Mutalya-e-Sirat ke Bunyadi Usul - (Urdu)

8/9/2019 Mutalya-e-Sirat ke Bunyadi Usul - (Urdu)

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In the darkest hour of political Islam religious Islam

has been able to achieve some of its most brilliant

victories.(1)

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(1) Philip K. Hitti, History of the Arabs, p. 475.



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(yH: Hamilton A. R. Gibb 6zW4-)4XGHE

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The mystics, whether as individual missionaries or

(later on) as members of organized brotherhoods,were the leaders in the task of conversion among the

pagans and the superficially Islamized tribes. The

most successful missions were often those of

co-nationals of the tribesmen, uncouth, illiterate,

and crude though many of them were. They laid the

foundations upon which in later generations the

refining influences of orthodox law and theology

could be brought to bear. It was mainly due to them

that through successive centuries the religious

frontiers of Islam were steadily extended in Africa, in

India and Indonesia, across Central Asia into

Turkestan and China, and in parts of South-eastern

Europe.(2)

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2) Hamilton A. R. Gibb, Mohammedanism: An HistoricalSurvey, p. 10.



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E)But while the conflict to maintain the Muslim ideals

preserved the spiritual and intellectual life of Islam

from stagnation, the legists were fighting on the

whole a losing battle. The fault lay partly in

themselves, that the more scrupulous were loth to

hold any religious office under the Sultans and, in

rejecting public service, left the field to their more

time-serving and less scrupulous brethren. While the

purity of their motives may be respected, their

withdrawal weakened their power to combat

effectively the vices which were taking firm root

amongst the governing classes in every province of

the Muslim world. The middle classes in general, on

the other hand, accepted-if they did not always live

up to-the Islamic ideal, and as time went on both

they and the theologian-legists were more and more

permeated by Sufi influences. Thus one may say,

with some little exaggeration, that in the Muslim

world, concealed by common outward profession of

Islam, there were two distinct societies living side by

side and interacting to some extent but in their basic

principles opposed to one another.(1)

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(1) Hamilton A. R. Gibb, Mohammedanism: An HistoricalSurvey, p. 11.



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The expansion of the Ottoman Empire in Asia and

North Africa and the establishment of the Mughal

Empire in India in the sixteenth century brought the

greater part of the Muslim world once more under

the government of powerful and highly centralized

civil States. A marked feature of both Empires wasthe strong emphasis laid on Muslim orthodoxy and the

Sacred Law; Church and State were not indeed

unified, since the military and higher civil polity was

constructed on independent non-Islamic lines, but

buttressed one another by a sort of concordat that

endured into the nineteenth century.(1)

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Yet of the two channels of Muslim religious life the

mystical was the broader and deeper. The

seventeenth and early eighteenth centuries saw the

apogee of the Sufi brotherhoods. The greater orders

spread a network of congregations from end to end

of the Islamic world, while smaller local orders and

sub-orders grouped the members of different classes

and occupations into compact communities. Apart

from this, Islamic culture in both Empires lived on

the heritage of the past, preserving, but scarcely

adding to, its intellectual patrimony. The primary

task to which its representatives felt themselves

called was not to expand, but rather to conserve, to

unify, and to stabilize social life on Muslim standards.

Within these limits, the measure of unity which they

achieved and the social stability which they

maintained was indeed remarkable.(1)

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The most basic cultural fault line between the west

and Islam does not concern democracy-it involves

issues of gender equality and sexual liberalization.(1)

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(1) Ronald Inglehart, Pippa Norris, Sacred and Secular:

Religion and Politics Worldwide, p. 155.



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'The social values of gender equality and sexualliberalization could plausibly lie at the heart of any

"clash" between Islam and the west. The analysis of

these social attitudes reveals the extent of the gulf

between Islam and the west, with a stronger and

more significant gap on these issues than across most

of the political values.(1)

LL')zZ]ZzgWiZgz~YZZgDg6ZsxZzgf[~x0$XZyYgz-VtZsxZzgf[~UzZ@(ZZg~Uic{W

ZzgZXSsxCZZgs}Jz7Qy'Z{

gZZWZxZzg#67@ZzgVZsxZzgf[ZZg~u,ZCYC:

Islam (is) personal piety and worship of God in aframework of revealed universal ethical principles

which are to be implemented in human life. ' Islamin its personal p iet ism and Quranic ethical

universalism is meant to do this.(2)

LLZsxzk6FWZZZgZ0gZZ~0i~ZzgZv *xXZsxZZi0~**eLXZsxZKZZ~

]~Qw _ 1

(1) Ronald Inglehart, Pippa Norris, Sacred and Secular:

Religion and Politics Worldwide, p. 149.

(2) David Marquand, Ronald L. Nettler, Religion and

Democracy, pp. 53-54.



33/61

0i~x]ZzgWyWZ]Zgz/

_c@X

)2(f!+Ssxs:6Z"{ZsxZzgf[{Wzml:VZzg

o6Z"}6FW`JYg~XtZq@g]ZZsxZk~zr5k~Z+

zg]|ZLnd~IYZzg({Ck@g~wXZrVZsx$*xn )1( H

A Zzg[6Fp*Vg,X@sgZxA YzZzgW\ A fZZXZrVgHfZvg

7\~Zq6


34/61

i0q] A Zqf!]gVJW\

h A W\ )1( ic{'ZVMX7zX)fZv(

ZsxzrBZ|*~ZyZe)2( (ZZLn{ZgcX Clergy ~$%|I5V)

ZkW^lV~$ZsxZzg|w]z,~~zZlV~ 13 z, 11 ~XZ[!g}~W`Zf!+Zx )3( ZgZZHX

ZylVZWtZ*~|{x )4( zZkDgX

ZzgW`f[uVt@W'he5kg;)5(

@WaZZX )6( X

WzZzg~FEVZMZg-g\n'h{0YZkzg~]W!~)000007(Zwzdd%

)7(

X1VzZMZgtZ`gW`f!z`

]~Qw _ 3

(1) Southern, R. W., Western Views of Islam and the Middle

Ages, p. 31.

(2) Stephen Humphreys, R., Islamic History: A Framework for

Inquiry, p. 250.(3) John L. Esposito, The Islamic Threat, p. 37, 38.

(4) Runciman, S.,A History of the Crusade, p.54

(5) John L. Esposito, The Islamic Threat, p. 38.

(6) Bosworth, CE., 'The Historical Background of Islamic

Civilization' in R.M. Savory, ed., Introduction to Islamic

Civilization, p. 25.

(7) Ira Lapidus,A History of Islamic Societies, p. 330.



35/61

!ZXZsxZZxZVbFu|Zzgv

(Xzz flexible ZVjZgc40EZg)(|t: Christiandom *|)

Better the turban of the Turk than the tiara of the

Pope.(1)

LL7\@@

`FV~4X VZk|u!zZys-g\~t

Bartholomew 6Z"}Yg~gTo]z'Miseries & ic{z|zZ[ GregevichTribulations of the Christians held in Tribute and

)2( X Slavery by the Turks

tZ%.Z\kTb~-g\Zsx6ZzgW`J )3( FzgW`Zy!b]g;

f[~Zsx-g\6Z*]:Zzg|IZ:t7eZzg)4( Z}WzZiZx7WX

`Zf!zc~1VZBz{lZzgI W&zqVZkzg7z{ )5( zqzVZX

*zg@gOsY*eLXZZkbzczzg6

]~Qw _ 4

(1) Arthur Goldschmidt Jr., A Concise History of the Middle

East, p. 132.

(2) Paul Coles, The Ottoman Impact on Europe, p. 146-47.

(3) Albert Hourani, Europe & the Middle East, p. 10.

(4) Southern, R.W., Western view of Islam & Middle Ages, p.

2.

(5) Jack G. Shaheen, The TV Arab, p. 4.



36/61

Yg~!Zktf!ZgZsx]hdzF

zzf!ZgzVxc )1( zLg'XZzgtU"6L )2( Z:uV*ZsxZzg*hc

)3( yZzgzxX

qZsxZgYzz`~Z(


37/61

(f!z Francis Fokoyama gzwZ1c)

Zzgb@gcZ`ZgSsxZiggCt]Zg:

The days of Islam's cultural conquests, it would

seem, are over. It can win back lapsed adherents,

but has no resonance for the young people of Berlin,

Tokyo or Moscow.(1)

LLZ,Ck@ZsxpDi:g[XZ[tsmzVYZk~'IYZzgjZyn7gX

![~0 A f[~SsxZrZzg]ZwYzZVZiZn!dz~lzg]XZy@Vz$:

Ssx!g}~:gpzZf!!{34EE

GE 1X

_[ZzgZ+zV6V A ]Zw 2X

f!+~Z,ZvMVSsxZzggIg:Y{1Zzg7HXZ,+ A Zx

WgZYZIf[~xzg]@z{Zsx_s+WN~:,)YZgZ:WgZYJg0

Ssxt6Z"{:cY@ XY@qwZz9ZsxZzg"3-. FGEEL

(q: Watt M. Watt g;X~zZ^)

]~Qw _ 6

(1) Fukuyama F., The End of History and the Last Man, pp.

45-6.



38/61

Of all the world's great men none has been so much

maligned as Muhammad. For centuries Islam was the

great enemy of Christianity.(1)

LL*]xZV~oZzg$Z:7c(cX-VJ|(Z A A)

Zsxg;X

Z[Vf!+kzVZ]}gXIgjZZyWgZY: A Zx

The Life of (ZK[ Sir William Muir uz@g)~q: Mahomet

All authorities agree in ascribing to the youth of

Mahomet a modesty of the deportment and purity of

manners rare among the people of Mecca.(2)

[Yz0Zzg A LLxZg![Zk6Zt

ZZZRZgqlV~0

YC

X ('hq: Sir William Muir uz@g)A patriarchal simplicity pervaded his life. His custom

was to do everything for himself. He disliked to say

no. If unable to answer a petition in the affirmative,

he preferred silence. He was not known ever to

refuse an invitation to the house even of the

meanest, nor to decline a proffered present,

however small.. ..He shared his food, even in times

of adversity with others, and was sedulously

]~Qw _ 7

(1) Watt Montgomery Watt, Muhammad, Prophet and

Statesman, p. 231.

(2) Sir William Muir, The Life of Mahomet, vol. II, p.14.



39/61

solicitous for the personal comfort of every one

about him A kindly and. benevolent disposition

pervades all these illustrations of his character.(1)

LLZq)g:Zyi06YXCxZL;B*ZywXZL:Z[bZ7*IXZcZ[Zm]~:}0D{FXtL7

ZyyW]~ZzgZrVZgHXpZ{]zZHwZzgZgZ@XZbz{jJwZg:DpZ{z{HZYV:@XZzgzz{ZL,pZy63nzuzVfX

z{Z76V~CZqfZCWgZxZLW\1~eZw wgnXZy]zZgC~ZqZ:pl'ZYtX

(ZK" P. de. Lacy Johnstone Yy:y)

: q~Muhammad and his FollowersHe enjoyed a high character among the citizens and

nothing stands against his name.(2)

LLl-V~ZyZgZzg]ZgzZZZzgZy*x60E:X

The Life of (ZK[ Emile Dermengham Z')Geg)~q: Muhomet

]~Qw _ 8

(1) Sir William Muir, The Life of Mohammed, p.512.

(2) P De. Lacy Johnstone, Muhammad and His Followers, p.

51.



40/61

Mahomet's youth has been chaste.(1)

(ZYz0BX A LL)Mahomet's house was a model of conjugal happiness

and domestic virtues; Khadija made an ideal wife for

Mahomet, who was the best of husbands. This man

remained faithful to one wife much older than

himself for a quarter of a century.(2)

(yZizZY]ZzgywpVZzg>V%X A LL)(V~Zzgz{CzV A () }")

4+CXW\z{Zya~JZq~zZggZy/~(~X

Muhammad (ZK[ D.S Margoliouth e~Z%a)~q: and Rise of Islam

Ever since the taking of Mecca the prophet had

worked as hard as the most industrious of sovereigns,

organizing expeditions, giving audience, dispatchingambassadors, dictating letters, besides hearing

plaints, administering justice and interpreting law.

He worked continuously, allowing himself no day to

rest. Always ready to hear and take advice, whatever

the subject, he kept all the reins in his own hand:

and till his death managed both the external andinternal affairs of the vast and ever-growing

community which he had founded and of which he

was both the spiritual and temporal head. In later

times a whole hierarchy of deputies was established

]~Qw _ 9

(1) Emile Dermengham, The Life of Mahomet, Tr. by Arabella

York, p. 52.(2) Emile Dermengham, Life of Mahomet, p. 52.



41/61

for the purpose of discharging those duties.(1)

(ZquxxZyb A LLl6Z(g0J9)]V5]ZVgzZ:ZzgoZ~'wgTXZkz{W\Dc]FZsDZzgZ2=zDXW\

x~gTZzgyZz]~WgZx:DX X@W\xzg]Zzg!]Gn!zggTXiZ(gW\ZL;B~gZzgz]JzWZzggzi

TW\g{gYZzgZ ZzVgz!g#5]1~^zsgXW\gzqZzg*z~u'Z{XWy~i~ZyZOWzg~n#~

W\**xHX

z{'hq:But amid all the duties of a general, legislator,

judge, and diplomat, the prophet did not neglect

those of preacher and teacher: his advice was

demanded on all possible questions, the occasions

were few on which he failed to give it.(2)

LLZq(ggqZzg\g]gZyZ

ZxzgZy~W\LyZzg+f)ZgcVZZ~zIx7fXxZ]6W\tg{HY@ZzgZ,ZL7WZW\Z[:0

]~Qw _ 0

(1) Margoliouth, D. S., Mohammad and Rise of Islam, p.448.

(2) Margoliouth, D. S., Mohammad and Rise of Islam, pp.

463-464.



42/61

0cX

A (gZx Rev. D. S. Margoliouth e~Z%a)i0%-V7@:

Another of those domestic scenes is somewhat

different in character.Abu Bakr and 'Umar knock at

the Prophet's doors and at first cannot obtain

permission. When they are admitted they find the

Prophet seated gloomily silent with his wives around

him. They had been asking for household supplies

which the Prophet cannot provide. 'Umar, hoping to

cheer the Prophet, narrates how his wife had been

demanding money, and he had replied by a sound

blow on her neck. The Prophet; exploding with

laughter, explains that his wives were equally

importunate. The two friends wish to try 'Umar's

expedient with their respective daughters. This the

Prophet does not permit, but he gives his wives the

.choice of quitting him if they prefer the present

world. A'isha declines the offer, and the others

follow suit.(1)

Zzg LLZyywo~ZqZZ0Zi7@XZ1(gzZi}6.ZzgZ7Z0gW A9) /

ZYi]7Q

XZ

Z7Z0

gWZYi]YCz{9 -Vgxy{lzZf{0Dz{ywygZk A9 (Z7:nX/ A gz{)9

Zf{jw%ZynyDbZy~

]~Qw _ 1

(1) Margoliouth, D. S., Mohammed and the Rise of Islam, p.418.



43/61

gZrVZkZ[y6lgcX

(Zk6ZycVZkbqzV A9) nZZgCgXzVz2VZK@V6/

(Z7ZYi]: A WjWi*e;T9)~Xpz{ZK-VtZ(gZz{*z~izy

( eSz{ZFZ7gh$X) ZkZgZzgzu~cVZ(CXZK"LLizZ (Edward Gibbon czsf!Zizge4

YEE)]3EGLgz)~q:

The good sense of Mohammad despised the pomp of

royalty; the apostle of God submitted to the menial

offices of the family; he kindled the fire, swept the

floor, milked the ewes, and mended with his own

hands his shoes and his woolen garment. Disdaining

the penance and merit of a hermit, he observed

without effect or vanity, the abstemious diet of an

Arab soldier. On solemn occasions he feasted his

companions with rustic and hospitable plenty. But in

his domestic life many weeks would elapse without a

fire being kindled on the hearth of the Prophet. The

interdiction of wine was confirmed by his example;

his hunger was appeased with a sparing allowance of

barley bread, he delighted in the taste of milk and

honey, but his ordinary food consisted of dates and

water.(1)

(ZhZT;:yz{~:CX A LL)

]~Qw _ 2

(1) Edward Gibbon, The Decline and Fall of the Roman

Empire, vol. 2, p. 694.



44/61

}Zgwgzi%{ywx~g:Xz{Wvf

l_Z-Vz|z{fZzgZL;BV%#DZzgZzzVk0fXgZG:ii0g]D%nZzgz}z{Zq[3b{Z6gDX{Z6z{ZLVZ

ZzgyZi~CzZ3VMBDXpyw (ya~Wv: A i0~FFgYDZzg9)Z[&XLz YCXZrVZLfZCZp

i0DZzgZKugzKSDZzgz|Z0ziDpZywpgZuLgZzg06X

History of the (ZK" Gustav Weil 6zs)~q: Islamic Peoples

Mohammad set a shining example to his people. His

character was pure and stainless. His house, his

dress, his food, these were characterized by a raresimplicity.(1)

(ZLVnZq@{VwXZyZg A LL)0{Zzg"ZrXZyykyZzgZ~NZNwX

i0 A (gZx Edward Freeman Zizge~})uyDq:

He reared no palace for his own honour by the side of

the temple which he recovered to the honour of God.

]~Qw _ 3

(1) Gustav Weil, History of the Islamic Peoples, (Tr. by S.Khuda Bakhsh), p. 27.



45/61

The city of his fathers, the metropolis of his race,

the shrine of his religion, was again deserted for his

own humble dwellings among those who had stood by

him in the days of his trial. Muhammad was now

spiritual and temporal ruler.(1)

LLZrV]{)Kt~(U~Vz{}ZyD

ZLY{zw

ny:

HXZy

W!

zZ]Z

)l(Qy{0ZyZxZ,Zzg


46/61

mJcX

History of (ZK" Cha r l e s M i l l s egF)~q: Muhammedanism

In the possession of the kind and generous affections

of the heart, and in the performance of most of the

social and domestic duties, he disgraced not his

assumed title of apostle of God. With that simplicity

which is so natural to a great mind, he performed the

humblest offices whose homeliness it would be idle

to conceal in the pomp of diction; even while lord of

Arabia, he mended his own shoes and coarse woolen

garment, milked the ewes, swept the hearth, and

kindled his fire. Dates and water were his usual fare

and milk and honey his luxuries, when he traveled,

he divided his morsel with his servant. The sincerity

of his exhortations to benevolence was testified at

his death by the exhausted state of his coffers.(1)

LLZyw5:VZzg$!EVZg{XZLCZzg{ ZZxz{gw}Z6ws:WX'Z`Zk]PYZd1z{ZZxg:3DXZypg~XZkzZz{8 E0[z{ZLDZzgLZz]kp%#DX-Vz|zTylh7DZzgWvDXLg,Zzg0ZywZXZzgz|ZynnZz{^6Dz{{xZLBqxfXZyGzEG

]~Qw _ 5

(1) Charles Mills, History of Mohammedanism, p. 39.



47/61

ZmZzg*Z3gEE

&Zyz]6Zy{7"

uzCX~The Age of Faith (ZK" Will Durant zwe-gZ.)

q:His simple foods were dates and barley bread, milk

and honey were occasional luxuries Courteous tothe great, affable to the humble, Dignified to the

presumptuous, indulgent to his aides, kindly to all

but his foes - so his friends and followers describe

him. He visited the sick and joined any funeral

procession that he met. He put on none of the pomp

of powers, rejected any special mark of reverence,

accepted the invitation of a slave to dinner, and

asked no service of a slave that he had time and

strength to do for himself. Despite all the booty and

revenue that came to him, he spent little upon his

family, less upon himself, much in charity.(1)

LLZy{ZLgzVZzggzK6Xz|ZzgZEw{mV6@X(zV{%ZzggIVb~ZzgZg~7WD-ZzgZLV6zgO-bC{DZzg}ZxggDXz{ZL6Zz6$!y

Xz{FgzV]Di{e@Zk~q DZy~ZMZgzZ(gfg{p17XZLnnZqiZzgtz'F~I7DXx3]ZJwfZzgxz{x:&nZy0kZzgz@XwZzgW!CzwCZZL

]~Qw _ 6

(1) Will Durant, The Age of Faith, p. 173.



48/61

yzZV6ya:DZzgZZKfZ]6yaOz

Z]~}XThe Empire of (ZK[ Sir John Glubb uYyE)

~q: ArabsThe Prophet never accumulated wealth nor even

made use of the most elementary comforts. His food,his clothing, his house and its furnishings were simple

in the extreme, even when ample money was

available if he had been interested in it.(1)

(Lw:DZzg:ZWgZxzW A LL9)

yZEw~DXZyyizyZ{@ZzgZ :CX glZg~WYCAZ7Zk~p

~ The Arabs (ZK" Bertram Thomas 'R*)q:

He was a man without pride, without ostentation,

without cant, not a mealy-mouthed man but a strong

just man, and works that he died in debt, some of his

belongings in pawn with a Jew-among them his only

shield for which he obtained three measures of meal.

Mohammed despised pomp and lived an utterly

simple life.

'He lived in great humility, performing

the most menial tasks with his own hands; he kindled

the fire, swept the floor, milked the ewes, patched

his own garments, and cobbled his own shoes. There

was an essential Puritanism in his system.(2)

]~Qw _ 7

(1) Sir John Glubb, The Empire of the Arabs, p. 54.

(2) Bertram Thomas, The Arabs, p. 65-66.



49/61

LLZyZy~zgzg-Zzg*xz%*x7Xgcg~

Zzg3zZZyg7ZgZXz{Cl[i!y7ZqoZzgZs6zgZyXz{zwzHznZzgZyyZq~0kz~g3ZXZy0kZy

(%z A Tz{@zYVg'ZggMX)

]z{ugz{i0D"z{g~%X Z7ZL;Vx~g7XWvDlh7f-Vz|zTZL]k~k0fZzgV%#fXZygxFx0g]X

i0 A (Zx J. J. Saunders ZZ&gi)Dq: !g}~y

.his habits were so simple that even in the last days

in Medina, when he governed Arabia, he mended his

own clothes and cobbled his own shoes. His piety wassincere and unaffected.(1)

LLZyZ]Z{Wy~Zcx~Zz{[xZyz{ZLzV~pk0DZzgV%#pfXZy0gZzg~*xz7X

History of the (ZK" Philip K. Hitti AW)~q: Arabs

Even in the height of his glory Muhammad led, as in

his days of obscurity, an unpretentious life in one of

]~Qw _ 8

(1) Saunders, J. J., History of Medieval Islam, p. 34.



50/61

those clay houses as do all old-fashioned houses of

present- day Arabia and Syria. He was often seen

mending his own clothes and was at all times within

the reach of his people. The little he left he

regarded it as state property.(1)

(Zbi0DT A) LLZKzgz`~

bz{"u

zZzg

,i

~D

X

e

y~Z+i0yzZzg%zg~XTI~gTZkZi:W`[Zzgx*i;zVHYYZ7ZZL}W\k0DXz{!

zV~gTXyZy0kZz{gc!gDX

The (ZK" W. Wilson Cash |0g~zS)~q: Expansion of Islam

His life was very simple and primitive. He never

assumed the garb of an eastern potentate. He wasalways accessible to his followers.(2

LLZyi0Z{Zzg"Xz{LqZd]kid@:DXZyJZyczgzVggSX

!

g}~ A (gZxR.V.C. Bodley

1) y@:To an American or English or Japanese Muslim,

Mohammed's life suggests something primitive,

something in the order of an anchorite. It is as

]~Qw _ 9

(1) Philip K. Hitti, History of the Arabs, p. 120.

(2) Wilson Cash, W., The Expansion of Islam, p. 14.



51/61

unimaginable as that of Jesus to the average

Christian.(1)

(i0~ A LLZqZ%OZmcY0y4q)Zzgg8HtZzgZgAZqZzgZ|~q[fZ]gZ@X

f!ZIPc

V

!{34

EE

GE

kzVP{!

Z]Zk ]_)YZg~Zzg A Z%zZDZgZx

c-Zg~HYe_zZ


52/61

_Z,QwGYN] A ]Zw

Zzg%1o~zyU"VXZExFKzDz+%zqZxExw

ugZzg}FKzDz+nZIDFQwGXgz~ZyExp>:s63Q7z%AHXp]

_Zzgn@qwzZQw%A7GX A Zwzq~$GLSsZZ~zZZzgZZi0]B%1ozg]Zzg2i}ic{(|`ZkZ%zg]_]nWZzgYVHYX

: Zkfs~VQwyGYD ]gzu]Zzg 1X

zdZy~]g 2X

gz~Wx] A ]Zw 3X

)~)bin]Z:_ 4Xgz~ZiyZw A ]Zw 5X

ggS+_ A ]Zw 6X

w]~=S*

gZZs 7XZ[fs~ZyzsYC:

1X]gzu]Zzg

_

gZq

zu]HYX

]A

]Zw

]~Qw _ 1



53/61

gzq)1CZZzgZ:UVZqzu}Z:

YQ7gZqzu]KZzgZ(g[YXYz{Y

!-:EXETfg):s]WZzgYmaZYZkm@|ii0~Ck$XZkZq(~nztu~!E0Zxs7YzZ!EVzZXZ

ztu6x/Zx!SC A Zx Z,Zkz{~ZCzeZ%Xp|]Z1& ZqZ"nz"Vwz{@Z$!zZgZ7g{0XZpF!E0Zx%zVZzgDZgzVgzbg^~!7ZzgZy.

s7GYzZZUPhC~p |]Z1&BgzqZzgzZ A ZklZgzg:pZx!g{~zgX A ZWW\ZLyxZUPW\

TZkz{g~~ZZ@|z{aZZ:sp~Zzgp}Z!ZZkz{:XcZZ~ A9

ZzgZi0~2wnC~Z[BB*h{Z[BZ(!m A wZzg@GxWzZugZ3]Zw

T~ZgzqiZzgZUV~Z0Zi:HX

2XzdZy~]gzdZyin]gZqYX

zq~i0~ZzgiR6F]~ZgY5k~ZzgdFB73D ~Zzgi:stzq

ZkBXW`Zq!~p~

]~Qw _ 2



54/61

zg]XZzgZqqZ:~p~ (Paradigme sh ift )

zeZz![~gZ'Z Z (Paradigm shift)q,X Aw gZ]Z

gz~Wx] A 3X]Zw

~K[YX A Wx]]Zw ?WsSZzgJzgL A ]ZwZkZ:tZzg"35 GEEGE-ZzggZ5ZzxWMZ

~zZu]B A WWc]Zzgx]]Zw%1oKZzgZyq,X}g/~ztuYOyZXztuq]~zq5kZ?Zk6VgZ{~Hgzqb?Zk*iu%6SsxZ0gzyZzgzygcyyi/g7ZzgZyiVbH?Zy

Z]Z!]ZyWcIg]gz~KXX}

Wy~#4EGELSsxiVDZvZg@:

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LLg|z{6Zi~~VgZzgW\xZ


55/61

bU A ZyiVbZ?@"5JGLZm~Zzgt~

/UxDSsxx!s!ZyQgZqZg]~eZZyWc]Zy.]zZu]B%1oYX

4X)~)bin]S:_Z:_gs A )~)bin]Zw

Zzg]XZk~7g}0k{-Vdf}~:

EXLZsx![~zZutXpZkxdu~

hZyX (Axiological Systematization) ZZg~g*zFK]~gzZu]ZLziyzkV~fZzgZkzqiVzkV~Z:tZzgg*tz{&6zg]XYZk%]ZseJg70MXWy4zw@gZk!]Z{CWe4zw:zZZzg:

:~@g;Xz{zZZzgz{:ZqmiVzkVZ0gz1Zk~QFzZWc]ZZ$~ZzgzXZkzZzg

(gc Association of Infinite & Finite zg*)Wx]We2w6$Xt] zq~

Z:_

!-:

EXEgc%e7X

gz~ZiSw A 5X]ZwA z5X]Zw 0Q# Zv\Q#

_fg)i0!Ziylezg]Xo{zZiy*zWy]ZiyZz~VZiy

]~Qw _ 4



56/61

gzq+zeZiyZ+wZzgZiyZni0CZ]}

0Q#z6 ~Zq!Zzg&ELZiycQ#$Zzgts]iZzgi0{meX

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ay:ZgZYZnZ_Z!X6. Albert Hourani, Europe and the Middle East,

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