Month: March 2016

[3] History of the Muslims of Bengal – Livelihood

Even many small traders and the artisan classes like the weavers, paper and salt manufacturers and fishermen had a sound base in agricultural lands and spent a part of their time in agricultural pursuits. Purely landless labourers were very few, and even they were engaged in various professions.  According to Rennel at least 30,000 people were constantly employed as boatmen on the Bengal Rivers by the middle of the 18th century.

Secondly, through out the centuries, the country had a big surplus in food and cloth, the two most important necessitates of life, which were produced in abundance and which formed the chief items of the country’s export trade. Almost each family in the rural areas produced sufficient rice, if not more, to meet its needs. Each family had also its vegetable gardens, and cattle and fowl stocks, or little family dairy farms, so to say, for rearing meat, milk and egg. This was in addition to the fruit trees, specially coconut and betel – nut trees that form an essential part of every homestead in the southern districts. Similarly fish was available in almost legendary abundance.


[Source: History of The Muslims of Bengul Vol 1B page 959. Publisher: Imam Muhammad Bin Sa’ud University. First Edition 1406H/1985

[2] History of The Muslims of Bengal – Influence of Muslim Rulers In a Caste-Ridden Society

The simple concept of monotheism and the principles of equality and brotherhood of man enunciated by Islam came as a revolutionary force to the caste – ridden and Brahman-dominated Hindu society. The very establishment of Muslim rule in the country divested the Brahman class of its privileged and domineering position in society. Muslims could not and did not have to distinguish between the ” high ” and “low” castes of the Hindus and in course of time placed all of them on an equal footing in respect of employment and education.  Non – Brahman Hindus acquired a respectable position in society through education, state employment and literary activities patronized by the Muslim rulers.


[Source: History of The Muslims of Bengul Vol 1B page 805. Publisher: Imam Muhammad Bin Sa’ud University. First Edition 1406H/1985

[1] History of the Muslims of Bengal – Tolerance Towards Non-Muslims

On their part the Muslim rulers, in consonance with the spirit of Islam, followed a policy of religious tolerance and granted perfect freedom of belief to the people. There is no reference in the sources of any of the ruler’s having ever attempted to impose Islam by force on any of the conquered people. From the very beginning Islam was left to itself to make its mark on the people through persuasion and understanding….

[Source: History of The Muslims of Bengul Vol 1B page 733. Publisher: Imam Muhammad Bin Sa’ud University. First Edition 1406H/1985

Those Who Disobeyed The Prophet Musa – Ibn Al Qayyim

Allaah (The Most High) stated about those who disobeyed Prophet Musaa (alayhis-salaam):

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

Then, after that, your hearts were hardened and became as stones or even worse in hardness. [2:74]

Imaam Ibnul Qayyim (rahimahullaa) stated: The hardness of their hearts does not become lesser than the hardness of stones, rather if it does not become harder than stones, it does not become lesser than it.

Source: Badaai Tafseer Al-Jaami Limaa Fassarahu al-Imaam Ibnul Qayyim’ Vol 1, page 130; abridged and slightly paraphrased

“Mix Not Truth with Falsehood” – Ibn Al Qayim

Allaah (The Most High) said:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [2:42]

Imaam Ibnul Qayyim (rahimahullaah) said: Allaah forbade (us) from mixing truth with falsehood, and thus leading to concealment of the truth. Mixing truth with false is by mixing the two until one of them is confused for the other. This is forgery and deceit by way of which what is made apparent is the opposite of what it is in reality. Likewise, when truth is confounded with falsehood, the culprit manifests falsehood in the image of truth and speaks with a statement that carries two meanings- a correct meaning and false meaning, so the listener is under the illusion that the speaker intends the correct meaning, whilst he (i.e. the speaker) intends the corrupt meaning.

[Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ Vol 1, page 124. Abridged and slightly paraphrased]