If the British were extractive colonial masters (and they were), i wonder what were the Central Asian, Turkic and Arab Invaders? Remember what the Europeans were able to do in South and North America and Australia: wipe out yhe local culture and relegion, the Islamic invaders were able to do in Afghanistan, Pakistan, Bangladesh and to some extend in present day India. That is the elephant in the room isn't it? The reason for your identity crisis. For all the association with the Arabs and Turks, one look in the mirror and the facade collapses. I suppose one free DNA test for all of Pakistan's population would help a long way in settling the identity crisis.
I hope that you can realize that the history of any nation, including Pakistan, is complex and multifaceted while being shaped by a variety of influences over centuries. Indeed, Pakistan's identity is a rich tapestry woven from Central Asian, Turkic, Arab, and many other influences, including British colonial rule. Rather than seeing this as an identity crisis, I view it as a unique strength. The diverse histories and cultures that have come together in Pakistan have created a society that is vibrant, resilient, and deeply enriched by its heritage. It's important to remember that while historical invasions as well as migrations have shaped our cultural landscape, they have also led to a remarkable fusion of traditions, languages, and customs. This blend is evident in our art, music, cuisine (Biryani for instance), and even in the diversity of our people. Every nation has chapters of its history that are complex and sometimes painful (I can think of Germany through WW2 and after), but these experiences also contribute to the collective wisdom and identity of its people. In Pakistan, we embrace our diverse heritage and look to the future with a sense of unity and pride in our unique cultural mosaic. Thank you again for your comment. It's through such discussions that we can foster understanding and appreciation for the intricate histories that shape all nations.
@@MukhbirNama I understand that invasions and migrations are par for course over a sufficiently large period of time. Yet what is telling is the explicit effort Pakistanis make to distance themselves from their Hindu past. Even in your statement you are doing so. Let me create a wager. Take 100 or so of the so-called Ashraf from Punjab and get them to do a DNA test. The majority of them will end up being primarily Indic ( essentially with a Hindu past). I'll bring you back to the elephant in the room. Your (the community ) identity crisis is not so much a confusion as it is a purposeful denial. Cause accepting that you were all, at one point Hindus makes you realise that all the horror that you have brought onto the Hindus and the sheet hatred that you ( I mean the wider populace) have for them is essentially a hatred of your own ancestors. The 1000s of temples you've destroyed, statues you've desecrated and people you have marginalised to the extent that they are dwindling in numbers, belonged to your own people.
I hope you can appreciate that what you have made is largely a generalization and not an exact truth for all Pakistanis living across the world. There are many amongst us who are perfectly okay with their Hindu past, Sikh past, or Jain past. Long before Islam came to the subcontinent, there were people here with an established culture. I, for one, can appreciate that culture and accept it as an influence on my own. To begin with, your claim that Pakistanis "distance themselves from their Hindu past" is a broad assumption. While some individuals may choose to emphasize their Islamic heritage, there are many Pakistanis who acknowledge and respect the rich history of the subcontinent before the advent of Islam. This is reflected in the way many of us celebrate the art, architecture, and cultural contributions of ancient civilizations in the region, including Hindu, Buddhist, and Jain traditions. History is not something we can erase, nor is there a collective effort to do so. Even if there are segments within the Pakistani society that seek to do so it would be my personal aim to educate myself against such steps. As for the wager you propose, it would be a lost bet as DNA tests will certainly show that many of us in Pakistan have mixed ancestry, and that’s precisely what makes the subcontinent such a diverse and unique place. Ethnicity and religion, while often tied together in history, are not the same thing according to the technical definitions of each. You may choose to equate the two but I certainly would not. Our ancestors were indeed part of various traditions, but cultural identity evolves over time. In the same way that people of different ethnicities across the world have embraced different religions, the subcontinent has a complex history of conversions and cultural shifts. The fact that many Pakistanis may have Hindu ancestors does not diminish our current identity, nor should it negate the respect we hold for those ancestors. The idea of an "identity crisis" is, again, an oversimplification. Identity is multifaceted and fluid. Just as individuals in other parts of the world navigate the complexities of heritage and modernity, so do Pakistanis. Acknowledging our past does not necessarily mean we are in denial, and many Pakistanis proudly embrace the diversity of their roots, whether they be Hindu, Buddhist, or Islamic. Regarding the destruction of temples and statues, it’s important to approach historical events with a nuanced understanding. History, unfortunately, has seen violence and destruction in many regions, often driven by political, social, and religious motivations. While there were instances of temple destruction in the subcontinent’s history, these actions were not representative of an entire people, and they certainly do not reflect the attitudes of modern Pakistanis. It's also worth noting that such acts of destruction occurred in many parts of the world throughout history, not just in the subcontinent, and were not always rooted in religious hatred but often in political conflict. Finally, the assertion that Pakistanis "hate" Hindus or despise their own ancestors is, frankly, inaccurate. While tensions have certainly existed between communities, especially post-partition, it’s vital to recognize that many Pakistanis coexist peacefully with people of other faiths, both within Pakistan and abroad. Many are working to foster mutual respect and understanding between communities. Hatred is not ingrained in our identity, nor is it something the majority subscribes to. To conclude, while history has its dark moments, the goal for many of us today is to move forward with an appreciation for all aspects of our past. I acknowledge that both the Islamic and pre-Islamic influences have shaped who we are in the subcontinent. Understanding this complex heritage should inspire dialogue, learning, and mutual respect rather than accusations or divisive rhetoric. I hope that we can continue the conversation in a positive manner and extend links of friendship and positivity across borders and barriers.
Our history goes back 6 to 10 thousands years ,where does Islam fit in ,very short period , So we're more monjo daro,more hun, more arians, more Hindu, more gupta, British slaves and less Muslims (clever chankiea)
Please, re convert to the Religion of your Elders. Hinduism, Sikhism, Buddhism or Jainism. No point in following 'the way of the Arabs' when the Arab, Turk, Afghan and Gurkani Rule is long gone 🙏🏻
Thank you for your comment. I appreciate your concern and the passion behind your suggestion. Religion is a deeply personal matter for each individual, and I believe that faith is something that comes from personal conviction and spiritual growth. I have chosen to follow Islam because it resonates with my beliefs, values, and the way I wish to lead my life. My connection with Islam is rooted in my own experiences, understanding, and personal journey. It brings me peace, purpose, and a sense of community. While I respect the beliefs and traditions of my ancestors, I feel that every individual has the right to choose their own path in life. What my ancestors believed in was their personal decision, shaped by their time, environment, and understanding. I don’t feel burdened by the need to follow their exact choices, as we all have the freedom to seek our own truth in the way that best fits us. In Islam, we are taught tolerance, understanding, and mutual respect. I extend that same respect to others, regardless of their beliefs, and hope for the same in return. At the end of the day, what matters most is how we live our lives with kindness, empathy, and understanding towards one another.
While I can appreciate your passion please understand that Plagiarism, as defined in modern academic terms, refers to the direct copying of another's work without attribution. However, this concept as we understand it today must be applied carefully when considering ancient texts including Vedic texts or important tomes from other faiths and cultures. The Quran itself claims to be a divine revelation (Surah 4:82, Surah 10:37), which sets it apart from other works authored by humans. Islam teaches a belief that the Quran is the final revelation in a series of messages from God, with earlier scriptures, including the Torah and the Bible, being acknowledged as legitimate previous revelations (Surah 5:48). According to Islam, the Quran confirms the messages found in earlier scriptures. This is not an act of plagiarism but rather a claim of authenticity and continuity within the Abrahamic tradition. Even taking an Indian perspective (albiet Muslim), the renowned Islamic scholar Abul Kalam Azad, in his Tarjuman al-Qur'an, elaborates this continuity. Azad emphasized that the Quranic narrative builds on previous divine messages while providing a new spiritual and moral direction suited to the time of its revelation in Arabia. He argued that this continuity signifies the universality of divine guidance, not imitation or copying. Even in terms of linguistic culture, one of the most cited miracles of the Quran, according to Islamic tradition, is its unique literary style. Reputable Indian scholars like Maududi and Iqbal have discussed the Quran's inimitability (known as i'jaz al-Quran), emphasizing that its linguistic structure, depth of meaning, and rhetorical brilliance remain unmatched by any other text. It has also been noted elsewhere that unlike previous scriptures, the Quran does not rely on parables or historical chronicles alone but uses a combination of storytelling, legal discourse, ethical commandments, and theological principles. This distinctive approach sets it apart from other religious texts. Furthermore, Iqbal, in his philosophical work Reconstruction of Religious Thought in Islam, said that the Quran's message is not merely historical or spiritual but also a transformative guide aimed at creating a just and equitable society. Sir Syed Ahmed Khan, a prominent 19th-century Islamic scholar, addressed the commonality between the Quran and earlier scriptures including the ancient Hindu scriptures while asserting that the Quran reaffirms the truth in previous messages but clarifies and corrects where necessary. He rejected the notion of plagiarism, instead viewing the Quran as a distinct revelation with a specific purpose for humanity. I am sure you are aware that similar accusations of plagiarism have often overlooked the context in which the Quran was revealed. It was revealed over 23 years, addressing immediate situations while seeking to provide eternal guidance. The Prophet Muhammad (PBUH), who was known to be illiterate, could not have copied earlier texts, as the Quran itself challenges skeptics to produce a text like it. The cultural significance of the document remains critically important as the Indian scholar Maulana Wahiduddin Khan pointed out that the Quran’s engagement with Jewish and Christian narratives shows that it sought to be as inclusive a document as it could be given the time it was revealed to the Arabs. Finally, I would also encourage you to consider the ethical and moral framework of the Quran. I feel that it resonates with universal principles found in many religious traditions but you may have a different opinon or interpretation of the same words. It has been said that the Quran is articulated with a depth and clarity that has inspired many scholars and philosophers across the globe. The Indian philosopher and poet Allama Iqbal, for example, praised the Quran's emphasis on individual responsibility, free will, and the pursuit of knowledge. He viewed these principles as unique contributions to religious thought, distinctly different from other scriptural teachings. I hope that we can continue to engage on these and other topics as an opportunity to learn from each other in a positive manner.
It would be very hard to object to any religion in academic discourse. All of the major religions find their place in academia and are studied as subjects globally.
Is lam is a dis ease which has des troyed paa kis tan. Sati was never part of Hinduism. It's a li e created by the British, sati never existed in India. Your is laam teaches to keep women as s ex sl aves.
@@ChefbyMistake Thank you for saying that. You're absolutely right. The influence of Iran on Pakistani culture has been present since the time of Mughals such as Humayun. That link and history should be explored further.
@@MukhbirNama As I said it’s complicated and we don’t know from where it started but as far as I know the Aryans came from the North and Hindustan is a Persian word. Hindustan used to be the largest Persian speaking country on earth just like today we are the most populated English speaking region.
That was one of the ideas which was discussed. How the colonial impact on Pakistan has created a number of Wannabes in the country. Thank you for pointing it out! Much appreciated.
@@MukhbirNama fair enough, I'll be honest it just rubbed me in a bad way when the gentleman being interviewed refused to answer your questions in Urdu and instead chose todo it with his obviously not genuine British accent. It sort of loses the whole point of talking about your culture and history when your whole conversation is in the colonizer's language. The obvious question then arises, who are you trying to inform about your culture? Obviously not your own people. Rest assured that they couldn't care less !
@@mmd2156 Thank you for your feedback. I genuinely appreciate your honesty and taking the time to share your thoughts on this. I understand how it might feel when someone chooses to speak in English, especially when discussing something as personal as the culture and history of a country where the dominant language is not English despite being an official language. However, our podcast is bilingual for a reason. Our goal is to reach not only our Urdu-speaking audience but also a wider global community that is interested in learning about Pakistan, its culture, and its history. Many people outside of Pakistan are curious about our heritage, and English is a bridge that allows us to connect with them. We also have younger generations, both in Pakistan and abroad, who are more comfortable with English and still want to stay connected to their roots. As for the choice of language during these conversations and interviews, we respect each guest's preference for how they express themselves, whether in Urdu, English, or both or even any other language. There are also editorial and market considerations as described above that we have to cater for and we believe that all languages have their place on the global stage. Ultimately, the aim is to make these conversations accessible to as many people as possible. Rest assured, our mission remains to represent and share our culture authentically, and we value every member of our audience, including those who speak Urdu and those who may not. I hope you continue to watch us and share your honest thoughts whenever you wish.
Both are acceptable and used commonly. The cultural trend of using one over the other is a change in language that has come over time to Pakistan and has been discussed in several other reputable academic sources.
The truth is the Persians brought Islam to the subcontinent and so we used their terms. The rich Arab states recently gained interest (via Zia Ul Haq, the sell out of Pakistan) in Pakistan when they realized it could be used as a pawn in international politics/relations. Had Pakistan not been sold out to the Arabs, it was on track to be a powerhouse in Asia.
@@Khordmand I agree with you. Of course, it also remains a personal preference and the debate is simply about the shift from one to the other. Really appreciate your support!
While those things were part of the culture of the sub-continent for many years it would be farfetched to say if their impact has remained as relevant today as it was at a point in time in the past. Please feel free to share your own thoughts on it. Thanks!
@@MukhbirNamaMuslim culture is and should be based on Islam, not on the behavior of idolatrous Hindus. This thinking is similar to the thinking of some Arabs who try to find their roots in the time of Jahilliyyah
That is a very valid opinion and I am certain it will find a lot of support. A more nuanced view of culture might be far more complex as the technical definition of culture used in academic circles is a complex and multifaceted concept. It encompasses the shared beliefs, values, norms, customs, behaviors, and artifacts that characterize a group or society. It is the sum of the ways in which a group of people live, think, and interact with their environment and each other. Culture is not static but evolves over time, influenced by internal and external factors, including history, geography, technology, and social interaction. Beliefs and values certainly are the foundational ideas about what is considered true, important, and ethical in a society. No doubt Islam plays a critical role for Pakistan in that manner because Islamic beliefs form the basis of religious, philosophical, and moral frameworks in Pakistan. Which can come from different religions in different countries. As a further part of culture, norms are the unwritten rules of behavior that are considered acceptable within a group, while customs are traditional practices or behaviors passed down through generations. Similarly, language and communication are key mediums through which culture is transmitted. They shape how people perceive the world and communicate ideas, emotions, and values. At the same time, symbols and artifacts are objects, gestures, sounds, or images that represent ideas or concepts which hold cultural significance (e.g., clothing, architecture, technology). Beyond that, art, music, and literature are the creative expressions of culture, reflecting the aesthetic values, emotions, and ideologies of a society. There are several definitions coming from Scholarly Sources: Edward B. Tylor (1871): Tylor, one of the first anthropologists to define culture, stated that culture is "that complex whole which includes knowledge, belief, art, law, morals, custom, and any other capabilities and habits acquired by man as a member of society" . This definition emphasizes that culture is learned rather than innate and that it encompasses all aspects of human life. Geert Hofstede (1991): Hofstede, a social psychologist, defined culture as "the collective programming of the mind which distinguishes the members of one group or category of people from another" . Hofstede’s definition highlights how culture shapes behaviors, attitudes, and interactions in specific societal contexts. Clifford Geertz (1973): Geertz, an influential anthropologist, saw culture as "a system of inherited conceptions expressed in symbolic forms by means of which people communicate, perpetuate, and develop their knowledge about and attitudes toward life" . Geertz emphasized culture as a set of symbols and meanings shared by members of society. Raymond Williams (1983): Williams, a cultural theorist, described culture as "a whole way of life," including the "meanings and values" found in everyday practices . He stressed that culture is both ordinary and accessible to everyone, not just a product of elites. If I had to provide a modern interpretation, culture is seen as fluid and dynamic, continuously shaped by globalization, technological advancements, and social movements. It includes both tangible aspects (artifacts, architecture, clothing) and intangible aspects (beliefs, languages, traditions). Some more modern sociologists and anthropologists also view culture as an active process of meaning-making, where people interact with cultural forms to produce and reproduce their social realities. Culture thus encompasses a wide range of human activities and institutions, playing a critical role in shaping individual and collective identities. It evolves over time, adapting to changes in environment, technology, and social structure. As a result, culture is one of the most essential features of human societies, influencing how people live, think, and interact with each other across time and space. Sources: Tylor, E. B. (1871). Primitive Culture. Hofstede, G. (1991). Cultures and Organizations: Software of the Mind. Geertz, C. (1973). The Interpretation of Cultures. Williams, R. (1983). A Vocabulary of Culture and Society.
If the British were extractive colonial masters (and they were), i wonder what were the Central Asian, Turkic and Arab Invaders?
Remember what the Europeans were able to do in South and North America and Australia: wipe out yhe local culture and relegion, the Islamic invaders were able to do in Afghanistan, Pakistan, Bangladesh and to some extend in present day India.
That is the elephant in the room isn't it? The reason for your identity crisis.
For all the association with the Arabs and Turks, one look in the mirror and the facade collapses.
I suppose one free DNA test for all of Pakistan's population would help a long way in settling the identity crisis.
I hope that you can realize that the history of any nation, including Pakistan, is complex and multifaceted while being shaped by a variety of influences over centuries. Indeed, Pakistan's identity is a rich tapestry woven from Central Asian, Turkic, Arab, and many other influences, including British colonial rule.
Rather than seeing this as an identity crisis, I view it as a unique strength. The diverse histories and cultures that have come together in Pakistan have created a society that is vibrant, resilient, and deeply enriched by its heritage.
It's important to remember that while historical invasions as well as migrations have shaped our cultural landscape, they have also led to a remarkable fusion of traditions, languages, and customs. This blend is evident in our art, music, cuisine (Biryani for instance), and even in the diversity of our people.
Every nation has chapters of its history that are complex and sometimes painful (I can think of Germany through WW2 and after), but these experiences also contribute to the collective wisdom and identity of its people. In Pakistan, we embrace our diverse heritage and look to the future with a sense of unity and pride in our unique cultural mosaic.
Thank you again for your comment. It's through such discussions that we can foster understanding and appreciation for the intricate histories that shape all nations.
@@MukhbirNama I understand that invasions and migrations are par for course over a sufficiently large period of time.
Yet what is telling is the explicit effort Pakistanis make to distance themselves from their Hindu past.
Even in your statement you are doing so.
Let me create a wager. Take 100 or so of the so-called Ashraf from Punjab and get them to do a DNA test. The majority of them will end up being primarily Indic ( essentially with a Hindu past).
I'll bring you back to the elephant in the room. Your (the community ) identity crisis is not so much a confusion as it is a purposeful denial.
Cause accepting that you were all, at one point Hindus makes you realise that all the horror that you have brought onto the Hindus and the sheet hatred that you ( I mean the wider populace) have for them is essentially a hatred of your own ancestors.
The 1000s of temples you've destroyed, statues you've desecrated and people you have marginalised to the extent that they are dwindling in numbers, belonged to your own people.
I hope you can appreciate that what you have made is largely a generalization and not an exact truth for all Pakistanis living across the world. There are many amongst us who are perfectly okay with their Hindu past, Sikh past, or Jain past. Long before Islam came to the subcontinent, there were people here with an established culture. I, for one, can appreciate that culture and accept it as an influence on my own.
To begin with, your claim that Pakistanis "distance themselves from their Hindu past" is a broad assumption. While some individuals may choose to emphasize their Islamic heritage, there are many Pakistanis who acknowledge and respect the rich history of the subcontinent before the advent of Islam. This is reflected in the way many of us celebrate the art, architecture, and cultural contributions of ancient civilizations in the region, including Hindu, Buddhist, and Jain traditions. History is not something we can erase, nor is there a collective effort to do so. Even if there are segments within the Pakistani society that seek to do so it would be my personal aim to educate myself against such steps.
As for the wager you propose, it would be a lost bet as DNA tests will certainly show that many of us in Pakistan have mixed ancestry, and that’s precisely what makes the subcontinent such a diverse and unique place. Ethnicity and religion, while often tied together in history, are not the same thing according to the technical definitions of each. You may choose to equate the two but I certainly would not. Our ancestors were indeed part of various traditions, but cultural identity evolves over time. In the same way that people of different ethnicities across the world have embraced different religions, the subcontinent has a complex history of conversions and cultural shifts. The fact that many Pakistanis may have Hindu ancestors does not diminish our current identity, nor should it negate the respect we hold for those ancestors.
The idea of an "identity crisis" is, again, an oversimplification. Identity is multifaceted and fluid. Just as individuals in other parts of the world navigate the complexities of heritage and modernity, so do Pakistanis. Acknowledging our past does not necessarily mean we are in denial, and many Pakistanis proudly embrace the diversity of their roots, whether they be Hindu, Buddhist, or Islamic.
Regarding the destruction of temples and statues, it’s important to approach historical events with a nuanced understanding. History, unfortunately, has seen violence and destruction in many regions, often driven by political, social, and religious motivations. While there were instances of temple destruction in the subcontinent’s history, these actions were not representative of an entire people, and they certainly do not reflect the attitudes of modern Pakistanis. It's also worth noting that such acts of destruction occurred in many parts of the world throughout history, not just in the subcontinent, and were not always rooted in religious hatred but often in political conflict.
Finally, the assertion that Pakistanis "hate" Hindus or despise their own ancestors is, frankly, inaccurate. While tensions have certainly existed between communities, especially post-partition, it’s vital to recognize that many Pakistanis coexist peacefully with people of other faiths, both within Pakistan and abroad. Many are working to foster mutual respect and understanding between communities. Hatred is not ingrained in our identity, nor is it something the majority subscribes to.
To conclude, while history has its dark moments, the goal for many of us today is to move forward with an appreciation for all aspects of our past. I acknowledge that both the Islamic and pre-Islamic influences have shaped who we are in the subcontinent. Understanding this complex heritage should inspire dialogue, learning, and mutual respect rather than accusations or divisive rhetoric. I hope that we can continue the conversation in a positive manner and extend links of friendship and positivity across borders and barriers.
Our history goes back 6 to 10 thousands years ,where does Islam fit in ,very short period ,
So we're more monjo daro,more hun, more arians, more Hindu, more gupta, British slaves
and less Muslims (clever chankiea)
Thank you so much for a reflective and informative comment. Much Appreciated!
The conversation between these gentlemen was enlightening. Thank you.
We really appreciate your feedback! Thank you so much :)
Appreciate the depth of the discussion. Interesting take on our modern history & its impact on current scenario.
Thank you so much! We really appreciate your feedback.
Please, re convert to the Religion of your Elders.
Hinduism, Sikhism, Buddhism or Jainism.
No point in following 'the way of the Arabs' when the Arab, Turk, Afghan and Gurkani Rule is long gone 🙏🏻
Start eating gobar
Thank you for your comment. I appreciate your concern and the passion behind your suggestion. Religion is a deeply personal matter for each individual, and I believe that faith is something that comes from personal conviction and spiritual growth.
I have chosen to follow Islam because it resonates with my beliefs, values, and the way I wish to lead my life. My connection with Islam is rooted in my own experiences, understanding, and personal journey. It brings me peace, purpose, and a sense of community.
While I respect the beliefs and traditions of my ancestors, I feel that every individual has the right to choose their own path in life. What my ancestors believed in was their personal decision, shaped by their time, environment, and understanding. I don’t feel burdened by the need to follow their exact choices, as we all have the freedom to seek our own truth in the way that best fits us.
In Islam, we are taught tolerance, understanding, and mutual respect. I extend that same respect to others, regardless of their beliefs, and hope for the same in return. At the end of the day, what matters most is how we live our lives with kindness, empathy, and understanding towards one another.
why change back to false religion
@@ottovon5182 Falsehood is in the 'Sayings and Traditions'.
Plagiarism is in THE BOOK.
While I can appreciate your passion please understand that Plagiarism, as defined in modern academic terms, refers to the direct copying of another's work without attribution. However, this concept as we understand it today must be applied carefully when considering ancient texts including Vedic texts or important tomes from other faiths and cultures. The Quran itself claims to be a divine revelation (Surah 4:82, Surah 10:37), which sets it apart from other works authored by humans. Islam teaches a belief that the Quran is the final revelation in a series of messages from God, with earlier scriptures, including the Torah and the Bible, being acknowledged as legitimate previous revelations (Surah 5:48). According to Islam, the Quran confirms the messages found in earlier scriptures. This is not an act of plagiarism but rather a claim of authenticity and continuity within the Abrahamic tradition.
Even taking an Indian perspective (albiet Muslim), the renowned Islamic scholar Abul Kalam Azad, in his Tarjuman al-Qur'an, elaborates this continuity. Azad emphasized that the Quranic narrative builds on previous divine messages while providing a new spiritual and moral direction suited to the time of its revelation in Arabia. He argued that this continuity signifies the universality of divine guidance, not imitation or copying. Even in terms of linguistic culture, one of the most cited miracles of the Quran, according to Islamic tradition, is its unique literary style.
Reputable Indian scholars like Maududi and Iqbal have discussed the Quran's inimitability (known as i'jaz al-Quran), emphasizing that its linguistic structure, depth of meaning, and rhetorical brilliance remain unmatched by any other text.
It has also been noted elsewhere that unlike previous scriptures, the Quran does not rely on parables or historical chronicles alone but uses a combination of storytelling, legal discourse, ethical commandments, and theological principles. This distinctive approach sets it apart from other religious texts.
Furthermore, Iqbal, in his philosophical work Reconstruction of Religious Thought in Islam, said that the Quran's message is not merely historical or spiritual but also a transformative guide aimed at creating a just and equitable society. Sir Syed Ahmed Khan, a prominent 19th-century Islamic scholar, addressed the commonality between the Quran and earlier scriptures including the ancient Hindu scriptures while asserting that the Quran reaffirms the truth in previous messages but clarifies and corrects where necessary. He rejected the notion of plagiarism, instead viewing the Quran as a distinct revelation with a specific purpose for humanity.
I am sure you are aware that similar accusations of plagiarism have often overlooked the context in which the Quran was revealed. It was revealed over 23 years, addressing immediate situations while seeking to provide eternal guidance. The Prophet Muhammad (PBUH), who was known to be illiterate, could not have copied earlier texts, as the Quran itself challenges skeptics to produce a text like it. The cultural significance of the document remains critically important as the Indian scholar Maulana Wahiduddin Khan pointed out that the Quran’s engagement with Jewish and Christian narratives shows that it sought to be as inclusive a document as it could be given the time it was revealed to the Arabs.
Finally, I would also encourage you to consider the ethical and moral framework of the Quran. I feel that it resonates with universal principles found in many religious traditions but you may have a different opinon or interpretation of the same words. It has been said that the Quran is articulated with a depth and clarity that has inspired many scholars and philosophers across the globe. The Indian philosopher and poet Allama Iqbal, for example, praised the Quran's emphasis on individual responsibility, free will, and the pursuit of knowledge. He viewed these principles as unique contributions to religious thought, distinctly different from other scriptural teachings. I hope that we can continue to engage on these and other topics as an opportunity to learn from each other in a positive manner.
Very interesting indeed
Thank you! We really appreciate you saying that! :)
Seems like this guy seems to object to Islam
It would be very hard to object to any religion in academic discourse. All of the major religions find their place in academia and are studied as subjects globally.
Is lam is a dis ease which has des troyed paa kis tan. Sati was never part of Hinduism. It's a li e created by the British, sati never existed in India. Your is laam teaches to keep women as s ex sl aves.
Good
Thank you! Much appreciated :)
The guy wants amensia
Pakistan in itself is a Persian name.
Thank you for pointing it out. Pakistan and the Urdu language itself owes a lot to Persian culture and language.
@@MukhbirNama It’s a Deep and complicated subject.
@@ChefbyMistake Thank you for saying that. You're absolutely right. The influence of Iran on Pakistani culture has been present since the time of Mughals such as Humayun. That link and history should be explored further.
@@MukhbirNama As I said it’s complicated and we don’t know from where it started but as far as I know the Aryans came from the North and Hindustan is a Persian word. Hindustan used to be the largest Persian speaking country on earth just like today we are the most populated English speaking region.
Stan comes from Sanskrit Sthaan.
Wannabees you say?
That was one of the ideas which was discussed. How the colonial impact on Pakistan has created a number of Wannabes in the country. Thank you for pointing it out! Much appreciated.
@@MukhbirNama fair enough, I'll be honest it just rubbed me in a bad way when the gentleman being interviewed refused to answer your questions in Urdu and instead chose todo it with his obviously not genuine British accent. It sort of loses the whole point of talking about your culture and history when your whole conversation is in the colonizer's language. The obvious question then arises, who are you trying to inform about your culture? Obviously not your own people. Rest assured that they couldn't care less !
@@mmd2156 Thank you for your feedback. I genuinely appreciate your honesty and taking the time to share your thoughts on this. I understand how it might feel when someone chooses to speak in English, especially when discussing something as personal as the culture and history of a country where the dominant language is not English despite being an official language.
However, our podcast is bilingual for a reason. Our goal is to reach not only our Urdu-speaking audience but also a wider global community that is interested in learning about Pakistan, its culture, and its history. Many people outside of Pakistan are curious about our heritage, and English is a bridge that allows us to connect with them. We also have younger generations, both in Pakistan and abroad, who are more comfortable with English and still want to stay connected to their roots.
As for the choice of language during these conversations and interviews, we respect each guest's preference for how they express themselves, whether in Urdu, English, or both or even any other language. There are also editorial and market considerations as described above that we have to cater for and we believe that all languages have their place on the global stage. Ultimately, the aim is to make these conversations accessible to as many people as possible.
Rest assured, our mission remains to represent and share our culture authentically, and we value every member of our audience, including those who speak Urdu and those who may not. I hope you continue to watch us and share your honest thoughts whenever you wish.
Persian khuda is acceptable Allah is bothering?
Both are acceptable and used commonly. The cultural trend of using one over the other is a change in language that has come over time to Pakistan and has been discussed in several other reputable academic sources.
The truth is the Persians brought Islam to the subcontinent and so we used their terms. The rich Arab states recently gained interest (via Zia Ul Haq, the sell out of Pakistan) in Pakistan when they realized it could be used as a pawn in international politics/relations. Had Pakistan not been sold out to the Arabs, it was on track to be a powerhouse in Asia.
@@Jokstaify no problem we used Persian 13 centuries fine, the pangs in stomach growled when Allah is spoken instead.
Well, I still cannot say allah-hafez, sounds so fake to me.
@@Khordmand I agree with you. Of course, it also remains a personal preference and the debate is simply about the shift from one to the other. Really appreciate your support!
Your culture is one of idolatry and sati?
While those things were part of the culture of the sub-continent for many years it would be farfetched to say if their impact has remained as relevant today as it was at a point in time in the past. Please feel free to share your own thoughts on it. Thanks!
@@MukhbirNamaMuslim culture is and should be based on Islam, not on the behavior of idolatrous Hindus. This thinking is similar to the thinking of some Arabs who try to find their roots in the time of Jahilliyyah
That is a very valid opinion and I am certain it will find a lot of support. A more nuanced view of culture might be far more complex as the technical definition of culture used in academic circles is a complex and multifaceted concept. It encompasses the shared beliefs, values, norms, customs, behaviors, and artifacts that characterize a group or society. It is the sum of the ways in which a group of people live, think, and interact with their environment and each other. Culture is not static but evolves over time, influenced by internal and external factors, including history, geography, technology, and social interaction.
Beliefs and values certainly are the foundational ideas about what is considered true, important, and ethical in a society. No doubt Islam plays a critical role for Pakistan in that manner because Islamic beliefs form the basis of religious, philosophical, and moral frameworks in Pakistan. Which can come from different religions in different countries. As a further part of culture, norms are the unwritten rules of behavior that are considered acceptable within a group, while customs are traditional practices or behaviors passed down through generations.
Similarly, language and communication are key mediums through which culture is transmitted. They shape how people perceive the world and communicate ideas, emotions, and values. At the same time, symbols and artifacts are objects, gestures, sounds, or images that represent ideas or concepts which hold cultural significance (e.g., clothing, architecture, technology). Beyond that, art, music, and literature are the creative expressions of culture, reflecting the aesthetic values, emotions, and ideologies of a society.
There are several definitions coming from Scholarly Sources:
Edward B. Tylor (1871): Tylor, one of the first anthropologists to define culture, stated that culture is "that complex whole which includes knowledge, belief, art, law, morals, custom, and any other capabilities and habits acquired by man as a member of society" . This definition emphasizes that culture is learned rather than innate and that it encompasses all aspects of human life.
Geert Hofstede (1991): Hofstede, a social psychologist, defined culture as "the collective programming of the mind which distinguishes the members of one group or category of people from another" . Hofstede’s definition highlights how culture shapes behaviors, attitudes, and interactions in specific societal contexts.
Clifford Geertz (1973): Geertz, an influential anthropologist, saw culture as "a system of inherited conceptions expressed in symbolic forms by means of which people communicate, perpetuate, and develop their knowledge about and attitudes toward life" . Geertz emphasized culture as a set of symbols and meanings shared by members of society.
Raymond Williams (1983): Williams, a cultural theorist, described culture as "a whole way of life," including the "meanings and values" found in everyday practices . He stressed that culture is both ordinary and accessible to everyone, not just a product of elites.
If I had to provide a modern interpretation, culture is seen as fluid and dynamic, continuously shaped by globalization, technological advancements, and social movements. It includes both tangible aspects (artifacts, architecture, clothing) and intangible aspects (beliefs, languages, traditions). Some more modern sociologists and anthropologists also view culture as an active process of meaning-making, where people interact with cultural forms to produce and reproduce their social realities.
Culture thus encompasses a wide range of human activities and institutions, playing a critical role in shaping individual and collective identities. It evolves over time, adapting to changes in environment, technology, and social structure. As a result, culture is one of the most essential features of human societies, influencing how people live, think, and interact with each other across time and space.
Sources:
Tylor, E. B. (1871). Primitive Culture.
Hofstede, G. (1991). Cultures and Organizations: Software of the Mind.
Geertz, C. (1973). The Interpretation of Cultures.
Williams, R. (1983). A Vocabulary of Culture and Society.
Very interesting indeed
Thank you so much for saying that! Much appreciated :)