Islamic Economic Order, based on the revealed teachings of Islam by Allah, the Knower, the Wise, is unique in its nature, teachings and methodology. It is fundamentally poles apart from both capitalism and communism possessing the birtues of both but free from their evils. Allah has given a warning in the
Quran that anyone who is not prepared to give up the practice of Riba should prepare himself for war with Allah. But while all Muslims accept the prohibition, the controversy about the essence, nature and parameters of what has been prohibited by the Quran in prohibiting Riba remains.
The meaning of Riba in the light of the Shariah as understood by the scholars is as follows: in the Arabic language Riba, literally refers to increase, addition, expansion or growth. In explaining the injections of the Quran, the Messenger of Allah (PBUH) added cret.ain transitions of exchange (bay) also in definition of Riba, i.e., riba al fadl (riba of excess) to distinguish it from riba al nasiah (riba of waiting).
Quran disapproves of Riba (Usury). A true Muslim is, therefore, a duty bound to avoid all monetary transactions, which have an element of Riba, or exoritant iniquitous interest.educationsight.blogspot.com This brings us to the crucial issue whether the modern banking system based, as it is, on payment of interest -to the depositors and realisations of interest from the borrowers is objectionable on religious grounds or not, irrespective of the fact whether the interest rates are exorbitant and terms and conditions iniquitous or not. The first verse about Riba, revealed in Mecca six or seven years before the Prophet’s (PBUH) migration to Madina says:
That which you give in Usury (Riba), in order that it may increase on other people ‘s property does not increase in the eyes of Allah but that that you give as Zakat (Poor due) for Allah’s pleasure increases manifold.. (30:39)
The Holy Quran contains the guiding dictum in this behalf and makes it clear that guidance in it is for God-fearing people, who believe in the unseen, establish worship and spend in charity. The ‘central message of the Quran, however, is that salvation in the Hereafter is the ultimate goal, the summum bonnum, of earthly existence. The purpose of wealth, as of life itself is to spend it in the path of Allah, so as to be rewarded in the Hereafter (and possible on earth as well). The most blessed expenditure of surplus wealth is in Zakat, sadaqah or charity. And in Islam (according to the Islamic Law) there is no room for earning money though money lending.
The word ‘Riba’ as used in the Quran, has been rendered in English by most of the translators as ‘Usury’, the taking of iniquitous or illegal interest and a Userer as a money lender for excessive interests.’ This definition is on all fours with the descriptions of Riba contained in the Quran itself, i.e., ‘doubling and quadrupling of the sum lent.’ Therefore, one can safely say that this kind of interest charged either by the individual lender or by a financial institution or a bank which is decidedly excessive like the compound rate of interest previously charged by the House Building Finance Corporation and now being charged in the name of ‘rent’ which makes the borrower repay double the principal amount falls within the ambit of Riba and such persons as would justify suc2 interest as described in the Quran as:
Those who swallow usury can not stand upright like a bedeviled person whom Satan has prostrated by his touch. They have been advised to give up usury otherwise be warned of war against them from Allah and His Messenger. (2:2 78)
There are ‘very strong words and should instill the fear of God (Allah) in every believer’s heart. The Holy Prophet’ (PBUH) during the short period that he lived after the Divine Revelation prohibiting Riba, concluded treaties of friendship with the people of Taif and Yemen with the overriding stipulation that Riba would be prohibited completely in those two commercial centres of Arabia. Laying down the rules of religious rites imposed prohibition on social eils of liquor and gambling as well.
The Holy Prophet {PBUH) in his famous Declaration on the occasion of the “Farewell Pilgrimage” barely three months before his death, announced the total and permanent ban on Riba and remitted the entire amount of interest due to his uncle Hazrat Abbas (RA). Thus, the Quranic injunction against Riba, though received at about the close of the Holy Prophet’s (PBUH) mortal life on earth; was adequately enforced by him not only on his followers but also on those communities who were favorably inclined towards Islam and had extended their hands of friendship.
Although one can pile up wealth through Riba earnings, this will ultimately lead to losses because enrichment of a few at the cost of others will result in inequality, injustice and social unrest. On the other hand trusts based on collective ownership, equality, co-operation and social welfare characteristics of Zakat, Sadaqat and charities will generate order, peace, brotherhood and freedom.
In the Shariah, therefore the issue is not whether the use to which the money advanced is put in commerce or production, but whether the motive for the advance is charity or enterprise. When the intent is not charity, but to benefit from the profits of the enterprise, the Shariah does not permit arrangements in which the donor of the advance is insulated from the risk of the enterprise, and the recipient of the advance is under an obligation to return the money irrespective of the outcome of the recipient’s venture. The interest paid by the government to its ernployees on their provident fund deposits or investments in the Government’s National Savings Schemes cannot be called Riba as, firstly, it helps rat.hei’ than injures any one and, secondly, the fund raised by such depositors is not lent to any borrower on interest unlike a Bank.
Now this brings us to the crucial issue whether the modern Banking System based, as t is, on payment of interest to the depositors arid realisations of interest from the borrowers is objectionable on religious grounds or not, irrespective of the fact whether the interest rates are exorbitant and terms and conditions iniquitous or not. The sceptics say that trade is just like usury but the fact is that Allah has permitted trading and forbidden usury.
Going by the above criterion, the interest charged by banks is also a kind of Riba whether it is called ‘mark up’ or anything else, as long as the banks function not as trading houses but primarily as repositories of fluid capital to be lent to those who are prepared to pay interest, including industrialists, traders and businessmen at rates and terms either fixed or negotiable. Therefore, as long as the nature of banking activity does not undergo a radical change, its role, although different from that of the users of Arabia fourteen centuries ago, no account of the former’s institutionalized, impersonal character, is basically that of a money-lender.
Banking is distinguishable from trade and commerce in the following ways:
• No risk is involved (barring exceptional cases of bad loan).
• Fixed profit is guaranteed whether the borrower loses or gains.
• Recurrent profit accrues on money advanced only once.
• Neither labour nor intellect comes into play to earn profit.
• Rear capitalist economy channelizing investment, on the basis of ‘opportunity cost’ in projects whether the return is highest and not where it is most needed.
Some of the steps taken in Pakistan to eliminate interest or to bring it closer to profit earned in trade and industry, like ‘Profit & Loss Sharing Account’, Modarbah’, National In-vestment Trust (NIT) are pioneering measures which can lead to a drastic reorientation of the banking system and other, financial institutions by entrusting t them direct investment in industrial and agricultural projects, real-estate development and even trading by creating the required organisation in the anks and finance corporations, in the public sector. Alternatively, the banks and finance corporations should participate financially, as well as actively, with entrepreneurs and not just advance money on mark-up to the already rich business tycoons, up-coming industrialists and influential politicians.
Islam and Free Market Economy
English Essay on "Islam and Free Market Economy"
Economics has become the corner-stock of our present life both for individuals and nations. The Third World countries are fast moving to establish their economies based on the capitalist pattern, commonly adopted in the West. Free market economy is holding sway in most of the developing nations under economics pressure by the Western lending institutions like the IMF an the World Bank. “Join the band wagon or be left on the roadside” is the slogan flung at the impoverished nations of the Third World. The two great agencies of man’s character through history have been religion and economics. Unfortunately, present day man is more affected by the economic agency than by the religious, as he is almost moulded by his everyday work and the material resources he thereby procures. He is reverberating the words of Tennessee Ernine’s pop song of the 50s, “St. Peter don’t call me cause I can’t go. I owe soul to the company store.”
Not a single day passes in the last; quarter o the 20th century without the word Islam being spotlighted in the print or electronic media of the West and mostly to in a derogatory manner using the prefix Islamic for bombs, terrorists, militants, suppression of women etc. The capitalistic demagogues of the West through their voice machines like BBC and CNN shout themselves hoarse, tarnish the centre spreads of the print media with anti-Islamic rhetoric for the sole reason that Islam is their No. 1 enemy and the biggest stumbling block to their continued economic exploitation of the Islamic block of’ countries numbering over 50 in particular and the rest of the Third World in general.
The free market economy as declared by the West to the Third World and being readily implemented by the nations of the South is alien to Islam, and does not fit into the overall scheme of life Islam envisages.educationsight.blogspot.com Economists, in the Western concept consider wealth as anything that satisfies human needs directly or indirectly. The present free market economy permits the production of goods to realise material gains. For example, alcohol harmful to man is considered good because it satisfies a desire.
The material civilisation of the West advocates in the free market by acquiring wealth as the highest purpose of life, without consideration of moral values. In this crazy pursuit for wealth no stone is left unturned. Wealth is promoted as the goal since through wealth man hopes to achieve all material desires that cross his mind. Sri Lanka adopted free market economy 17 years ago, but what has the country achieved? healthy competition? But that’s a thing of the past. Win at all costs is the present motto. The free market economy has invited the country to be the dumping ground for all -the ‘surplus the West produces. The “rubbish” is given a coat of paint and presented in new wrapping and projected through the media via intensified advertising for us to digest. Naive as we are, we fall a prey to it, hook, line and sinker. Whoever heard of “Pizza Hut”, but now cornflakes and pizzas adorn our tables raising cholesterol levels to dizzy heights, but there is no need to worry. Thanks to the free market economy cholesterl-husting drugs condemned in the West for its various side effects are available in plenty dumped by “angels” of multinational corporations. To whet our sexual appetite, the open economy has flooded us with “Playboy, X-rate video films” as worldly relaxation is the ultimate aim, and this kind of literature provides entertainment and excitement for their nerves. For creating novelty, it must be more and more sensational, passionate and Sensual.
The free market economy concept is dictated by the IMF, World Bank, and loans are subject to their dictates. The policies include production of goods by developing countries to be diverted from the domestic market to investment for export-oriented economies with the help of incentives, creation of free trade zones enjoying tax breaks. This policy allows multinational companies to invest and utilise cheap man power as evidences in the FIZ. It is an open license for the exploitation of labour. The developing countries who had a semblance of unity in the past, now start a new• competition in economic activities with each’ other, a competition based on two destructive forces:
1. Competition for supplying cheaper and more docile manpower and granting attractive financial incentives to draw economic investments by multinationals;
2. Competition to gain export market. Advertising low wages, to attract investment encourages exploitation and suppression of workers.
The labourer is a cog in the wheel and de-humanised. Since this society is based on consumerism the worker has to remain a cog to enable him and his family to hope to achieve the purchase of modern gadgetries displayed and baited on the electronic media. Remaining a tool in the hand of the multinationals, the worker has been transformed into a one-dimensional, powerless, alienated, lonely man, man with no mastery over his destiny.
Expansion of modern banking is one of’ the pillars of the free market econ9my and the institution of interest is an important fundamental of banking. Economists argue that it is really interest that brings capital into being, a thing without which production is impossible. This is a myth, the justification would have been valid if capital was concerned only with the actual profit from the process of production. But capital is not. Capital charges a’ fixed interest regardless of what the actual profit may be. With the interest factor being tagged on the capital borrow.9d, the cost of production increases, thereby spiralling the price of goods to the consumer.
Islam, let it be made clear is not against free trade. On the contrary, Islam encourages free flow of goods from one region to another but forbids market forces to determine the price of goods. Islam is definitely opposed to the present concept of free market economy as being now propounded by the West. Islam is not only a belief in God but a system of life. The Holy Quran has condemned excessive involvement in economic pursuits and the amassing of wealth. Islamic life style envisages modest pursuit of economic needs bringing in enough to fulfill one’s basic needs and leaving a surplus for dispersing for the good of society.
Islam does not discourage or restrict endeavours to make material progress; it exhorts the individual to make efforts towards its achievement, but the individual has to be consdous of the fact that a material, prosperous life is not and end in itself, and a high standard of living has no value in itself. Islam preaches clearly that all worldly treasures a riches are of no value with God and man, if not coupled with spiritual values. If wealth is acquired through unlawful means, such wealth is of no use in the eyes of God. In the same way, if the possessor of wealth by lawful and honest means does not give to God his due by helping the poor and using the wealth to help him unfortunate such wealth is of no value to him and will bring more harm than good.
Muslim economics is based on the voluntary and compulsory sharing of the wealth by the rich with the poor. While the free market economy advocates at times ruthlessness like exploitation labour to increase capital, Islam advocates generosity to maximize capital. God in the Holy Quran promises those who give out to the less fortunate,’ that He will increase his wealth tenfold. The Holy Quran condemns the person who hard and amasses wealth in the following manner: “Woe to him who amasses wealth and counts it as a safeguard, thinking that his wealth will make him live forever. Nay but in the life to come he shall be abandoned to crushing torment,” (verse 104: 2-4)
Islam does not want to curb individual initiative. The right of private property is conceded within very defined limits. The State must not dominate the entire sphere of individual life nor can it leave the individual uncontrolled in his-her freedom. Islam although is vehemently against capitalistic policy does not also see eye to with Communistic policy where the State is all embracing and little room is left for individual initiative. The either used by the Holy Quran for the Muslim nations is the nation that follows the middle path, always avoiding extremes.
While Islam permits free trade, it imposes certain conditions. It does not permit trade in items harmful to man like alcohol, drugs, tobacco. To Muslims material welfare is the permissible enjoyment derived from the acquisition according to Islamic tenets. Such a limitation to enjoyment necessarily leads to linking individual enjoyment with humanitarian welfare, as no individual is permitted under Islamic law to inflict any harm through his activities upon others. The modern free market economy has opened the door for multinationals to descend like vultures on the impoverished world, through a process of oppression and exploitation. These multinationals make profits and in the process create large monopolies which fatten their profits by creating artificial shortages. The Holy Prophet (PBUH) denounced monopolies in the following manner: Whoever withholds cereals that they may become scarce and dear is a sinner.
Free market economy promotes the creations of monopolies. Large multinationals are gradually swallowing up the smaller businesses. And through the control of media, which is also under the multinational they promote the consumer-cum producer process. The individual is often trapped in an infantile and fulfilled search for illusory gratification, where there is no time for family, religion and the individual has no time to break out of the recurring behavior pattern in which he or she is trapped. Islam denounces this vicious circle which dehumanizes man to bloat the multinationals. All this should not make any one conclude that Islam discourages materials. All this should not make any one conclude that Islam discourages material progress. On the contrary Islam exhorts man to economic activity in the Holy Quran in verse 62; 90: ‘When prayer is ended then you should disperse in the land and seek God’s grace and remember God often so that you may prosper;”
All the manner of conducting trade and business are permitted the Islam provided they do not contravene or transgress the paramount consideration that no harm should result from them to society indeed they should benefit society. Islam permits seeking of profit but it should not be with in the conception of intransigent and extreme capitalism, which exploits unmercifully the worse, nor should it be the other extreme of communism, which has no regard for the rights of the individuals who possesses hard earned honest wealth. The free market economy is based on a banking system whose prime earning is interest. But Islam vehemently opposes the charging of interest on loans and aims at safeguarding mankind based on usury. The Holy Quran refers to usury or-interest in Chapter 2: 275. Again in the same Chapter verse 279 God had Prophet (PBUH) declare war on the person who receives interest. The Islamic approach is an interest free society. Islam is a code of life and it offers a solution to all ills of mankind, political, social, economic and individuals. The Islamic view of a substitute for interest is to invite investors for joint ventures on the basis of profit sharing and also loss sharing. The difference between profit an interest is that profit is the reward for work enterprise and efficiency, while interest is only for the mere use of capital. Interest free loans, poor tax, charity are part of the Islamic ideology and this prevents money in the hand of the few. Abolition of interest brings about full employment and economic growth, but will not fatten the modern money lenders the banks at the expense of humanity.
All this now clearly reveal why the West has taken cudgels against Islam, because Islam in true form will deal death blow to the Capitalist West.
Not a single day passes in the last; quarter o the 20th century without the word Islam being spotlighted in the print or electronic media of the West and mostly to in a derogatory manner using the prefix Islamic for bombs, terrorists, militants, suppression of women etc. The capitalistic demagogues of the West through their voice machines like BBC and CNN shout themselves hoarse, tarnish the centre spreads of the print media with anti-Islamic rhetoric for the sole reason that Islam is their No. 1 enemy and the biggest stumbling block to their continued economic exploitation of the Islamic block of’ countries numbering over 50 in particular and the rest of the Third World in general.
The free market economy as declared by the West to the Third World and being readily implemented by the nations of the South is alien to Islam, and does not fit into the overall scheme of life Islam envisages.educationsight.blogspot.com Economists, in the Western concept consider wealth as anything that satisfies human needs directly or indirectly. The present free market economy permits the production of goods to realise material gains. For example, alcohol harmful to man is considered good because it satisfies a desire.
The material civilisation of the West advocates in the free market by acquiring wealth as the highest purpose of life, without consideration of moral values. In this crazy pursuit for wealth no stone is left unturned. Wealth is promoted as the goal since through wealth man hopes to achieve all material desires that cross his mind. Sri Lanka adopted free market economy 17 years ago, but what has the country achieved? healthy competition? But that’s a thing of the past. Win at all costs is the present motto. The free market economy has invited the country to be the dumping ground for all -the ‘surplus the West produces. The “rubbish” is given a coat of paint and presented in new wrapping and projected through the media via intensified advertising for us to digest. Naive as we are, we fall a prey to it, hook, line and sinker. Whoever heard of “Pizza Hut”, but now cornflakes and pizzas adorn our tables raising cholesterol levels to dizzy heights, but there is no need to worry. Thanks to the free market economy cholesterl-husting drugs condemned in the West for its various side effects are available in plenty dumped by “angels” of multinational corporations. To whet our sexual appetite, the open economy has flooded us with “Playboy, X-rate video films” as worldly relaxation is the ultimate aim, and this kind of literature provides entertainment and excitement for their nerves. For creating novelty, it must be more and more sensational, passionate and Sensual.
The free market economy concept is dictated by the IMF, World Bank, and loans are subject to their dictates. The policies include production of goods by developing countries to be diverted from the domestic market to investment for export-oriented economies with the help of incentives, creation of free trade zones enjoying tax breaks. This policy allows multinational companies to invest and utilise cheap man power as evidences in the FIZ. It is an open license for the exploitation of labour. The developing countries who had a semblance of unity in the past, now start a new• competition in economic activities with each’ other, a competition based on two destructive forces:
1. Competition for supplying cheaper and more docile manpower and granting attractive financial incentives to draw economic investments by multinationals;
2. Competition to gain export market. Advertising low wages, to attract investment encourages exploitation and suppression of workers.
The labourer is a cog in the wheel and de-humanised. Since this society is based on consumerism the worker has to remain a cog to enable him and his family to hope to achieve the purchase of modern gadgetries displayed and baited on the electronic media. Remaining a tool in the hand of the multinationals, the worker has been transformed into a one-dimensional, powerless, alienated, lonely man, man with no mastery over his destiny.
Expansion of modern banking is one of’ the pillars of the free market econ9my and the institution of interest is an important fundamental of banking. Economists argue that it is really interest that brings capital into being, a thing without which production is impossible. This is a myth, the justification would have been valid if capital was concerned only with the actual profit from the process of production. But capital is not. Capital charges a’ fixed interest regardless of what the actual profit may be. With the interest factor being tagged on the capital borrow.9d, the cost of production increases, thereby spiralling the price of goods to the consumer.
Islam, let it be made clear is not against free trade. On the contrary, Islam encourages free flow of goods from one region to another but forbids market forces to determine the price of goods. Islam is definitely opposed to the present concept of free market economy as being now propounded by the West. Islam is not only a belief in God but a system of life. The Holy Quran has condemned excessive involvement in economic pursuits and the amassing of wealth. Islamic life style envisages modest pursuit of economic needs bringing in enough to fulfill one’s basic needs and leaving a surplus for dispersing for the good of society.
Islam does not discourage or restrict endeavours to make material progress; it exhorts the individual to make efforts towards its achievement, but the individual has to be consdous of the fact that a material, prosperous life is not and end in itself, and a high standard of living has no value in itself. Islam preaches clearly that all worldly treasures a riches are of no value with God and man, if not coupled with spiritual values. If wealth is acquired through unlawful means, such wealth is of no use in the eyes of God. In the same way, if the possessor of wealth by lawful and honest means does not give to God his due by helping the poor and using the wealth to help him unfortunate such wealth is of no value to him and will bring more harm than good.
Muslim economics is based on the voluntary and compulsory sharing of the wealth by the rich with the poor. While the free market economy advocates at times ruthlessness like exploitation labour to increase capital, Islam advocates generosity to maximize capital. God in the Holy Quran promises those who give out to the less fortunate,’ that He will increase his wealth tenfold. The Holy Quran condemns the person who hard and amasses wealth in the following manner: “Woe to him who amasses wealth and counts it as a safeguard, thinking that his wealth will make him live forever. Nay but in the life to come he shall be abandoned to crushing torment,” (verse 104: 2-4)
Islam does not want to curb individual initiative. The right of private property is conceded within very defined limits. The State must not dominate the entire sphere of individual life nor can it leave the individual uncontrolled in his-her freedom. Islam although is vehemently against capitalistic policy does not also see eye to with Communistic policy where the State is all embracing and little room is left for individual initiative. The either used by the Holy Quran for the Muslim nations is the nation that follows the middle path, always avoiding extremes.
While Islam permits free trade, it imposes certain conditions. It does not permit trade in items harmful to man like alcohol, drugs, tobacco. To Muslims material welfare is the permissible enjoyment derived from the acquisition according to Islamic tenets. Such a limitation to enjoyment necessarily leads to linking individual enjoyment with humanitarian welfare, as no individual is permitted under Islamic law to inflict any harm through his activities upon others. The modern free market economy has opened the door for multinationals to descend like vultures on the impoverished world, through a process of oppression and exploitation. These multinationals make profits and in the process create large monopolies which fatten their profits by creating artificial shortages. The Holy Prophet (PBUH) denounced monopolies in the following manner: Whoever withholds cereals that they may become scarce and dear is a sinner.
Free market economy promotes the creations of monopolies. Large multinationals are gradually swallowing up the smaller businesses. And through the control of media, which is also under the multinational they promote the consumer-cum producer process. The individual is often trapped in an infantile and fulfilled search for illusory gratification, where there is no time for family, religion and the individual has no time to break out of the recurring behavior pattern in which he or she is trapped. Islam denounces this vicious circle which dehumanizes man to bloat the multinationals. All this should not make any one conclude that Islam discourages materials. All this should not make any one conclude that Islam discourages material progress. On the contrary Islam exhorts man to economic activity in the Holy Quran in verse 62; 90: ‘When prayer is ended then you should disperse in the land and seek God’s grace and remember God often so that you may prosper;”
All the manner of conducting trade and business are permitted the Islam provided they do not contravene or transgress the paramount consideration that no harm should result from them to society indeed they should benefit society. Islam permits seeking of profit but it should not be with in the conception of intransigent and extreme capitalism, which exploits unmercifully the worse, nor should it be the other extreme of communism, which has no regard for the rights of the individuals who possesses hard earned honest wealth. The free market economy is based on a banking system whose prime earning is interest. But Islam vehemently opposes the charging of interest on loans and aims at safeguarding mankind based on usury. The Holy Quran refers to usury or-interest in Chapter 2: 275. Again in the same Chapter verse 279 God had Prophet (PBUH) declare war on the person who receives interest. The Islamic approach is an interest free society. Islam is a code of life and it offers a solution to all ills of mankind, political, social, economic and individuals. The Islamic view of a substitute for interest is to invite investors for joint ventures on the basis of profit sharing and also loss sharing. The difference between profit an interest is that profit is the reward for work enterprise and efficiency, while interest is only for the mere use of capital. Interest free loans, poor tax, charity are part of the Islamic ideology and this prevents money in the hand of the few. Abolition of interest brings about full employment and economic growth, but will not fatten the modern money lenders the banks at the expense of humanity.
All this now clearly reveal why the West has taken cudgels against Islam, because Islam in true form will deal death blow to the Capitalist West.
Shah Abdul Latif Bhitai
English Essay on "Shah Abdul Latif Bhitai"
SHAH ABDUL LATIF of Bhitai, called simply 'Shah' or 'Monarch’ is a unique figure in literature. He is not only the greatest of Sindhi writers, but he has been equated with the literature of his land, as if he were co-terminous with Sindhi literature. The first foreigners who explored the civilization and culture of Sind thought that Shah was the only Poet and Philosopher Sind had produced, and the universal vogue of Shah-Jo-Risalo, or Shah's Poetical Works, in the land of the Sindhu, inclined them to believe that the Risalo was the only literary work in the Sindhi language.
It has become clear now that, far from being the only poet of Sind, or the only singer of his time, Shah was only one albeit the greatest of a multitude of poets who formed a 'nest of singing birds' in the seventeenth and eighteenth centuries. Shah was the finest flower in a garden of poetry. His poetry is not that of a pioneer, it is the poetry of fulfillment; it is not the poetry of experimentation or innovation, it is the poetry of gracious benediction. Nor is it correct to call him the last of the traditional or medieval poets in Sindhi, as some have tried to make out; Shah is no Milton, the last of the Elizabethans'.educationsight.blogspot.com It is well-known that Shah looked upon Sachal as his spiritual successor. And there were others besides Sachal to keep up the tradition of Shah. Shah did for Sindhi language and literature¬ and the Sindhi people-what other world poets have done for their own language and country in their own particular way¬ Hafiz for the Persian Lyric, Dante for the' illustrious vernacular' of Italy, and Tulsidas for Hindi language and literature.
Another misconception about Shah requires a more detailed exposure, because it is more persistent. It is to treat Shah as purely a poet of Islam, writing for the Muslims, and in the approved Islamic: fashion. Were Shah really an Islamic poet, pure and simple, he would not have made the appeal he has made to the Hindu mind and sentiment. The Sindhi-Hindus, forced by Muslim bigotry to quit Sind, still turn to Shah-Jo ¬Risalo as to a scripture, and with nostalgic sentiment. This would be impossible if Shah were a poet of Islam, and not a patriotic Sindhi and essentially Indian poet, fully in line with other Indian poets. That Shah was by birth, upbringing and ancestry, a Muslim, and that he conformed to the tenets of his faith, cannot be gainsaid. Shah had any amount of reverence for the Prophet, and admiration and affection for his son-in-law, Ali, and Ali's son martyred in Kerbela.
It has become clear now that, far from being the only poet of Sind, or the only singer of his time, Shah was only one albeit the greatest of a multitude of poets who formed a 'nest of singing birds' in the seventeenth and eighteenth centuries. Shah was the finest flower in a garden of poetry. His poetry is not that of a pioneer, it is the poetry of fulfillment; it is not the poetry of experimentation or innovation, it is the poetry of gracious benediction. Nor is it correct to call him the last of the traditional or medieval poets in Sindhi, as some have tried to make out; Shah is no Milton, the last of the Elizabethans'.educationsight.blogspot.com It is well-known that Shah looked upon Sachal as his spiritual successor. And there were others besides Sachal to keep up the tradition of Shah. Shah did for Sindhi language and literature¬ and the Sindhi people-what other world poets have done for their own language and country in their own particular way¬ Hafiz for the Persian Lyric, Dante for the' illustrious vernacular' of Italy, and Tulsidas for Hindi language and literature.
Another misconception about Shah requires a more detailed exposure, because it is more persistent. It is to treat Shah as purely a poet of Islam, writing for the Muslims, and in the approved Islamic: fashion. Were Shah really an Islamic poet, pure and simple, he would not have made the appeal he has made to the Hindu mind and sentiment. The Sindhi-Hindus, forced by Muslim bigotry to quit Sind, still turn to Shah-Jo ¬Risalo as to a scripture, and with nostalgic sentiment. This would be impossible if Shah were a poet of Islam, and not a patriotic Sindhi and essentially Indian poet, fully in line with other Indian poets. That Shah was by birth, upbringing and ancestry, a Muslim, and that he conformed to the tenets of his faith, cannot be gainsaid. Shah had any amount of reverence for the Prophet, and admiration and affection for his son-in-law, Ali, and Ali's son martyred in Kerbela.
Quaid-e-Azam Muhammad Ali Jinnah
English Essay on "Quaid-e-Azam Muhammad Ali Jinnah"
Quaid-i-Azam Mohammad Ali Statesman was hatched in Karachi on the 25th Dec, 1876. His antecedent, Jinnah Poonjah, was a big distributer of Karachi. Though a very sumptuous businessperson, Mr. Poonjah desirable to devote virtuous pedagogy to his son and book him absent from acting. Mr. Mohammad AH Solon received his proto instruction in Karachi and Bombay. He passed his Mesmerize Scrutiny in 1891. In his school time days he was very painstaking in his studies. He observed the rules of correction. He was also really punctual m attending. All these nabbed to his incoming greatness. For his complete qualities, he was really often cherished by his teachers and fellow-students.
His father's person, Mr. Federick Croft, revealed signs of a enthusiastic man in him. He advised his hypostasis to transfer him to England for higher studies. Accordingly Mr. Statesman socialist for Englandin 1892.educationsight.blogspot.com There he was admitted into the Lincoln's Innand obtained the laurels of Bar-at-Law. Mr Statesman stayed in England for tetrad period. He premeditated the ways of the Humanities people. He was rattling more impressed to maturate that all of them, colourful or bad, admired their motherland. There he came low the influence of a loyal Asian, Dababhoy Nooroj.
After having successfully through his teaching, Mr. Jinnah returned to Indiain 1896. At that second his father's concern was not gushing fountainhead. So to get money for the kinfolk, he started practice in Karachi. But he could not do cured. He left Karachiand went to Bombay to try his hazard there. Here, too, his practice was unsharpened for leash geezer hood. At worst, he conventional the couple as Ordinal Administration Magistrate of Bombay. But he was overconfident that he would do excavation as a lawyer. So he gave up the copulate after any experience minute he was established as a distinguished attorney. His laurels spread far and stretching.
In 1905, Mr. Solon came in snuggled communication with Gopal Krishna Gokhale. Mr. Gokhale was then the president of the Amerindic Soul Congress. Shortly he became its most copernican person. He was titled the "Ambassador of Hindu-M .turn Unity." But he was disenchanted in 1930. For he then realized that the only objective of the Congress was to give Religion judge in India. He, thus, distributed himself from the" Congress. He devoted himself in organising the Muslims. The Muslims were then at their lowest ebb-politically, socially and economically. His,, leadership, kindled a new-imagination among the frustrated Muslims. He created semipolitical cognisance among the Muslims of India. It was due to his management and leaders the Muslims regained their confidence. Each and every Moslem responded to his clarion exact. And they, with one line demanded a asunder Declaration was adoptive. The try for Pakistanis a tale of a uninterrupted essay against a Boniface of obstacles and it was his control and activity which provided for us a bul work of posture at these tall nowadays.
His father's person, Mr. Federick Croft, revealed signs of a enthusiastic man in him. He advised his hypostasis to transfer him to England for higher studies. Accordingly Mr. Statesman socialist for Englandin 1892.educationsight.blogspot.com There he was admitted into the Lincoln's Innand obtained the laurels of Bar-at-Law. Mr Statesman stayed in England for tetrad period. He premeditated the ways of the Humanities people. He was rattling more impressed to maturate that all of them, colourful or bad, admired their motherland. There he came low the influence of a loyal Asian, Dababhoy Nooroj.
After having successfully through his teaching, Mr. Jinnah returned to Indiain 1896. At that second his father's concern was not gushing fountainhead. So to get money for the kinfolk, he started practice in Karachi. But he could not do cured. He left Karachiand went to Bombay to try his hazard there. Here, too, his practice was unsharpened for leash geezer hood. At worst, he conventional the couple as Ordinal Administration Magistrate of Bombay. But he was overconfident that he would do excavation as a lawyer. So he gave up the copulate after any experience minute he was established as a distinguished attorney. His laurels spread far and stretching.
In 1905, Mr. Solon came in snuggled communication with Gopal Krishna Gokhale. Mr. Gokhale was then the president of the Amerindic Soul Congress. Shortly he became its most copernican person. He was titled the "Ambassador of Hindu-M .turn Unity." But he was disenchanted in 1930. For he then realized that the only objective of the Congress was to give Religion judge in India. He, thus, distributed himself from the" Congress. He devoted himself in organising the Muslims. The Muslims were then at their lowest ebb-politically, socially and economically. His,, leadership, kindled a new-imagination among the frustrated Muslims. He created semipolitical cognisance among the Muslims of India. It was due to his management and leaders the Muslims regained their confidence. Each and every Moslem responded to his clarion exact. And they, with one line demanded a asunder Declaration was adoptive. The try for Pakistanis a tale of a uninterrupted essay against a Boniface of obstacles and it was his control and activity which provided for us a bul work of posture at these tall nowadays.
