Tuesday, 31 December 2013
FW: ALEXANDER THE GREAT AND HIS LAST WORDS
Saturday, 21 December 2013
Saturday, 7 December 2013
asmufti@pakbizinfo.com has shared authorSTREAM presentation "Economics of happiness" with you
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Wednesday, 4 December 2013
Sunday, 1 December 2013
Wednesday, 13 November 2013
Adil Mufti shared a video with you on Vimeo
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Tuesday, 12 November 2013
Adil Mufti shared a video with you on Vimeo
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FW: OBITUARY OF ALLAMA IQBAL ...THE LONDON TIMES APRIL 22, 1938
OBITUARY OF ALLAMA IQBAL ...THE LONDON TIMES APRIL 22, 1938
SIR MUHAMMAD IQBAL
THE POET OF ISLAM
The Times, London, Friday 22 April 1938
Sir Muhammad Iqbal, of Lahore, whose death at the age of 62 is
announced by a Reuter message from Lahore, was the greatest Urdu and
Persian poet of his day, and his reputation in the West might have
been comparable to that of his great Indian contemporary Tagore had
translations of his work into English been more frequent. He exercised
an enormous influence on Islamic thought, and was an eloquent
supporter of the rights and interests of his fellow Indian Muslims.
Iqbal was greatly influenced as a student at Lahore University by that
ripe Islamic scholar Sir Thomas Arnold, and for seven years he was
Professor of Philosophy at the Government College Lahore.
He went to Cambridge in 1905 and read Western philosophy at Trinity
College, under the direction of the late Dr. McTaggart, for the
Philosophical Tripos, in which he obtained his degree by research
work. In J908 he was called to the Bar by Lincoln’s Inn and did some
practice in Lahore. The Munich University conferred on him the Ph.D.
for a dissertation on the development of metaphysics in Persia. He
developed a philosophy of his own, which owed much to Nietzsche and
Bergson, while his poetry often reminded the reader of Shelley. The
Asrar-i-Khudi ("Secrets of the Self"), published in Lahore in 1915,
while giving no systematic account of his philosophy, put his ideas in
a popular and attractive form. Professor R. A. Nicholson, of
Cambridge, was so impressed by it that he obtained the leave of the poet to translate it into English, and the rendering was published in 1920.
Western readers found him to be an apostle. if not to his own age,
then to posterity, and after the Persian fashion he invoked the Saki
to fill his cup with wine and pour moonbeams into the dark night of
his thought. He was an Islamic enthusiast, inspired by the vision of a
New Mecca, a world-wide, theocratic, Utopian State in which all
Muslims, no longer divided by the barriers of race and country, should
he one. His ideal was a free and independent Moslem fraternity, having
the Ka’aba as its centre and knit together by love of Allah and
devotion to the Prophet. In his Rumuz-e-Bekhudi ("The Mysteries of
Selflessness ") (1916) he dealt with the Iife of the Islamic community
on those lines, and he allied the cry "Back to the Koran" with the
revolutionary force of Western philosophy, which he hoped and believed
would vitalize the movement and ensure its triumph. He, felt that
Hindu intellectualism and Islamic pantheism had destroyed the capacity
for action based on scientific observation and interpretation of
phenomena which distinguished the Western peoples and "especially the
English". But he was severely critical of Western life and thought on
the ground of its materialism. Holding that the full development of
the individual presupposes a society, he found the ideal society in
what he considered to be the Prophet's conception of Islam. In 1923 he
published Piyam-i-Mashriq ("The Message of the East") and addressed
the modern world at large in reply to Goethe's homage to the genius of
the East. Two years later came Bang-i-Dira ("The Call to March"), a
collection of his Urdu poems written during the first 20 years of the century. This was followed by a new Persian volume of which the title stood for "Songs of a Modern David."
A poet with his gifts and his theme could not fail to influence
thought in an India so politically minded as that of our day. He took
some part in provincial politics being a member of the Punjab
Legislature in 1925-28. He was on the British Indian delegation to the
second session of the Round Table Conference in London in 1931. His
authority was cited, not without some justification, for a theory of
Islamic political solidarity in Northern India which might conceivably
be extended to adjacent Moslem States. In 1930 he publicly advocated
the formation of a North-West Indian Moslem State by the merging of
the Moslem Provinces within the proposed All-India Federation. But his
real interests were religious rather than political. A notable work
published in 1934 reproduced a series of lectures by the poet on
“The Reconstruction of Religious Thought in Islam." Therein he
sought to reconcile the carrying out of modern reforms, as in Turkey,
with the claims of the Shari’at. The lectures went to show "that
soundness and exactitude of historical judgment were not his special
endowment. The fact was that in maturity as in youth he sought to
reconcile the most recent of Western philosophical systems, into which
he gathered the latest scientific conclusions, with the teaching of
the Koran. Like his earlier work the book was marked by penetrating and noble thought, though the connexion of his argument was somewhat obscure.
He was knighted in 1923, and the Punjab University made him an
honorary D.Litt. in 1933. He was elected Rhodes Memorial Lecturer at
Oxford University for 1935. For a long time he had been in indifferent
health, and he became increasingly dreamy and mystical.
Sunday, 10 November 2013
Saturday, 9 November 2013
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SHIKWA --KALAM IQBAL
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Wednesday, 30 October 2013
FW: WORD OF WISDOM
TO LIVE IS...
"To live is like to love: all reason is against it, and all healthy instinct for it.
JEALOUSY
"Jealousy is that pain which a man feels from the apprehension that he is not equally beloved by the person whom he entirely loves."
OBSTACLES
"Obstacles are those frightful things you see when you take your eyes off your goal."
WHAT YOU SEE
"It's not what you look at that matters, it's what you see."
Thursday, 17 October 2013
Thursday, 26 September 2013
Pakistan quake creates new island
Adil Mufti |
Thursday, 11 July 2013
PHILOSOPHICAL GUIDE TO ACHIEVE HAPPINESS
i wondered whether people who look superficially happy are really happy. Therefore, i decided that i need to study and write a series of articles on anatomy of happiness incorporating conventional wisdom about how to achieve happiness as well as the ancient and immortal thoughts of six philosophers on how to achieve happiness .
Every one wants to be happy. .According to Aldous Huxley , happiness is not achieved by the conscious persuit of happiness ;it is generally by-product of other activities.
The conventional wisdom is that a person is happy if he is contended with what he has, has a well adjusted matrimonial life , has well behaved children , enjoys job satisfaction , has a strong faith in his religion , meets his obligation to his parents, brothers,sisters and his fellow human being. which leads him to have peace of mind which bring happiness.
Lust for money, greed , material wealth , envy , social climbing do not bring happiness but are the main causes of brining miseries in once life.
Happiness, however , is just like a butterfly , it is difficult to catch it , you catch it and if you hold it for long time it dies and if you let it loose it flies away from you..
The philosophies of following six thinkers who have influenced history, and their ideas about the pursuit of the happy life as guide to achieve is given below.
Socrates on Self-Confidence – Why do so many people go along with the crowd and fail to stand up for what they truly believe? Partly because they are too easily swayed by other people’s opinions and partly because they don’t know when to have confidence in their own. We tend to accept that people in authority must be right. It is this assumption that Socrates wanted us to challenge by urging us to think logically about the nonsense they often come out with, rather than being struck dumb by their aura of importance and air of suave certainty.
Epicurus on Happiness The personal implications of the ancient Greek philosopher Epicurus (341-270BCE) who was no epicurean glutton or wanton consumerist, but an advocate of “friends, freedom and thought” as the path to happiness.
Seneca on Anger– Roman philosopher Lucious Annaeus Seneca (4BCE-65CE), the most famous and popular philosopher of his day, took the subject of anger seriously enough to dedicate a whole book to the subject. Seneca refused to see anger as an irrational outburst over which we have no control. Instead he saw it as a philosophical problem and amenable to treatment by philosophical argument.
Montaigne on Self-Esteem – Looks at the problem of self-esteem from the perspective of Michel de Montaigne (16th Century), the French philosopher who singled out three main reasons for feeling bad about oneself – sexual inadequecy, failure to live up to social norms, and intellectual inferiority – and then offered practical solutions for overcoming them.
Schopenhauer on Love The survey of the 19th Century German thinker Arthur Schopenhauer (1788-1860) who believed that love was the most important thing in life because of its powerful impulse towards ‘the will-to-life’.
Nietzsche on Hardship The understanding of Friedrich Nietzsche’s (1844-1900) dictum that any worthwhile achievements in life come from the experience of overcoming hardship. For him, any existence that is too comfortable is worthless, as are the twin refugees of drink or religion.:
Tuesday, 5 March 2013
WHAT ELSE CAN MAKE PAKISTANI AS A NATION
Unfortunitely ,ever since the creation of Pakistan, uneducated Pakistanis clergy intentionally or unintentionally and the political leadership have been manipulating uneducated masses to create polarization on the basis of secterianism , prochialism and keeping tribalism and feudalism intact so that the poor rural population remain captive The Muslim Clergy must have done best they could but thier limited education brought Muslim in a situation which best described by Philospher Poet , Alama Iqbal ;
However, we have all what is required to be a strong Nation .Pakistanis belonging to differenr religions, different secst , different communities ,living in different regions have contributed in the development of Pakistan ..Recent respond of poor , lower middle , middle classes, to Imran Khan and Dr. Tahir ul Qadri call for change indicates new awakening .among these classes .
WHO BROUGHT WHAT GLORY TO PAKSTAN ?
The man who gave you the first cricket world cup was a Pathan
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Urdu , the language which every one from the Balochistan sea coast to Lanhi Kotal to Balistan to Chinese border speak . The greatest Urdu poets have been either Punjabi or Pashtun .
Even today,
..
Friday, 15 February 2013
Election and the Stakeholder Dilemma, they dont say openly what I think they believe is the right thing to do
WASHINGTON, Feb 14: Most Pakistanis have lost faith in their US-allied government and instead trust the military, says a Gallup survey released on Thursday (14 February 2013)