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Razi Shaikh
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And yet, in the arrogance of their blindness, the people of the West are convinced that it is their civilization that will bring light and happiness to the world ... In the eighteenth and nineteenth centuries they thought of spreading the
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“Religion is a different matter. Other subjects may lend themselves, in varying degree, to objective study, and in some cases personal commitment serves only to distort what should be a clear and balanced picture. Religion is a different matter for here objectivity only skims the surface, missing the essential. The keys to understanding lie within the observer's own being and experience, and without these keys no door will open. This is particularly true of Islam, a religion which treats the distinction between belief and disbelief as the most fundamental of all possible distinction, comparable only on the physical level to that between the sighted and the blind. Believing and understanding complement and support one other. We do not seek fir an adequate description of a landscape from a blind man, even if he has made a scientific study of its topography, and has analyzed the nature of its rocks and vegetation. In Islam, every aspect of human life, every thought and every action, is shaped by and evaluated in the light of the basic article of faith. Remove this linchpin and the whole structure falls apart.”
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“The peasant starved, yet centuries of an unequal struggle against his environment had taught him to endure, and even in poverty and starvation he had a certain calm dignity, a feeling of submission to an all-powerful fate. Not so the middle classes, more especially the new petty bourgeoisie, who had no such background. Incompletely developed and frustrated, they did not know where to look, for neither the old nor the new offered them any hope. There was no adjustment to social purpose, no satisfaction of doing something worthwhile, even though suffering came in its train. Custom-ridden, they were born old, yet they were without the old culture. Modern thought attracted them, but they lacked its inner content, the modern social and scientific consciousness. Some tried to cling tenaciously to the dead forms of the past, seeking relief from present misery in them. But there could be no relief there, for, as Tagore has said, we must not nourish in our being what is dead, for the dead is death-dealing. Others made themselves pale and ineffectual copies of the west. So, like derelicts, frantically seeking some foothold of security for body and mind and finding none, they floated aimlessly in the murky waters of Indian life.”
― The Discovery of India
― The Discovery of India

“And yet, in the arrogance of their blindness, the people of the West are convinced that it is their civilization that will bring light and happiness to the world ... In the eighteenth and nineteenth centuries they thought of spreading the gospel of Christianity all over the world; but now that their religious ardour has cooled so much that they consider religion no more than soothing background music - allowed to accompany, but not to influence, 'real' life - they have begun to spread instead the materialistic gospel of the 'Western way of life': the belief that all human problems can be solved in factories, laboratories and on the desks of statisticians.”
― The Road To Mecca
― The Road To Mecca

“The sea was as dark as dreams and as deep as sleep”
― A Strangeness in My Mind
― A Strangeness in My Mind

“No two persons could be so different from one another in their make up or temperaments. Tagore, the aristocratic artist, turned democrat with proletarian sympathies, represented essentially the cultural tradition of India, the tradition of accepting life in the fullness thereof and going through it with song and dance. Gandhi, more a man of the people, almost the embodiment of the Indian peasant, represented the other ancient tradition of India, that of renunciation and asceticism. And yet Tagore was primarily the man of thought, Gandhi of concentrated and ceaseless activity. Both, in their different ways had a world outlook, and both were at the same time wholly Indian. They seemed to present different but harmonious aspects of India and to complement one another.”
― The Discovery of India
― The Discovery of India
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