Muhammad Asadullah Al-Ghalib Quotes

Islam is not a secularist ideology, nor a scholastic theology, nor a blind imitation to any saint or a person, rather its a religion of divine revelation, which has been descended down directly from 'Lawhe Mahfuz" (Divine reserved board). Islam is not which comes out the human rationalism. Many things of Islam might not be agreeable with your rationality, but you have to make unconditional submission to it. This is Islam, the religion of total submission.

A "Presidential" system of government, somewhat akin to that practiced in the United States, would correspond more closely to the requirements of an Islamic polity than a "Parliamentary" government in which the executive powers are shared by a cabinet jointly and severally responsible to the legislature.

Human ingenuity has not evolved a better method for corporate decisions than the majority principle.

The ideology of Islam is as practicable or as impracticable as we Muslims choose to make it.

In the last resort, the moral quality of a government—of any government—is conditioned by the moral quality of the people whom it governs: for it is the people themselves who produce the personnel of the great administrative machinery which we describe as "government".

The Objective of Ahlehadeeth movement is to propagate and inculcate pure Tawheed in all spheres of life by following exact instructions of Kitab and Sunnah to gain satisfaction of Allah. The social and political objectives of Ahl-i-Hadeeth Movement is to bring about all round reforms of the society through ensuring the rectification of Aqeedah and 'Amal (i.e. faith & deeds)

Instead of being given a true, simple—and therefore easily understandable—picture of Islamic Law, the Muslims are presented with a gigantic, many-sided edifice of fiqhi deductions and interpretations (a secondhand Islam, as it were) arrived at by individual scholars and schools of thought a thousand years ago.

A state, in order to be truly Islamic, must arrange the affairs of the community in such a way that every individual, man and woman, shall enjoy that minimum of material well-being without which there can be no human dignity, no real freedom and, in the last resort, no spiritual progress.

A Muslim is he who carries the fear of God in his heart and tries, by following the ways of Islam, to rise in spiritual stature: and not merely he who happens to have been born in a Muslim house and bears a Muslim name.

It doesn't matter if you agree or disagree with my interpretations, even the classical Quran commentators disagreed on many details. Disagreement deepens our understanding of the Quran.

If the prophets were to be elected by the "popular votes" of democracy, then no prophet could have ever been a prophet.

They (the British Rulers) devised for us an educational system in which all independence of thought would be stifled from the very first stages of one's school life—for, according to Macaulay, such a system was the best means of obtaining suit­able clerks for the offices of the East India Company and, besides, of training obedient subjects.

While I thus cogitate in disquiet and perplexity, half submerged in dark waters of a well in an Arabian oasis, I suddenly hear a voice from the background of my memory, the voice of an old Kurdish nomad: If water stands motionless in a pool it grows stale and muddy, but when it moves and flows it becomes clear: so, too, man in his wanderings. Whereupon, as if by magic, all disquiet leaves me. I begin to look upon myself with distant eyes, as you might look at the pages of a book to read a story from them; and I begin to understand that my life could not have taken a different course. For when I ask myself, 'What is the sum total of my life?' somthing in me seems to answer, 'You have set out to exchange one world for another-to gain a new world for yourself in exchange for an old one which you never really possessed.' And I know with startling clarity that such an undertaking might indeed take an entire lifetime.

The duty and the right to express one's opinion freely may be meaningless—and on occasion even injurious to the best interests of the society—if those opinions are not based on sound thought, which, in its turn, presupposes the possession of sound knowledge.

Some Muslim scholars argue that the concept of Democracy is not compatible with the concept of an Islamic state. But of course it is and the Quran outlines the essence of Democracy.