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not in din faith but in shari ah and manhaj that is in secondary and external matters not in the essence or spirit these variations were necessary because the circumstances and social conditions of people differed in every age and land thus every form of religion was suitable and right for its own time and place these differences are no more significant than the natural social and cultural differences that exist among human beings tarjuman al qur an pp 366 368 from the above discussion it becomes clear that the differences among religions are not in the essence of faith but in their laws and outward practices if the true religion is one why do we still see these differences maulana azad explains this further rituals and customs are not the essence or reality of religion nor are their differences a matter of truth or falsehood they are only the outward structure of religious life the real spirit of religion lies beyond them and that spirit is the true faith the worship of one god and a life of righteousness this is not the property of any one group or nation it is common to all religions because this is the essence of faith it has never changed nor has there ever been any disagreement about it differences exist only in rituals and practices which vary according to time and place tarjuman al qur an pp 373 374 thus the differences that we observe among religions are not differences of essence but of followers they should not become a cause of conflict or division from the above discussion it is evident that maulana azad s view inclines towards the idea of the unity of religions a detailed discussion of this concept can be found throughout his tarjuman al qur an other part of the article the concept of the unity of humanity in the writings of maulana abul kalam azad part one dr zafar darik qasmi is an author and a new age islam regular columnist url https www newageislam com islamic personalities maulana kalam azad unity religions part two d 137341 new age islam islam online islamic website african muslim news arab world news south asia news indian muslim news world muslim news women in islam islamic feminism arab women women in arab islamophobia in america muslim women in west islam women and feminism posted by moderate islamist here at 8 07 am no comments email this blogthis share to x share to facebook share to pinterest it s not the world that s full of darkness by sumit paul new age islam 22 october 2025 two quotes of famous english novelist and playwright john galsworthy have always got me thinking it s not the world that s full of darkness it s your own eyes that make it seem that way and every man of action has a strong dose of egoism pride hardness and cunning john galsworthy s first quote encapsulates the essence of perception and personal outlook in a world where negativity and despair are prevalent galsworthy reminds us that our perspective plays a pivotal role in how we perceive the world it emphasizes the idea that our own lens coloured by past experiences biases and emotions can distort our perception of reality by acknowledging that darkness is not inherent in the world but rather a construct of our own perception galsworthy empowers us to redefine our outlook embracing the potential for positivity and light this quote serves as a reminder that we have the power to choose how we see and interpret the world around us ultimately shaping our own reality to sum it up with a couplet of kunwar mohinder singh bedi sahar yoon toh ujala phaila hai har soo aankhein abhi bhi dhoondti hain andheron ko though brightness is scattered everywhere eyes still look for darkness it s how we perceive things and interpret certain happenings there s one more very important facet that s implied here we tend to look for darkness and negativity naresh kumar shaad also said the same thing albeit in a different way duniya toh apni jagah sahi thi khot shayad meri hi nazron mein thi the world was right at its place perhaps the fault was within me john galsworthy s second quote every man of action has a strong dose of egoism pride hardness and cunning highlights the inherent qualities often found in individuals who possess a proactive mindset galsworthy suggests that those who take charge and seize opportunities possess an element of self centeredness as their actions are driven by personal motivations and desires additionally to be driven and accomplished in one s actions often requires a measure of pride an inner confidence that fuels determination and perseverance the mention of hardness implies a tenacious resolve and resilience in the face of challenges further emphasizing the unwavering nature of those inclined to act furthermore cunning implies a shrewdness and astuteness that allows individuals to navigate complex situations and make calculated decisions overall galsworthy s quote sheds light on the multifaceted traits that often define individuals who are driven to take action and make a significant impact on the world a little egoism and a healthy sense of pride in a dynamic individual aren t always undesirable attributes whether it was mrs indira gandhi or the current pm both the leaders had the traits stated by john galsworthy but here i hasten to add that the latter leader has all these attributes in abundance and surfeit of anything is bad ati sarvatra varjayet अति सर्वत्र वर्जयेत् अतिरूपेण वै सीता अतिगर्वेण रावणः extreme beauty of sita became her undoing and hubris caused ravan s downfall a regular columnist for new age islam sumit paul is a researcher in comparative religions with special reference to islam he has contributed articles to the world s premier publications in several languages including persian url https www newageislam com spiritual meditations world full darkness d 137339 new age islam islam online islamic website african muslim news arab world news south asia news indian muslim news world muslim news women in islam islamic feminism arab women women in arab islamophobia in america muslim women in west islam women and feminism posted by moderate islamist here at 8 06 am no comments email this blogthis share to x share to facebook share to pinterest masuma begum hyderabad s first muslim woman minister and padma shri honouree for social welfare by afroz khan new age islam 22 october 2025 masuma begum born in 1902 in hyderabad overcame a conservative upbringing to become the city s first muslim woman minister and a padma shri honouree she championed women s rights education and health leading organisations and influencing social reforms until her death in 1990 main points 1 1 born 1902 hyderabad educated fluent in english urdu persian 2 congress member won 1952 election first muslim woman minister 1960 3 aiwc leader president 1962 supported sharda act 4 founded anjuman e khawatin and led social welfare organisations 5 padma shri 1974 died 1990 women s rights pioneer on 8 october 1902 masuma begum was born in hyderabad her family was a conservative muslim family where the purdah system was strictly followed and masuma begum also adhered to it regularly despite being from a conservative family masuma begum s parents arranged for the education of her and her sister they enrolled them in mahbubia girls school along with school studies masuma begum also engaged in self study at home she mastered english urdu and persian languages and could speak them fluently masuma begum married her cousin hussain ali khan a modern minded individual who had completed his higher education at oxford and later became the director of osmania university after their marriage her husband encouraged her to engage in politics and provided her with flexibility in adhering to the purdah system political life with her husband s support masuma begum began her social life by participating in religious activities in hyderabad later she joined the indian national congress party in 1952 she contested her first election from hyderabad and won in 1957 she was appointed as the deputy leader of the congress party in 1960 masuma begum became the minister for social welfare and religious endowments in the andhra pradesh government earning the distinction of being the first muslim woman minister from hyderabad in 1962 masuma begum withdrew from political affairs and dedicated herself entirely to social service in 1927 she became a member of the all india women s conference aiwc a renowned feminist organisation focused on women s rights and welfare working on issues like education health nutrition and combating exploitation in 1957 she took charge of aiwc s international relations and outreach programme in 1962 she was appointed as the president of aiwc masuma begum led several indian delegations at various conferences in 1955 she headed a delegation to colombo for the golden jubilee of the international alliance of women in 1959 she was selected as a member of the interim committee for the second conference of non governmental organisations at the united nations in geneva in 1929 the child marriage restraint act also known as the sharda act was introduced by the indian government declaring child marriage a crime implementing such an act in the conservative indian society of that time required widespread support to ensure its success masuma begum made several efforts to garner support for the sharda act she collaborated with other women leaders such as the begum of bhopal to organise public meetings to build opinion against child marriage providing an opportunity for women s organisations to come together to address india s growing population problem the indian government attempted to implement family planning in the 1970s under the family planning programme a review committee was formed to legalise abortion masuma begum was a member of this committee and worked alongside avabai wadia based on the committee s recommendations a new family planning program was introduced in 1972 masuma begum founded an organisation called anjuman e khwateen to promote education among muslim women this organisation not only worked for women s education but also focused on women s health and gender equality apart from anjuman masuma begum was associated with several women s organisations she served as the chairperson of the central social welfare board a government institution and also worked on the boards of various non governmental organisations such as the red cross and the lady hydari club for her efforts in promoting women s empowerment masuma begum was honoured with the padma shri by the government of india in 1974 she passed away on 2 march 1990 in hyderabad throughout her life masuma begum worked tirelessly for women s rights and welfare emphasising the need to bring women out from behind the veil and integrate them into the mainstream of society she contributed significantly to various fields from women s education to health afroz khan is a teacher by profession focusing on writings about women and islam she holds a bachelor s degree in education url https www newageislam com islamic personalities masuma woman minister padma shri honouree d 137338 new age islam islam online islamic website african muslim news arab world news south asia news indian muslim news world muslim news women in islam islamic feminism arab women women in arab islamophobia in america muslim women in west islam women and feminism posted by moderate islamist here at 8 04 am no comments email this blogthis share to x share to facebook share to pinterest why abdul qavi desnavi still matters in today s urdu world by syed amjad hussain new age islam 21 october 2025 abdul qavi desnavi a renowned urdu scholar from bihar devoted his life to preserving urdu literature through teaching research and writing his legacy continues to inspire generations of learners and writers main points 1 abdul qavi desnavi was a distinguished urdu scholar critic and bibliographer from bihar 2 he taught for decades at saifia college bhopal guiding many students 3 his works focused on ghalib iqbal and urdu literary preservation 4 google honoured him with a doodle in 2017 5 his legacy continues to shape urdu studies in india introduction abdul qavi desnavi 1 november 1930 7 july 2011 was not just a name in urdu scholarship he was a bridge between generations a teacher bibliographer critic and historian of urdu literature desnavi dedicated his entire life to preserving and documenting the vast richness of urdu writing from editing rare manuscripts to writing critical works on ghalib and iqbal he worked silently but with unshakeable commitment his legacy continues to guide students and lovers of urdu even today in 2017 google paid tribute to his contributions with a special doodle on his 87th birth anniversary a gesture that brought this soft spoken scholar back into public light roots in bihar and a legacy of learning born on 1 november 1930 in desna a historic village in bihar s nalanda district near asthawan abdul qavi desnavi inherited a rich scholarly lineage his family was known for its deep engagement with islamic and literary studies his father syed mohammed saeed raza was a respected professor of urdu arabic and persian at st xavier s college mumbai desnavi s early education began in arrah bihar but he later moved to mumbai where he studied at st xavier s college the same institution where his father taught growing up in such an atmosphere of books ideas and poetry naturally shaped his love for language and learning a lifelong teacher and guide after completing his studies desnavi made bhopal his home joining the department of urdu at saifia post graduate college his association with the institution spanned decades during which he taught researched and mentored hundreds of students he later rose to become the head of the department and even served as additional principal known for his humility and passion he inspired his students not only to study urdu literature but to live it many of his students went on to become poets researchers and teachers in their own right a living testimony to his influence he also served as the secretary of the madhya pradesh urdu academy where he worked tirelessly to promote urdu culture through seminars literary events and publications scholarship rooted in passion desnavi s scholarship was marked by a unique combination of precision and affection he was equally at home writing about the towering figures of urdu mirza ghalib allama iqbal and maulana abul kalam azad as he was in cataloguing lesser known works and forgotten manuscripts his books often combined biography criticism and bibliographic detail offering readers not only an understanding of a poet s words but also their world he had a gift for tracing literary history through careful research and narrative warmth making his work approachable even for general readers he authored and edited numerous influential works that enriched urdu literature some of his notable books include sat tahreerein 1975 a collection of personal re...
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