Dr Muhammad Maroof Shah

Appreciating how Sages across Traditions Agree on Doctrine and Realization of Tawhid. We live in a plural world where the plea of the Chairman at the 1893 Parliament of the Religions that 'Henceforth the religions of the world will make war not on each other but on the giant evils that afflict humankind' has been increasingly heard. The Quran had suggested focusing on common points of traditions. Let us see how far the doctrine of Reality/God and key to realizing the same is a common point (understood in the language of other traditions) that has, however, not been duly appreciated till now due to misinformation and failure to truly listen to the other dialogue partner.       The challenge is to present our point, not in streets or pulpit or closed rooms of like minded people, but in an imagined session on dawah (invitation to the Underlying Religion/God/Truth) attended by select gathering of experts of comparative religion and theologians besides luminaries from diverse dis

Reflections on Rahi as a Poet of Silence. In Kashmir we have enough pain and beauty for one million documentaries. But we have chosen, generally speaking, not to speak on almost everything Kashmiri. There is very little of Kashmir, especially its glorious empire of Mind and Spirit – on the YouTube. There is no Kashmiri cinema for reasons we know. Silence is sometimes imposed and often chosen. It is no wonder that our best known living poet Rahman Rahi would also be a victim of this chosen silence. Our talented film makers have largely ignored Rahi and Rahi in turn has cared little to break his silence and till date there is much of him and about him that is either obscure or silenced. Bilal Jan’s recently released documentary "The Poet of Silence" scripted by Shafi Shoaq (arguably best qualified encyclopaedic scholar who could write on Rahi and an institution in himself who has gifted us Dictionary of Kashmiri language, standard work on Kashmiri Grammar and co-authored most

Understanding may mean giving up one’s own position. It is a general complaint that one has been misunderstood or a particular thinker or scripture or verse has been misunderstood. Some commentators of sacred texts and poetry in general tell us that to understand is to be open to alternative understandings or newer readings. One authority has said that every time scripture is recited, new meaning should dawn on oneself and if this doesn’t happen, one has not duly understood it. Although it is quite common to accuse others of failure to understand religion or this or that concept of religion, it is quite uncommon to ask what does it mean to understand in the first place. Where we dismiss too readily on the supposed ground of deviating from Tradition – or what has been received from Pious Elders, Aslaf  –  we are reluctant to debate what is Tradition and if anyone has the right to freeze its particular formation or pose as its special spokesperson or guardian. We quarrel over truth wit

It is time to recognize many new contributions to English writing in J & K. Once a while we have some good news from Kashmir. Kashmiris have been the kings and king makers, at least in the realm of mind and heart. Providence seems to have amply compensated them in surprising ways leading them to live with head held high despite being underdogs in other realms. One way is the gift of words that is manifest in many ways including writing good poetry in English that is becoming a presence to contend with. New generation of Kashmiris, as worthy inheritors of Agha Shahid Ali, have proved worthy witnesses by converting tragic experience into works of art and thus, in a way, won the battle. The world will have to take note of Kashmir’s new generation of writers who have been its best ambassadors. Influential Palestinian poet Mahmoud Darwish’s pen has been more feared than scores of tanks echoing rare tribute paid to Abul Fazl’s pen when it was described as sharper than Akbar’s sword.  

Understanding Modern Science as a Problem for Religion. Deep down many believers resent our age of science believing that it has undermined faith. But everyone would love to extol rational credentials of religion and avail many gifts of modern science at the same time. There are many who think that science can be an ally of faith. Such towering scientific minds as Darwin, Freud and Hawking, for instance, all have been critical of popular religion. Most scientists today are not believers. Many young people exposed to science turn against religion. This is a complex problem – note, for instance, heavy weights like Wallace and Darwin disagreeing on the question of including or excluding man in evolutionary account, and crucial disagreements between Freud and Jung, Russell and Whitehead, Iqbal and Nasr on the question of religion vis-a-vis modern science – and we propose to treat one aspect of it today.       The first point to be noted is the difference between attitudes of scientists