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Dr. Sohail
Hope my letter to find you and rest of your family is best of health and
welfare. Let me begin by introducing myself. I am a veterinarian by profession
working with Canadian Food Inspection Agency.I migrated here about 9 years
back from Lahore. I have read almost all of your articles on CHOWK. I
correspond occasionally with Dr.Pervez Hoodbhoy, Dr.Richard Dawkins and they
are kind enough to address my concern most of the time. Below are few words
that i wrote to a friend few years back, which will give you an idea of my
understanding. It would be very kind of you if you give give me some insight
about how you look at the "argument from design" and " "cosmological argument
". I am eagerly waiting for your reply.
Sincerely
Zafar Rahmani
The reason we can apply, argument from analogy is
because it has been observed by us and we can infer
based on previous knowledge or observation that certain artifacts,
like watches or cars are made by humans but its valid only if we compare
similar objects. In case of natural objects we cannot infer as we do
not possess prior knowledge because no one has ever observed God
making natural objects. In order to have an analogy we need to compare similar
objects. So, we need to know or observe another universe or at least a natural
object ( not man made) being made by God, only then we can infer that our
universe can be also made by God. Morover an analogy can never provide a
primary evidence. At best it only provides a supportive evidence .
A good theory is one which explains the required
phenomenon and make future predictions that can be tested. The "God" theory
does not improve our understanding, no predictions are made and on top of that
it cannot be verified. Its like trying to solve a mystery (universe) by
another mystery(God). Then we need to explain "God" and if we can accept "God"
to be without a cause then why not take the universe to be without a cause and
save the pain of adding an unnecessary element (God) at the beginning.
According to Occam's principal, a more economical theory using fewer
components is more acceptable, which in this case is the theory without God.
Both the statements against and in favour of God are
termed meaningless by logical positivists as there is no method to verify
them, therefore both the claims that "there is a God" and "there is no God" is
equally meaningless. According to physics, all know laws of physics break down
at singularity and there is no way of getting any information prior to that as
no time existed before big bang.
The fact of the matter is that humans are incapable to
grasp the ultimate truth and people only use "God" at the end to get sense of
comfort and to avoid any further inquiry. We should be courageous enough to
face the truth and admit the fact that we do not know how it all began,
instead of creating a God which is void of any explanatory value at all.
Dear Zafar, Thank you for your generous
comments. You sound like a philosopher.
When I was a believer I had more answers and
less questions and now as a secular humanist I have more questions and less
answers and I feel comfortable saying 'I do not know". After studying
medicine and practicising psychiatry for 30 years I still do not know
how aspirin works
and
what cause schizophrenia
and
why people fall in love
how can I say how did this universe came into
existence.
For me beleving and not beliving is a matter of
personal faith and meaning.
On chowk I had an article
God is a metaphor
that expresses my feeling.
I agree with the statement you have made about
your understanding or lack of it about the universe and its relationship
with the concept of God.
You and I are on the same page.
These days I am studying the
psychology of spiritual encounters
when I finish my article I might send it to you
if you are interested.
all the best...sohail
ps...where do you live and how did you get in
touch with my articles?
pss...sending you an article about TRUTH you
might enjoy
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Dear Pervaiz,
As promised in my earlier E-mail (of August, 8th) , the following are my
comments/reflections on Dr. Khalid Sohail's presentation entitled : "From
Fundamentalism to Humanism." For the sake of clarity and precision, I'll use a
point-by-point format.
(1) At the outset, I would like to thank Dr. Khalid Sohail for his candid
presentation in which he outlined the "Milestones of " his "Personal and
Philosophical Journey," including his intellectual transformation, together with
the underlying factors which contributed to such a transformation. Furthermore,
I would like to commend him for his work with other groups, be they religiosly/spiritually
oriented or not, for the purpose of "decreasing domestic violence and increasing
human rights."
(2) As a Canadian Muslim who has devoted a considerable part of my life and
energy not only to re-discover the innately humanistic values of authentic Islam
, but also to promote a better understanding of the Islamic faith and its
humanistic values, both within and without the Canadian Muslim communities, I ,
like Dr. Khalid, strongly believe that ""growing together is " far "better than
growing alone."
(3) Be that as it may, I must confess that, after going through Khalid's
presentation, I was deeply troubled, and disappointed, by some of his assertions
and points of view which seem to be based either on a shallow and superficial
understanding (and reading) of Islam's holy book, namely the Quran, or on
inherited and acquired negative cultural factors pertaining to Pakistan and its
tribal, feudalistic and despotic political state of affairs.
As a case in point, in his "Killing in the Name of God," Khalid, like many
others, be they Muslims or non-Muslims, who are either not familiar with the
true spirit of Islam or, worse still, tend to judge the Islamic faith on the
basis of the abhorrent behavior of some of its ignorant and/or misguided
adherents, lay the blame squarely at the door of Islam. In this respect, I would
like to point out that the very word Islam means both "submission" and "peace" -
or "being at one with the Divine Will." Furthermore, in its universal sense,
Islam may be said to have three levels of meaning. All things in the universe,
to begin with, are Muslims, i.e., "surrendered to the Divine Will." (A flower
cannot help being a flower; a diamond cannot do other than sparkle. God has made
them so; it is theirs to obey.) Secondly, all humans who accept with their will
the sacred law of the revelation are Muslims in that they surrender their
will to the law. Finally, we have the level of pure knowledge and
understanding. It is that of the contemplative, the gnostic ('arif), the
level that has been recognized throughout Islamic history as the highest and
most comprehensive. The gnostic is Muslim in that his/her whole being is
surrendered to God (universal intelligence or Thuka'); he/she has no
separate individual existence of his/her own. He/she is like the birds and the
flowers in his/her yielding to the Creator; like them, like all the other
elements of the cosmos, he/she reflects the Divine Intellect to his/her own
degree. He/she reflects it actively, however, they passively; his/her
participation is a conscious one.
(4) Khalid seems to think that there is a fundamental and irreconcilable
conflict between being a Muslim, i.e., religious, and "free thinking." Nothing
can be further from the truth. Some 750 verses, almost one eighth of the Quran,
are devoted to extolling the virtues of reason. In this respect, the renowned
translator and commentator Thomas Cleary has written, "One aspect of Islam that
is unexpected and yet appealing to the post-Christian secular mind is the
harmonious interplay of faith and reason. Islam does not demand unreasoned
belief. Rather, it invites intelligent faith, growing from observation,
reflection, and contemplation, beginning with nature and what it is all around
us. Accordingly, antagonism between religion and science such as that familiar
to Westerners is foreign to Islam." [The Qur'an: A New Translation.
(Chicago: Starlatch Press, 2004)]. As a case in point, one of the passages of
the Quran states: "Verily, in the creation of the heavens and earth, and in
the succession of night and day, there are indeed messages/signs for all who are
endowed with insight/reason." (3:190).
On the other hand, Karen Armstrong, a prolific writer on Islam and other world
religion, has said, "The bedrock message of the Qur'an is not a doctrine but a
simple command that it's right to share your wealth equally, bad to build up a
private fortune selfishly , and good to try to create a just and decent
society where poor and vulnerable people are treated with dignity and respect.
That is the bedrock message of the Qur'an, and this is surely what we mean when
we talk about decent society and our aspirations in the West." [ See her book,
Muhammad: A Prophet for Our Time. (Atlas Books. HarperCollins Publishers,
2006)]. The enduring Islamic civilization, with its magnificent achievements in
virtually all fields of human sciences, was not built on fear, but rather on
free and rational thinking. It is unfortunate and lamentable that Khalid's
"teachers of science had little interest or in depth knowledge of religion and
scriptures, and the religious leaders" he knew "had no sound knowledge or
understanding of the fundamentals of science." [ See Science and Civilization
in Islam, by the renowned American Muslim scholar Seyyed Hossein Nasr].
(5) It might come as a surprise to many people, including Muslims of course, to
know that in its essence, Islam is essentially a secular religion, in the sense
that it is not only against coercion when it comes to matters of faith but also
a religion of the natural Fitra, or the natural state. There is
absolutely no contradiction between leading a "humanistic lifestyle," and being
a Muslim. On the contrary, the fundamental ethical and moral values of Islam ,
namely Tawheed (or the unity of God and therefore the unity and equality
of humanity), Adl (or Justice i.e., pursuing justice through social
cooperation and mutual assistance), Ilm (or Knowledge; the first revealed
word in the Quran is Iqra' or Read), and Khilafa (or human
trusteeship and accountability), all aim at leading a perfectly balanced and
humanistic way of life. Within this context, it is unfortunate, indeed tragic,
that by way of showing the presumed incompatibility of Islam and democracy, some
Muslims and non-Muslims alike tend to argue that whereas democratic governments
derive their legitimacy from the will of the people and rest legality on their
consent, in Islam, the laws derive their legitimacy from Divine Will. The
contrast appears striking. But the apparent contradiction can be resolved by
pointing out that popular sovereignty- with its idea that citizens have rights
and correlative responsibility to pursue justice with mercy - expresses God's
authority, properly understood.
(6) It is indeed tragic that in his "Studying Quran Seriously" phase, Khalid's
encounter with the Quran was not only "typical" of Westerners' initial
encounter with Islam's holy scripture, but also reflects the naive and
superficial approach to the Quran that so many Muslims undertake. Contrary to
his assertion, there was little, if anything, "serious" about his "studying" of
the Quran. In this respect, it is important to point out that famous Quran (and
Hadith or Prophetic sayings and traditions) commentators throughout
Islamic history have taken in their primary approach to Qur'anic interpretations
the form of : (a) grammarians, such as al-Wahidi, d. 1076; (b) literalists, such
as Ibn-Kathir, d. 1273; (c) philosophers, such as al-Razi, d. 1240; (d) jurists,
such as al-Qurtubi, d. 1273; (e) mystics, such as Ibn-Arabi, d. 1240; (f)
socio-political revolutionists, such as Mawdudi, d. 1979; (g) rationalists, such
as Muhammad Asad, d. 1992; and (h) Islamic feminists, such as Laleh Bakhtiar, in
her recent (2007) translation entitled The Sublime Quran. These paradigms
of interpretive thought have also produced many different ways of thinking about
the Quran (and Sunnah) in the general Muslim population of the world. In
this respect, differences in opinion can emerge based on: (1) the linguistic
study of words within a text and the multiple meanings that can be derived; (2)
different understandings of the historical context of the text, asbab al-nuzul;
(3) various interpretations on whether a text has specific or general
applicability; (4) diverse understandings of the general philosophy of Islamic
sciences; and so on. On top of that, every scholar's thoughts and opinions are
shaped - whether consciously or subconsciously - by a host of external
influences ranging from cultural upbringing to sociopolitical conditions.
Khalid's "serious studying" of the Quran does not seem to take any of these
aspects into account. Indeed, his knowledge of the Quran seems to be quite
shallow.
(7) Just as there is no single Muslim experience with the Quran, there is no
single Western experience of Islam's sacred book. Islam is one of the fastest
growing, if not the fastest growing religion in Europe and North America due to
migration, birth, and conversion. For many converts (or reverts), experiencing
the Quran was what they found most appealing about Islam. For some non-Muslims,
too, there is great admiration for the Quran, both its beautiful language and
its teachings (For this purpose, see professor Jeffrey Lang's two engaging
books: Even Angels Ask: A Journey to Islam in America, and Struggling
to Surrender). Within this context, many Muslims believe that the
beautifully flowing Arabic of the Quran can never really be accurately
translated into another language for two major reasons:
First, translation causes a break in the rhyme, rhythm, and form of the
Quran that is so brilliantly consistent in its original Arabic even when it
speaks of dense subjects like divorce laws or exhilarating themes like the
beautiful names of God. The Western reader of the translated Quran misses out
on the whole aura of the recital text.
Second, the Quran is untranslatable because of the richness of the Arabic
language in which each word is pregnant with so many meanings that it would take
a paragraph to genuinely and accurately translate many of the key terms found in
the scripture. Arabic, like Hebrew, is made up of trilateral root letters that
impregnate other letters to form a word. Therefore, to fully understand the
etymology of any word, it is necessary to examine its trilateral root. For
example, the Arabic word IMAN is usually translated into English simply
as "belief." But when we examine the trilateral root - AMN -we find
several layers of meaning: "to trust," "to be secure," "to be in safety," "to
confine in," "to pledge," "covenant," "faith," and "belief" ; it denotes faith
and trust in God and a pledge and covenant to live accordingly. Similarly, when
we look at the word opposite IMAN, namely, KUFR, we see this word
usually translated as "disbelief," or "unbelief." But, again, when we examine
its trilateral root - KFR - we see a host of meanings emerge: "to cover,"
"to deny," "to hide," "to renounce," "to reject," "to be ungrateful,"
"negligent," "one who covers the sown seed with earth," "one who conceals the
benefits or favor conferred upon him," and "impious." The simple translation of
"disbelief" or "unbelief," is inadequate in light of these deeper meanings.
Kufr is denying and rejecting faith with ingratitude toward God and
negligence toward the duties conferred by God, such as telling the truth. The
problem with translation is that the vastness and depth of the original Arabic
language is lost when it is replaced by words that do not carry the same
profundity or depth and may even impart meanings that are alien to the Quranic
worldview (such as the terms "infidel," "holy war," and others that are used in
English but do not appear anywhere in the Quranic language).
(8) Unfortunately, nowhere in Khalid's presentation is there any reference to
some of the finest books about Islam and/or the Quran written by scholars of
Pakistani origin, such as the late Mohammad Iqbal's The Reconstruction of
Religious Thought in Islam, or the late Fazlur Rahman's numerous books,
including Major Themes of the Qur'an; Islam and Modernity:
Transformation of an Intellectual Tradition; and Islam, or professor
Asma Barlas's engaging book "Believing Women" in Islam: Unreading Patriarchal
Interpretations of the Qur'an (University of Texas Press, 2004). For this
reason, among others, I would strongly recommend the following the following
books :
1. The Vision of Islam. By: Sachiko Murata and William Chittick;
2. Ethico-Religious Concepts in the Qur'an . By: Toshihiko Izutsu;
3. The Heart of Islam: Enduring Values for Humanity. By: Seyyed Hossein
Nasr;
4. The Spirit of Islam. By: Ameer Ali; and
5. Islam and the Destiny of Man. By: Charles Le Gai Eaton.
Additionally, the following three English translations of the Quran are highly
commendable, namely:
1. Muhammad Asad: The Message of the Qur'an;
2. Laleh Bakhtiar: The Sublime Quran; and
3. Abdullah Yusuf Ali: The Meaning of the Holy Qur'an.
Finally, I do hope, and pray, that my comments on and reflections about Dr.
Khalid Sohail's presentation would prove to be useful and informative. I would
love to receive his views and reaction.
Wishing you and yours RAMADAN MUBARAK,
Ibrahim Hayani
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Hi Dr. Sohail,
I am forwarding to you my reflections and comments pertaining to your
presentation entitled "From Fundamentalism to Humanism." ...And as indicated at
the end of these reflections, I would love to your views and reaction.
Cheers!
Ibrahim Hayani
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Dear Mr Ibrahim Hayani,
Thank you very much for your thoughtful
comments/reflections on my presentation. I have great respect for you. In my
presentation I was just sharing milestones of my personal and philosophical
journey. I would have no problem working with you on any project to serve our
community as I said in my presentation I respect all those followers of
religious, spiritual and secular traditions that respect humanity and want to
decrease human suffering. I think you and I are against all those militant
fundamentalists whether religious, spiritual or secular who are hurting
humanity and killing innocent human beings. In my opinion behaviours reflect
more than beliefs. I have come to the realization that there are as many
truths as human beings and as many realities as pairs of eyes in the world. I
believe we all have the right to share our truth without fear of persecution.
Recently I have written another article
Muslim Psyche after September 11, 2001
that I am sending you. I will request our dear
friend Pervez Salahuddin to add your letter and my new article on our website
for others to read. I smiled when I read that in your opinion my knowledge is
very 'shallow'. You are a professor and a scholar , I am just a humble
student. I think our philosophies have more similarities than differences. You
want to break the wall of fundamentalism from inside while I am doing it from
outside.
all the best...sincerely, khalid sohail
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Dear Sohail Sahib,
It was a real pleasure meeting you the other
day. I read your book "From Islam to Secular Humanism" years ago and since then
I had been thinking of contacting you. I went through a fairly similar process
in my thought development about religion in general and Islam in particular. By
the age of 15 I had almost decided based on rational thought that the whole
concept can't be true. However, fear kept me around the concept for some more
years. I read several books about Islam and religion including Maudoudi's
translation/explanation of Quran. The more I read the closer I moved toward
reality ie, sirat-e-mustaqeem (ie secular humanism)! Well we will discuss this
sometime. I definitely look forward to meeting you again in the near future.
Please do give me a copy of the video of your speech the other day at the
InterContinental.
Regards,
Mahmood Piracha
Senior Financial Analyst
KCI Medical Canada, Inc.
Tel: 905-565-7187 x2765
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Dear Brother Pervaiz.
Thank you for sharing this presentation by Dr. Khalid Sohail in which he
reflected on his own personal life, including his "leap of faith," from
"Fundamentalism to Humanism." Candid as it may seem, virtually every single
paragraph of the presentation induces reaction and calls for a response. In
this respect, once I am finished with my immediate academic duties, namely,
submitting the final grades for my Summer courses at Ryerson University, I would
like to share with you (and Brother Khalid of course) my views and reactions
regarding the underpinnings/rationales of his apparent conversion from the
seemingly irrational and unscientific Islam (i.e., Fundamentalism) to the
deceptively rational and scientific Humanism.
For the time being, and after going through the presentation fairly quickly, all
I can say is this: In its entirety, this so-called transformation from
Fundamentalism to Humanism is but a perfect manifestation of the sad state of
affairs of our beloved Pakistan today (and for that matter Saudi Arabia, too).
The real tragedy stems from the fact that Pakistan, the very idea of which was
presumably founded on the ideals of Islam (including freedom, justice,
knowledge, and tolerance), but whose deeply-rooted tribal traditions, combined
with the unholy alliance between an oppressive feudal economic and social
structure, corrupt military dictatorships, and a superficially "modernized"
ruling elite whose members (like those of Algeria, Morocco, and Tunisia, to name
but a few former colonies) seem to have far greater affinity to the colonial
"homeland," be it Britain or France, than to their own people, has "managed" not
only to keep the vast majority of the noble people of Pakistan poor and
illiterate, but to even corrupt Islam itself.
Unfortunately, indeed tragically, brother Sohail, like Irshad Manji before him
(who incidentally changed the title of the second edition of her book The
Trouble With Islam to The Trouble With Islam Today), decided
to dump their own personal troubles at the doors of Islam. This is the approach
normally taken by the defeatists and/or the quick-fame-seekers in the post
September 11 world.
It was the late M. Iqbal who said that "The Qur'an is an open text and
every generation of Muslims has the right to interpret it." Brother Sohail, a
doctor, seems to advocate "closure," or, when in doubt, "throwing the baby with
the bathtub."
Till we meet again,
Salaam,
Ibrahim Hayani
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My Dear,
Dr.Sohail bhai,
Thanks alot for the promt reply of my e-mail via our esteemed
friend Quasimbhai. I will translate it in Gujarati Monthly. The name of the
monthly is Viashvik Manav Vad(Universal Humanism). I am its editor. We print
1500 copies & we have 200 e-mails ids.From sept-08-A friend in Texas has 5000
ids & he loves our monthly & share our thoughts. He has promised to send to
all his men. I am sending u the latest Issue of Vaishvik Manav vad . I am also
sending u reports of the Indian Humanist conference recently organised by my
friends in Gujarat. I will also share Humanist thoughts of Indian friends
with u also. I will keep live contacts with u. Please inform me whether u
understand Gujarati Language or not.
Yours,
Bipinbhai.
Dear Qassim and Bipin bhai....I am so pleased
that you liked my article and feel honoured that you would like to translate
it in Gujrati and shre it with Humanist friends of India.
I am trying to light the candle of humanism in
the dark night of religious fundamentalism and blind faith hoping that one
day there would be secular and humanist communities all over the world. You
can read more on my website
www.drsohail.com
Please send me a copy when you translate and we
would put it on our website. Stay in touch.
sincerely
sohail
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Dr. Sohail Ji, A.O.A. I just finished reading your fine article on APNAORG.com.
I have enjoyed it tremendously and appreciated its candidness. However, It
reminded me of a litlle exhange that I read somewhere long time ago that
supposedly took placed between Dr. Allama Iqbal and Nobel Laureate Robindernath
Tegor. I would like to share that woth you if you don't mind.
When Allama Iqbal found out that Mr. Tegor did not recognized him as poet
becuase he did not write poetry in his mother tongue. He decided to write a
letter to Mr. Tegore. "My mother tongue is not fully developed that is why I
write in Urdu amd Persian and not in Punjabi", Allama wrote to Mr. Tegor. "My
mother-tongue is not fully developed either but I am helping it to fully develop
by writing in it", Mr Tegor wrote back to Allama. I pray and hope that the day
would come when all of us would work on ways to enhance and further Punjabi.
I too am like rest of the Pakistani Punjabi who were taught in Urdu and English
but later fell in love with vastness and sheer beauty of Punjabi. I too am
thankful to people like Rammah Ji who have taken this huge task on their
shoulders to bring all Pakistani Punjabis back to their rich heritage.
Rab Raakha,
Alam Sher, PharmD, MBA
Dil Mere Te Zakham HazaraN TaaN MeiN Marham KehRey Te LawaN
Baaj Sajjan Kedi Mitt NaiN Sakdey PaweiN LakkhaN Veid BulawaN |
Hey Mr.Sohail,
How r u doin ? let me introduce myself first (even though i
could not introduce myself to me yet anyways i am on my way ) my name s Aazar
Aneel Bhatti , God decided to descend me in Pakistan and now a days for last
six years i am living in Toronto ,i am in film productions, my field s Direction
,i started my career as a model and actor and after than i got to know that its
not for me and i came in direction i work with different directors to learn
something and now i am on my way ,i have directed couple of pojects and now a
days we r working on some scripts .
Mr. sohail i visited ur
site after reading ur interview in a news paper ,and for last couple of days i have
spent a lot of time with u by ur creations and i got addicted to it ,after long
time i got impressed by some one in this way ,u r amazing person, and specially
the courage and way to express ur feelings on these different unconventional
topics, is admirable ,i am a script writer too ,i am in strugling period ,i
have just set out my journey ,but people in this field they cant understand my
thoughts , my ideas bcoz they cant dijest it, when i read u i got to know i am
not alone in this city ,it is my misfortune thats i got to know u that late ,
but its true better late than ever .
Mr. Sohail i would love to meet u
in person and i ll feel so blessed. i live in Brampton not far from u ,when
ever u have time plz call me or mail me i would love to come to ur doorstep to
get this honor ,or if u come here by any chance plz dont forget to call me my
contact information is listed below ,anxiously waiting for reply .
Aazar Aneel Bhatti
401-192 mill st.
s
Brampton ON
L6Y1T8
416-417-1993
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Thanks Dr Sahib
aiek sachay Artist ke itni hi mohabat or qadar
honi chahiye jitni app main ha, App ne mujay or maray kaam ku admire kia app
ka shukriya . App sa art ke hawaly sa bohat kuch share karna ha, Dr sahib app
ka dost bohat talented ha , app ku mara baqi kaam dekh kar kushi hu ghi, bohat
diffrent style or diffrent way ha maray kaam karnay ka. InshaAllah jaldi app
sa mulaqat hu ghi. App likhtay rahiye ga , app wu kuch likh rahay hain ju ajj
kal bohat kum loug likhtay hain, app ka style app ka andaz sub sa niral ha.Iss
liye tu Janab sa hum dosti ka haat baraya ha.
sorry for borring , but that,s the way i am .
Tariq Bobby
dear tariq.....art is a gift that nature gives us
to be shared with others...sincerely sohail
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Subject: Dr. KHALID's artical
"GANDHI - HIS DILEMMAS & DREAMS".
Dearest Khalid,
Yesterday I read your artical the "GANDHI - HIS DILEMMAS AND
DREAMS" and was preparing to rejoice - than I read the review on your
artical by Zia Uddin Ahmed. I must admit that for a long time, I have never read
anything on Gandhi like your article, with so much interest and pleasure, as I
read this. I have the same feeling for the very honest review by Zia Sahib.
Combining the both i.e. your article and the review I must say that both of you
have expressed your opinion on this subject in such a different way which no one
have adopted optic now.
I am not a competent judge, but one opinion I must express here and that is:
among others Gandhi's "no to sex" and "no to meat"
was a sin on his conscience and his movement of "no violence" died
infront of his own eyes in 1947 before the "prophet of peace"
himself was killed at the hands of his own people. I agree that " He did
not realize that religion and politics are a dangerous combination." and
the Mahatama did not know what a poet could tell him. I have the
same observation as of Zia uddin Ahmed, that your artical is over all a hint for
the reader to look at the personalities like Gandhi besides the biographical.
Before closing I would like to mention that there is, yet a great scope to work
on this subject and to further develope it. I hope you will continue it - May be
slowly but Surely.
I take this opportunity to send you and Zia uddinn Ahmed Sahib
best greetings and my warmest regards.
Nasar Malik.
Copenhagen.
18th May 03.
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hello drsohail,
myn un logon main sy hoon jo 15 din ya 1 mah baad mazahir sb sy milty hain
.un ke kahy pe aap ki web site dekhi aor humkhayal logon main aik ka izafa
ker lia.
baqi batyn hoti rahen gi
khobaib
karachi
dear khobaib..what a wonderful surprise from
karachi, a city i was born in but never lived there. i have a lot of
respect and regard for mazahir sahib. he is one of the most honest human
beings and scholars i have met. i went to south africa to meet him. did
you read his interview on my website in the section of DARVESHON KA DERA.
extend my thanks to him for introducing you to me....all the best...khalid
sohail
ps. i will also forward this email to his
daughter zahra who is a bridge between me and mazahir sahib
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Sohail sahib
Aub aya na Maza , thanks for inviting me , ye ha dostoon wali baat , jub
bi Toronto aya pehla kaam app key darshan hain. Abi tu app ke saath art
ki dunyan ka bohat kuch share karna , ha Thanks God app jasa creative
insan ju ke mara ideal writer ha mujay doostoon ki tarah mila thanks for
every thing.
Tariq Bobby
Ottawa
dear tariq...i will look forward to your
visit so that we can have a heart to heart talk about life and
art....art is long time is short....affectionately sohail
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Hi everyone,
Feel a bit like a spectator @ a sporting match!
Anne, Sohail + I worked together a lifetime ago, may I know how Sohail,
Abrar + Rafi r connected?
And Zahar, 4 Sultans + Rafiq....have we heard from u yet? Or r these
duplicate email addresses.
Sohail, ur ode to Bette is lovely. May I know if its ur custom to address
people by their full names? I would say I love Bette, where u say u love
Bette Davis.
Btw, hope my response to Sohail's first article about love did not offend.
H.
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Hildy,
Sohail was part of an organization called "Family of the heart" (FOTH) and
so was my cousin Parvez. Parvez used to send me the links to the debates
on the FOTH website and for some time, I remained a silent and distant
spectator. And then FOTH held a seminar titled, "Religion and Darwin's
theory of evolution". Sohail was one of the speakers along three others
representing three Abrahamic religions. Sohail, true to his element,
talked about Darwin's life and the other three speakers talked about ....
well I don't know what they talked about except how their respective
religion was so good and Darwin had it all wrong. When I read the
transcripts of the talks, I saw that there was everything in that seminar
BUT the theory of evolution. I'm no expert in the theory of evolution but
I know a few things. So, I decided to break my silence and decided that
these people were going to hear from me. :) And hear they did. :)
That was my first direct contact with Sohail but it got firmed up after
FOTH had a seminar titled, "Can We Say Goodbye to God?". I would love if
Sohail could describe that episode if he wants to. In fact, I would
request him to.
Rafi
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dear buddies...two more creations....and now
my creative wave has switched to urdu...so no more creations for a while
in English and you can rest...i started reading the autobiography of
saqi farooqi...and want to write a review on his biography...he calls it
autobiography of a sinner...in Urdu...affectionately sohail
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Sohail bhi
thank you very much to give me this
honour, and also thanks for a visiting my songs, I am realy greatfull to
you to adding me in to your friends circle , I don,t have words to say
thanks to you . I would like to add, that i got Bolan award 2007 for the
best National song video every shoot in Pakistan. The good thing in this
video, is we use Safari Train from Your home city Peshawar to
landicoutil.
I recently finished my full music
Album, i will share every thing with you when i got the chance to meet
you.
app ki liye dua ha ke app iss tarah
likhtay rahien , kia andaz or app ki kia great vision ha.
app ka aiek shir maray liye Mashal-e-e
rah ha
wu tujay daar tuk ley jain gay
ankh main khawab salamat rakhana
thanks for every thing
my number in ottawa is; 613 276
0786
thanks your fan
Tariq Bobby (folk and Pop singer)
Dear Tariq...thank you for visiting my
website and enjoying my creations. I visited google and listened to your
song. Congratulations. You are a talented artist. When you create
something new please share it with me. My friend pervaiz updates my
website. I will ask him to add your letter to the new section of
LETTERS. In that case people visitng my website can connect with you and
you will be in the circle of my creative friends.. all the best...sohail
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Janab Dr Sohail Sahib
I am Tariq Bobby from Ottawa, Dr sahib ajj app ki web site ku
visit kia or app poetry sa la kar app ki Books tuk Rasai hui. Kia baat
ha app ke Kalum ki app ki soch app ka andaz pasand aya, tu phir raha
na gia or app ku email kar raha hoon. Fun ki dunyan main aiek choota
sa sitara hoon, app jasay loogoon ka fan hoon, Or app jasay azeem
loogan say seekhta hoon. Mujay Umeed ha ka app aiek chootay fankar ku
apni mahfil main bethnay ki jaga zaroor dein gay.
Fun ki dunyan main app ka nia dost
Tariq Bobby Ottawa
Note'
App google site par ja kar Tariq bobby
type karien gay tu app maray kuch song video dekh sacktay hain , ya
google video main mara naam dal kar app mari kuch kaan dekh sacktay
hain
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