Wednesday, October 14, 2009
Challenges Among Civilizations By :Syed Waris Shere
A great visionary of all times Mohandas K. Gandhi in his article in 1938 writes his views about the Arab-Jew question on Palestine and the persecution of the Jews. At that time, Hitler was ruling Germany and the clouds of a terrible conflict begun to form shows his incredible sense of right and wrong. He writes, “My sympathies are all with the Jews. I have known them intimately in South Africa . Some of them became life-long companions. Through these friends I came to learn much of their age-long persecution. They have been the untouchables of Christianity. The parallel between their treatment by Christians and the treatment of untouchables by Hindus is very close. Religious sanction has been invoked in both cases for the justification of the inhuman treatment meted out to them. Apart from the friendships, therefore, there is the more common universal reason for my sympathy for the Jews. But my sympathy does not blind me to the requirements of justice.
The cry for the national home for the Jews does not make much appeal to me. The sanction for it is sought in the Bible and the tenacity with which the Jews have hankered after return to Palestine . Why should they not, like other peoples of the earth, make that country their home where they are born and where they earn their livelihood? Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs. What is going on in Palestine today cannot be justified by any moral code of conduct. The mandates have no sanction but that of the last war. Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home. The nobler course would be to insist on a just treatment of the Jews wherever they are born and bred. The Jews born in France are French in precisely the same sense that Christians born in France are French. If the Jews have no home but Palestine, will they relish the idea of being forced to leave the other parts of the world in which they are settled? Or do they want a double home where they can remain at will? This cry for the national home affords a colorable justification for the German expulsion of the Jews. But the German persecution of the Jews seems to have no parallel in history. The tyrants of old never went so mad as Hitler seems to have gone. And he is doing it with religious zeal. For he is propounding a new religion of exclusive and militant nationalism in the name of which many inhumanity becomes an act of humanity to be rewarded here and hereafter.
The crime of an obviously mad but intrepid youth is being visited upon his whole race with unbelievable ferocity. If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified. But I do not believe in any war. A discussion of the pros and cons of such a war is therefore outside my horizon or province." According to Mahatma Gandhi, let the Jews who claim to be the chosen race prove their title by choosing the way of non-violence for vindicating their position on earth. Every country is their home including Palestine, not by aggression but by loving service."
Mahatma Gandhi sums up very profoundly with a word to the Jews in Palestine. "I have no doubt that they are going about it the wrong way. The Palestine of the Biblical conception is not geographical tract. It is in their hearts. But if they must look to the Palestine of geography as their national home, it is wrong to enter it under the shadow of the British gun. A religious act cannot be performed with the aid of the bayonet or the bomb. They can settle in Palestine only by the goodwill of the Arabs. They should seek to convert the Arab heart. The same God rules the Arab heart, who rules the Jewish heart. They can offer satyagraha in front of the Arabs and offer themselves to be shot or thrown in to the Dead Sea without raising a little finger against them. They will find the world opinion in the their favor in their religious aspiration. There are hundreds of ways of reasoning with the Arabs, if they will only discard the help of the British bayonet. As it is, they are co-sharers with the British in despoiling a people who have done no wrong to them." Victims who rose up against human indignity in the Warsaw Ghetto are called heroes. Those who lost their lives are called martyrs. On the other hand the Palestinian who tosses a rock in desperation is a terrorist according to Judith Tamar Stone, a jew, who founded Voice Dialogue Connection. As an internationally renowned Psychotherapist, Teacher, Facilitator and Communications Leader, she writes that the Jewish dead cannot be brought back to life and neither can the Palestinian massacred be resurrected. David Ben Gurion once said, "Let us not ignore the truth among ourselves...politically, we are the aggressors and they defend themselves. No body can deny that Palestine is a land that has been occupied and emptied of its people. Its cultural and physical landmarks have been obliterated and replaced by tidy Hebrew signs. The history of a people was the first thing eradicated by the occupiers. The history of the indigenous people has been all but eradicated as though they never existed. And all this has been hailed by the world as a miraculous act of God. According to Stone, Israel's existence is not even a question of legality so much as it is an illegal fiat accompli realised through the use of force while supported by the Western powers. Human atrocity was and continues to be perpetuated against an innocent people who couldn't come up with the arms and money to defend themselves against the western powers bent upon their demise as a people, concludes Judith Stone.
About the Author: WARIS SHERE was educated at the Aligarh Muslim University, University of London and Technische Hochschule, Aachen Germany. He has authored eight books in the field of Applied Mathematics, International Affairs and Academic Futures: Prospects for Post-Secondary institution. He has taught Applied Mathematics at the University of Manitoba, Canada and Red River College, Canada for several years. His work on critical issues of International Affairs has been published globally. His main interests are Emerging International Order, Security and the Prospects for East-West relations and Dilemmas in Policy-Making for Education.
The crime of an obviously mad but intrepid youth is being visited upon his whole race with unbelievable ferocity. If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified. But I do not believe in any war. A discussion of the pros and cons of such a war is therefore outside my horizon or province." According to Mahatma Gandhi, let the Jews who claim to be the chosen race prove their title by choosing the way of non-violence for vindicating their position on earth. Every country is their home including Palestine, not by aggression but by loving service."
Mahatma Gandhi sums up very profoundly with a word to the Jews in Palestine. "I have no doubt that they are going about it the wrong way. The Palestine of the Biblical conception is not geographical tract. It is in their hearts. But if they must look to the Palestine of geography as their national home, it is wrong to enter it under the shadow of the British gun. A religious act cannot be performed with the aid of the bayonet or the bomb. They can settle in Palestine only by the goodwill of the Arabs. They should seek to convert the Arab heart. The same God rules the Arab heart, who rules the Jewish heart. They can offer satyagraha in front of the Arabs and offer themselves to be shot or thrown in to the Dead Sea without raising a little finger against them. They will find the world opinion in the their favor in their religious aspiration. There are hundreds of ways of reasoning with the Arabs, if they will only discard the help of the British bayonet. As it is, they are co-sharers with the British in despoiling a people who have done no wrong to them." Victims who rose up against human indignity in the Warsaw Ghetto are called heroes. Those who lost their lives are called martyrs. On the other hand the Palestinian who tosses a rock in desperation is a terrorist according to Judith Tamar Stone, a jew, who founded Voice Dialogue Connection. As an internationally renowned Psychotherapist, Teacher, Facilitator and Communications Leader, she writes that the Jewish dead cannot be brought back to life and neither can the Palestinian massacred be resurrected. David Ben Gurion once said, "Let us not ignore the truth among ourselves...politically, we are the aggressors and they defend themselves. No body can deny that Palestine is a land that has been occupied and emptied of its people. Its cultural and physical landmarks have been obliterated and replaced by tidy Hebrew signs. The history of a people was the first thing eradicated by the occupiers. The history of the indigenous people has been all but eradicated as though they never existed. And all this has been hailed by the world as a miraculous act of God. According to Stone, Israel's existence is not even a question of legality so much as it is an illegal fiat accompli realised through the use of force while supported by the Western powers. Human atrocity was and continues to be perpetuated against an innocent people who couldn't come up with the arms and money to defend themselves against the western powers bent upon their demise as a people, concludes Judith Stone.
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Sunday, October 11, 2009
Religious Clothing By Dr. Asad U Khan
For centuries clothes have been an expression of one’s identity and religiosity.
Even before we speak to someone in a meeting, or at a party or on the street, our clothes express important information (or misinformation) about our occupation, origin, personality, opinions, and tastes. We unconsciously (or consciously) register the information, and judge one another based on our perceptions.
In the scriptures of all three of the Abrahamic faiths, there are guidelines regarding matters of a woman’s dress. In the Bible in Timothy 2.9-10.NIV women are instructed to dress modestly: “I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearl or expensive clothes, but with good deeds, appropriate for women who profess to worship God.”
The Qur’an also lays down principles of modesty regarding dress. In chapter 24 verses 30 and 31, the concept of modesty is enjoined on both men and women:
“Say to the believing men that they should lower their gaze and guard their modesty; that will make for Greater purity for them; and God is well acquainted with all that they do. And say to the believing women That they should lower their gaze and guard their modesty; and they should not display beauty and ornaments except what (most ordinarily) appears thereof; that they must draw their veils over their bosom and not display their beauty except to their husbands, fathers, their husband’s father, their sons, their husband’s sons, or their women…”
Chapter Ahzab verse 59 of the Qur’an says: “O prophet Tell Thy wives and daughters with the Believing women, that they should cast their outer garment over their person (when outside); that they should be known (As such) and not molested”
The Qur’an does not specifically mention that women should cover their hair as it does that they should cover their breast. Verse 31 of chapter 24 is most frequently quoted by scholars in support of wearing a headscarf, hijab, but not all Muslim scholars agree that the head scarf is ordained for women. In his book, “The Message of Qur’an”, Mohammad Asad explains how the headscarf became attributed to modest dress for women. Asad writes that the female head covering (khamir the Arabic term for headscarf) was customarily used by Arab women in the pre-Islamic era and was considered a stylish garment (fashion statement), which hung loose on the head. According to Asad, the fashion during this period was for women to wear low-neck lines that exposed their breasts. It is in this context that the headscarf is mentioned in this verse, and women are asked to pull their scarf over the chest. It will be correct to say that the scarf is recommended for women by the majority of Muslim scholars.
In the ideological struggle surrounding the definition of Islam’s nature and its role in the modern world the scarf, or hijab, has become a symbol of Muslim identity.
Regardless of whether the Qur’an ordains Muslim women to wear the scarf or not, if one decides to wear it as an expression of her modesty (Tuqwa), or family tradition or Islamic identity, we have no right to deny her the choice to do so in a free society.
However, the covering of the face by wearing a veil (niqab) is an all-together different issue. The veil in Muslim society did not appear until the tenth century. The Qur’an does not suggest that women should be veiled or that they should be kept apart from the world of men. On the contrary, the Qur’an is very clear about the full participation of women in society and in the religious practices prescribed for men.
In his book, “Sunnah between Fiqh and Hadith,” Sheikh Mohammad al-Ghazali argues that women are not to cover their face during the performance of Hajj and when performing daily prayers. Then how can it be justified to ask women to cover their faces in every day life. An overwhelming number of Islamic scholars both past and present are of the opinion that women should not veil their face or cover their hands.
Recently the learned Islamic scholar of Egypt’s Al-Azhar University, Sheikh Mohammad Sayyid Tantawi, criticized women for covering from head to toe, and veiling their faces in public places. Tantawi referred to the women’s dress as a Wahabi tradition and denounced it as having nothing to do with the Islamic faith. He also announced that he would issue a Fatwa condemning the practice of covering the face with a veil (niqab).
The recent trend of adopting the veil (niqab) is part of the growing sense among some Muslim women that they no longer wish to identify with the West and that they reaffirm their Muslim identity by wearing a visible sign such as the veil (niqab).
The Author Dr. Asad U Khan's Google Profile.
www.iefm.net
Even before we speak to someone in a meeting, or at a party or on the street, our clothes express important information (or misinformation) about our occupation, origin, personality, opinions, and tastes. We unconsciously (or consciously) register the information, and judge one another based on our perceptions.
In the scriptures of all three of the Abrahamic faiths, there are guidelines regarding matters of a woman’s dress. In the Bible in Timothy 2.9-10.NIV women are instructed to dress modestly: “I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearl or expensive clothes, but with good deeds, appropriate for women who profess to worship God.”
The Qur’an also lays down principles of modesty regarding dress. In chapter 24 verses 30 and 31, the concept of modesty is enjoined on both men and women:
“Say to the believing men that they should lower their gaze and guard their modesty; that will make for Greater purity for them; and God is well acquainted with all that they do. And say to the believing women That they should lower their gaze and guard their modesty; and they should not display beauty and ornaments except what (most ordinarily) appears thereof; that they must draw their veils over their bosom and not display their beauty except to their husbands, fathers, their husband’s father, their sons, their husband’s sons, or their women…”
Chapter Ahzab verse 59 of the Qur’an says: “O prophet Tell Thy wives and daughters with the Believing women, that they should cast their outer garment over their person (when outside); that they should be known (As such) and not molested”
The Qur’an does not specifically mention that women should cover their hair as it does that they should cover their breast. Verse 31 of chapter 24 is most frequently quoted by scholars in support of wearing a headscarf, hijab, but not all Muslim scholars agree that the head scarf is ordained for women. In his book, “The Message of Qur’an”, Mohammad Asad explains how the headscarf became attributed to modest dress for women. Asad writes that the female head covering (khamir the Arabic term for headscarf) was customarily used by Arab women in the pre-Islamic era and was considered a stylish garment (fashion statement), which hung loose on the head. According to Asad, the fashion during this period was for women to wear low-neck lines that exposed their breasts. It is in this context that the headscarf is mentioned in this verse, and women are asked to pull their scarf over the chest. It will be correct to say that the scarf is recommended for women by the majority of Muslim scholars.
In the ideological struggle surrounding the definition of Islam’s nature and its role in the modern world the scarf, or hijab, has become a symbol of Muslim identity.
Regardless of whether the Qur’an ordains Muslim women to wear the scarf or not, if one decides to wear it as an expression of her modesty (Tuqwa), or family tradition or Islamic identity, we have no right to deny her the choice to do so in a free society.
However, the covering of the face by wearing a veil (niqab) is an all-together different issue. The veil in Muslim society did not appear until the tenth century. The Qur’an does not suggest that women should be veiled or that they should be kept apart from the world of men. On the contrary, the Qur’an is very clear about the full participation of women in society and in the religious practices prescribed for men.
In his book, “Sunnah between Fiqh and Hadith,” Sheikh Mohammad al-Ghazali argues that women are not to cover their face during the performance of Hajj and when performing daily prayers. Then how can it be justified to ask women to cover their faces in every day life. An overwhelming number of Islamic scholars both past and present are of the opinion that women should not veil their face or cover their hands.
Recently the learned Islamic scholar of Egypt’s Al-Azhar University, Sheikh Mohammad Sayyid Tantawi, criticized women for covering from head to toe, and veiling their faces in public places. Tantawi referred to the women’s dress as a Wahabi tradition and denounced it as having nothing to do with the Islamic faith. He also announced that he would issue a Fatwa condemning the practice of covering the face with a veil (niqab).
The recent trend of adopting the veil (niqab) is part of the growing sense among some Muslim women that they no longer wish to identify with the West and that they reaffirm their Muslim identity by wearing a visible sign such as the veil (niqab).
The Author Dr. Asad U Khan's Google Profile.
www.iefm.net
Saturday, October 10, 2009
Barak Obama's Finest Hour By :Syed Waris Shere
Less than a year after taking office, Barack Obama, 48, won the prestigious Nobel Peace Prize award, an honor that came after he made history by becoming the country’s first African-American president. "Only very rarely has a person to the same extent as Barack Obama captured the world's attention and given its people hope for a better future," the committee chairman Thorbjoern Jagland said. "His diplomacy is founded in the concept that those who are to lead the world must do so on the basis of values and attitudes that are shared by the majority of the world's population," the citation said.
Obama is the third sitting U.S. president -- and the first in ninety years. Woodrow Wilson was awarded the Nobel prize in 1919, and Theodore Roosevelt was the recipient in 1906. The enthusiastic approval of the present President seems to be a slap at the former President George W, Bush, from a committee that severely criticised him for taking unilateral military action in Iraq. The committee praised Barack Obama for his "extraordinary efforts to strengthen international diplomacy and cooperation between peoples" during his short time in office and singled out for special recognition Obama's call for a world free of nuclear weapons. International Atomic Energy Agency chief Mohamed ElBaradei says he "cannot think of anyone today more deserving of this honour." "In less than a year in office, he has transformed the way we look at ourselves and the world we live in and rekindled hope for a world at peace with itself."
According to Mohamed Elbaradei, Obama "has provided outstanding leadership on moving towards a world free of nuclear weapons." "He has shown an unshakable commitment to diplomacy, mutual respect and dialogue as the best means of resolving conflicts." President Shimon Peres of Israel, in praise of Obama said: “Very few leaders if at all were able to change the mood of the entire world in such a short while with such a profound impact. You provided the entire humanity with fresh hope, with intellectual determination, and a feeling that there is a lord in heaven and believers on earth.” “President Obama embodies the new spirit of dialogue and engagement on the world’s biggest problems: climate change, nuclear disarmament and a wide range of peace and security challenges.”, said Ban Ki-moon, the United Nations secretary general. In his 1895 will, the Swedish chemist Alfred Nobel suggested that the peace prize should be awarded "to the person who shall have done the most or the best work for fraternity between the nations and the abolition or reduction of standing armies and the formation and spreading of peace congresses". In this respect President Barrack Obama has proven to be the best gift that the United States could have given to the world. Earlier this year, President Obama went to Cairo to make a historical speech on relations with the Muslim world, badly tarnished by President George W. Bush's order to invade Iraq.
As of now the world Muslim population stands at 1.57 billion, meaning that nearly one in four people on the globe practises Islam, according to a study. President Obama wishes to seek a new beginning between the United States and Muslims around the world, one based on mutual interest and mutual respect, and one based upon the truth that America and Islam are not exclusive and need not be in competition. Instead, they overlap and share common principles, principles of justice and progress, tolerance and the dignity of all human beings. In his address the President said, we can recall the words of Thomas Jefferson, who said: "I hope that our wisdom will grow with our power and teach us that the less we use our power, the greater it will be." President Obama's Harvard Law School education served him very well in talking about the rights of individuals. In an editorial, the Financial Times called Obama a born leader. "There is no bombast or chauvinism or phony sentiment in Obama's oratory. He inspires, yet his appeal is always to the intellect; still he holds an audience of this size spellbound. President Obama can end "years of tension and confrontation" between the West and Islam, Arab League chief Amr Moussa said. "The general relationship between the West and Islam was very much affected by policies in the last few years," the secretary-general of the 22-nation bloc told the BBC. "The relationship between the West and Islam - the years of tension and confrontation should come to an end now. "The New York Times has rightly noted that Barack Obama's oratory conforms to the tripartite ideal laid down by Aristotle, who stated that good rhetoric should consist of pathos, logos and ethos - emotion, argument and character. It is in the projection of ethos that Obama particularly excels.
According to the Times of London, no one in the Arab world can remember anything quite like it. President Obama's mission in the heart of Islamic culture was to tell Muslims that the United States is "not, and never will be, at war with Islam,". Barack Obama was surprised and deeply humbled by the honor, and planned to travel to Oslo to accept the prize, which he so richly deserves. "I do not feel that I deserve to be in the company of so many transformative figures that have been honored by this prize," he said. "I will accept this award as a call to action, a call for all nations to confront the challenges of the 21st century." The Nobel Committee chairman Thorbjoern Jagland had a high praise for President Barack Obama and for "his extraordinary efforts to strengthen international diplomacy and co-operation between peoples", citing his outreach to the Muslim world and push for nuclear disarmament.
About the Author: WARIS SHERE was educated at the Aligarh Muslim University, University of London and Technische Hochschule, Aachen Germany. He has authored eight books in the field of Applied Mathematics, International Affairs and Academic Futures: Prospects for Post-Secondary institution. He has taught Applied Mathematics at the University of Manitoba, Canada and Red River College, Canada for several years. His work on critical issues of International Affairs has been published globally. His main interests are Emerging International Order, Security and the Prospects for East-West relations and Dilemmas in Policy-Making for Education.
Obama is the third sitting U.S. president -- and the first in ninety years. Woodrow Wilson was awarded the Nobel prize in 1919, and Theodore Roosevelt was the recipient in 1906. The enthusiastic approval of the present President seems to be a slap at the former President George W, Bush, from a committee that severely criticised him for taking unilateral military action in Iraq. The committee praised Barack Obama for his "extraordinary efforts to strengthen international diplomacy and cooperation between peoples" during his short time in office and singled out for special recognition Obama's call for a world free of nuclear weapons. International Atomic Energy Agency chief Mohamed ElBaradei says he "cannot think of anyone today more deserving of this honour." "In less than a year in office, he has transformed the way we look at ourselves and the world we live in and rekindled hope for a world at peace with itself."
According to Mohamed Elbaradei, Obama "has provided outstanding leadership on moving towards a world free of nuclear weapons." "He has shown an unshakable commitment to diplomacy, mutual respect and dialogue as the best means of resolving conflicts." President Shimon Peres of Israel, in praise of Obama said: “Very few leaders if at all were able to change the mood of the entire world in such a short while with such a profound impact. You provided the entire humanity with fresh hope, with intellectual determination, and a feeling that there is a lord in heaven and believers on earth.” “President Obama embodies the new spirit of dialogue and engagement on the world’s biggest problems: climate change, nuclear disarmament and a wide range of peace and security challenges.”, said Ban Ki-moon, the United Nations secretary general. In his 1895 will, the Swedish chemist Alfred Nobel suggested that the peace prize should be awarded "to the person who shall have done the most or the best work for fraternity between the nations and the abolition or reduction of standing armies and the formation and spreading of peace congresses". In this respect President Barrack Obama has proven to be the best gift that the United States could have given to the world. Earlier this year, President Obama went to Cairo to make a historical speech on relations with the Muslim world, badly tarnished by President George W. Bush's order to invade Iraq.
As of now the world Muslim population stands at 1.57 billion, meaning that nearly one in four people on the globe practises Islam, according to a study. President Obama wishes to seek a new beginning between the United States and Muslims around the world, one based on mutual interest and mutual respect, and one based upon the truth that America and Islam are not exclusive and need not be in competition. Instead, they overlap and share common principles, principles of justice and progress, tolerance and the dignity of all human beings. In his address the President said, we can recall the words of Thomas Jefferson, who said: "I hope that our wisdom will grow with our power and teach us that the less we use our power, the greater it will be." President Obama's Harvard Law School education served him very well in talking about the rights of individuals. In an editorial, the Financial Times called Obama a born leader. "There is no bombast or chauvinism or phony sentiment in Obama's oratory. He inspires, yet his appeal is always to the intellect; still he holds an audience of this size spellbound. President Obama can end "years of tension and confrontation" between the West and Islam, Arab League chief Amr Moussa said. "The general relationship between the West and Islam was very much affected by policies in the last few years," the secretary-general of the 22-nation bloc told the BBC. "The relationship between the West and Islam - the years of tension and confrontation should come to an end now. "The New York Times has rightly noted that Barack Obama's oratory conforms to the tripartite ideal laid down by Aristotle, who stated that good rhetoric should consist of pathos, logos and ethos - emotion, argument and character. It is in the projection of ethos that Obama particularly excels.
According to the Times of London, no one in the Arab world can remember anything quite like it. President Obama's mission in the heart of Islamic culture was to tell Muslims that the United States is "not, and never will be, at war with Islam,". Barack Obama was surprised and deeply humbled by the honor, and planned to travel to Oslo to accept the prize, which he so richly deserves. "I do not feel that I deserve to be in the company of so many transformative figures that have been honored by this prize," he said. "I will accept this award as a call to action, a call for all nations to confront the challenges of the 21st century." The Nobel Committee chairman Thorbjoern Jagland had a high praise for President Barack Obama and for "his extraordinary efforts to strengthen international diplomacy and co-operation between peoples", citing his outreach to the Muslim world and push for nuclear disarmament.
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About the Author: WARIS SHERE was educated at the Aligarh Muslim University, University of London and Technische Hochschule, Aachen Germany. He has authored eight books in the field of Applied Mathematics, International Affairs and Academic Futures: Prospects for Post-Secondary institution. He has taught Applied Mathematics at the University of Manitoba, Canada and Red River College, Canada for several years. His work on critical issues of International Affairs has been published globally. His main interests are Emerging International Order, Security and the Prospects for East-West relations and Dilemmas in Policy-Making for Education.
Thursday, October 8, 2009
RSS And Minorities By Ram Puniyani 07 October, 2009 Countercurrents.org
Islam spread in India, by various ways, major being the attempt of Shudras to escape the tyranny of Landlord Brahmin, to quote Swami Vivekananda, "Why amongst the poor of India so many are Mohammedans? It is nonsense to say that they were converted by the sword. It was to gain liberty from Zamindars and Priests..." Read More...
Monday, October 5, 2009
When VC of A University Talks Filth About Females
Quoted From The F Word
"Enjoy her! She’s a perk. She doesn’t yet know that you are only Casaubon to her Dorothea, Howard Kirk to her Felicity Phee, and she will flaunt you her curves."A matter of shame for an authority .
Saturday, October 3, 2009
Dr. Rafiuddin Ahmad "The Father Of Indian Dentistry" Was An AMU Alumnus
Dr. Rafiuddin Ahmad is known as Father Of Indian Dentistry. He was Born on 24 December 1890, in Bardhanpura of East Bengal. He completed his graduation from Aligarh Muslim University in 1908. Later he went to Iowa School of Dentistry and earned his DDS in 1915. He returned to India in 1919 and started his own dental practice.
The First Dental College of India was established in Calcutta presently Kolkata by Dr. Rafiuddin Ahmad, in the year 1924. It was then called Calcutta Dental College and Hospital and was constructed single handedly by him without any government aid. He donated his college to the Government of Bengal and served as the Principal from 1920 to 1950. Incidentally it was the first Dental College to be established in Asia. After his death the college was renamed after him as Rafiuddin Ahmad Dental College.
Dr. Rafiuddin's philosophy of education was
The First Dental College of India was established in Calcutta presently Kolkata by Dr. Rafiuddin Ahmad, in the year 1924. It was then called Calcutta Dental College and Hospital and was constructed single handedly by him without any government aid. He donated his college to the Government of Bengal and served as the Principal from 1920 to 1950. Incidentally it was the first Dental College to be established in Asia. After his death the college was renamed after him as Rafiuddin Ahmad Dental College.
Dr. Rafiuddin's philosophy of education was
“Education is the responsibility of the state, but if nobody is willing to carry the cross, I will for as long as I can.”In the year 1925 he founded the Bengal Dental Association and served as the President of Dental Council Of India from 1954 to 1958. The Indian Government awarded Padma Bhushan for his contributions in the filed of dentistry. He was awarded Fellowships of International College Of Dentists, Fellowship Of Royal College Of Surgeons and Fellow Of Pierre Fauchard Academy. Today he is remembered as the Nestor and Dean Of Dentistry, Dental Education and the Dental Profession in India. He published the first textbook of Operative Dentistry. He started the Indian Dental Journal as well. He was the editor of various reputed international journals. He left for heavenly abode on 18 January 1965.
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