Comparative Analysis of the Controversies Among the Orientalist About the Epilepsy Imputed to the Holy Prophet S. A. W

The opponents of Islam and its prophet, Muhammad (p) including some of the orientalists, have always tried their best to distort the real image of Islam and malign the person of the holy Prophet. They have produced many baseless stories and notions about the teachings of Islam and the person and life of the holy Prophet. They accused the Prophet (p) of having compiled the Qur’an out of the teachings of Christianity, Judaism and the customs of pre-Muhammadan Arabs. They maintain that Muhammad (p) was caught by epilepsy and trances, out of which he pretended to having received the Quranic revelation. They mention the incident of ‘Shaq al-Sadr’ (splitting up of the bosom of the prophet in his childhood) and the shivering condition of the holy Prophet(p) while receiving the revelations as hallucination of epileptic fits. But the history, medical science, the logical reasoning and the impartial orientalists have absolutely rejected their biased allegations on the personality of the holy Prophet. They certified that Muhammad (p) had never suffered from any type of such ailment like epileptic fits, seizers, trances or the falling sickness. The author is this paper refutes the allegation of epilepsy to the prophet with the help of impartial studies of the orientalists and evidences from the medical science, thus, highlighted the superficiality of the investigations of some orientalists about Islam and Its Prophet.

Rewritings: A Feminist / Postcolonial Study of Absences in Western Canonical Texts

Rewritings: A Feminist / Postcolonial Study of Absences in Western Canonical Texts This feminist and postcolonial study of the rewritings explores the absences found in the Western texts. Jean Rhys’s Wide Sargasso Sea (1968), J. M. Coetzee’s Foe (1987) and Margaret Atwood’s The Penelopiad (2005) are the primary texts which have been analyzed during the study. Generally, these rewritings respond to three Western canonical texts which are Homer’s The Odyssey, Daniel Defoe’s Robinson Crusoe (1719) and Charlotte Bronte’s Jane Eyre (1847). Specifically, the rewritten characters are Bertha Mason of Jane Eyre, an undocumented woman (Susan Barton) and Friday from Robinson Crusoe and, Penelope and her twelve maids from The Odyssey. The word “absences” has been taken synonymous with silences and erasures in the study and the feminist and postcolonial parallel themes of othering, identity and representation have been studied. The deconstructive reading of the texts has revealed that rewritings occupy the in-between space generated between the theoretical positions taken by Homi K. Bhabha and Gayatri Chakravorty Spivak about the recovery of voice. Though the reversal of binaries has been noted at the level of narrative voice, yet the narration by women has also created new binary oppositions in the texts to the disadvantage of the women and the colonized people. During this process, some women and the colonized characters have been mispresented and their stories have been left-out. Linda Tuhiwai Smith’s taking rewriting as a process of rerighting is “partially” applicable in case of these texts as the rewritings have partially re righted the characters. The main factors which have limited the effectiveness of these rewritings are the anxiety of influence, authorship and mispresentation shown by the rewriter and narrator, strong patriarchal and colonial set up and absence of justice for the women and the colonized characters. However, the prominent feature of these rewritings is that the narrators have neither compromised with the patriarchal and colonial acts of injustices nor have resigned to their imposed identities. The rewritings have been, however, successful in building up an alternative view for the despised characters. The newly developed erasures in the rewritings create possibility for new rewritings of these rewritings.