In a recent column, Akhtar reflected on the rapid advancements made by humankind over the last two centuries and questioned whether human thought has evolved at the same pace as technology. According to him, modern individuals often live between two parallel worlds — one guided by science, evidence and experimentation, and another shaped by inherited traditions, symbols and long-held beliefs.

Akhtar pointed out that humanity has explored the depths of the oceans, reached the Moon, decoded the human genome and developed machines capable of learning and making decisions. Yet, he argued, many people continue to rely on ideas formed during eras when scientific explanations for natural phenomena were unavailable.

He said this contradiction becomes particularly visible when people place faith in supernatural explanations while simultaneously benefiting from scientific achievements. Referring to space exploration, Akhtar noted that scientists spend years calculating trajectories and conducting experiments to ensure spacecraft reach distant destinations with precision. In such situations, he questioned the need to attribute outcomes to unseen forces rather than the scientific processes responsible for them.

According to Akhtar, this coexistence of scientific knowledge and unquestioned belief represents a major intellectual conflict of the 21st century. He suggested that information and faith often exist side by side within the same individual but rarely challenge one another.

Discussing the origins of religion, Akhtar said religious systems emerged during periods when human beings lacked scientific understanding of natural events such as lightning, earthquakes, epidemics and eclipses. People, he said, created explanations based on their limited knowledge and imagination, which was natural for their time.

However, he argued that knowledge is constantly evolving and every new discovery requires societies to reassess older assumptions. In his view, problems arise when people eagerly embrace the benefits of modern science but hesitate to adopt its most fundamental principle — the willingness to question claims and examine them through reason, evidence and testing.

Akhtar said this creates a divided existence in which modern technology becomes a part of everyday life while aspects of thinking remain tied to medieval ideas. Technology, he wrote, can make life modern, but only a scientific outlook can create a genuinely modern mindset.

The writer also touched upon the relationship between religion and morality. He argued that religious belief alone does not guarantee peaceful societies and suggested that ethical progress depends on broader social and intellectual development rather than faith alone.

A significant part of his commentary focused on the importance of questioning inherited ideas. According to Akhtar, civilizations survive not merely by preserving their past but by critically examining it. Respecting tradition, he said, should not mean accepting every historical belief without scrutiny.

He maintained that ideas capable of withstanding reason, experience and evidence do not require special protection because they remain relevant on their own. Continuing to accept a belief solely because it is old, he argued, risks turning heritage into a burden rather than a source of wisdom.

Akhtar also spoke openly about his personal beliefs, reiterating that he is an atheist and does not follow any religion. He clarified, however, that he has no objection to individual faith as long as it remains a personal matter.

His concern, he said, begins when private beliefs start influencing decisions related to education, healthcare, law, governance or public policy. In such areas, he argued, decisions should be based on evidence, rationality and verifiable knowledge rather than faith.

On spirituality, Akhtar offered a nuanced perspective. He said introspection, self-awareness and understanding one’s strengths and weaknesses are valuable pursuits. Likewise, he supported ideas that encourage people to rise above divisions of religion, caste and race in favour of universal human values.

At the same time, he criticized what he described as the commercialization of spirituality. Drawing a contrast between historical spiritual figures and some contemporary gurus, he remarked that while Gautama Buddha left a palace in search of truth, many modern spiritual leaders appear to move in the opposite direction.

Demise in Bhopal

Renowned Urdu poet Dr Bashir Badr died in Bhopal on Thursday afternoon. He was 91. The poet breathed his last around noon, on the day of Bakrid. Family sources confirmed that he had been unwell for several months.

He is survived by his wife Rahat and son Tayyab.

Struggled with Dementia

Bashir Badr had been suffering from dementia for a long time. His memory had weakened considerably over the past few years. Those close to him said he had stopped recognising many people, including sometimes family members. His health had been declining steadily, especially in the last few months.

A Voice of Simplicity

The poet was widely known for his simple yet deeply emotional poetry. Unlike many contemporaries, he stayed away from traditional, heavily ornate forms. He used everyday words that connected easily with common people. His poetry reflected themes of love, pain, loneliness and life's struggles.

One of his most famous couplets remains:

"Ujale Apni Yaadon Ke Hamare Saath Rehne Do, Na Jaane Kis Gali Mein Zindagi Ki Shaam Ho Jaaye."

Another beloved line reads:

"Log Toot Jaate Hain Ek Ghar Banane Mein, Tum Taras Nahi Khaate Bastiyan Jalane Mein."

The Golden Era

Bashir Badr completed his postgraduation from Aligarh Muslim University in 1969. He joined the Urdu department at Meerut College as a lecturer on 12 August 1974 and taught there until 1990. The period between 1974 and 1990 is considered the golden phase of his literary career.

During this time, his poetry gained popularity not only across India but also abroad. More than a dozen of his ghazal collections have been published in Hindi, while seven collections were released in Urdu. His simple language and emotional depth made him one of the most admired voices in Urdu poetry.

Global Reach

Over his lifetime, Bashir Badr participated in more than 500 mushairas. In addition to India, he also travelled to the United States, Pakistan, and Britain for poetry recitals. Several organisations are now planning to translate his poetry into Punjabi, Bengali, Nepali and Russian languages, with permission from his family.

Tributes Flow

Noted script writer and poet Javed Akhtar expressed grief over the demise. "Today, our language Urdu has become a little poorer," Akhtar said. "Bashir Badr, an extremely melodious poet, has departed from our gathering forever. This poet and his poetry will live on in our memories forever."

Aggrieved people started arriving at Bashir's home in Bhopal shortly after the news spread. Many recalled his famous interactions with former Prime Minister Atal Bihari Vajpayee, who used to attend the poet's mushairas.

Final Rites Later Today

The family has yet to announce the final timing of the funeral. However, sources indicated that the last rites are expected to take place later this evening in Bhopal.