Means to Counter Radicalization

By Pallab Bhattacharyya, New Age Islam 30 July 2022 Involvement Of All Qaeda In 1998 US Embassy Bombings, 9/11 Attacks, 2002 Bali Bombings, Etc. Indicates Its Presence In All These Areas And Prompted The USA To Launch The “War On Terror” ----- 1. “15 suspected Jihadists were detained in the last 24 hours in Assam, 7 in Barpeta, 8 in Morigaon” was the headline of a news channel on 28th July 2022. 2. “Madrassa teacher among 10 al-Qaida members held in Assam “ was the storyline of another Newspaper dated 29-07-22 3. “Read Quran Sharif to help keep brotherhood: Assam DGP to Jihadi- affected youths” tagline of another news agency of the same date. The above series of events are indications of the state of print, electronic and social media in Assam today. Assam in which for every ten men there are four Muslims indicate the importance of this section of population whose existence obviously cannot be ignored by anybody-be he is a political leader or member of the society. If we see the political history of Assam, it is found that after the demolition of Babri Majid on 6th December 1992, Muslim youths from Assam started going to Bangladesh and other countries to get radicalized and trained in warfare with the misplaced opinion of saving their community. The Metei-Muslim conflict in Manipur in the year 1993 led to organization of militant Muslim outfit like Peoples’ United Liberation Front, better known as PULF. With the onset of globalization in the nineties foreign radical thoughts started their ingress into the North East in general and Assam in particular. I, as a youngster (sixties and seventies), grew up in the cosmopolitan town of Duliajan Assam where we never face such a tense and polarised atmosphere. In fact we boasted of the syncretic Assamese culture of Srimanta Sankardev and Azan Fakir. The recent arrests and raid in a Madrassa has thrown open the floodgates of speculations in social and print media about likely danger to the safety and security of Assam. The involvement of all Qaeda in 1998 US Embassy bombings, 9/11 attacks, 2002 Bali bombings, etc. indicates its presence in all these areas and prompted the USA to launch the “war on terror”. However, affiliates closer to the organization are in sleeper cell mode in various parts of the world in general and India in particular. At the time of its formation in September 2014, Al-Qaeda in the Indian Subcontinent (AQIS) specifically listed Assam among the target for jihad, along with Gujarat and Jammu and Kashmir. The arrest of Islamist militants is, however, not a new phenomenon in Assam. The Khagragarh blast in West Bengal on 2nd October 2014 and unveiling of the surreptitious presence of the JMB Module in Assam is still fresh in the minds of the people. A long list of Islamist outfits had been operating in Assam since the 1990s. The rise of Islamist militancy started in North Eastern India in the wake of the 1992 Babri Masjid demolition and the subsequent communal disturbances; the Manipur's infamous Meitei-Muslim riots in 1993 are also a contributing factor. Pakistan’s’ Inter- Services Intelligence (ISI) was relentless in its design to exploit India’s vulnerabilities and it received help from the Khaleda Zia regime in Bangladesh, which, at that time, was deeply hostile to India. Bangladesh was a hotbed of Islamist radicalization and militancy then and it was used by ISI to extend its 4th Generation Warfare against India. However, the situation has changed dramatically in New Delhi’s favour since the Sheikh Hasina Government assumed office in 2009. However, there is no denial of the fact that in the present moment there are two Bangladesh -one based on Bengali Nationalism and the other identifying itself to the Islamic world and the constant tussle between the two has a spill over effect in Assam. A majority of Islamic militant groups in the Northeast were founded between 1990 and 1996, with the proclaimed objective of ‘safeguarding' the overall interests of the minority Muslim communities in the region. More groups surfaced in the early 2000s, but these were short-lived. Riots between Bodos and Bengali-speaking Muslims happened sporadically in BTAD and at that time the Central Government identified at least 19 Islamist organizations to watch in connection with violence in the State. The subsequent advent of Kerala based organization Popular Front of India (PFI) and its ingress into Goalpara, Karimganj, Silchar, Hailakandi, Kamrup, Barpeta, Baksa, Chirang, Kokrajhar, Dhubri, South Salmara, Lakhimpur, Nagaon, and Tinsukia Districts of Assam in the process of updating of NRC paved the ground for the germination of radicalization in Assam. There is no denying the fact that the main driver of radicalization is the “Ideology”. The internet, social media, and in some cases the print media, some charity organizations, and NGOs contributed to its growth. It is strongly felt that instead of allowing a person to be “radicalized” first and then, on the discovery of the same, steps for his “de-radicalization” are taken, the better course of action will be to ensure “counter-radicalization”. In other words, it's about creating an environment where radicalization cannot take place. It is clear that in the instant cases in Barpeta and Morigaon the arrested youths were radicalized by foreign thoughts that clash with the syncretic culture of Sankar-Ajan. The following steps may be initiated for implementation by Government in collaboration with society: In the syncretic culture of Sankar-Ajan, a few steps could be initiated by the Government, Muslim community , the majority Hindu Community and the electronic and print media in collaboration with society: Steps from Muslim Community: • Countering the radical ideology through Ijtihad or the use of individual reasoning to counter radical thoughts. Effective use of Muslim intelligentsia, after gaining their confidence, will be a sine-qua-non. • The saner sections of Muslim Community must come out in the open to criticise such foreign radicalized thoughts and appeal to the community to abide by the true precepts of Islam as enshrined in the Koran, which the DGP has highlighted. The Government should proactively support such groups of leading citizens in their efforts. • Since involvement of some Imamas of Masjids in such radicalized activities are highlighted, the appointment of such Imams by the Masjid Committees should also be transparent. Alternatively Masjid Committees should be constituted with persons of high morale and integrity. Steps Suggested from the Government Establishing a Counter-Radicalization Forum within existing Police District Head Quarters or think tanks with the following missions (i) Monitor and analyse global, national, and regional radicalization trends (ii) Adopting best practices from global counter-radicalization models (iii) Train Counter Radical Teams consisting of Imams, Maulvies and Hindu Priests (iv) Promote Ijtihad in all forms (v) Build and maintain a radical database fusion center (vi) Promote counter-narratives through social media, print, TV/Radio). An appeal by the Imams of Guwahati and syncretic songs sung by Nahid Afrin was initiated by Assam Police under this category. • Involve and embolden the Indian Ulema to counter radical ideology through a closely monitored system. • Highlighting the global counter-narratives • Closely monitoring and controlling the foreign idealogues visiting India-study global precedence in this regard. • Incorporate the study of Islam and other religions in the curriculum of police for better appreciation of the problems. • Monitoring and social-controlling of activities of radical theologians. • Countering radicalization through the internet-Special Branch and its Project Cyberdom incorporating Digital Intelligence and Training and Analysis Centre (DITAC) should be adequately strengthened to tackle this menace as one of its verticals. • India cannot fight radicalization without the active support of its neighbours. Engaging the neighbourhood will be essential. • Some counter-radicalization operations are creating institutional forums in Intelligence agencies to deal with emerging threats, deregistration of radical sites, providing training workshops for law enforcement agencies, Think Tanks, Students, media personalities; carrying out Human Terrain Analysis, etc Steps Suggested From The Print And Electronic Media: • Anti-extremist scholar Sultan Shahin through his website www.newageislam.com is taking on the fundamentalists and such efforts should be encouraged. • Stopping glamourizing of World Jihadis and countering radical literature. • Articles by leading muslim scholars against radicalization and highlighting constructive and syncretic steps by both the communities should be publicised. Steps Suggested From The Majority Community: • There is no denying the fact that when Assamese language was passing through a very serious identity crisis, it is the immigrant muslims of chor and supories (river islands) who vouched for the Assamese and reflected Assamese as their mother tounge. Even now they carry out their education in Assamese language. Assamese Hindus should stress on their well being. There should be constant literary/cultural interaction between Asom Sahitya Sabha and Chor Chapori Sahitya Sabha so that integration of these groups with Assamese society is complete. • Because of the situation prevailing in Assam, saner sections of Muslim people do not want to express themselves in a free and fair manner. Majority Hindu saner sections encourage them to vent their feelings which is certainly going to create a congenial atmosphere. For successful implementation of the above measures, coordination of all agencies of Government, print and electronic media, and all sections of society will be necessary. Gaining the trust of the minority community is the essence of such counter- radicalization policy. All round development in the sphere of education, health and skill building of the Muslim community some of which are located in far flung areas and difficult places like char and chapories will play a vital role in eradication of these evils from the society. ----- Pallab Bhattacharyya is a former Director-General of Police, Special Branch, and ex-Chairman, APSC. Views expressed by him are personal. URL: https://newageislam.com/radical-islamism-jihad/means-counter-radicalization/d/127608 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Reforming Extremist Kharijite Ideologies Is Incumbent upon the Islamic Scholars

By Kaniz Fatma, New Age Islam 30 July 2022 How to Resolve the Issue of Khawarij and Extremism? Main Points: 1. Kharijites have been accusing Muslims of Shirk and Kufr since their inception. 2. They justify killing the Muslims based on their Takfir ideology. 3. The debate between Kharijites and Hazrat Ibn Abbas serves a suggestion that if we adopt Ibn Abbas' strategies, we can curb the rise of extremism and neo-Khawarij. 4. In order to reform all extremist organisations and safeguard the populace from further extremism, scholars and Ulama must continue their fight. ------ The Kharijite allegations of Takfir and shirk have traditionally targeted at Muslims. The Kharijites' intellects followed the route of deviation when it came to studying the Qur'an, and academics believe the main reason for this is that they didn't employ the same techniques as their predecessors did to comprehend the Quran. The Ummah of the Prophet of Allah (peace be upon him) was also forewarned against the Takfiri organisations. According to the narration of Hudhayfa, the Prophet of Allah said: “Verily, what I fear for you is a man who recites the Qur’an until its brightness appears on him and he becomes a support of Islam. (This continues) until this man changes his state to what Allah wills. He detaches himself from it and throws it behind his back. Then he starts attacking his neighbour with the sword, accusing him of polytheism." I asked: "O Prophet, which of the two deserves more to be described as a polytheist? The accused or the accuser?" He replied: "The accuser." [Ibn Hibbaan, Hadith is Hasan/Sound] The analysis of this hadith provides the following indications: 1. People will have good faith in this Kharijite group because of its apparent relation with the Quran. 2. This group will have enormous excitement for the religion and support and defend it and as a result others will be inspired by this group. 3. This group will apparently promote and defend the religion with great zeal. 4. Despite all of these qualities, this group will undergo a weird shift that will disturb people. This change will cause this group to understand the Qur'an differently than the rest of the world because they will be careless about inference techniques. 5. They will think that they alone are the only ones who can understand the Quran. They therefore categorise their neighbours as polytheists and atheists. 6. They won't be content with only adhering to Takfir ideology; instead, they'll take up arms and engage in bloody combat with anyone who disagrees with them. The fear of an apparently devout individual acting violently in the name of religion that the Prophet mentions in the aforementioned hadith is totally accurate, since the Messenger of Allah detested extremes and severity in any circumstance. Once Hazrat Muadh bin Jabal started reciting long while leading the Fajr prayer in his zeal for worship, the Prophet taught him and said “You are putting the people to trial,' and repeated it thrice (or said something similar) and ordered him to recite two moderate Surahs..” (Sahih Bukhari, Hadith 701) This incident shows how much more concerned the Prophet must have been for his ummah as a result of the Takfiri's temptation when he got so concerned at a low intensity in worship. The discussion between Ibn Abbas and the Khawarij is described below in order to encourage scholars to speak out in opposition to the contemporary Khawarij, who are active 24/7 in extremist activities, and to put an end to the practise of spreading falsehoods about the Muslim community. Hazrat Ibn Abbas’s Debate With Khawarij Abdullah b. Abbas obtained permission from Hazrat Ali, the Caliph, and travelled to the assembly of Khawarij to persuade them of their erroneous interpretation of Islam. Ibn Abbas described the discussion in his own words: "I have come to you from the Muhajirun and the Ansar, the companions of Allah's Messenger (peace be upon him), to inform you of what they say. The Qur'an was revealed to them. And they know more about the revelation than you do because it was revealed among them. And there aren't any of them among you. [Ibn Abbas noted that there was not a single Companion among the Khawarij.] Some of them [of Khawarij] said, "Let us talk to him and see what he says." I (Hazrat Ibn Abbas) said, “Inform me of that which you harbour against the son of the uncle of the Messenger of Allah (peace be upon him) and his son-in-law (Ali), the Muhajirun and the Ansar.” They said, “Three issues.” I asked, “What are they?” They said, “As for the first of them, then he (Ali) has allowed men to judge in the affair of Allah, yet Allah said, ‘...The judgement is for none but Allah...’ (Qur’an, 12:40) So it is not for men to be judges.” So I asked, “This is only one issue.” They said, “As for the other matters, he battled his adversaries but did not seize any prisoners or war spoils. So, if the people he battled were unbelievers, their imprisonment and war booty were lawful. And if they were believers, it was not allowed to fight them.” I said, “These are only two issues, so what is the third?” They said, “Indeed, he removed the title, ‘Leader of the Believers’ [Amirul Muminin] for himself, so, therefore, he is the leader of the disbelievers.” I said, “Do you have anything besides this?” They said, “This is sufficient for us.” “Do you believe you will comply if I recount to you from Allah's Book and the Sunnah of His Messenger (peace be upon him) that which refutes your statement?” I asked. They said, “Yes!” So I said, “In response to your claim that he has delegated Allah's judgement to mankind, I will recite to you the evidence that Allah has delegated His judgement to men. Allah the Mighty and Majestic has said concerning differences between the woman and her husband, “If you fear a breach between the twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted with all things.” (Qur’an, 4:35) So Allah made the judgement of the men a tradition to be believed in. So do you leave this (issue)?” They said, “Yes!” Ibn Abbas continued, “As for your statement that he fought and he did not take prisoners, nor did he take war booty, and then do you revile your mother, Ayesha? Then you must declare her lawful in that which you have declared lawful with regards to other than her! So if you were to do that, then you would become disbelievers, as she is your mother. And if you were to say that she is not our mother, then you have disbelieved. Since Allah says, ‘The Prophet is closer to the Believers than their own selves, and his wives are their mothers...’ (Qur’an, 33:6) “So you are revolving around two positions of misguidance. Regardless of which of them you adopt, you have adopted misguidance.” So they began to look at each other. I said, “Do you recant this position?” They said, “Yes!” “And as for your statement, that he removed the title of ‘Leader of the Believers’ from his name, then I shall come to you with one whom you are pleased with and I shall see you. Indeed, you have heard that on the day of Al-Hudaybiyyah, the Prophet (peace be upon him) made a treaty with Suhayl Bin Amr and Abu Sufyan Ibn Harb. “So the Messenger of Allah (peace be upon him) said to the Leader of the Believers (Ali), ‘Write, O Ali: These are the terms of peace agreed upon by Muhammad the Messenger of Allah.’ So the pagans said, ‘No, by Allah! Had we known that you were the Messenger of Allah, we would not have fought you.’ “So the Messenger of Allah (peace be upon him) said, ‘O Allah! You know that I am the Messenger of Allah. Write O Ali: These are the terms of peace agreed upon by Muhammad Bin Abdullah.’ (Al-Bukhari and Muslim) “So by Allah, the Messenger of Allah was better than Ali, yet he was not removed from Prophethood when he erased the title from his name.” Abdullah Bin Abbas then said, “So two thousand of those people repented, and the rest were killed for misguidance.” (This incident has been related in Musnad Ahmad (1/342), An-Nasa’i in Khasa’is Ali (no. 190), Al-Bayhaqi in Sunan Al-Kubra (8/179) and many others.) Approximately 20,000 Khawarij retreated as a result of this debate, while approximately 4,000 remained in their positions. (Author: Imam Al-Hafiz Abu Nuaim Ahmad Bin Abdullah Al-Isfahani, book: Hilyat-ul-Awliya) We must consider Hazrat Ibn Abbas' debate with the Khawarij, in which we are taught a few things: 1. Hazrat Abdullah bin Abbas personally went there to correct the Khawarij. 2. Hazrat Ibn Abbas began the conversation by describing the advantages of his approach and the disadvantages of the Kharijite approach. He asserted that his approach has the support of diverse factions of the Prophet's companions, in contrast to the Kharijites' lack of support. 3. Ibn Abbas listened carefully to all of their questions and criticisms during the discussion before responding. 4. The Khawarij's primary concern, or "Hakimiyyat," is still the most important one for radical organisations today. 5. The Kharijites were dealt with properly and appropriately, and Hazrat Ibn Abbas did not invent a new strategy or reject the body of the Hadith in order to defeat the Kharijites. The discussion between Ibn Abbas and the Khawarij led to a sizable percentage of them reforming. This should serve as a warning that if we adopt Ibn Abbas' strategies, we can curb the rise of extremism and neo-Khawarij. In order to reform all extremist organisations and safeguard the populace from further extremism, scholars and Ulama must continue their fight. (May Allah save the Muslim Ummah from the path of extremism). Urdu Article: How to Resolve the Issue of Khawarij and Extremism? خوارج اور شدت پسندی کا علاج کیسے ممکن ؟.. Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/radical-islamism-jihad/extremist-kharijite-ideologies-islamic-scholars-/d/127607 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Fear Is The Cheapest Room In The House.....Hafiz Shirazi

By Sumit Paul, New Age Islam 30 July 2022 " Fear Is The Cheapest Room In The House. I'd Like To See You Living In Better Conditions." Hafiz Shirazi Hafiz Shirazi ---- The great maverick Nietzsche wrote in his book, ' Thus Spoke Zarathustra ' - " The most overwhelmingly negative human emotion is fear and it becomes all the more pronounced when it comes to god and religion, both fabricated by humans. " So very true. It was our primitive ancestors' atavistic and often unfounded fear that engendered god and all supernatural phenomena. Fear, esp. the fear of unknown, is ingrained in human psyche. We've been constantly living in the penumbra of fear since time immemorial. Josh Malihabadi aptly said, " Khauf Ke Khauf Se Khaayaf Hai Ye Jahan/ Har Shakhs Khaufzada Hai Yahan " ( The entire world is fearful of fear/ Every individual seems to be scared and terrified here). We're so damn scared. It's because of this primary and predominant emotion called fear that we accrue it to god and proudly say, we're god-fearing! What rubbish! No one says that he or she's god-loving. Everyone says that he's god-fearing as if you worship god/Allah out of fear. ' Where there's fear, love cannot appear, ' wrote Jami. Fear is an offspring of incertitude. At times, it also leapfrogs to the extreme end of the gamut of human emotions and becomes flippant. This is a mark of protest and an attempt to come out of the suffocating dungeon of constantly fearful existence. Have you ever thought as to why scores of Urdu poets (most of them being Muslim) have been rather flippant with Allah and why at times, they addressed Allah quite frivolously like in this couplet, " Mere Ek Sajde Ne Khuda Banaya Hai Tujh Ko/Tujhe Kaun Poochhta Tha Meri Bandagi Se Pahle " (My genuflecting before you made you the Almighty/ Who cared for you before I began to worship you?). Somewhere, Muslim Urdu poets, esp. all Sufis, realized that this unnecessary fear, of the Almighty and their earthly agents, Mullahs and Maulvies, was worming into the collective thinking and religious consciousness of the Muslim Ummah (community). Ergo, to bring the scared Muslims out of their perpetually fearful existence, many poets and mystics, wrote poetry that dispelled and diluted the fear of Allah and their worldly thekedar (contractors/custodians). Urdu poetry is full of criticism of Zahid (a religious wise-man). Why? To belittle his (Zahid's) fear and hegemony among the religiously-frightened and benighted Muslim masses. That's the reason, the highly evolved Mansur-Al-Hallaj could proclaim ecstatically, " I'm fearful of none/ I love Allah and Iblees as one, followed by his famous proclamation, An-al-Haq (I'm the Truth). " Alas, the fearful Muslims excoriated him for blasphemy. What the legendary mystic Mansur meant was that he was neither fearful of Allah, nor of Iblees (shaitan). He loved both equally because when Fear and Hatred (both are Siamese Twins) vanish, love reigns supreme and mind you, love doesn't discriminate and is fearful of none. Humans, esp. devout humans, whether Hindus or Muslims, need to have that mystical fearlessness in their interactions (sorry, dealings) with god, if at all this dubious entity does exist! --- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/fear-hafiz-shirazi-mansur-hallaj-/d/127606 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Sole Objective of Every Human Is To Ameliorate the Collective Lot of Mankind......Omar Khayyam

By Sumit Paul, New Age Islam 29 July 2022 What Did He Get By Condemning All Religions And Proving Qur'an As The Only True Revealed Book And Islam As The Only True Faith For Mankind? ------ “The more an issue involves explanations, interpretations and justifications, the more it becomes dubious and finally proves to be a big lie....." - Justice Muhammad Carim Chagla, quoting the French philosopher Denis Diderot in his memoirs, ' Roses in December’ Omar Khayyam --- This quote applies to a legion of 'scholars' unsuccessfully trying to prove that Ayesha was an adult, and not a child, when she got married to Muhammad. Alright, she was of marriageable age when she became Muhammad's spouse, but how'll this ' great revelation ' help Islam? Those, criticizing Islam or any made-made religion, will not be convinced even a bit because the whole exercise, mental gymnastics and specious arguments to establish Ayesha as an adult at the time of her marriage sound so rank shallow and arrant nonsense. Not casting aspersions on any particular faith lest some ignorant readers on this portal should erroneously brand me an Islamophobic atheist, I must say that this proclivity to waste time, energy and 'erudition' to justify religio-mythological lies is prevalent among the followers and apologists of all faiths. Human spirit is everywhere unchanged and religious nincompoops are in all religions. Don't we say in Urdu, “Kabul Mein Kya Gadhe Nahin Hote?” When Surat-born, South African pseudo-intellectual Ahmad Deedat, whose lifetime mission was to abuse Christianity and all other religions, was tethered to bed (he had a massive paralytic stroke that rendered him totally handicapped for nearly a decade), world's finest doctors (most of them being Christian) offered to help him unconditionally, never expecting anything in return unlike the evangelists Billy Graham and Pat Robertson who unscrupulously suggested that Deedat should embrace Christianity as Jesus was ready to save him (but he didn't!), celebrated atheist late Christopher Hitchens wrote that at the end of the day, Deedat's diatribe against Christianity, glorification of Islam and his lifelong religious polemics didn't come to his rescue. No Muhammad, Allah, god, Jesus, among others appeared to assuage his unbearable pain and frustration. He suffered for a decade not even being able to speak a word. Didn't he ever think lying in bed and vegetating, as to what did he get by condemning all religions and proving Qur'an as the Only True Revealed Book and Islam as the Only True Faith for mankind? This should be a lesson to all who waste their time and 'knowledge' in concocting cock and bull stories about their respective religions and justifying the scriptural obscurities and idiocy. Omar Khayyam says, ' The sole objective of every human is to ameliorate the collective lot of mankind. Quaff the wine of Elysian happiness from the goblet of life and leave your gods, scriptures, hell and heaven to their own fate.' I wish all humans could think like the versatile Persian mystic Khayyam and make this world a ' godless paradise.' Do I sound too impractical and utterly utopian? Perhaps not. --- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/human-ameliorate-collective-mankind-omar-khayyam/d/127592 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Mischief of Calling Khilafat A Necessary Condition for Life Even As a Muslim Minority: There Is Nothing In Quran Or Sunnah To Suggest This

By Dr. Mohammad Ghitreef, New Age Islam 29 July 2022 The Ideologies of Islamism, Such As Maulana Maududi and Syed Qutub Et Al, Preached and Propagated the False Idea That All the Islamic Injunctions Are Equal and Every Muslim Is Bound To Their Enactment Main Points: 1. Islamic commandments are not equal and absolute. 2. Establishing or reviving Khilafat is not a compulsory duty for a Muslim. 3. Misleading concepts should be addressed on theological grounds. 4. Iqbal’s dream of reconstruction of Islamic thought is yet to be realized. ---- The parliament was in session, and deliberations were going on as routine procedures. Suddenly an uproar was heard in the precinct of the Parliament house. Then some gunmen with covered faces darted in. Rattling guns in their hands and sloganeering with “Allahu Akbar,” they tried to capture the Parliament building along with the national TV and Radio station. Leaders of this armed gang announced that the country now had become an Islamic state and would be ruled according to Sharia law. Some besieged parliamentarians somehow managed to secretly pass the information of armed revolt to army headquarters. The army soon came into action. And in the wake of this seizure of the parliament, within six days, the army was able to recapture the Parliament from the Islamic fanatics. Peace returned, and the rule of law was restored. This is the story of Trinidad and Tobago, a tiny country among tiny Iceland of the West Indies, whose cricket team is world famous. It occurred on Friday 27 July 1990. Jamaat ul Muslimeen, a radical Salafi extremist group that attempted to overthrow the government, held the parliament hostage, including the Prime Minister A.N.R. Trinidad was a Christian majority country with a sizable Muslim presence estimated to be 15% of the total population. Before this failed coup, Muslims were in an excellent position there. Many Muslims had critical roles in running the country. Even the president of the country, chief justice, and speaker of the parliament happened to be Muslims, and they were financially strong too. Yet, in the eighties, some Salafi literalist zealots preached that when Muslims reach some, say, the number 313 (inferring from the battle of Badr ), then it is incumbent on them to announce the place to be a Muslim realm. Being deceived by their unnecessary enthusiasm and uncontrolled religious zeal, a misled group of Muslims went on a rampage, sloganeering and setting the properties of non-Muslims on fire and creating mayhem on the streets of Trinidad. Yet, in the army counterattack, all the freedoms and all the privileges they had been enjoying before were snatched from them, and they ended up being a dubious community whose patriotism became suspect. I studied for my master's degree at the University of Lucknow nearly 20 years ago, while I was there. A campaign to resurrect the Khilafat among Muslims was launched across India by the Students Islamic Movement. This Muslim student organization was originally a branch of Jamaat-e- Islami Hind but has since been outlawed, forcing the Jamat to distance itself from it. Anyway, many conferences and seminars on a national level were held on that occasion. I too participated in one event held in Lucknow. Books, pamphlets, leaflets, booklets, and handbills were distributed in Mosques, madrasas, and conclaves. Why this was so? Because of this false notion that Khilafat is something that every Muslim is bound to re-establish as this is a “sacred” Godly system! The roots of this mischievous idea can be found in the Muslim intellectual legacy of the past, though not in the plain texts of the Qur'an and the Sunnah. However, in the present era, the movements of political Islam have played the most prominent role in spreading this suicidal idea among Muslims. I completely disagree with this idea and consider it absolutely wrong because all the commandments of Islam are not absolute. Rather, there is a difference between them. Some are absolute, and some are desired relative to the situation. Furthering the discussion, an elaboration of pertinent points is in order here. Islamic injunctions come under two major categories. One category may be named universal individual obligations. This includes basic creeds, prayers, marriage and divorce, related issues, societal affairs, moral ethics, etc. The current term for that kind of order is Personal Law. This is a necessary part of the religion. The second major category consists of Shariah commandments: state affairs, the law of war and peace, Hudud (prescribed punishment) and Tazir (unprescribed punishment), judiciary, etc. The main difference between the two is that you do not need a governmental authority to enact personal law. Individuals can act upon it in their individual capacity. And in today’s world, you are free to act upon them without any hindrance or restraint except in some Communist states. For another category, you need a free territory and state apparatus. Therefore, not having these necessary requirements, Muslim minorities in non-Muslim majority countries are not bound by Shariah to enact this kind of shariah instructions. It doesn’t mean that these orders stand suspended. No, I only mean that being this category conditional, in the absence of the required conditions, we are not bound to enact this kind of Shariah commandments. Islamic Shariah is so practical that even in personal laws, it maintains this conditionality of providing suitable provisions and a conducive environment. For example, Zakat is so essential that it is mentioned in 700 places in the holy Quran alongside the prayer. Yet, all jurists unanimously say that Zakat would be Wajib (due), if a person has a particular sum of money or other possessions. Otherwise, he won't be required to do it at all. And no jurist says that one should make an effort to be as rich as will be affording to pay his Zakat. Likewise, Haj is an obligation, yet it is due only to one who is capable of doing Hajj physically and can afford its expenses too, or else it will not be due to him. No jurist says that one must earn riches that enable him to perform Hajj. On this matter, there is a consensus among the jurists and Ulama. Yet Islamism in the twentieth century came with an alternative view that will be briefed in the following: The ideologies of Islamism, such as Maulana Maududi and Syed Qutub et al, preached and propagated the false idea that all the Islamic injunctions are equal and every Muslim is bound to their enactment. Many Ulama were very wary of this new approach toward Islamic injunctions. Yet, in the face of the literary avalanche of Islamists in both Arabic and Urdu, they could not express their counterview except Maulana Wahiduddin Khan. By the way, both the leading ideologues of Islamism, Maududi, and Qutub, were great authors and prolific writers. That is why traditional Ulama gave in, and many even adopted Islamist terminology and their ways of treating Quranic verses and Ahadees of the prophet (PBUH). Re-establishing the caliphate as a religious obligation or not is a debatable issue. And it is maybe justified If it is done in the context of Muslim majority countries. However, there is no 0 justification in Sharia for this issue in Muslim minority countries, nor is there a rationale for this slogan in Muslim-majority nations in today’s world. Furthermore, it should be noted that Muslim minorities in today’s world comprise 40% of the total Muslim world population. According to political analysts, a minority that comprises 5% of any society will have 50% or more influence if it is educated and organized. Jews are a living illustration of that in both Europe and America. Because of their enormous abilities, efforts, and networking skills, they have a significant impact on the world, leading some to assert that they are ruling it indirectly. Armenian Christians in Turkey and Bahais in Iran, notably during the Shah era, were once immensely influential, despite being small minorities. Muslims in today’s India are a minority, yet if they may rid of their illogical stereotypes and irrational ways of thinking, they can also make a difference in this country. In our environment, we see many Muslim zealots live with a strange mind-set. They consider themselves citizens of Darul Harb and thereby allowed to do anything they like. For example, they regard themselves as allowed to not file income tax, steal electricity, or take interest from non-Muslims. Some even go so far as to claim that our entire national system is the enemy. We should abstain from forming this system, so they won't participate in the voting process. Because to the majority view of Islamists, voting in a secular democracy is as directly adhering to the corrupt system of Taghoot (the Satan). The mental isolation of Muslims in nations like India is being exacerbated by these preconceptions and reservations. Nearly a century ago, Dr. Allama Iqbal felt a pressing need to rethink Islam and its societal system, to be more specific. He dared to express his ideas on the reconstruction of Islamic thought when he delivered his famous six lectures in Madras, later published in book form and translated into Urdu. Traditional Ulama, who otherwise were full of praise for him, were in peril due to his daring, and many of them harshly criticized him. But Iqbal never relinquished his position on the matter. In his letter to Sufi Ghulam Mustafa Tabassum written approximately in 1925, he emphasized that Muslims nowadays are facing a very critical time in their whole history. Islam is being judged and examined on the testing of times. Then in his many letters, speeches and lectures, he reiterated and expressed the need to rethink Islamic Fiqh. In his eyes, a true reformer and revivalist (Mujaddid) would be someone who dared to carry out this crucial work. This task still has to be done. ----- A regular columnist for New Age Islam, Dr. Mohammad Ghitreef is a Research Associate with the Centre for Promotion of Educational and Cultural Advancement of Muslims of India, AMU Aligarh. URL: https://newageislam.com/islamic-society/mischief-khilafat-muslim-minority-quran-sunnah/d/127593 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Female Qur'an Interpretations and Kerala Muslim Responses - Part 2

By Grace Mubashir, New Age Islam 29 July 2022 Feminist Qur'anic Interpretations and Kerala Muslim Perspectives Are Also Reflected In the Kerala Public Sphere, a Global Market for Debates about Muslim Women's Rights Main Points: 1. Muslim scholars in Kerala generally viewed female recitations of the Qur'an with suspicion. 2. Feminists lack the qualities that Islamic epistemology dictates for authentic Ijtihad. 3. Feminist interpreters, on the other hand, declare such efforts as their responsibility to defend against injustice in interpretations of divine words. ----- Opening Up Through Feminist Qur'anic Interpretations Muslim scholars in Kerala generally viewed female recitations of the Qur'an with suspicion. The main reasons for this opposition were that it was inspired by Western feminism and approached the Qur'an through un-Islamic method science. It has also been alleged that feminists lack the qualities that Islamic epistemology dictates for authentic Ijtihad. Feminist interpreters, on the other hand, declare such efforts as their responsibility to defend against injustice in interpretations of divine words. Admitting that feminist interpretations cannot be considered Ijtihad according to Islamic epistemology, there is no justification for labelling such efforts as un-Islamic. PK Abdul Rahman's observation that women's endeavours were approached with prejudice when the arguments put forward by Muslim male thought were linked to the Islamic line of wisdom is noteworthy here. Admittedly, such studies have limitations as initial efforts in this field. However, it is not possible to completely reject such efforts as a study that reflects the position of women in Islam and promotes liberation from the male-dominated social order. Feminist Qur'anic interpretations and Kerala Muslim perspectives are also reflected in the Kerala public sphere, a global market for debates about Muslim women's rights. From the rights of the Muslim woman to her personal choices are often favorite topics of discussion for the Malayali mainstream. After the publication of the Malayalam translation of Wadud's commentary on the Qur'an, several discussions based on Islamic feminism, women's readings of the Qur'an, etc., took place in Kerala. The said Malayalam translation was published in 2008 by Other Books under the name 'Qur'an Oru Penvayana'. There were many positive and negative responses in Muslim publications and other scholarly spaces including mainstream/secular publications. These debates have also led to deeper studies on the status of women in Islam. Although not as well-known as Wadood, Malayalis have discussed the ideas of feminist Qur'an commentators such as Rifat Hasan, Azizah Al Hibri and Asma Barlas to Asma Lamrabit, a new face in this trend. This article categorizes the responses published in Malayalam to feminist interpretations of the Qur'an into three main categories. One is the masculinist response in Muslim intellectual spaces. Two, Muslim women's responses. Responses have been made in mainstream secular studies. Barring a few reactions, most of the observations in Muslim publications questioned the credibility of feminist commentators. A major issue raised by observers was the Western feminist background of the commentators. Critics argue that feminist interpretations are financially supported research to protect Western interests, and that it is only because of Western support that such writings have quickly become mainstream debates. It can be seen that discourses about Muslim women became more active with the September 11 incident. Saba Mahmood theorizes American projects to reform Islam from within as part of the formation of a 'moderate Islam'. The particular support of US academia for feminist interpretations should be seen in this sense. But feminist commentators who uphold Muslim identity and belief and point to their models from Islamic history are not justifiable to dismiss such ideas entirely by accusing them of being Western conspiracies. The fact is that feminist interpretations have been able to lead a scholarly revolution to guide Muslim thinkers and various organizations into discussions about gender justice in Islam. Recognizing geopolitical agendas became the imperative for the study of Muslim women. Feminist Interpretations and New Interpreters It has also been observed that intolerance towards new readings is a reflection of the masculinity prevailing in Islamic societies. Female responses were reflected in most positive approaches. While acknowledging the limitations of feminist commentators, most feminist observers approach feminist Qur'anic readings as a new trend in Islamic epistemology. Rather than assessing the standards of Islamic knowledge of female commentators, women readers sought to address the questions raised by them. On the other hand, perhaps more radical arguments about the status of women in Islam than those put forward by feminist commentators, have been put forward by male scholars in the Muslim world both before and after the discussion of feminist readings in Kerala. Tariq Ramadan, Muslim publications have introduced the ideas of Hasan Turabi, Abu Shaqa, Rashid ul Ghanushi and Farid Ishaq. But reactions questioning the authenticity of these scholars have not occurred in Muslim scholarly circles. Nor have they created the same storms of reaction that female interpretations have created. Studies of feminist interpretations of the Qur'an have been published in mainstream/secular publications and online spaces. Secular publications see such writings as a means of criticizing the Muslim community. However, there are those who see it as an effort to find the female identity in the Qur'an and from the angle of dialogue between Islam and feminism. At the same time, it has been criticized that feminists have approached the Qur'an with an 'apologetic attitude' without criticizing Islamic principles in dealing with issues such as polygamy, women's witness, inheritance rights etc. On the other side of this, it can be seen that the secular magazines rejected the ideas of women's liberation raised by Muslim male scholars. This has to be understood as a deliberate disregard as part of the usual constructions of relegating the Muslim male. Part One of the Article: Female Qur'an Interpretations and Kerala Muslim Responses - Part 1 ------ A regular columnist for NewAgeIslam.com, Grace Mubashir is a journalism student at IIMC, Delhi URL: https://newageislam.com/islam-women-feminism/female-quran-interpretations-kerala-part-2/d/127594 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

How Relevant is the Prophetic Model Today?

By Arshad Alam, New Age Islam 29 July 2022 Most Muslims Live By Contemporary Morality But Continue To Believe In the Ideal of the Prophetic Model Main Points: 1. Muslim revivalism the world over calls Muslims to emulate the ways of the prophet and his companions. 2. Most Muslims live by a radically different standard today, and would objectively find much wanting in such a prophetic ideal. 3. Aspects of the lives of the prophet and his companions, as written in our religious literature, cannot become a model of emulation today in the times of human rights and gender equality. 4. Muslims need to think whether they want to be pinned down by a religious normativity which would normally not follow. ----- World over, conscientious Muslims have always believed that the prophetic age and the years immediately following it have been the best years of Muslim history. There is a tradition in which the prophet is said to have opined that his age is the best of all times. As we all know, the prophet was followed by what is called the rightly guided caliphs. They were rightly guided in the sense of the being the closest companions of the prophet and hence they learnt Islam and its practices directly from him. Even since Muslims have lost political power in much of the world since the 18th century, it has been a rallying call to return to the days of the prophet and his companions. We are told that during that time, Islam was being practiced in its purest form and Muslims were living their lives as ordained by the religion. This return to the prophetic model and the time of Rashidun Caliphate is not just given by Islamists but has also been internalized by not so political Muslims. At this point, we need to ask a fundamental question: is the prophetic model and the Rashidun caliphate really worthy of emulation and should Muslims be pining for it today? According to our religious literature, the prophet received the multitude of his revelation in Mecca and some in Medina. While there is nothing original in the Meccan revelations, retelling us the tales handed down by Jews and Christians, there is a certain ecumenism which is laudatory. The small portion of Medinan texts changes all that, exhorts Muslims to kill the unbelievers wherever they might be found. Both of these contrasting messages were followed by the prophet: when in Mecca he preached peace but when he became powerful in Medina, he waged wars and took women and children as slaves. We are told that these were defensive wars but that is obviously not true. If the option that is being given is either to convert or pay jizya, then it can hardly be called defensive wars. Moreover, in many instances these were not even wars. More accurately, they should be called raids and Al Tabari lists many of them in his biography of the prophet. Raiding caravans seems to be part of the national sport of the area which continued till the 18th century when even the Ottoman hajj pilgrims were waylaid, abducted for ransom and at times killed by the Arabs. Such raids must be happening even before the prophet and it continued after him; the important thing is that the prophet did precious little to change it. Rather, according to Tabari and others, in participating and leading certain raids, he gave it religious sanction. Is that a model which is worthy of emulation today? No sooner had the prophet left for his heavenly abode, Muslims started reverting back to their ‘pagan’ faiths. It was the first caliph Abu Bakr who brought them into the fold of Islam through the sheer power of his sword. There were instances wherein his army did not even spare the Quran memorizers as they were also killed with other apostates. Muslims tell the whole world that there is no compulsion in religion, but then these Muslims were compelled to be within the fold of Islam by none other than the first caliph of Islam. Is this an act which is worthy of emulation in today’s world which swears by religious diversity and pluralism? Muslim theologians have argued that the first four caliphs were the rightly guided ones. They consequently argue that no one should doubt their intentions and conduct. And yet, Muslim literature records that the third caliph Uthman promoted nepotism by appointing and promoting his kinsmen in important positions. Uthman was killed by fellow Muslims, many of whom were the companions of the prophet. So, if these companions were really the ideal as theologians would want us to believe, how come they ended up killing their own caliph? And not just Uthman, but three out of these four rightly guided caliphs did not die a natural death. They were all killed by their fellow Muslims. If we believe that those nearer to the prophet’s lifetime were better Muslims as compared to today, then what explains this murderous rage within them? What explains the fact that Ali, the last of the rightly guided ones, had to wage a battle of supremacy with the prophet wife? Who got killed in this Battle of Camel? The answer is unfortunate but clear: these two relatives of the prophet ended up killing scores of Muslims just for the sake of their leadership. Are they worthy of emulation? Today’s Muslims seem to be much better as compared to these first generation of Muslims. Certainly, the scourge of extremism plagues a small section of Muslims today, but the large majority wants to co-exist with fellow humans bereft of violence and hatred for the other. No Muslim today is making a living by raiding caravans and seizing booty, selling women and children into slavery. No Muslim today is willing to kill a fellow human simply because he or she might be an unbeliever. And yet, this erroneous idea that earliest Muslims were the best of Muslims continues to this day. The problem is that we do not want to confront our own troubled past. Somehow the whole exercise of Islamic scholarship seems to be to justify whatever happened in the past and put a gloss over inconvenient truths. We live in an age which has an extremely different morality as compared to 7th century Arabia. Most Muslims too live by the standards of contemporary morality which is defined by restitutive law, recognition and inclusion of religious and sexual minorities, gender equality and human rights. And yet, there is a huge reluctance to question the religious ideals and models that we Muslims have made for ourselves. Is there a way forward for the Muslim society without the rejection of such models? ---- A regular contributor to NewAgeIslam.com, Arshad Alam is a writer and researcher on Islam and Muslims in South Asia. URL: https://newageislam.com/the-war-within-islam/prophetic-model-rashidun-caliphate/d/127595 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Miracle Births and All That

By Rashid Samnakay, New Age Islam 28 July 2022 In All Cultures, Traditions And Religions; The Menstrual Cycle And The Process Associated With Birth Of A Child Is Considered An “Impurity” Of The Mother For Some Days, And In Some Societies Extend Over Months ------- In all Cultures, Traditions and Religions; the Menstrual Cycle and the process associated with birth of a child is considered an “impurity” of the mother for some days, and in some societies extend over months. In this process the poor human female/ Mother is ostracised from normal Social contacts and oftentimes prevented from entering Houses of Worship so that she cannot perform any of the Religious rituals to avail herself nearness to her God. Is this, in case God too is defiled by human activities? This practice, one may call “punishment” meted to her for being an adult female and a mother, in some societies; is extended even further by preventing her from entering her main residence and kitchen! Such is the impurity attached to her services to humanity and the gratitude expressed for the female in the process of propagating human species that God wants her to; suffering the trauma of life threatening labour pains. Strangely also, delivering a female child; the punishment period of impurity for the mother is extended to twice that of delivering a male child. So much for the cultural and ritualistic frailties and religious logic of some societies. No exception is made for delivering even Godly Children; with whom various miracles are attached! To believe in these miracles, one has to have implicit faith in one's Religion, as its God has no limitations and is capable of performing whatever miracle He wishes to irrespective of His own Laws of Creation of Universe. Kun Fayakoon-- be and it was! Ironically, for delivering some of the famous Godly children, the mothers were not spared of the ostracism of society and Religion......with the exception of One in the Muslim Nation's theology......Fatimah bint Asad, the mother of Hazrat Ali, the child who later was to become the fourth Khalifa and the first Imam of the splinter faction, called Shia Muslims. Fatimah bint Asad was the wife of Abu Talib, the uncle of Apostle Muhammad ibn Abdullah, whose mother Aminah too was attributed a miracle of having a Nur/Light shining in her womb when she was carrying Muhammad. And many more. (In Indonesia a pregnant mother had tied a tape recorder to her belly, which she switched on at the prayer time giving Azan. Even the President had visited her!) Largely, the astonishing story attributed to Fatimah bint Asad, the mother of A'li goes like this: During the days of her advance pregnancy, She was in the vicinity of the ancient Temple, the Kaabah; often referred to later as the House of Allah/Baitullah. She felt the pangs of labour and looking for a place to rest, Fatimah walked along the wall of the Temple. Miraculously the wall split open and she walked in. Giving birth to her baby boy, she is said to have stayed there for three days, to emerge out of there to go home. A holy miracle, in a Temple surrounded by hundreds of idols. Thus Fatimah bint Asad becomes the mother of a child born in the House of Worship: 1-Without being accused of personal impurity, 2- Defiling a house of Worship....and 3-Perhaps the first such person to be a Mother of a Holy person born in the House full of idols. As said above, one has to be a firm believer in one’s religious teachings to accept some of the worldly events. If not, the following questions come to mind purely on the basis of day to day experiences:- Human traditions from way back have treated females' periods and child birth process as impure due to bodily discharges such as blood. Such discharges from males too are considered impure. Houses of Worship are sacrosanct and therefore emphatically protected from being defiled and made impure by such discharges. A mother having gone through the trauma of child birth needs special nourishment and care after her postnatal ordeal. How is it that Fatimah stayed away from such care for three days. A humanly impossible effort. Yes, Divine intervention and Angels may have solved the problem. How was it that Fatimah's household did not look for her for three day? Again a simple common sense enquiry. Miracles are attributed to the Holy Child in almost all religions, even illogical ones that defy common sense. But Fatimah's story defies the human societal taboos that govern societies. For example the famous saying that goes something like this: Baa Khuda Divanaah Bashad; Baa Muhammad Hushiyar Baad. You may get away with being mad at God but may God help you should you say anything against Muhammad. When it comes to us humans, elevating a person to godly status, we rob many of the attributes belonging to God and impose them upon the person we have elevated and revere. Then the issue of my Prophet against your Prophet becomes the issue of Hushiyar Baad. Personality Cultism needs such esoteric props to cast in concrete and to avoid them being eroded by the application of intelligence. Could it not be that Kaabah of the time was a mud hut and Fatimah bint Asad or even a kind hearted person punched a hole in the wall to let her in to provide some primitive privacy? Could it not be that she was too weak to get up on her feet to go home and so her people brought the necessities to her for three days! This story is penned as a result of being chided for quoting an Urdu stanza to a friend relating to something completely unrelated matter. Tu Zerey Saaye Kaabah Bhi Ibaadat Nahin Kartaa! You don't even perform worship in the shadow (influence) of the Kaabah. This offended his sensitivity with regard to the Kaabah, which to him is more than the house of God; as Hazrat A'li was born inside it! I tried to appease him by saying poets are Majnoon. May God have mercy on me, Ameen ---- A regular contributor to New Age Islam, Rashid Samnakay is an Indian-origin Engineer (Retd.) based in Australia for over forty years. URL: https://newageislam.com/islamic-society/cultures-traditions-religions-birth-miracle/d/127589 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Human Rights in the Light of Quran and Hadith

By Dr. Mohammad Najeeb Qasmi Sambhali, New Age Islam 28 July 2022 It Is Obligatory On Every Person Believing In Allah Almighty And His Messengers To Observe The Rights Of All The People Main Points: 1. Holy Quran and hadith have highly emphasized the importance of observing human rights 2. We do not find any associations or organizations or endeavours teaching the people how to observe other people’s rights which is incumbent on us. 3. We have also been taught to behave nicely with the neighbours to the extent that one cannot be a true Muslim if he irritates his neighbour. ------ The Islamic Shariah has obligated everybody to observe the rights of servants (our fellow human beings) of Allah Almighty besides Allah’s rights. The Holy Quran and hadith have highly emphasized the importance of observing human rights containing special instructions on the subject matter. In addition, the example set by the Holy Prophet Peace Be Upon Him (PBUH), his companions and the companions of the prophet’s companions through their words and deeds pertaining to observing human rights shall remain an exemplary behaviour for the human being to follow in their footsteps as long as this world lasts. Despite this, today we do not observe other people’s rights, while at the same time we raise our demand to others for observing our rights. Seldom do we think to observe other people’s right and stage demonstrations to demand our rights. Therefore, in the name of rights, many new associations and organizations have been formed. But we do not find any associations or organizations or endeavours teaching the people how to observe other people’s rights which is incumbent on us. The principal demand of Islamic Shariah that we are required to fulfil is that we should focus more and more on fulfilling our obligations i.e. observing other people’s right. ------------------------------------------------------------------------------- Also Read: AIMPLB Advocates Of Instant Triple Talaq Are Gender Terrorists And Traitors Of Islam And May Be Sued For Human Rights Violation Under Cover Of Religion ------------------------------------------------------------------------------- Rights of General Public It is obligatory on every person believing in Allah Almighty and His messengers to observe the rights of all the people. He should not usurp other people’s wealth or property illegally. He should not cheat others. He should not adulterate the foodstuffs. The Islamic Shariah does not allow to kill anybody unjustifiably, or even to speak ill of anybody. It teaches the people to observe the rights of the way (roads or passages); to take into consideration the condition of the poor and the weak. Besides observing common people’s rights one should observe the rights of parents, husband, wife, children, relatives and the neighbours. Allah’s messenger (PBUH) warned us of the severe punishment in the hereafter for not observing other people’s rights (asking the people saying): "Do you know who is a bankrupt?" They said: "The bankrupt among us is one who has neither money with him nor any property". He said, "The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so, his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire". (Muslim) ---------------------------------------------------------------------------------- Also Read: UNHRC Should Ensure That OIC Members Implement Provisions Of Human Rights Charter, Founder-Editor, New Age Islam, Sultan Shahin Addresses Its 43rd Session In Geneva ---------------------------------------------------------------------------------- Rights of Parents The Holy Quran and hadith have placed special emphasis on observing parent’s rights. Allah Almighty has ordered us to observe the parent’s rights immediately after ordering us to worship Him at many places, which underlines the importance of observing parent’s rights, their obedience and service and respect. Many Ahadith have also been reported on the special importance of observing parent’s rights and their obedience. We have been prohibited to disobey parents to the extent that we are not allowed even to display sign of slightest dispraise or raise our voice on them and we have been ordered to speak to them softly and respectfully. The order of praying for them as long as we are alive makes it more important. In the light of Quran and hadith, the scholars have written on the rights of parents in these words: Parent’s rights in their lives: Respecting them; loving them and striving to make them happy as much as possible; taking care of their needs; meeting them etc. After their death: praying to Allah for their forgiveness and His mercy, paying their trust and loans (if any), enforcing their legitimate will, doing such deeds on their behalf the reward of which reaches them, respecting their relatives and friend and visiting their graves etc. ------------------------------------------------------------------------------ Also Read: Huquq-ul-Ibad or Human Rights: The Ethical Soul of Islam, Hinduism, Christianity and All Other Religions ------------------------------------------------------------------------------ Children’s Rights Righteous children are a great blessing of Allah. Children may be made righteous only through their right upbringing in the light of principles taught by Allah Almighty and His messenger (PBUH). Allah’s Messenger (PBUH) said: “Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) and his parents convert him to Judaism or Christianity or Magianism,” (Bukhari, Muslim). This hadith clearly tells us that a child’s mind and brain is like a plain paper, and whatever his parents carve in his mind and brain lasts till the last days of his age. Some obligations of parents i.e. children’s right are as under: At the time of child’s birth, calling azan in the right ear of the child and saying Takbeer in the left ear, Tehreek i.e. chewing date properly and placing it in the child’s mouth and rubbing it at the tooth-gum; Aqiqah i.e. slaughtering animal on behalf of the child on the seventh day of his birth; circumcising the male child; doing charity equal to the weight of the hair after shaving the child’s head whether silver or the value thereof; selecting good name for him; if one fails to do Aqiqah at the seventh day of his birth, he can do it anytime thereafter; shouldering the responsibility of taking care of all the necessities of life of the children within the limit of one’s capacity and status. These are rights if observed and taken care of in a sound manner; it will lay down the foundation of a good generation. However, if one fails to observe these rights even at the slightest degree or exercise negligence then only Allah alone knows how much price the next generations will pay for it. A child’s teaching and upbringing is a very serious and delicate matter, which should be performed in a very wise and smart manner. In the beginning, the mother has a large share of teaching and upbringing which with the advancement in the child’s age transfers to the father. Following adorning the children with teaching and upbringing the last and the most important right is to contract their marriage. In the matter of seeking alliance for marriage, we should prefer the religiousness and noble character of the prospective life partner, pursuant to the teachings of the Holy prophet (PBUH). ------------------------------------------------------------------------------- Also Read: Islam Fully Protects Human Rights of Religious Minorities: Sultan Shahin tells UNHRC at Geneva ------------------------------------------------------------------------------- Rights of Husband and Wife The marital relationship between the couple unknown to each other may be established only through contracting marriage in a manner prescribed in the Islamic Shariah. After contracting a legitimate marriage, the couple unknown to each other becomes life partner of each other. They share each other’s grief and joy, pain and relief, health and diseases and each and every domain of their lives. A number of unlawful things become lawful for them thanks to the Nikah, to the extent that Allah Almighty has used for them the metaphor of a garment of each other i.e. a husband is like a garment of the wife and so is a wife for her husband. To observe each other’s right by enjoying lawfully from each other physically and mentally within the limit set by the Islamic Shariah, all these are part of the Islamic Shariah, for which one will be entitled to reward if Allah wills. Husband’s Rights: Paying the amount of Mahr (bridal gift) fully, bearing all expenses of the wife, arranging residence for the wife, treating the wife decently. Wife’s rights: To obey the husband, to safeguard his wealth and honour, to run the domestic affairs of home and to raise the children. Neighbours’ Rights Allah Almighty says in the Holy Quran, “Worship Allah and join none with Him (in worship), and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful; (Surah An-Nisa: 36)”. In this verse, Allah Almighty teaches us to do good to our neighbours whether they are relative or not and whether they are Muslim or Non-Muslims. It is our religious duty to do good to our neighbours only on the ground that they are our neighbours. Allah’s Messenger (PBUH) said: “Jibril kept recommending treating neighbours with kindness until I thought he would assign a share of inheritance”. (Tirmizi). Likewise, Allah’s Messenger (PBUH) said: “He who believes in Allah and the Last Day let him not harm his neighbour;” (Bukhari). Allah’s Messenger (PBUH) also said: “He who believes in Allah and the Last Day should do good to his neighbour” (Muslim). ---------------------------------------------------------------------- Also Read: Human Rights of the Workers from an Islamic Perspective ---------------------------------------------------------------------- Rights of Relatives While Islam has repeatedly stressed the importance of observing the people’s right it has also stressed the importance of observing the rights of neighbours and near and distant relative as well, to the extent that it has taught the husband and wife to observe each other’s rights. The Islamic Shariah gives provisions relating to social life besides that of individual life, so that a good society is formed with the help of all the members of the society and the people respect each other, share each other’s grieves and joys and everybody is paid his rights. Parents have also been taught to observe the children’s rights and likewise, the children have also been taught to behave decently with the parents. The husband and wife have been shouldered with the responsibility of rendering their duties towards each other in order to push the wheel of life in the right direction. We have also been taught to behave nicely with the neighbours to the extent that one cannot be a true Muslim if he irritates his neighbour. It is an obligation of each person to spend his life encompassing all the relatives together as much as possible. Nowadays, this trend has got currency in our society that people cut off their ties on the ground of minor and insignificant reasons, despite the fact that we should observe the right of kinship with the relatives and share their grieves and joys and treat them nicely. Allah Almighty says in Surah An-Nahl: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” (An-Nahl: 90). Allah’s Messenger (PBUH) said: “The one who severs the ties of kinship will not enter Paradise”. (Bukhari, Muslim). In light of other Ahadith, scholars say that he shall enter Paradise only after being punished. Likewise, the Holy Quran and Hadith have stressed the importance of observing monetary rights of the relatives. Allah Almighty says: “They ask you (O Muhammad PBUH) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well.” (Surah Al-Baqarah: 215). Allah’s Messenger (PBUH) has stressed the importance of helping the weak relatives besides helping the poor relatives financially. Allah’s Messenger (PBUH) said: “Giving charity to a poor person is charity, and (giving) to a relative is two things, charity and upholding the ties of kinship.” (Nasai). URL: https://newageislam.com/islam-human-rights/human-rights-quran-hadith/d/127588 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Taliban Claim That Afghanistan Is Now Safe For Hindus, Sikhs And Christians, But Is It Even Safe For Muslims?

The Taliban Had Urged Hindus and Sikhs of Afghanistan to Return to the Country Main Points: 1. 2. They claim that security issues have been solved and now Afghanistan is safe for minorities. 2. 4. Afghan Muslims taking refuge in Pakistan do not want to return. 3. 5. Turkey has deported unwilling Afghan refugees to Kabul. ---- By New Age Islam Staff Writer 28 July 2022 Sikh leaders thanked the Taliban for preventing the terror attack on Gurdwara in Kabul. ----- The Afghan Taliban have claimed that security issues have been resolved and the country is now stable and safe for the Hindus and Sikhs. They have therefore urged the Sikh and Hindu community to return to Afghanistan. This is a good sign that the Taliban have assured the minority communities of the country of their protection. On June 18 this year, the Taliban security guards had thwarted an ISIS attack on a Gurudwara in Kabul. But the bigger question is: Are the Afghan Muslims safe in Afghanistan and will the Afghan refugees living in Pakistan and Turkey return to Afghanistan? The answer is no. According to a news report 1.5 million Afghan refugees living in Pakistan do not want to return to their homeland. There are 1.2 million registered Afghan refugees in Pakistan who migrated to Pakistan during the US occupation. Ironically, the migration of Afghan nationals to Pakistan did not stop after the Taliban government was established. About 2 50, 000 more Afghans have migrated to Pakistan since August last year when the Taliban captured power. This shows that the rise of Taliban in Afghanistan has meant no change for the better for the Afghan people. Apart from Pakistan, Iran hosts 7 lakh Afghan refugees. In Turkey, about 5 lakh Afghan refugees are living and the government of Turkey is deporting them without their consent. In January 2022, Turkey deported 28,000 Afghan refugees who did not have valid documents and Turkey considered them a security threat. In May 2022, Turkey deported another 1025 Afghan refugees to Kabul. In June 2022, 136 Afghan citizens wanted to take refuge in Turkey but they were sent back. All this shows that the situation in Afghanistan is not stable or normal and more and more Afghans are leaving Afghanistan and seeking refuge in Pakistan, Turkey and Iran. Therefore, the claim of the Taliban that all is hunky dory in Afghanistan is only an eyewash and an attempt to bully the world community. The appeal to the Sikh and the Hindu minority was made obviously keeping in mind the conference on Afghanistan held in Uzbekistan on 26 July in which many issues including the safety and security of ethnic and religious minorities, girls' education and liberty to women were supposed to be raised. The conference China, Russia, US, UK, Japan and other Asian countries participated. This was the reason the Taliban had a couple of days ago said that the girls' schools were only temporarily closed and as soon as the issue of uniform and syllabus is resolved the schools will be reopened. The truth is that the Taliban have not made any sensible change in their attitude towards the women and towards the media. Recently the Taliban ordered the female employees to recommend male members of their family for their replacement because they don't want allow women to work in government offices. Women journalists have already been fired and some of them have been compelled to open roadside eateries for a living. The order of accompanying a mahram, a male escort and of a full covering veil for women is another blow to the freedom and rights of women. The girls are not allowed to study beyond grade six and many college going girls are now languishing at homes depressed. The economic condition of Afghanistan is also at the worst level and millions of children are on the verge of starvation. Billions of dollars of Afghanistan are lying frozen in American and European banks due to the rigidity of the Taliban. It cannot pay salaries of the government employees on time. The US-Taliban talks on frozen 7 billion dollars has had a setback because the Taliban has not agreed to some terms for its release. The US insists that the Taliban should change some political appointments in Afghan Central Bank as the US has imposed sanctions on an official of the bank but the Taliban is not ready to remove him. Therefore, in spite of resolving issues of economic importance, the Taliban government is preoccupied with religious and women's issues. It seems that the Taliban have decided not to allow Afghan girls to study in schools, colleges and universities and is trying to buy time. Because of its rigid policies on veil, beard and dress code and oher restrictions on media and entertainment, the Afghan refugees do not want to return to Afghan as it holds no future for them. There is no employment, no personal freedom and no security in the country. Trigger-happy Taliban roam the streets and shoot anyone on slightest violation of their prescribed dress code or sharia laws. A girl was shot dead in Kabul last year for not wearing veil. This ISIS kind of governance and mode of dispensing justice reminds one of the tribal culture of pre-Islam era. Therefore, the rigid ideology that Taliban follows has proved to be a big hindrance in the political and economic development of the country. Media, women and children are the worst victims of this rigidity. The Taliban are in a dilemma because now they are in the government and have to honour many global democratic commitments and can not work in an isolated manner. They are accountable to the world community and sooner or later they will have to join the global mainstream to develop and progress as a nation. URL: https://newageislam.com/the-war-within-islam/taliban-hindus-sikhs-christians-muslims/d/127587 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When the Humanity Will Experience Empathic Synchronicity in Uniformity

By Sumit Paul, New Age Islam July 2022 Jung and Huxley Both Firmly Believed That Synchronicity Was The Metaphysical Validation Of The Oriental Idea Of Vasudhaiva Kutumbakam ------ “Tasavvur Hai Ek Nai Duniya Ka/ Nai Ek Soch Ka Aaghaaz Hai/Ek Ho Jayega Jab Ye Jahaan/Ye Mere Dil Ki Aawaaz Hai " - Khalil Muzaffar, an exceptionally high-class Urdu poet from Ahmednagar, Maharashtra, who died in oblivion (There’s a dream of a new world/ It's the beginning of a new thinking/ When the whole world will be One/This is my gut feeling) “All hearts throb with a similar beat/ Whether you're on a hilltop or on the street, “wrote the Welsh poet and writer W H Davies in his autobiography, The Autobiography of a Super-Tramp.' This uncanny uniformity of the spirit was named Synchronicity by Carl Gustav Jung. Jung's English friend and philosopher Aldous Huxley called it Universal Empathy. Now the question is what's Synchronicity? Deepak Chopra writes in his book, Synchrodestiny that, according to ancient wisdom, there're two signs that transformations are taking place within you that will allow you to connect with a higher consciousness. “The first symptom is that you stop worrying. Things don't bother you anymore. You become light-hearted and full of joy. The second symptom is that you encounter more and more meaningful coincidences in your life, more and more synchronicities. And this accelerates to the point where you actually experience the miraculous." Influenced by the profound eastern consciousness (Praachya Chetna), Jung and Huxley both firmly believed that Synchronicity was the metaphysical validation of the oriental idea of Vasudhaiva Kutumbakam (The World is One Family). Synchronicity is relatability, not just between two individuals but a common spiritual thread that binds the humanity. At an individual level, Synchronicity is in fact an expression of a shift in one's destiny, a shift from your head to your heart. Miracles become a more regular occurrence in an individual's life. On an experiential level, you become increasingly aware of the love and wisdom of your soul. Living in Synchronicity means living the life you were born to live. Mankind is interconnected and interrelated. Though apparently all humans seem to be violent and volatile, the fundamental human nature is universally compassionate. Because of this inherent and intrinsic spirit of compassion, the larger humanity has survived. This is Synchronicity or the universal empathy of goodness that's embedded in every heart. An ever aware heart experiences Synchronicity all the time because what we generally consider as coincidences, are actually deeper messages from the Cosmos. Kumaril Bhatt and Raman Maharishi called it Samashtigat Chetna/Taartamya (collective consciousness/uniformity). Remember, there's a greater power behind absolutely everything we all do. And that power is not the conventional and hoary-old orthodox concept of a god. Things happen for a reason, and when it seems as if the world is working with you, not against you, that's Synchronicity. In other words, when we're all lovingly and consciously aligned with not just fellow humans but with all creatures and a seamless pervasiveness subsumes our existence, Synchronicity permeates across the whole spectrum of humankind. This is Jami's Ishqiyat-un' Iqtaafi (singular streak of consciousness running through all beings). If mankind can understand the essence of Synchronicity, munificence of universal love and the magnanimity of human spirit, all these petty differences can be dispelled in a jiffy. A new world order can be established where no religion, nation or god will be the final word but a synchronised spirit will guide us all. Persian poet Anwari wrote centuries ago, " Awake, be guided by your inner voice/And make your heart so subtle/When each word of the Scripture is a noise/But even a sigh of humans is audible " (translated from Pahalvi by the author). Here, one very important aspect of Synchronicity is palpable and that's empathy, Universal Empathy at that. Humans need and will have Empathic Synchronicity, when all hearts, all individuals and even all creatures will be interconnected and interlinked. When even an ant's existence shall be perceived, protected and preserved spontaneously. Evolved humans, having freed themselves of all religio-societal bindings, will one day look towards a common future for the entire mankind and that's going to happen sooner or later. Mark my words. I can envisage that though I may sound rank utopian at the moment. Let me encapsulate this with my own couplet in Urdu, " Bas Isi Ek Jazbe Ki Darkaar Hai Kaunain Ko/ Ek Hi Maqsad, Ek Hi Fikra Ho Dil-E-Bechain Ko " (The Universe needs just one thing/Every restless soul should have a common goal). ---- A shorter version of this article was published in The Times of India on 26th July, 2022 ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/humanity-synchronicity-uniformity/d/127586 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Controversy around Hazrat Ayesha's Marriage with Prophet Mohammad: A Deep Study of Hadith Literature and Historical Accounts Suggests She Was 14 When Engaged and Almost 18 When She Got Married

By Nur Ul Islam Sadequey, New Age Islam 27 July 2022 Bukhari Narrated Another Hadith From Hazrat Ayesha (R.A.) That She Said ‘By The Time She Attained Age Of Awareness She Found Her Parents Already In Islam’. This Indicates She Was Born At Least Four Years Before Islam (Be’tha) To Be Able To Comprehend The Religion Of Her Parents ---- The condescending remarks on the Prophet Muhammad by the officials of India’s ruling dispensation caused uproar last month and widespread condemnation followed domestically and internationally leading to a sort of diplomatic crisis for India with Muslim nations. The manner in which relationship of the Prophet with his wife Hazrat Ayesha (r.a.) was described during a TV debate by BJP’s now suspended spokesperson was offensive to Muslims around the world. The criticism of some of the Islamic traditions by Nupur Sharma and her ilk can be ascribed to misinformation or propaganda that can be answered without regressing to false apologetics. However, since the criticism concerning the age of Hazrat Ayesha is based on unambiguous Islamic sources, it needs to be engaged seriously. It is widely believed by critics and a section of Islamic scholars that Prophet Muhammad’s wife Ayesha bint Abi Bakr (died 678 CE) was 9 years old when she moved to Prophet’s household and the marriage was contracted when she was six. This belief is based on a single hadith (tradition), mentioned in various books of prophetic traditions including the most authentic among them the Saheeh (books) of Imam Bukhari and Imam Muslim (Hadith No. 3894 in Saheeh Bukhari) wherein Hazrat Ayesha herself narrates as first person that when Prophet of Islam Muhammad (s.a) married her she was six years old and the marriage was consummated when she was nine. This hadith has been reported by different transmitters (persons) all sourcing it to Hazrat Aisha. The hadith purportedly meets the criteria of authenticity and credibility if seen in seclusion. However, if seen together with various other traditions and historical evidences one is compelled to conclude that Hazrat Ayesha’s age was 14 when she was betrothed to the Prophet and married to him at the age of almost 18. A few evidences also suggest that she was older than 18. ---------------------------------------------------------------------------- Also Read: “Despite The Highly Sexualized Image of Him in the West, The Multiply Married Muhammad Was Celibate” - Lesley Hazleton: A Fresh Insight Into Prophet Muhammad’s Conjugal Relations With His Later Wives That Has Spawned A Great Deal Of Controversy ---------------------------------------------------------------------------- Although the traditions of varying age of Hazrat Ayesha (r.a.) existed there in the books of hadith and prophetic biography, with overwhelming evidence in favour of 18 or 19. However, the above hadith got more traction as Hazrat Ayesha (r.a.) being underage at the time of her marriage was used by Muslim Qazis to justify the paedophilia of Muslim ruling classes through history until now. This also suits the unscrupulous agenda of the growing tribes of Islamophobes and anti-Islam polemicists among ex-Muslims who use it to portray Islam as uncouth and backward and vilify the Prophets. However, one cannot blame Islamophobes and ex-Muslims too much as until today the Muslim clergy uses this Hadith to justify paedophilia in Muslim society. Only a few years ago a Saudi court ordered the father of a 10-year-old girl who had run away from her so-called husband's house to forcibly hand her over to her in-laws. While it’s true that the minimum age limit for marriage is relatively a modern phenomenon and the Quran did not specify age limit for marriage but rather made mental and physical maturity an arbiter (verses 4:6 and 6:152). The arguments of apologetic Muslims evolve around four points: a) That girls attain puberty early in harsh Bedouin environment, b) Rulers as late as early 20th century married girls younger than 10, c) Had it been objectionable in the then Arabia the opponents of the Prophet would have made it a point, and d) Hazrat Ayesha’s early marriage was in line with God’s will that helped her learn a large numbers of sayings of the Prophet and interpret Quran and preach Islam for a much longer time after the death of the Prophet (s.a.). For UAE based spiritual Islamic scholar Habib Ali Al-Jifri and famous Egyptian scholar Usama Al-Sayyid Al-Azhari who is also a religious advisor to President el Sisi, the above hadith of Bukhari is sound in all terms. Al Jifri thinks the age of Hazrat Ayesha (r.a.) should not be seen through the lens of modern day definition of underage, and judging the culture of a certain time with that of another culture and time is academic injustice. However, according to the Syrian scholar of hadith Salah al-Din al-Idlibi, Bukhari’s Hadith No. 3894 is discrepant and defective (Shaazz Wa Ma’lool) in its content (Matn) as it contradicts other hadiths of Saheeh Bukhari itself and the established history. He draws upon a number of prophetic traditional and biographical sources, and childhood events narrated by Hazrat Ayesha (r.a.) that suggest she was born at least four years prior to the advent of Islam (Be’tha) and not four years after the Be’tha as claimed by those favouring she was 9 years old at the time of her marriage with the Prophet (s.a) based on above single hadith. The Be’tha or the prophetic mission started in 610 CE. Marriage was contracted on the 10th year of Be’tha in Mecca. ----------------------------------------------------------- Also Read: Was Hazrat Aisha Married to the Prophet in Her Childhood? ----------------------------------------------------------- Idlibi’s arguments to determine the age of Hazrat Ayesha (r.a.) and to prove that she was born prior to Be’tha are based on authentic hadiths, historical and biographical sources that cannot be ignored. He uses methods like comparison of Hazrat Ayesha’s age with her elder sister, occasion of revelation of certain verse of Quran, recollection of certain events by her, time of her conversion to Islam, description by other persons of her and her siblings’ birth, the background in which she was proposed as possible spouse for the Prophet, the way she addressed a companion, the way she spoke about other companions, she being proposed before Prophet and her role in certain war, etc. Idlibi’s evidences suggest Hazrat Ayesha was born in pre-Islamic period and hence older. Here I briefly discuss some of the authentic evidences often cited by the scholars of hadiths. Most of the historians, biographers and theologians, like Ibn 'Abd-al-Barr, Ibn Asaker, Abu Nuaim al-Isfahani and Ibn al-Atheer al-Jazari agree that Hazrat Ayesha’s sister Asma Bint Abi Bakr was 10 years elder to her and that Asma was 27 at the time of Prophet’s migration (Hijra) from Mecca to Medina in 622 CE to escape persecution. Hazrat Ayesha (r.a.) joined Prophet’s household a year later. This makes her 18 at the time of her marriage with the Prophet (s.a.). ----------------------------------------------------------------------------- Also Read: What's So Great About Celibacy? Could Prophet Mohammad Have Been Celibate In His Later Years As Mr. Mohammad Yunus Thinks? ----------------------------------------------------------------------------- Bukhari narrated a hadith from Hazrat Ayesha (r.a.) that she said ‘when the verse 46 of the Surah Al Qamar was revealed she was a young girl (Jaaria) playing’. The verse was revealed to the Prophet five years prior to the migration. This necessitates she must have been 12 years or so, as the Arabic word Jaaria applies to girls nearing adolescence. This makes her age almost 18 at the time of marriage with the Prophet (s.a.). Bukhari narrated another hadith from Hazrat Ayesha (r.a.) that she said ‘by the time she attained age of awareness she found her parents already in Islam’. This indicates she was born at least four years before Islam (Be’tha) to be able to comprehend the religion of her parents. In the same hadith she recollects that when Muslims were persecuted, her father Abu Bakr began migration from Mecca towards Habasha (Ethiopia) and on the way met a person called Ibn al Daghinah near a place known as Birk al Ghimad. Scholars agree that this migration happened in the mid-5th year of Be’tha which implies she was born before Be’tha, and not after, to be able to recollect the event so vividly. Biographer Mohammed bin Ishaq lists Hazrat Ayesha among the early converts to Islam along with her sister Asma and Saeed bin Zaid and his wife Fatima bint al Khattab. Hazrat Ayesha was minor when she embraced Islam during its initial period when the Prophet used to preach secretly. The period of secret preaching lasted three years and after that Prophet started calling people to Islam openly. This logically necessitates that Hazrat Ayesha must have been born four years before Islam (Be’tha) and she must have been 6 / 7 years old at the time of attending the secret religious gatherings. The opinion that Hazrat Ayesha was born four years after the Be’tha does not hold ground in this case at all. ----------------------------------------------------------- Also Read: Hazrat Aisha’s Controversial Age at Marriage: Nine or Nineteen? ----------------------------------------------------------- Historian Muhammad Ibn Jarir al-Tabari says that children of Abu Bakr, namely, Abdullah, Asma, Abdurrahman and Ayesha were all born before the advent of Islam (Be’tha). This is clear and explicit historical record that Hazrat Ayesha (r.a.) was born before Islam and hence she was older. Famous scholars of hadiths like Ibn Abi Aasim, Abul Qasim Al Tabaraani and Al Haakim Al Nisapuri have mentioned a hadith from Hazrat Ayesha (r.a.) in their respective books that Sahaabia Khawla bint Hakeem, one of the early converts, sought from the Prophet to propose on his behalf to Hazrat Ayesha and widow Sauda bint Zam’aa. This was a few months after the death of his only wife Khadija (r.a). This shows Khawla wanted him to marry someone who would provide him emotional support that he lost after the death of his wife Khadija which would be possible only if Hazrat Ayesha was older (at least 14 / 15 at the time of proposal) and not six years. Islamic jurist and scholar of hadith Abu Ja'far Ahmad al-Tahaawi, theologian Ibn 'Abd-al-Barr and Al Tabaraani have mentioned a hadith from different narrators all connecting to Hazrat Ayesha that she said “what do Abu Saeed Al Khudri and Anas bin Maalik know about the hadith of the Prophet, they were young boys”. Although scholars differ on the age of Al Khudri and Bin Maalik, however, many say Hazrat Ayesha (r.a.) was seven years older to them. This makes sense. She, therefore, called them young boys as she was more aware of the events. Both of them were 11 years old when Hazrat Ayesha joined the household of the Prophet a year after his migration to Medina. Several scholars of hadith like Ibn Abi Aasim, Mohammed bin Ahmed Al Dulaabi, Al Tahaawi and Al Tabaraani have mentioned this hadith from Aisha (r.a.) that she said to Fatima (r.a.) ‘O daughter, tell me what did your father whisper to you twice’ (when Prophet was on his deathbed). Here Hazrat Ayesha addressed Fatima as ‘daughter’ meaning she must have been younger to Hazrat Ayesha. It is known that Prophet’s daughter Fatima (r.a) was born five years before Islam (Be’tha). In this case Hazrat Ayesha's age will be more than 18 at the time of marriage. ----------------------------------------------------------- Also Read: In Defence Of The Prophet's Marriage With Hazrat Ayesha Even If She Was A Minor, According To A Hadees Report Narrated By A Single Person, That Too A Senile Old Man ----------------------------------------------------------- In the same hadith where Sahaabia Khawla bint Hakeem brought proposal of Prophet to Aisha’s parents, her mother Umm Rumaan told Khawla that Hazrat Ayesha’s father Hazrat Abu Bakr has already given a promise to Mut’am bin ‘Adi about his son Jubair and Hazrat Ayesha's marriage. This proves Hazrat Ayesha was certainly born a few years before Islam otherwise Hazrat Abu Bakr being a devout Muslim and earliest convert would never have promised his daughter to a pagan post-Islam. Imam Bukhari and Imam Muslim have reported from Anas bin Malik (r.a) in their books that he said ‘I saw Ayesha and Umm Sulaim on the day of the battle of Uhud. They pulled their clothes up (to walk fast for nursing). I could see their anklets. They were running with water skins on their back, pouring into the mouths of people, refilling and coming back again and again’. The battle of Uhud took place in 625 CE in Medina (third year after the migration). Hazrat Ayesha would be 11 at the time of this battle if we consider she was born four years after Be’tha (Islam). It seems far-fetched for an 11 year old girl to do such strenuous physical work. However, it is plausible for a 19 year old, which favours the opinion that she was born four years before Islam. ----------------------------------------------------------- Also Read: Aisha bint Abu Bakr: A Fascinating Woman ----------------------------------------------------------- Though some of the above evidences could be critiqued individually but collectively they make a strong point that Hazrat Ayesha was 18 or 19 and not 9 years old at the time of her marriage. The critics should, therefore, not ignore the fact that a large section of Muslim scholars have always had a parallel view in favour of the older age of Hazrat Ayesha (r.a.). ---- Nur Ul Islam Sadequey is an Arabic scholar based in Abu Dhabi, UAE. URL: https://newageislam.com/islamic-personalities/controversy-ayesha-prophet-hadith-historical-/d/127580 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Marrying Non-Muslims: In Interfaith Marriages the Proselytization Process Should Be Stopped

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 27 July 2022 Scholars Like Maulana Manazir Ahsan Geelani And Shams Naveed Usmani Have Articulated The Scope Of Ahle Kitab To Buddhists And Hindus Too; They Believe That Such Large Number Of People And Region Cannot Be Bereft Of The Prophets Of God Main Points: 1. Marrying Non-Muslims raises numerous issues for the spouses, families and communities 2. The process of conversion for marriage should be debarred and discouraged 3. Interfaith marriages should be registered in local courts instead of being solemnized according to religious rituals ----- (Designed by Gargi Singh) --- Marriage is a sacred institution in Islam. So is the case with most religions. They lay down specific conditions about marriage. The rights, obligations and duties are enshrined specifically for the spouses who enter into the serene bond of marriage. In Islam after specific conditions have been met by both partners and families marriage is solemnized. Then there are specific guidelines for both husband and wife. Later on if disputes arise, the process of resolving them is enumerated too, so is the fact of divorce to end the marriage. If the reconciliation between the spouses fail, then divorce becomes inevitable. This is quite a normal process of marriage, its outcome or end. In South Asia, problems arise if there are interfaith marriages. For some groups Muslim men are targeting young Hindu women, making them fall in love with them and then converting them to Islam after marrying them. So this whole process has been termed as Love Jihad, a term whose origins remain unknown. Love Jihad has been used to reinforce Islamophobia in India. In Pakistan, the Hindu minority regularly alleges that Muslim men abduct Hindu girls, convert them under coercion to Islam and then they are married off to Muslims, who then give birth and raise Muslim children. Similar is the cases in other countries where Muslims allege that non-Muslims abduct their women, convert and marry them. ---------------------------------------------------------------------- Also Read: Interfaith Marriage: The Dilemma of Inequality In Religion Facing Muslim Female In Modern World ---------------------------------------------------------------------- Marriage is something that used to take place within the members of certain community and religion. It was based more on specific caste, regional and religious lines in South Asia. These factors still constitute a norm in South Asia, but due to modern means of communication, more interaction among opposite genders through education and economic factors, inter caste, faith and regional marriages are increasing in frequency. But these marriages mostly lead to backlashes and repercussions. Sometimes the spouses are killed and these killings are carried by their respective families in the name of saving honour. At other times, whole families and communities are targeted by the aggrieved communities. Now few states in India have brought laws against conversion and interfaith marriages. The Quran espouses Muslims to marry pious men and women. “Good women are for good men and good men are for good women.” (Al Quran 24:26) Similarly Quran permits Muslim men to marry women of the book (Ahle Kitab) meaning Jews and Christians (Al Quran 5:5). In India, some scholars like Maulana Manazir Ahsan Geelani and Shams Naveed Usmani have articulated the scope of Ahle Kitab to Buddhists and Hindus too. They believe that such large number of people and region cannot be bereft of the Prophets of God. So Mahatma Gautam Buddha and Bhagwan Ram/Krishna can be Prophets of God. So their followers certainly constitute people of book. Hence, Muslim men when they fall in love with Hindu women, utilize this specific minority opinion to marry Hindu women. But then they mostly convert them to Islam, because only then the Nikah will have religious sanctity because the Qazi or Mufti who solemnizes the Nikah does not believe or may not have heard about Hindus being Ahle Kitab. So she has to convert. The Muslims also rejoice that they have added another member to their community. This number game among Muslims has its own specific roots. They prefer quantity over quality. ---------------------------------------------------------------------- Also Read: Promoting Interfaith Harmony Through Marriages In The US: Mike Ghouse Is A Pluralist Committed To Promoting Interfaith Marriages ---------------------------------------------------------------------- The marriage with Ahle Kitab (Jews and Christians) too in South Asia is solemnized by converting them. Although, Quran does not go into specifics about how the marriage is to be solemnized, between Muslims and people of the book, but certainly the need to convert them is not emphasized, although worshipping and praying in their manner is abhorred as they associate partners with God. Now for many scholars and theologians, this order was specific to Ahle Kitab who existed during the time of Prophet Muhammad (pbuh) and the time of revelation of Quran, but now the circumstances and religion of Ahle Kitaab has changed too much that it is not advisable to marry Ahle Kitab women. For Muslim women it is a categorical denial to marry any man who is not a Muslim (Al Quran 2:222). Islam does not hold such a marriage valid. Further, the Muslim community too gets angry when a Muslim woman marries a Hindu man, exposing the double standards of the community, who have different parameters to judge between men and women marrying outside the Muslim community. So marriage, particularly the interfaith one is condemned and deeply abhorred, if it involves a Muslim woman. Islam believes that man as a head of family will transfer his religious values to the children, so if he takes a non-Muslim wife, it is not a problem. Further, man being head of the family and controlling women particularly the wife will definitely not let her religious beliefs and values be transmitted in family and children. Islam gives sanction to such marriages, although finer details are not deliberated about the beliefs of children, divorce process and how to resolve conflicts if they arose in such a marriage. The interfaith marriages according to some scholars need to be abhorred because now even the Ahle Kitab has deviated from the correct path. Then the marriage where Muslim men elope with non-Muslim women and later convert them should be desisted too. Also if any Muslim or non-Muslim is involved in an affair that will lead to marriage, then there should be no compulsion for conversion or proselytization. Islam debars any type of clandestine affairs between opposite genders except for marriage. The private secret intimacy with the opposite gender is condemned in unequivocal terms. So for Islam the norm is arranged marriage and spouses are supposed to fall in love post marriage. So in a love marriage, the very act of love is not encouraged, so is not the conversion. If Muslims and non-Muslims marry they should not convert each other for the sake of getting married, instead marry in an open court and get their marriage registered. This will resolve the issue of love Jihad and other such issues arising from these marriages. Why should religion be invoked at the time of marriage, when it was out of equation completely when the couple fell in love? Also later the children born out of this wedlock should have the choice to adopt any religion instead of imposing a certain version of religion. Only then the issues arising from such marriages will be resolved. Muslims too need to come out of the proselytizing mind-set because they think it as a moral duty to convert others. It is an obligation to present Islam before non-Muslims but just increasing numbers is never an aim of Islam. So in interfaith marriages the proselytization process should be stopped. ----- A New Age Islam columnist, M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/interfaith-dialogue/interfaith-marriages-proselytization/d/127579 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism