Knowledge</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Since there is no limit to human perception, comprehension, and investigation, Knowledge is a tim...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Since there is no limit to human perception, comprehension, and investigation, Knowledge is a timeless quest of humankind's cognition to find What is acceptable as a justified true belief! (Ashraf)<br />Abstract: Much before the history of classical philosophical and scientific knowledge which started from the “First Explosion of Knowledge” in Greece, when thinkers like Daedalus, Thales or Anaximander introduced knowledge on rationalism, it had begun as an art. In the time before Greek philosophy, we find a “heaven of invention of knowledge” situated in the ancient town of Ur in Mesopotamia—what is now Iraq—where around 2300 BCE, first poetic syllables originated and were rhythmically chanted. The name Enheduanna was being chanted in fevered tone meaning: “She is the high lord of the moon” which in its original syllables, “En-hedu-‘anna. En-hedu-‘anna. En-hedu-‘anna” is viewed to be the beginning of the invention of literature by man. A couple centuries after Enheduanna in the same corner of the world a race of men grew up calling themselves “Jews” affirming a novel story of the creation. They creating a new knowledge of faith proclaimed that one transcendent God had made a paradise from which the first man and his wife through their own fault were exiled. Man was told that he would have to work for his living. But God loved man whom he had created in his own image, gave him the ownership of the earth with all it contained for his sustenance and survival. The city of Ur in Mesopotamia, revered as a place of tremendous spiritual and cognitive imagination, is the same region where Abraham (2167-1992 BCE) the Prophet-patriarch of three revealed religions, Judaism, Christianity, and Islam was born. It is the same region where the first epic poem known the Epic of Gilgamesh (2100-1200 BCE) considered as the first great work of literature engraved on 12 clay tablets was found; and a region where Zoroaster (c.1400-1200 BCE) had presented a faith which made its impact on the cultures and religions that appeared after him.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f7cdee4d25852af0c57402af586f3888" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100567707,"asset_id":99493873,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100567707/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="99493873"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="99493873"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99493873; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49597758"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49597758/Scientific_Researches_and_Discoveries_of_the_Muslims"><img alt="Research paper thumbnail of Scientific Researches and Discoveries of the Muslims" class="work-thumbnail" src="https://attachments.academia-assets.com/67916194/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49597758/Scientific_Researches_and_Discoveries_of_the_Muslims">Scientific Researches and Discoveries of the Muslims</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">When the Persian and Roman empires were conquered by the Arabs, they got interacted with the Hell...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">When the Persian and Roman empires were conquered by the Arabs, they got interacted with the Hellenistic, Greco-Roman, and Persian knowledge. Hungry for knowledge, they responded receptively to the modernizing influences of the sophisticated lifestyle and knowledge of the world beyond their rustic way of life of the people of the desert. Within couple of centuries a towering and finely developed structure of an Islamic Civilization with a culture of modern knowledge appeared amongst the former illiterate and uncivilized pagan Bedouin people of a desert. It was their concept of deen of Islam, a new way of life, which proved more inflammatory than their religion’s prayers. <br />The intellectual achievement of Muslims soon became the envy of the known world. In the magnificent centers of learning, from Damascus to Baghdad and Cairo to Cordova of Arab Spain, mathematics in the ninth century developed algebra, algorithms, and trigonometry—the foundations upon which modern technology is built. Inventors in the field of engineering devised the crankshaft and early versions of the torpedo and the parachute. In the field of medicine, physicians formulated the techniques of treatment ranging from orthodontia to asthma and tracheotomy. Muslim astronomers successfully calculated the diameter and circumference of the planets to remarkably degree of accuracy. Michael Hamilton in his work, Lost History: The Enduring Legacy of Muslim Scientists, Thinkers, and Artists, has detailed how Muslim achievements laid the corner stone of the foundation of European Renaissance, Enlightenment, and the knowledge of modern Western Civilization. As he chronicles the Golden Ages of Islam, he in his work introduces great Muslim scholars, to name the few empirical thinkers such as, ibn al-Haytham, ibn Sina, al-Tusi, al-Khwarizmi, and Omar Khayyam who paved the way for Newton, Copernicus, Galileo, Einstein, and many others.1 Within few centuries, Islamic Civilization was ready to transmit modern knowledge of philosophical and general sciences to the West. Unfortunately, at the dawn of the nineteenth century the glory of Islamic civilization faded and its culture found itself stuck in the spiritual beliefs of its religion rather than its enlightening rationalism which was learnt and adopted by the Muslim thinkers from the Classical Greek philosophers during the first five centuries.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="07490c4c4526094bc08ba468ddf7815c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67916194,"asset_id":49597758,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67916194/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49597758"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49597758"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49597758; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44936380"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44936380/THE_RISE_OF_TECHNOCAPITALISM"><img alt="Research paper thumbnail of THE RISE OF TECHNOCAPITALISM" class="work-thumbnail" src="https://attachments.academia-assets.com/65463517/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44936380/THE_RISE_OF_TECHNOCAPITALISM">THE RISE OF TECHNOCAPITALISM</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Technocapitalism, is a new tech-version of capitalism that generates new forms of corporate organ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Technocapitalism, is a new tech-version of capitalism that generates new forms of corporate organization designed to exploit intangibles such as creativity and new knowledge. The new organizations, are deeply grounded in technological research, as opposed to manufacturing and services production. Living in a world of every day dependence on artificial intelligence, we are heavily reliant on the corporate appropriation of techno-researches rather than the outcome of our intellection cognition. We do not think and question ourselves, whether this is a culture of truthful information, autonomous thought, or of a solitary self-analysis? But technology being a subject of social intervention, affects and is affected by functional and cultural influences. With a powerful smartphone integrated with a camera in our hand, we have started communicating, connecting, and talking with each other through pictures. Whereas the smartphone is creating a culture of physical separateness, the camera is now cultivating a culture of pictorial connectivity and celebrity exposure promoted by the digital art of 'selfie.' As a symbol of complacency within surveillance culture and an image with potential for self-empowerment, 'selfie' is a social media which has changed the way people contact, communicate, and present themselves to the world. It occupies a space of spontaneity, freedom in taking and sharing one's own image. While this technology superficially saves us from the fear of anonymity and validates a trendy visibility, it is slowly depriving our brain of its capabilities and sensibilities for direct intellectual investigation. It is damaging interpersonal social skills, emotional bonds, and spiritual virtues of ethics and morality, which the older generation learned through a common and spontaneous face-to-face tactile interaction. This tendency has also changed the way we conduct our daily social and business activities, such as online buying and selling of products selecting from pictorial display, paying online from our bank accounts, and communicating or chatting by texting. Having invented a techno-culture, we have laid the foundation of digitized technocorporatism by replacing the old economics of capitalism with the new scientific system of technocapitalism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9489bf54409abbfd01f4608dedb07c86" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65463517,"asset_id":44936380,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65463517/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44936380"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44936380"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44936380; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10312416"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10312416/ON_CONSCIOUSNESS"><img alt="Research paper thumbnail of ON CONSCIOUSNESS" class="work-thumbnail" src="https://attachments.academia-assets.com/36384747/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10312416/ON_CONSCIOUSNESS">ON CONSCIOUSNESS</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ON CONSCIOUSNESS: Many thinkers, philosophers, and scientists have agreed that consciousness is a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ON CONSCIOUSNESS: Many thinkers, philosophers, and scientists have agreed that consciousness is a unique human capability that arises when information is broadcast throughout the brain. But there is no central location in the brain to be defined as the seat of consciousness. This raises an important question: Is consciousness an input loaded into the brain through sensory experiences, perception, memory, intelligence, and processes of objectivity and subjectivity that our cognitive process makes use of it? Yet the question complicates itself: Is consciousness an extra ingredient that we humans have in addition to our abilities of perceiving, thinking, and feeling, or is it an intrinsic and inseparable part of man being a creature that can perceive, think, and feel? If it is an extra ingredient—as many of us think of our soul as an extra entity—then we are naturally inclined to ask, "Why we have it as a telltale signature?" If we have evolved with it, then we want to know how and why only human consciousness has evolved? Moreover if consciousness is intrinsic and has evolved, then any other creature that evolved to have intelligence, perception, memory, and emotions would also be equipped with the power of consciousness. There is also an opinion that we all have three eyes—one inside the head. The pineal gland in the human brain has the structure of an eye. It has cells that act as light receptors, as the retina does. It has a structure comparable to the vitreous—a gel-like substance between the retina and lens of the eye, like the shape of a lens. Scientists are still learning about the pineal body—well known in Eastern spiritualism and Western philosophy—as the possible seat of consciousness. Modern science is researching to understand the pineal body as a third eye. — Mirza Ashraf</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="89d34a630666577d652155beabdedbae" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36384747,"asset_id":10312416,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36384747/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10312416"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10312416"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10312416; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41056780"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41056780/Islamic_Political_Philosophy"><img alt="Research paper thumbnail of Islamic Political Philosophy" class="work-thumbnail" src="https://attachments.academia-assets.com/61328512/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41056780/Islamic_Political_Philosophy">Islamic Political Philosophy</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the present time there is a major concern that some of the ways in which political Islam manif...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the present time there is a major concern that some of the ways in which political Islam manifests itself are anti-Western, anti-secular, anti-modern and undemocratic. But political Islam, rooted in the belief of its revealed scripture the Qur'an, the precepts of its Prophet Muhammad (pbh-peace be on him), and its concept of universal Islam, has remained active for more than a millennium. It never died out to find resurrection unlike the Greek city-state democracy; rather it remained dormant under the colonial rulers. Islamic political philosophy is distinctive and phenomenal in the political history of the world. With a logic of its own, it comprises an intelligible system founded on the interplay of faith and reason. Presenting a concept significantly different from that of other political systems-one based on the harmony of revelation and rational application-Islam initiated a new beginning in the history of political thought. Comprising a coherent, ongoing tradition, separate from the conceptions of Greek and even modern liberal democracies or the words of Jesus, "My kingdom is not of this world," Islam introduced a political philosophy that bridged the yawning gap between religion and politics to be recognized a this-worldly discipline.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e1958c68a7dcedaa02b3f2a06564d4c6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61328512,"asset_id":41056780,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61328512/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41056780"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41056780"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41056780; 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that he alone makes us...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It has been asserted that man alone is capable of progressive improvement; that he alone makes use of tools or fire. .. mainly due to his power of speaking and handling down his acquired knowledge. (Charles Darwin, The Descent of Man)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="da005dd030e19c2959c7f147f2f37aef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57024938,"asset_id":36716007,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57024938/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36716007"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36716007"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36716007; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33821809"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33821809/America_And_Racial_Intolerance"><img alt="Research paper thumbnail of America And Racial Intolerance" class="work-thumbnail" src="https://attachments.academia-assets.com/53805825/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33821809/America_And_Racial_Intolerance">America And Racial Intolerance</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The vast majority of physical anthropologists who study variation in human populations, in consen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The vast majority of physical anthropologists who study variation in human populations, in consensus with scientists, and researchers of human evolution, agree there are no " biological races. " There are only what is now called " clines. " Our biological traits considered to be racial, are actually " clines; " a term which means that our biological traits are distributed independently, and depend upon environmental and behavior factors where each trait has a distinct distribution from other traits. For example, skin color is related to the amount of solar radiation. However, many other genetic traits in the peoples of different areas are not similar traits. For example, genetic pathways to dark skin are different in Tamil Nadu (India) and in Nigeria (Africa). 1 Thus, impacted by geographical and environmental phenomena, different ways of life, beliefs, social systems, customs and traditions, gave birth to different cultures. This means culture is our racial heritage which is not a static phenomenon. It is an ongoing problem-solving process in response to environments and may have little or nothing to do with biological racial heritage per se. Yet racial prejudice and intolerance based on the myth of biological race, remains deeply ingrained —prominently in Western society—considering peoples of different colors, features, cultures, beliefs and ways of life as not from a common root, but are from divers racial roots. Throughout human history—more emphatically during the past 500 years—we have been taught by the intellectuals, politicians, statesmen, business and economic leaders that in modern times human racial biology reveals that certain races are biologically rather than morally and culturally better or inferior than others. These teachings have led to major injustices to Jews, Muslims, and non-Christians during the Spanish Inquisition; to blacks, Native Americans, and others during colonial times; to African Americans during slavery and reconstruction; to Jews and other Europeans during the reign of the Nazis in Germany; and to groups from Latin America and the Middle East, and many others, during modern political times. The Spanish Inquisition—which had its greater impact on the formation of the new found western world known America—has not been researched and discussed by the thinkers of social sciences. Spanish Inquisition did not focus on religion alone, but expanded to include ethnicity or race, introducing the notion of " impurity of blood. " It was about classes of people rather than just categories of belief. It was run by those in political power who ruled and defined religion, ideology, and race or ethnicity. Columbus's voyage to America was at the peak of Inquisition in Spain. Thus, the conquistadores justified their maltreatment of Native Americans by declaring them as subhuman and incapable of having and understanding rational or abstract ideas and of running their own world. They were deemed morally incapable to become Christian. Thus, the inhuman conquest of America continued. Racial theories remained crucial in justifying the maltreatment of the local peoples. All sorts of terrorist atrocities were committed by the European settlers to wipe out the race of the aborigines of the newfound continent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bcf8b808204cab84b6ba9615f0a2c513" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53805825,"asset_id":33821809,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53805825/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33821809"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33821809"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33821809; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="6464616" id="teachingdocuments"><div class="js-work-strip profile--work_container" data-work-id="31140463"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31140463/ISLAM_AND_MODERNITY_Muslims_in_Search_of_Their_Road_to_Modernization"><img alt="Research paper thumbnail of ISLAM AND MODERNITY: Muslims in Search of Their Road to Modernization" class="work-thumbnail" src="https://attachments.academia-assets.com/51574669/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31140463/ISLAM_AND_MODERNITY_Muslims_in_Search_of_Their_Road_to_Modernization">ISLAM AND MODERNITY: Muslims in Search of Their Road to Modernization</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A synthesis of modernist and traditionalist interpretations of Islam can make it compatible with ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A synthesis of modernist and traditionalist interpretations of Islam can make it compatible with changing modes of time. Reviving Muslim Ummah Muslims, in their quest for the revival of an Ummah of the Prophet of Islam's time, need to evolve a modernized Ummah. In spite of many complications, Muslims are realizing that modernization requires a spiritual reorientation. Over the past several decades, Islamic paradigms of Pan-Arabism, Pan-Islamism, socialism, fundamentalism, and in some states secularism, have proved unhelpful in rejuvenating a Muslim Ummah—a universal community of Muslims—to be appropriate within the Islamic paradigm of modernization. Though today Muslim nation-states are in shackles, there is a silent majority within as well as outside Islamic regions, struggling to revive, recultivate, and harmonize Shari'ah and universal morality, haquq al abad and human rights, Islamic economy and the Western financial system, state and religion, and most importantly Islam and the modern world. But the problem is how to integrate modern values into the society of traditional Islam. If change is not smoothly homogenized it can disrupt socio-political systems, and pose a challenge to moral values. Abdolkarim Soroush, an Iranian philosopher, currently a visiting scholar at the University of Maryland, has expressed this challenge in sharp antitheses: A modern person is critical and demanding (not placid and inert), in search of change (not merely of understanding), in favour of revolution (not just reform), active (not passive), at home with scepticism and anxiety (not certitude), interested in clarity and causality (not bewilderment and enchantment), prone to pride and joy (no sorrow of separation), mindful of life (not death), in pursuit of rights (not only duties), sponsor of creative (not imitative) art, oriented to the external (not just the internal) world, a lover (not a despiser) of life, an intervener in (not merely user of) the world, a user of reason in the service of criticism (not just for understanding). Modern humanity is, in few words, oblivious to its limits and proud of its creative possibilities. 1 Thus, change in a society is brought about by many factors. But within traditional Islamic society it is faced by the outside world and more severely by decisions to modernize from within. Though the seeds of change were sowed in the Muslim world by the European colonization of Muslim regions, their influence was received as a greater challenge from the outside world to the centuries-old traditions of the Islamic way of life and the practices of its religious tenets. Modernization began in the West with industrialization and commercialization. It was introduced and inducted into the artefacts of contemporary life of the European colonies, including electricity, railways, and new forms of communications, industries, and household consumer goods. But modernity in its political, social, and cultural processes needs an integration, or in certain cases a replacement of existing religious ways of life with new ideas of political, cultural, and educational systems. It begins when a society, or in the case of Islam, an Ummah assumes an inclination of enquiry into how people are free to make their choices in political, economic, religious, moral, and personal affairs. In an attempt to introduce modernity to the Muslim Ummah—the term Ummah serving here as a substitute for communities—the freedom to doubt the efficacy of available religious traditions and to institutionalize the implication of rationality, debate, and discussion, that would lead to conclusions over which rational men and women may agree or disagree.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d37e97c6178e78c4df8fb613c81a8f5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51574669,"asset_id":31140463,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51574669/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31140463"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31140463"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31140463; 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