B
BicycleMan
Guest
"Nawaz" <[email protected]> wrote in message
news:[email protected]...
> Dear Readers
>
> I am sure that the part 1 of this topic give's a food for your brain
> to think, that why today a self claimed followers of Islam are'nt
> producing the results which are a definite reaction of abiding the
> laws of Allah Almighty, if not then it mean's they are'nt practiceing
> the Bonfide Laws of Islam which are only found in the Quran. Well,
> what might be the reasons for that are as follows;
>
>
> Four Questions About Islam ?
> ============================
> The foregoing gives rise to four questions, namely:-
>
> 1) What was it which created in that particular period a body of
> people whose healthy deeds gave such a momentum to the operation of
> divine laws?
>
> (2) Why did that thing not prove lasting?
>
> (3) If the thing disappeared, why did the divine truth escape man's
> mind as it had developed at the time?
>
> (4) What proof is there that the divine' laws resumed their normal
> speed and Continue to operate at that speed? That is, does the stream
> of divine laws continue to flow and has not turned into a standing
> pool deprived of all chances of resuming its flow?
>
>
> First Question :
> ===============
>
> Muhammed (peace be upon him) Training -
> =====================
>
> As regards the first question, the programme which. in the words of
> the Holy Quran, Rasoolullah followed, was "To recite His verses to
> them, to help their development and to teach them the Book and the why
> thereof', (62/2). the programme was threefold. Firstly, Rasoolullah
> presented to his listeners the Holy Quran, pure and simple, without
> allowing any mingling with it of man's own thoughts, concepts,
> theories or beliefs. He offered them pure what he received by
> Revelation. His appeal was based on reason. "1 call to God with sure
> knowledge.
>
> I and whoever follows me", (12/108). The presentation of the Quranic
> message was rational and based on true knowledge; there was no
> compulsion there, neither mental through miracles, nor physical by
> the, sword. Secondly, those who accepted the message after due thought
> and conviction and without mental reservation, were initiated into
> mastering it as best as they could. Rasoolullah explained to them the
> provisions of divine laws together with the purpose underlying them.
> lie taught them how they should, in the light of the inviolable
> principles of Al-Islam, think out a solution of the problems which
> might confront them. Thirdly, all atmosphere of true freedom was
> created in which personality could grow and man's inborn capacities of
> head and heart could develop. The shackles of man-made restrictions
> and conventions gripping them broke one by one and they felt that they
> were neither another man's dependent nor his slave. True freedom
> prevailing n the Quranic Social Order provides the base for the
> development of human Personality.
>
> This was the simple and straight-forward programme which enabled
> Rasoolullah to create a community of people whose healthy deeds gave a
> miraculous acceleration to the pace of divine laws and established a
> social order in no time to bear witness to, the glorious achievements
> of Islam.
>
>
> Difference in Training -
> ============
>
> The people who embraced Islam in the lifetime of Rasoolullah,
> technically called companions, did not all of them have equal
> opportunity of benefiting from his training. There were the Bedouins
> who became converts towards the end of Rasoolullah's life, after
> seeing the Rising power and prowess of the Islamic State. About them
> the Holy Quran says, "The Bedouins say, we believe', Say you do not
> believe, rather say, 'we surrender (to the Islamic State); for belief
> has not yet entered your hearts." (4911 4). Then there were the
> Qureish who joined the Islamic fold after the armistice of Hodaibiyya
> or the fill of Mecca. About them the Holy Quran says, "No! equal is he
> among you who spent and fought before the victory: 1/lose are mightier
> in rank than they who Spent and fought afterward'; although God has
> promised all of them the good that follows from Islam" (57/10).
>
> The 'mightier in rank are the 'true believers" say the Holy Quran,
> "and those who believed and have emigrated and struggled in the way of
> God, those who have given refuge (to the emigrants) and help (the
> establishment of the new order) those are the true believers, for them
> there is protection against impairment and respectful provision"
> (8/74). And the ones "who spent and fought afterwards" have been
> described as "they belong to you" (8/75). The former are pioneers who
> have been called as "those who are with Muhammad, the messenger of
> God", (48/29), and whose astounding effort in establishing the Islamic
> Social Order has been praised in the verse so lavishly. The foregoing
> is not a negation of the great worth of the believers who, though
> rather late in the day, joined the pioneers all the same. The Holy
> Quran says about them "God will be well-pleased with them and they are
> well-pleased with Him." (9/100)
>
> Real Conversion -
> =========
>
> The foregoing would show clearly that among the later adherents of
> Islam there were people whose conversion differed from that of the
> first pioneers and who had lesser opportunity of receiving training
> from Rasoolullah. His first converts joined Rasoolullah after long and
> serious thought and after appreciating his message fully', at a time
> when conversion meant planting oneself against the concerted
> opposition of whole society and offering one to their unlimited
> torture and tyranny. Later on when the Islamic state got well
> established and extended its control far and wide, conversion became
> an easy affair and meant, to use the Quranic expression. just
> surrendering to the state. Besides this difference in the urge for
> conversion the later adherents were also handicapped in the matter of
> receiving training directly from Rasoolullah - Muhammed peace be upon
> him.
>
>
>
> Second Question : Messenger Muhammad (peace be upon him) Personality -
> ======================================================================
>
> The second question is why was the programme adopted by Rasoolullah
> not pursued? An oft-repeated explanation is that it was the unique
> personality of Rasoolullah who brought about with his great
> "Spiritual" power the tremendous revolution and it was not within the
> competence of ordinary mortals to carry on the great work he had
> initiated.
>
> The explanation is based on a misunderstanding which it is very
> necessary to remove. While it might provide an answer to the question,
> its logical and inescapable conclusion is that howsoever we might wish
> it we cannot revive Islamic way of life. The answer leads to complete
> and continuous frustration leaving little hope for regeneration. The
> idea of a mujaddid coming after every century or of a mehdi appearing
> in the end of so many nabees cropping up one after another, is the
> direct product of the frustration. The conception that a revival is
> impossible without the guidance of a nabee is unwarranted and must be
> removed. There is no mention in the Holy Quran of any promised one
> coming after Rasoolullah - Muhammed peace be upon him.
>
>
> What Muhammad (peace be upon him) did could be repeated -
> =======================
>
> Rasoolullah was the recipient of Revelation from God and in this
> respect he was unique among men. Revelation gave him a supernatural
> position. On the foundation of revealed guidance he raised the
> super-structure of Islamic Social Order, not with the help of any
> supernatural power but as a man. The Holy Quran makes no secret of the
> fact that apart from the Book he was not given any miracle. After his
> passing away the process of Revelation stopped, but what he did as a
> mortal to give practical shape to the revealed message, was carried on
> as before through the institution of Khilafat or succession, the sole
> purpose of which was to prepetuate his programme of advancing and
> extending the Islamic Social Order. Says the Quran, "Muhammad is not
> but only a messenger: messengers have passed away before him. Why, if
> he should die or is slain, will you turn about on your heels (thinking
> that the message was for his life-time only)? (3/143).
>
> The programme did not end with his demise; it had to continue inspite
> of his demise and could be carried on without him. When he said (1
> 2/108) "1 call to God with sure knowledge" he added "1 do so and so
> also those who follow me". The Holy Quran says. "He (Rasoolullah)
> enforces the recognized (lawful), and forbids the unrecognized
> (unlawful)' - and the same duty has been assigned to his followers
> where it says "you are a dynamic society brought forth for the good of
> humanity. You enforce the recognized (lawful) and forbid the
> unrecognized (unlawful)", (3/109). Hence it is wrong to assume that
> the three fold programme of Rasoolullah of "rcciling God's verses to
> the people, helping their development and teaching them the Book and
> the why thereof" was confined to him and was not to be pursued after
> him. It was, as a matter fact pursued and the fruits which the Islamic
> social Order had begun to bear in the life-time of Rasoolullah,
> continued to be harvested. Then after a time the programme halted due
> to various reasons.
>
>
> Why the Programme halted -
> =========================
>
> Rasoolullah began propagating his message among the Meccans and those
> who inquire about it and subsequently among the people of Madina and
> its surroundings. Due to direct contact with Rasoolullah, his
> immediate listeners understood and appreciated the divine message and
> Islamic conceptions gripped them and went deep into their heart and
> soul. Later on, when the whole of Arabia embraced Islam the fresh
> converts, to quote the Holy Quran, merely 'surrendered' to the Islamic
> State, without being subjected to any mental or moral change. The
> earlier Muslims were real converts, the later ones merely in name. The
> latter had little share of Rasoolullah's personal contact and
> training, because they were scattered far and wide, their number was
> very large, and Rasoolullah's early demise had cut short the
> opportunity.
>
> After his passing away, 'during the time of Hazrat Abu Bakr and Hazrat
> Omar, the Islamic State extended far and wide and covered an area of
> almost two and a half million square miles, embracing practically the
> whole of the Persian Empire and the greater part of the Roman Empire.
> The people inhabiting these vast areas could stick to their religion
> by making treaties with the Islamic State, but they preferred to
> become Muslims. As converts to a new social order they were even in a
> less fortunate position than the Arabian converts just referred to.
> The Arabian converts had the advantage of seeing Muslims round about
> them and of hearing about Islamic concepts and principles. The new
> converts had none of this facility. Their number was legion, the area
> which they inhabited was immense, and means of communication were
> extremely limited. All these factors made it well-nigh impossible that
> their education and training in the new dispensation could be on lines
> approaching those on which the earliest adherents of Islam were
> brought up.
>
> The problem greatly worried Hazrat Omar and he gave continued and very
> serious thought to it throughout. The situation answered very well the
> description in the Holy Quran, "When the help of God and victory come
> and you see men joining His social order in throngs", let not
> complacency overcome you that your purpose has been achieved and your
> programme is over, but instead you should get determined to prosecute
> the programme with greater vigor and "then proclaim the praises of
> your Nourisher (by executing His programme more vigorously) and seek
> His protection for He turns to men (and brings them means of
> development,)" (110/1-3). It was this feeling which, according to
> Ibn-e-Hazm, made Hazrat Omar distribute a hundred thousand copies of
> the Holy Quran throughout the length and breadth of the State. He had
> thought out further plans for the training of the new converts, but
> before he could execute them he was assassinated unexpectedly, leaving
> the ummat as well as mankind at large so much poorer and the new
> converts a heap of uncouth mass of humanity.
>
> A mass conversion of the type that had occurred could be no more than
> political surrender to the new State, without any mental change
> affecting old beliefs and conceptions. Education an training alone can
> bring about real change. Social influence might change their outside,
> but superficial change alone is a dangerous thing. The surrender of
> the masses was calm and quiet but it cut to the quick the wielders of
> authority and the intelligentsia. They were sore at a defeat by the
> Arabs, whom they never took for more than wild brutes, which broke to
> pieces their extensive empire and destroyed their ancient culture and
> civilization. The defeat made them surrender no doubt to the Islamic
> State, but they were never reconciled to it and feelings of revenge
> against the conquering Arabs raged furiously in their hearts. They
> took revenge not on the battle-field but through political intrigue
> and religious disruption. They realised that the secret of the
> over-whelming power of the Arabs lay in their adoption of the Islamic
> principles. When the Persian governor and military commander, Harmuzan
> was brought in chains before Hazrat Omar he asked him how is it that
> the Arabs who until recently dare not come near the Persian frontiers
> were now inflicting heavy defeat on them on all fronts? The answer
> Harmuzan gave was "Before it was force pitched against force, of which
> we had more. Then God was neither with you nor with us. Now in our
> encounters there is God with you and no God with us". The answer
> repeats in other words what the Holy Quran has said, "That is because
> God is the protector of the believers and that the unbelievers have no
> protector" (47/11).
>
> The thinkers among the conquered knew full well that it is the eternal
> principles of God whose adoption has brought such a tremendous change
> among the Arabs and therefore they based their scheme of revenge on a
> plan designed to wean them from those principles. The plan consisted
> in introducing gradually in the body politic of Islam of un-Islamic
> beliefs and concepts under an Islamic covering so that in the end the
> eternal divine principles lost place to manmade laws and concepts.
> What we have now of Islam is composed mostly of the replacing stuff
> introduced by the Ajami (alien) scheme of revenge. The Egyptian
> historian Muhammad Husain Haikal has described the situation aptly in
> his book " The Great Omar ". He has first quoted from the Historians'
> History of the World and then made his own comments. The quotation
> is:
>
> "The reaction went still further, and the principles of political
> theology which had ruled ancient Persia returned to affirm their
> empire almost the day after the national ruin. According to Persian
> theory the power belonged to the King, the son of God, invested with
> divine glory by his super-terrestrian origin. Owing to political
> revolutions Persia united on the head of Muhammad's (peace be upon
> him) legitimate successor, the Arabian Ali, who had been excluded from
> the caliphate, all the splendor and sanctity of the old national
> royalty. The one she had once called in her protocols "the divine King
> son of heaven", and in her sacred books the "lord and guide" -- lord
news:[email protected]...
> Dear Readers
>
> I am sure that the part 1 of this topic give's a food for your brain
> to think, that why today a self claimed followers of Islam are'nt
> producing the results which are a definite reaction of abiding the
> laws of Allah Almighty, if not then it mean's they are'nt practiceing
> the Bonfide Laws of Islam which are only found in the Quran. Well,
> what might be the reasons for that are as follows;
>
>
> Four Questions About Islam ?
> ============================
> The foregoing gives rise to four questions, namely:-
>
> 1) What was it which created in that particular period a body of
> people whose healthy deeds gave such a momentum to the operation of
> divine laws?
>
> (2) Why did that thing not prove lasting?
>
> (3) If the thing disappeared, why did the divine truth escape man's
> mind as it had developed at the time?
>
> (4) What proof is there that the divine' laws resumed their normal
> speed and Continue to operate at that speed? That is, does the stream
> of divine laws continue to flow and has not turned into a standing
> pool deprived of all chances of resuming its flow?
>
>
> First Question :
> ===============
>
> Muhammed (peace be upon him) Training -
> =====================
>
> As regards the first question, the programme which. in the words of
> the Holy Quran, Rasoolullah followed, was "To recite His verses to
> them, to help their development and to teach them the Book and the why
> thereof', (62/2). the programme was threefold. Firstly, Rasoolullah
> presented to his listeners the Holy Quran, pure and simple, without
> allowing any mingling with it of man's own thoughts, concepts,
> theories or beliefs. He offered them pure what he received by
> Revelation. His appeal was based on reason. "1 call to God with sure
> knowledge.
>
> I and whoever follows me", (12/108). The presentation of the Quranic
> message was rational and based on true knowledge; there was no
> compulsion there, neither mental through miracles, nor physical by
> the, sword. Secondly, those who accepted the message after due thought
> and conviction and without mental reservation, were initiated into
> mastering it as best as they could. Rasoolullah explained to them the
> provisions of divine laws together with the purpose underlying them.
> lie taught them how they should, in the light of the inviolable
> principles of Al-Islam, think out a solution of the problems which
> might confront them. Thirdly, all atmosphere of true freedom was
> created in which personality could grow and man's inborn capacities of
> head and heart could develop. The shackles of man-made restrictions
> and conventions gripping them broke one by one and they felt that they
> were neither another man's dependent nor his slave. True freedom
> prevailing n the Quranic Social Order provides the base for the
> development of human Personality.
>
> This was the simple and straight-forward programme which enabled
> Rasoolullah to create a community of people whose healthy deeds gave a
> miraculous acceleration to the pace of divine laws and established a
> social order in no time to bear witness to, the glorious achievements
> of Islam.
>
>
> Difference in Training -
> ============
>
> The people who embraced Islam in the lifetime of Rasoolullah,
> technically called companions, did not all of them have equal
> opportunity of benefiting from his training. There were the Bedouins
> who became converts towards the end of Rasoolullah's life, after
> seeing the Rising power and prowess of the Islamic State. About them
> the Holy Quran says, "The Bedouins say, we believe', Say you do not
> believe, rather say, 'we surrender (to the Islamic State); for belief
> has not yet entered your hearts." (4911 4). Then there were the
> Qureish who joined the Islamic fold after the armistice of Hodaibiyya
> or the fill of Mecca. About them the Holy Quran says, "No! equal is he
> among you who spent and fought before the victory: 1/lose are mightier
> in rank than they who Spent and fought afterward'; although God has
> promised all of them the good that follows from Islam" (57/10).
>
> The 'mightier in rank are the 'true believers" say the Holy Quran,
> "and those who believed and have emigrated and struggled in the way of
> God, those who have given refuge (to the emigrants) and help (the
> establishment of the new order) those are the true believers, for them
> there is protection against impairment and respectful provision"
> (8/74). And the ones "who spent and fought afterwards" have been
> described as "they belong to you" (8/75). The former are pioneers who
> have been called as "those who are with Muhammad, the messenger of
> God", (48/29), and whose astounding effort in establishing the Islamic
> Social Order has been praised in the verse so lavishly. The foregoing
> is not a negation of the great worth of the believers who, though
> rather late in the day, joined the pioneers all the same. The Holy
> Quran says about them "God will be well-pleased with them and they are
> well-pleased with Him." (9/100)
>
> Real Conversion -
> =========
>
> The foregoing would show clearly that among the later adherents of
> Islam there were people whose conversion differed from that of the
> first pioneers and who had lesser opportunity of receiving training
> from Rasoolullah. His first converts joined Rasoolullah after long and
> serious thought and after appreciating his message fully', at a time
> when conversion meant planting oneself against the concerted
> opposition of whole society and offering one to their unlimited
> torture and tyranny. Later on when the Islamic state got well
> established and extended its control far and wide, conversion became
> an easy affair and meant, to use the Quranic expression. just
> surrendering to the state. Besides this difference in the urge for
> conversion the later adherents were also handicapped in the matter of
> receiving training directly from Rasoolullah - Muhammed peace be upon
> him.
>
>
>
> Second Question : Messenger Muhammad (peace be upon him) Personality -
> ======================================================================
>
> The second question is why was the programme adopted by Rasoolullah
> not pursued? An oft-repeated explanation is that it was the unique
> personality of Rasoolullah who brought about with his great
> "Spiritual" power the tremendous revolution and it was not within the
> competence of ordinary mortals to carry on the great work he had
> initiated.
>
> The explanation is based on a misunderstanding which it is very
> necessary to remove. While it might provide an answer to the question,
> its logical and inescapable conclusion is that howsoever we might wish
> it we cannot revive Islamic way of life. The answer leads to complete
> and continuous frustration leaving little hope for regeneration. The
> idea of a mujaddid coming after every century or of a mehdi appearing
> in the end of so many nabees cropping up one after another, is the
> direct product of the frustration. The conception that a revival is
> impossible without the guidance of a nabee is unwarranted and must be
> removed. There is no mention in the Holy Quran of any promised one
> coming after Rasoolullah - Muhammed peace be upon him.
>
>
> What Muhammad (peace be upon him) did could be repeated -
> =======================
>
> Rasoolullah was the recipient of Revelation from God and in this
> respect he was unique among men. Revelation gave him a supernatural
> position. On the foundation of revealed guidance he raised the
> super-structure of Islamic Social Order, not with the help of any
> supernatural power but as a man. The Holy Quran makes no secret of the
> fact that apart from the Book he was not given any miracle. After his
> passing away the process of Revelation stopped, but what he did as a
> mortal to give practical shape to the revealed message, was carried on
> as before through the institution of Khilafat or succession, the sole
> purpose of which was to prepetuate his programme of advancing and
> extending the Islamic Social Order. Says the Quran, "Muhammad is not
> but only a messenger: messengers have passed away before him. Why, if
> he should die or is slain, will you turn about on your heels (thinking
> that the message was for his life-time only)? (3/143).
>
> The programme did not end with his demise; it had to continue inspite
> of his demise and could be carried on without him. When he said (1
> 2/108) "1 call to God with sure knowledge" he added "1 do so and so
> also those who follow me". The Holy Quran says. "He (Rasoolullah)
> enforces the recognized (lawful), and forbids the unrecognized
> (unlawful)' - and the same duty has been assigned to his followers
> where it says "you are a dynamic society brought forth for the good of
> humanity. You enforce the recognized (lawful) and forbid the
> unrecognized (unlawful)", (3/109). Hence it is wrong to assume that
> the three fold programme of Rasoolullah of "rcciling God's verses to
> the people, helping their development and teaching them the Book and
> the why thereof" was confined to him and was not to be pursued after
> him. It was, as a matter fact pursued and the fruits which the Islamic
> social Order had begun to bear in the life-time of Rasoolullah,
> continued to be harvested. Then after a time the programme halted due
> to various reasons.
>
>
> Why the Programme halted -
> =========================
>
> Rasoolullah began propagating his message among the Meccans and those
> who inquire about it and subsequently among the people of Madina and
> its surroundings. Due to direct contact with Rasoolullah, his
> immediate listeners understood and appreciated the divine message and
> Islamic conceptions gripped them and went deep into their heart and
> soul. Later on, when the whole of Arabia embraced Islam the fresh
> converts, to quote the Holy Quran, merely 'surrendered' to the Islamic
> State, without being subjected to any mental or moral change. The
> earlier Muslims were real converts, the later ones merely in name. The
> latter had little share of Rasoolullah's personal contact and
> training, because they were scattered far and wide, their number was
> very large, and Rasoolullah's early demise had cut short the
> opportunity.
>
> After his passing away, 'during the time of Hazrat Abu Bakr and Hazrat
> Omar, the Islamic State extended far and wide and covered an area of
> almost two and a half million square miles, embracing practically the
> whole of the Persian Empire and the greater part of the Roman Empire.
> The people inhabiting these vast areas could stick to their religion
> by making treaties with the Islamic State, but they preferred to
> become Muslims. As converts to a new social order they were even in a
> less fortunate position than the Arabian converts just referred to.
> The Arabian converts had the advantage of seeing Muslims round about
> them and of hearing about Islamic concepts and principles. The new
> converts had none of this facility. Their number was legion, the area
> which they inhabited was immense, and means of communication were
> extremely limited. All these factors made it well-nigh impossible that
> their education and training in the new dispensation could be on lines
> approaching those on which the earliest adherents of Islam were
> brought up.
>
> The problem greatly worried Hazrat Omar and he gave continued and very
> serious thought to it throughout. The situation answered very well the
> description in the Holy Quran, "When the help of God and victory come
> and you see men joining His social order in throngs", let not
> complacency overcome you that your purpose has been achieved and your
> programme is over, but instead you should get determined to prosecute
> the programme with greater vigor and "then proclaim the praises of
> your Nourisher (by executing His programme more vigorously) and seek
> His protection for He turns to men (and brings them means of
> development,)" (110/1-3). It was this feeling which, according to
> Ibn-e-Hazm, made Hazrat Omar distribute a hundred thousand copies of
> the Holy Quran throughout the length and breadth of the State. He had
> thought out further plans for the training of the new converts, but
> before he could execute them he was assassinated unexpectedly, leaving
> the ummat as well as mankind at large so much poorer and the new
> converts a heap of uncouth mass of humanity.
>
> A mass conversion of the type that had occurred could be no more than
> political surrender to the new State, without any mental change
> affecting old beliefs and conceptions. Education an training alone can
> bring about real change. Social influence might change their outside,
> but superficial change alone is a dangerous thing. The surrender of
> the masses was calm and quiet but it cut to the quick the wielders of
> authority and the intelligentsia. They were sore at a defeat by the
> Arabs, whom they never took for more than wild brutes, which broke to
> pieces their extensive empire and destroyed their ancient culture and
> civilization. The defeat made them surrender no doubt to the Islamic
> State, but they were never reconciled to it and feelings of revenge
> against the conquering Arabs raged furiously in their hearts. They
> took revenge not on the battle-field but through political intrigue
> and religious disruption. They realised that the secret of the
> over-whelming power of the Arabs lay in their adoption of the Islamic
> principles. When the Persian governor and military commander, Harmuzan
> was brought in chains before Hazrat Omar he asked him how is it that
> the Arabs who until recently dare not come near the Persian frontiers
> were now inflicting heavy defeat on them on all fronts? The answer
> Harmuzan gave was "Before it was force pitched against force, of which
> we had more. Then God was neither with you nor with us. Now in our
> encounters there is God with you and no God with us". The answer
> repeats in other words what the Holy Quran has said, "That is because
> God is the protector of the believers and that the unbelievers have no
> protector" (47/11).
>
> The thinkers among the conquered knew full well that it is the eternal
> principles of God whose adoption has brought such a tremendous change
> among the Arabs and therefore they based their scheme of revenge on a
> plan designed to wean them from those principles. The plan consisted
> in introducing gradually in the body politic of Islam of un-Islamic
> beliefs and concepts under an Islamic covering so that in the end the
> eternal divine principles lost place to manmade laws and concepts.
> What we have now of Islam is composed mostly of the replacing stuff
> introduced by the Ajami (alien) scheme of revenge. The Egyptian
> historian Muhammad Husain Haikal has described the situation aptly in
> his book " The Great Omar ". He has first quoted from the Historians'
> History of the World and then made his own comments. The quotation
> is:
>
> "The reaction went still further, and the principles of political
> theology which had ruled ancient Persia returned to affirm their
> empire almost the day after the national ruin. According to Persian
> theory the power belonged to the King, the son of God, invested with
> divine glory by his super-terrestrian origin. Owing to political
> revolutions Persia united on the head of Muhammad's (peace be upon
> him) legitimate successor, the Arabian Ali, who had been excluded from
> the caliphate, all the splendor and sanctity of the old national
> royalty. The one she had once called in her protocols "the divine King
> son of heaven", and in her sacred books the "lord and guide" -- lord