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WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 6
Dr Mohammad Rafiuddin
Dr Mohammad Rafiuddin,born in Jammu in 1904, is considered to be one of the
greatest muslim philosophers in the 20th century. He
passed Intermediate Examination in Science ,Honours
in Persian, got Masters in Arabic (1929), Ph.D in
Philosophy (1949) and D.Litt in Educational
Philosophy (1965). In his early career he taught
Arabic and Persian in Sri Pratap College, Srinagar
(1929-32) and Prince of Wales College , Jammu (1933-
46) where he wrote his widely acclaimed book "
Ideology of the Future". He was selected as Principal
of Sri Karan Singh College, Mirpur in 1946 where he worked for one year. He served
as Research officer in Department of Islamic Reconstruction Pakistan from 1948 to
1949 and Institute of Islamic Culture from 1950 to 1953. He remained Director of
Iqbal Academy Pakistan from 1953 to 1965. After his retirement from Iqbal
Academy he founded All Pakistan Islamic Education Congress in 1966. In
Novemeber 1969 he met a fatal road accident in Karachi. He was inspired by Iqbal
and was the greatest interpreter of him. He also inspired Dr. Israr Ahmad, who
acknowledged being benefitted a lot from his books, especially Ideology of the
future and Quran aur Ilm -e- Jadeed.
His important contributions to Muslim thought include:
Books in English:
1) Ideology of the future
2) Manifesto of Islam
3) First Principles of Education
4) Fallacy of Marxism
5) The Meaning and Purpose of Islamic Research
Books in Urdu:
1) Quran aur Ilm -e- Jadeed
2) Hikmat-e-Iqbal
Periodicals, Journals :
1) Hikmat-e-Quran
WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 7
2) Islamic Education
An article on bebasi ka aalam by Dr M Rafiudeen:
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WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 8
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WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 9
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WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 10
The Analysis of Human Nature by Dr Muhammad Rafi-ud-Din
The Analysis of human nature two levels of natural human desires
We now need to analyse in detail what mans nature means and what is the
character of his natural love? Mans nature means his instinctive desires. They have
two levels as follows.
a. The Lower Desires of Man
Firstly, the desires on the animals or biological level, e.g. feeding, sex, fear, or dislike
of things which are harmful to the maintenance of life and liking for things which
aid in its maintenance and are favorable for it etc. These Desires of man are
common to him and the animals below him in the scale of evolution because man is
also an animal, though a rational one. The Purpose of these desires is to enable man
to preserve his life and race. Therefore they have an internal biological compulsion
which compels him to seek their satisfaction. If this completion had not been there
in these desires, man would have ignored them because of which life and that of his
race would have been in danger. These desires of man, which have an internal
biological compulsion and are common to him and the animals, have been given the
name of instincts.
If man only had these desires in him, there wouldnt have been need for any
prophets to satisfy them because he would also have satisfied them as does an
animal under compulsion. Then, why should man have been a human being; he
would have been only an animal and called no more than an animal.
b. The Higher Desires of Man
Secondly, those desire which are of a level higher than that of the biological level. It
is this level of his desires which differentiates man from the animal. It is the Special
privilege of man which is not shared by other animals. The desires of this level are
not biological but physiological in nature. In other words, their aim is not the
development of the body but that of the soul or the human self. All the desires on
this level are sub-ser-vi-cent to one desire alone. Thus it will be correct to say that
there is virtually only one desire on this level. This desire takes the form of an
intense love for a beautiful ideal (i.e. an ideal to which a person may ascribe the
limit or beauty and perfection, whether it may exist in it or not).
(Thus Dr M Rafiudeen says that the love of ideals is the basic, greatest and intrinsic
desire of human self. It is not the outcome of Darwins chance, McDougalls instincts,
Freuds sex, Marxs hunger or Machiavellis nationalism. Love of Ideals overpowers
them all. This can be observed in the fact that a man is ready to sacrifice all these
for the sake of his ideal.. Junaid )
WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 11
Qualities of An Ideal by Dr Muhammad Rafi-ud-Din
What are the actual qualities of the ideal which man may take as his beloved? The
answer to this question is contained in man's nature itself or in the nature itself or
in the nature of his urge for love. This urge can only be satisified by ideal which is
free in its qualities of every element that man can describe as a defect from an
angle, for defect is the enemy of love. Human nature can not love an ideal with the
awareness that it is defective. It can love an imperfect ideal too but only as long as
its defect remains hidden from the human eye and it sees nothing but perfection in
it. On the Contrary, man's beloved ideal must possess all those qualities up to the
highest degree of perfection to which he may be attributing or may attribute beauty.
Then, its beauty must be unlimitied, for If there is a limit to it, the human nature is
such that it is satiated with it, and once satiated with it, and once satiated, grows
weary of it. One of its reasons is that man's natural love is meant for an ideal whose
beauty is unlimited. Moreover, that ideal must be such that no one else shares its
qualities and excellence to even the smallest extent because human nature can love
only one and not two at the same time
Allah has not put for any man two hearts inside his body. Surah Al Ahzaab Ayat 4
Then since man is himself alive, he cannot take for his ideal anything which is
dead. To be dead is a defect. Moreover, the life of this ideal must be eternal, ever
lasting and never subject to destruction. A Persian poet says :
Ishq aan Zinda gazzeen khh baqeest
Waz sharab-i janfizaiyat saqeet
(Choose the love of that Alive who is immortal and gives you to drink a life
giving/invigorating wine)
Its reason is that if it can ever die, it is potentially dead even to day. Then, it is
neccesary that it must posssess, upto the highest degree of perfection , all the
attributes of life with which man is familiar in his own case. This means that it is
capable of hearing, seeing, knowing, is well aware, understands man's everything,
knows about his love, can appreciate it and respond to it. Human nature can love
only such personalities as is itself capable of love, that is to say, it is loving. Then
man also wishes that his ideal must have all the authorities in his hand i.e. it must
be all powerful. Otherwise, someone else will share its love through there is
absolutely no room in his heart for any one else. Again, his ideal must be his creator
and that of the whole universe becaues if the whole universe including his whole
person has come into being of itself and is out of control of his ideal, then why
should he show any interest in it and adopt it as his ideal. In such a case, he can
even claim equality with it. But man's nature does not need a peer or partner. On
the contarary, it needs a being which possesses all the glory, greatness and
WHAT MATTERS THE MOST JUNAID FAROOQ
REVIVAL OF FAITH ACADEMY Page 12
grandeur much more than that. That is not all. He wishes that his ideal must have
certain likes and dislikes and some will or purpose to be achieved so that he may
fulfill it and thus gain pleasure out of its service and obedience. Without this his
love does not find an out-let. Then, that ideal must not be powerless so that
whoever may wish may oppose its will and it may be unable to punish him. Its
reason is that if its powerless, while its lovers will carry out its will, its opponents
will undo its endeavors with ease and impunity with the result that its purpose will
never be achieved and its lovers will also consider obeying, serving and loving it as
a useless task thinking that their ideal is a weak and powerless being which is
completely unworthy of love. Therefore, along-side the qualities of beauty, man's
ideal must also possess the attributes of power, such as wrath, anger and revenge
otherwise it will also not have the qualities of beauty
(Extract from "The Essence of Islam by Dr Muhammad Rafi-ud-Din")
The Ideal is a call for action. It impels the self to change the actual
conditions in the world to suit itself and its ideal. If a self-conscious man does
not oppose the resistance of the ruling wrong ideal with the maximum of his
power, which is, of course, always a harmonious combination of courage,
prudence, planning co-operation and discipline, he has given himself up to a
wrong ideal, has reconciled himself to a slavery and has sacrificed the growth
of self-consciousness.
- Ideology of the Future - Dr Muhammad Rafi-ud-Din