Ahmedabad Blasts: Numbed Apathy and The Conspiracy Of Our Resilience

as for the noise in the background, for me it is less about "winning" and more about the truth .... a concept lost on some.

by beating the drum louder and louder, the only person one can delude is oneself; looks like that objective has been achieved for you (and you alone) so congratulations!

Re: # 274; Regards and masanamuthu

no worries guys.

Regards, that is exactly what I have been trying to advocate. Like the Iliad and Odyssey which are a collective heritage of western civilisation (along with the Old and New Testaments of course); one doesn't have to be a believing jew/christian/pagan to recognise and admire the literary beauty that exists in these manuscripts.

Stay in touch and kind regards

Akram

Akram,
Thanks for extensive quotes from Al Razi. I've some quotes of Al Razi in the evolution of rational thought. If there were more than one Al Razi also, it does not matter either. I have been also collecting quotes from Abu Nowas, Abu Hussain Isac El Rawendi, both from Al Razi’s (864-925) period, Ibn El Hadjaj, Abu El Maari (10th century), Omar Khayyam, Imadeddin Nasimi, Machrab, etc.. Unfortunately I do not read Arab and Urdu only painfully. I’ll be obliged if you can send me anything which you can find on these authors or other rationalists of Islamic world.

Reason of my quest is rather simple. I would like to make such quotes available to any one interested in writing dramas or stories.

Though ‘faith’ should be a speculation on what can not be proven. Faith of religious protagonists goes often against all social subsistence logic. All history books, setting jurisprudences, like Quran, Mahaabharat or Old Testament need to be understood in the context of the époque when they are written. Even religious protagonists have to look for justifications of some of the unacceptable actions by today’s norms of Krishna, Mohammad or Christ by citing the norms of their times. Implicitly they are recognising the historical aspect of the books and acknowledging absence of any divine predictive value. Only prophesy writers like Nostradamus may be read as ‘divine’ text as they make an attempt to predict future, not Quran.

Now my query is driven by following.

Christians have got over the dichotomy between Bible and Civic sense by inventing secular society which allows overriding religious practices in case of conflict with religious practices. Hindus have been always treating Vedas, Puranas, Upnishads as historical writings of mortals. They readily accept failings of Ram or a total waywardness of Krishna there by giving them a historical perspective.

Why Muslims can not openly treat Quran as an excellent history book and Mohammad a persona par excellence. All of us suffer as half the society lives in a world of denial and holds back even those who are trying to move forward. Only those of us who live out of Islamic world are probably in a position to challenge as we’re not directly threatened of retribution.

I do not know have a solution. But Christian dogmatism of middle ages was washed away after the rediscovery of Rome & Greek cultures and their free wheeling un hindered philosophical speculations. At least it may be worth attempting to position advent of Islam and Mohammed as history of Arabia. Rediscover history of that time. Unfortunately there is very little left but it may be worthwhile to promote novels, stories, dramas on Mohammed & Islam in the same way as TV serials on Christ, Ram or Krishna Lila on the Hindu mythological figures make entertaining history.

Regards

akcheema:

nice to know about al-razi, thanks.

Re: # 269 Asadi
"From now on Tahir can take care of such posts..."

No problemo! Our operators are standing by to welcome all such HELP calls!

Even the 'Do Not Disturb' sign you display disturbs your enemies!

Re: #270 Oye Cheemaya,

No matter how many excuses you barbecue, you stand EXPOSED with your hot-crossed buns in full public view!

"...since I know you don't have the b....s anyway"

How do YOU know unless you've been mistaking them for twin full moons, you poor thing?

"you just enjoy sneaking in like the coward you are to deposit your filth when no one is looking..."

Those who know me would strongly disagreee with that flawed (khisiani billie khamba notchay!) assertion.

Loser, coward! Now go cast your pork before the pearls.

And don't bother anwering. I hope this spanking was enough.

Re: # 269; masadi

most of that is "references" that you so craved

and what exactly do you mean by your last sentence? .... now you won't be two-timing on Tahir would you? wherever it is you are disappearing to!

Khuda Hafiz (or G'night ... as you like it in the gora-lingo!)

akcheema, post # 265 "There is a lot more I can say as I have studied this in great detail, but I am not in a habit of casting pearls before swine! "

Akcheema, post # 265 4:58 ... thought masadi sahib stated quite clearly that he was leaving chowk; whatever that was about? no respect for one's own word! that can't be right, surely .... didn't even last one day!

Akcheema, post #268, 6:00 Long copy paste on the same...

So Akcheema's "word" on not casting pearls before swine barely lasted one hour and he complains of my return, when I returned for a specific purpose because he, the fool that he is, had attacked the Quran using a quote that is a misuse of authority as well as being big on claims and weak on substance. That was all and that is it...

From now on Tahir can take care of such posts...I'm gone

I do apologise for the length of this article(I have endevoured to shorten it as much as possible), but it is important to bring it out in the open. References at the bottom, thanks.

[[In his debates with an Isma'ili adversary, Abu Hatim al-Razi (d. 322/934 [q.v.]), chief lieutenant
to the Isma'ili da'iof Rayy, and later chief da'ihimself, al-Razi faces a Mu'tazili argument that
harks back to Stoic sources: God's mercy would not deny humanity the guidance of leaders
inspired with revealed knowledge of God's own will and His plan for human destiny. Al-Razi
answers that God has provided what we need to know, not in the arbitrary and divisive gift of
special revelation, which only foments bloodshed and contention, but in reason, which belongs
equally to all. Prophets are impostors, at best misled by the demonic shades of restless and
envious spirits. But ordinary men are fully capable of thinking for themselves and need no
guidance from another. One can see their intelligence and ingenuity in the crafts and devices
by which they get their living, for it is here that they apply their interest and their energy.
Intellectuals who have not devoted their energies, say, to mechanical devices would be baffled
by the skills and techniques of such men; but all human beings are capable of the independent
thinking that is so critical to human destiny. It is only because the philosopher has applied
himself to abstract speculations that he has attained some measure of understanding in
intellectual matters.

Asked if a philosopher can follow a prophetically revealed religion, al-Razi openly retorts: 'How
can anyone think philosophically while committed to those old wives' tales, founded on
contradictions, obdurate ignorance, and dogmatism (muqim 'ala 'l-i¦htilafat, musirr 'ala 'l-djahl wa
'l-taqlid)?' Al-Razi takes issue with ritualism for what he sees as its obsession with unseen and
unseeable sources of impurity; but he also combats the natural tendency of his contemporaries
to think of philosophy as a dogmatic school or even a sect, their expectation that a philosopher
should believe and behave as Socrates or Plato did. Like many philosophers, he has difficulty
explaining to others that philosophical disagreements and divergences of outlook are not a
scandal but a source of vitality. A philosopher, he urges, does not slavishly follow the actions and
ideas of some master. One learns from one's predecessors, to be sure, but the hope is to surpass
them. Al-Razi admits that he will never be a Socrates, and cautions against anyone's expecting
in short order to rival Socrates, Plato, Aristotle, Theophrastus, Eudemus, Chrysippus,
Themistius or Alexander of Aphrodisias. But he also affirms a belief in progress, at least for
individuals, and denies that one is trapped within the teachings of the great founders of
traditions: 'You must realise,' he tells Abu Hatim, 'that every later philosopher who commits
himself creatively (idjtahada), diligently, and persistently to philosophical inquiry where subtle
difficulties have led his predecessors to disagree, will understand what they understood and
retain it, having a quick mind and much experience of thought and inquiry in other areas.
Rapidly mastering what his predecessors knew and grasping the lessons they afford, he readily
surpasses them. For inquiry, thought and originality make progress and improvement
iinevitable.' The smallest measure of original thought, even if it does not reach unrevisable
truth, al-Razi insists, helps to free the soul from its thrall in this world and secure for us that
immortality which was so wrongly described and so vainly promised by the prophets.

The Soul, al-Razi argues in such works as his Kitab al-'Ilm al-ilahior 'Theology', and On the five
eternals, both now lost, but well represented by fragments, paraphrases, descriptions and
refutations, was one ofqfive eternal things that antedate the cosmos. The other four were God,
matter, time and space. Space is the void. It may or may not have atoms in it. Time, like space,
is absolute, not relative to bodies in motion, as in Aristotle. Being absolute, time is eternal.
Motion is not. For matter, in itself, is inert; its motion stems from the activity of soul. Soul, the
world soul, initially stood apart from matter, in a spiritual realm of her own. She yearned,
however, to be embodied. And God, like a wise father, understanding that Soul learns only by
experience, allowed her to embroil herself here, as a king might allow his headstrong son into a
tempting but in many ways noxious garden, not out of ignorance, unconcern, or even
powerlessness or spite, but out of understanding that only through experience will the boy's
restlessness abate. In the case of Soul's entry into materiality, chaos was the first result, as she set
matter stirring in wild and disordered motion. God, in His grace, intervened, imparting
intelligence of His own to the world that Soul's impetuous desire had formed. As an immanent
principle, intelligence gave order to the world, stabilising its motions and rendering them
comprehensible. But it also gave understanding to the Soul itself, allowing her to recognise her
estrangement in this world and seek a return from exile. It is this striving for return that gives
meaning to all human strivings in the realm of life.

Only by such a theory, al-Razi insists, can creationists hope to overcome the elenchus of the
eternalists, who deny creation altogether. A quasi-gnostic quasi-Platonic formatio mundi, then,
not creatio ex nihilo, is the sole workable hypothesis which al-Razi can offer on behalf of the
world's temporal origination, as opposed to its eternal, Plotinian emanation or its perpetual
existence as a Democritean or Epicurean mechanism. Clearly the materialists, al-Razi reasons,
improperly ignore the life and intelligence that course through nature, giving directed and
stable movement to otherwise inert and passive matter. As for the Neoplatonic Aristotelians,
their theory of emanation leads them to fudge (as Aristotle had done) on the inertness of matter.
For, by treating the natural order as eternal, they seem to make motion and ordering form
inherent properties of matter, rather than imparted acts and powers, as Neoplatonic principles
should require. Only the affirmation of a temporal origin, which al-Razi unabashedly adopts
from scripture and from the concurring authority of Plato's Timaeus, seems to do justice to the
fact that nature's order is not intrinsic but imparted; and only a temporal creation does justice
to the unimpeded operation of the forces of nature and the self-governing actions of human
intelligence and will. For these gifts were given long ago and are not, as in Neoplatonism,
timelessly imparted without ever really departing from their Source.

But although creation involves a kind of gift, al-Razi cannot treat the act of creation as a sheer
act of grace, as many of his contemporaries might wish to do. His view that in this life evils
outweigh goods, endorsed by Epicurean concerns over the problem of evil, and by physiological
arguments about the ultimate prevalence of pain and suffering over peace and pleasure in all
sensate beings, press him toward the gnostic conclusion that creation is a tragedy or mistake.
Stopping short of such condemnation, al-Razi treats creation as a qualified evil: Life as a whole
and bodily existence in general represent a fall for the life-giving principle, the Soul. But the fall
is broken by the gift of intelligence. The crypt of the gnostic image has a skylight, through
which streams the light of day. There is an avenue of escape. And the Soul's fall,qneither
devised nor forced by God, is ascribed to her spontaneity, not to God's will or wisdom. It was
neither coerced and destined nor mandated by the very nature of intelligence, as though it were
(as in Neoplatonism) a demand of logic, but it was foreseen and tolerated by an all-seeing
wisdom. And the loss it brought about will be overcome.
(L.E. Goodman)


Bibliography:

1.
Works by al-Razi. A.J. Arberry (tr.), The Spiritual Physick of Rhazes, London 1950

W.A. Greenhill (tr.), A treatise on the smallpox and measles, London 1847

P. de Koning (tr.), Traite sur le calcul dans les reins et dans la vessie, Leiden 1896

P. Kraus (ed.), Abi Mohammadi Filii Zachariae Raghensis(Razis) opera philosophica fragmentaque quae
supersunt, Cairo 1939, Pars prior(all that was published), repr. Beirut 1973

M. Meyerhof, Thirty-three clinical observations by Rhazes[from theHawi], in Isis, xxiii (1935),
321-56, see also Aziz Pasha's synopses and discussions of the Hawi, in Bulletin of the Department of
the History of Medicine, Osmania Medical College, Haydarabad, i (1963), 163-87, ii (1964),
23-32, iii (1965), 220-5, etc.

J. Ruska (tr.), Al-Razi's Buch Geheimnis der Geheimnisse, Berlin 1937

M. Vazquez (ed. and tr.), Libro de la introduccion al arte de la medicina, Salamanca 1979.
2.
Studies and sources. M. Azeez Pasha, Biographies of Unani[Greek] physicians found inAl-Hawi of
Rhazes, in Bulletin of the Indian Institute of the History of Medicine, vii (1977), 38-40

Biruni, Risala fi Fihrist kutub M. b. Zakariyya' al-Razi, ed. P. Kraus, Paris 1936, ed. with Persian
tr. M. Mohaghegh, Tehran 1984-5, partial German tr. Ruska in Isis, v (1922), 26-50

M. Fakhry, A tenth-century Arabic interpretation of Plato's Cosmology, in Journal of the History of
Philosophy, vi (1968), 15-22

D. Gutas, Notes and texts from Cairo mss. I. Addenda to P. Kraus' edition of Abu Bakr al-Razi'sTibb
al-Ruhani, in Arabica, xxiv (1977), 91-3

G. Hofmeister, Rasis' Traumlehre, in Archiv für Kulturgeschichte, li (1969), 137-59

Ibn al-qifti, Ta'ri¦h al-Hukama', ed. Lippert, 271-7

Ibn Abi Usaybi'a, 'Uyun al-anba', ed. Müller, i, 309-21

M. Gaudefroy-Demombynes, Er-Razi philosophe, d'apres des ouvrages recents, in RHR, cxxiv (1941),
142-90

L.E. Goodman, The Epicurean ethic of M. b. Zakariya' ar-Razi, in SI, xxxiv (1971), 5-26

idem, Razi's myth of the fall of the soul: its function in his philosophy, in G. Hourani (ed.), Essays on
Islamic philosophy and science, Albany 1975, 25-40

idem, Razi's psychology, in Philosophical Forum, iv (1972), 26-48

G. Heym, Al-Razi and alchemy, in Ambix, i (1938), 184-91

A.Z. Iskandar, The medical bibliography of al-Razi, in G. Hourani (ed.), op. cit., 41-6

Maimonides, Guide to the perplexed, ed. Munk, iii, 18

M. Mohaghegh, Notes on the'Spiritual Physick' of al-Razi, in SI, xxvi (1967), 5-22

idem, Razi'sKitab al-'Ilm al-Ilahi and the five eternals, in Abr-Nahrain, xiii (1973), 16-23

Nadim, Fihrist, ed. Flügel, 299-302, 358, tr. Bayard Dodge, New York 1970, 82, 377, 435, 599,
701-9

J.R. Partington, The chemistry of Razi, in Ambix, i (1938), 192-6

S. Pines, Razi, critique de Galien, in Actes du Septieme Congres International d'Histoire des Sciences,
Jerusalem 1953

480-7

idem, art. al-Razi, in Dictionary of Scientific Biography

Abu Hatim al-Razi, A'lam al-nubuwwa, ed. Salah al-Sawy, with an English introd. S.H. Nasr,
Tehran 1977, extracts tr. F. Brion, in Bulletin de Philosophie Medievale, xxviii (1986), 134-62

F. Rosenthal, Ar-Razi on the hidden illness, in Bulletin of the History of Medicine, lii (1978), 45-60

Ruska, Al-Razi als Chemiker, in Zeitschrift für Chemie(1922), 719-22

idem, in Isl., xxii (1935), 281-319, xxv (1939), 1-34, 191-3

idem, Al-Biruniqals Quelle für das Leben und die Schriften al-Razi's, in Isis, v (1923), 26-50

H. Said, Razi and treatment through nutritive correction, in Hamdard Islamicus, xix (1976), 113-20

Sezgin, GAS, iii, 274-94, iv, 275-82, v, 282, vi, 187-8, vii, 160, 271-2

O. Timkin, A medieval translation of Rhazes' Clinical observations, in Bulletin of the History of Medicine,
xii (1942), 102-17.]]

Re: # 266

btw ... I am not going to hang around for you since I know you don't have the balls anyway ..... you just enjoy sneaking in like the coward you are to deposit your filth when no one is looking .... the coast is clear for you!

take care and enjoy the experience!

Re: # 261; and Tahir

I am not in the habit of poersonal abuse (except for calling you an asadite heretic ... that you begrudgingly accepted) ..... kindly discuss anything but refrain from getting personal

trouble with you lot is you think whoever ends up making the loudest noise is meant to be right; my philosophy, on the other hand, is:

"wo zarf jo khaali hai, sadaa daitaa hai"!

Comprende? or would you like me to speak the lingo you really comprehend?

Re: # 261

the wiki link is:

http://en.wikipedia.org/wiki/Al-Razi

but that's not all; al-Razi has`been quoted by many, including the likes of Karen Armstrong in her books on theology as one of the most "forward" ?muslim scholars of his time.

[Al-Razi was thoroughly a rationalist thinker. According to Gabrieli, 'he is the greatest rationalist "agnostic" of the Middle Ages, European and Oriental.' The central theme of Al-Razi's personal philosophy was that no authority was beyond criticism. He challenged tradition and authority in every field to which he turned his attention. Like a true humanist, al-Razi puts boundless faith in human reason and it is reflected in the following excerpt, taken from his book of ethics, The Spiritual Physick:


Reason "is God's greatest blessing to us….By Reason we are preferred above the irrational beasts,…..By Reason we reach all that raises us up, and sweetens and beautifies our life, and through it we obtain our purpose and desire. For by Reason we have comprehended the manufacture and use of ships, so that we have reached unto distant lands divided from us by the seas; by it we have achieved medicine with its many uses to the body, and all the other arts that yield us profit….by it we have learned the shape of the earth and the sky, the dimension of the sun, moon and other stars, their distances and motions…"


Al-Razi denied the Islamic dogma of creation ex nihilo. For him, the world was created at a finite moment in time, but not out of nothing. Al-Razi believed in the existence of the five eternal principles: creator, soul, matter, time, and space. He had no faith in Quran and the prophets. 'The miracles of the prophets', said Al-Razi, 'are impostures, based on trickery, or the stories regarding them are lies.' According to him, reason is superior to revelation, and salvation is only possible through philosophy. In his political philosophy, Al-Razi believed, one could live in an orderly society without being terrorized, or coerced by religious law.]

I thought masadi sahib stated quite clearly that he was leaving chowk; whatever that was about? no respect for one's own word! that can't be right, surely .... didn't even last one day! must be love of this place I reckon.

There is a lot more I can say as I have studied this in great detail, but I am not in a habit of casting pearls before swine!

BAND AID FOR CANCER
By M.J.AKBAR
03 AUGUST 2008

In the general elections of 2004 the irrepressible and sometimes irresponsible Lalu Prasad Yadav used to tow around a maulvi when in campaign mode. Nothing particularly wrong with that. Politicians have this tendency to turn mullahs into best friends at election time. What was the particular competence of this maulvi that attracted Lalu Yadav? Was he a great alim, or scholar, erudite in the finer points of Sharia? Was he a fine economist with specialised knowledge in the intricate problems of rural Bihar?

The reason was less subtle. He was a lookalike of Osama bin Laden. He even handed out autographs signed "Osama".

Lalu Yadav sent out two unmissable signals with his thoughtless pandering. He told non-Muslims that the true role model of all Bihar Muslims, irrespective of what they said in their politically-correct avatar, was a person whose name had become synonymous with terrorism. And he told Muslims, particularly their impressionable young, that Osama was a legitimate role model.

Did Mrs Sonia Gandhi, an ally of Lalu Yadav, question him or even raise the subject? Not a word. Votes were more important, even if they came in the name of Osama bin Laden. Did the subject arise when Mrs Gandhi offered Lalu Yadav a prominent place in Dr Manmohan Singh's Cabinet? No.

To be fair to Lalu, this travelling Osama was not by his side in the Assembly elections that soon followed the general elections. He had switched over — or, to be more precise, had been purchased by — Ram Vilas Paswan. Did the Congress ask questions this time around? Not a chance. Votes votes votes: that was the only morality. It was all dismissed as a joke, and the laughter was doubtless very hearty in the comfortable drawing rooms of Lutyens' Delhi.

The joke has soured on the killing fields of Malegaon, Hyderabad, Jaipur, Bangalore, Ahmedabad and a roster of cities that could enter the list of dread. The dead do not laugh even when there is a comedian as rich in range as Lalu Yadav.

The innocents have been killed and maimed by terrorists who have Osama bin Laden as their inspiration. I could produce a spread of direct and indirect evidence, from the manifesto of Indian Mujahideen to the taped speeches of Mohammad Masood Azhar (released by the BJP during the bargain over the hijacked Indian Airlines) to the honorifics used by "commanders" of the terror groups. A little will suffice.

Zakir Naik, a television evangelist who has a devoted following among the terror groups, glorifies Osama as the ultimate Islamic hero. On a different level, Maulana Sufiyan Patanigia, once head of the Lal Masjid seminary in Ahmedabad, and now on a revenge mission after the Gujarat carnage of 2002, is known as the Indian Mullah Omar, while his deputy Suhail Khan delights in the nickname "Chota Osama". The hate literature spawned by the Indian terrorist groups are full of the anti-Hindu venom that is encouraged by organisations like Lashkar-e-Tayyaba, with its haven in Pakistan.

Common sense would suggest that those Indian politicians who claim to have some sympathy for Indian Muslims would seek, in their speeches, to create a distance between this deadly extreme fringe and the broad mass of the community, not only because this was wise but primarily because this was true. Instead, such of their ilk who are in the present government in Delhi have indulged in a curious, and inexplicable, dichotomy. On the one side the Lalu Yadavs tout an Osama to fuel the worst kind of sentiment. And, on the other, there is what amounts to a complete denial that is inconsistent with facts. The Prime Minister, Dr Manmohan Singh, seems to subsist on comfort food, perhaps because the truth is politically indigestible.

The most serious instance of comfort food was the formulation he offered to his good friend George W. Bush during the latter's official visit to India. He said that no Indian Muslim was involved in terrorism, and offered as evidence that you could not find any Indian Muslim in Osama's Al Qaeda. President Bush, in his wisdom, picked this up as proof of his theory that democracy was a panacea for all ills. Not only did democracies never go to war against one another, but they also managed to secure Indian Muslims from the temptations of terrorism.

Dr Singh had clearly not consulted his intelligence agencies when he came to such a conclusion. Even a check with the Mumbai courts might have persuaded him otherwise. Indian nationals have been involved in terrorist conspiracies at least since 1993, after the trauma of the demolition of the Babri mosque and the Congress government's startling indifference to both its loss and the communal havoc that ensued. It is possible that Dr Singh meant well. But self-delusion is not diagnosis. It is perhaps such a frame of mind that takes the government towards a soft view of the guilt of Afzal Guru. Afzal Guru has been convicted for possibly the most outrageous attack on the Indian state. His conviction has been confirmed by the Supreme Court. There are no more legal avenues to traverse.

Look at this situation from the point of view of the veteran or the prospective terrorist. To start with, he knows that in India there is a lot of crime and very little punishment. If the guilty do get caught, it is often fortuitously. For lesser crimes, corruption is the sanctioned solution. For unforgivable crimes like terrorism, there is a pattern. An incident occurs, and lights flare in media. Worthy dignitaries visit the site and trot off to hospital. The Home Minister of India repeats the same inane things he has been saying for four years. And then everyone retreats into the default mode of complacency. What is there to worry about? And when an Afzal Guru is caught and convicted, the state dithers. Perhaps this is why the Indian Mujahideen had the belligerence to taunt the government, through an email (sent before the timers wreaked their damage) that they were Indians and that there was little use in explaining this away with alibis.

The most interesting characteristic about homegrown terrorism is the degree of sophistication it has acquired. The Ahmedabad bombings began with an automobile theft in Navi Mumbai; the cars travelled to Surat and Vadodara to pick up their arsenals before reaching Ahmedabad. The detonators were timed to inflict maximum damage on innocents, with a first, second and third tier of victims. This is a large operation from mastermind to foot soldiers, with a foreign connection but an Indian network. If our police cannot fold in a net, then policing has lost all meaning.

The battle is in India. India is being poisoned with a cancer. And all the government has as an answer is Band Aid.

Shutup-100

"They are allowed to be fully Muslim. What else do they want? They are habitual rioters"

Now shut the ChowQ up!

The jobless brahmin has to suck his thumb and sit back. The jobless Gujjar protests and gets concessions. The jobless Muslim is asked to suck his thumb. But if he becomes violent - "Ah Muslims are violent! Even Quran and Mohammad asks Muslims to be violent"

India is NOT going to be able to solve its problems without some introspection by the seculars who are as guilty of supporting only the worst Muslim fundamentalists as anyone else. They only say "Muslims. Oh Muslims? They are allowed to be fully Muslim. What else do they want? They are habitual rioters"

The solution is Indianizing Shanti.

Thanks Mr. Asadi,

Cheema will surely say this when he gives up the ghost (or his passport, or both) to the Aussies:

“I have explored the ways of kalam and the methods of philosophy, and I did not see in them a benefit that compares with the benefit I found in the Qur'an. For the latter hurries us to acknowledge that greatness and majesty belong only to Allah, precluding us from involvement into the explication of objections and contentions. This is for no other reason than because human minds find themselves deadened in those deep, vexing exercises and obscure ways of Kalam and Philosophy.

Ta-ta

PS: Oye Cheemaya! Behave yourself or prepare your hindquarters for more caning. Why do yo insist on having hot-crossed buns?