Ghost Of Sykes-Picot Fuelling Terrorism In Middle East: Political Solutions Preface Ideological Battle Against Terrorism

By Grace Mubashir, New Age Islam 28 September 2024 To Address The Rise Of Islamic Terrorism In The Middle East, We Must Understand The Historical And Geopolitical Forces That Have Shaped The Region, Particularly The 1916 Sykes-Picot Agreement Major Points: 1. This secret pact, signed between Britain and France during World War I, divided much of the Arab world into spheres of influence. 2. The boundaries created by Sykes-Picot, which ignored ethnic, religious, and cultural distinctions, have had lasting repercussions, contributing to instability and, in some ways, facilitating the rise of extremism and terrorism. 3. To address the problem of terrorism, it is essential to confront the underlying causes of instability in the Middle East, including the legacy of colonialism, the failures of authoritarian regimes, and the destructive role of foreign intervention. ------ (From Files) ----- To address the rise of Islamic terrorism in the Middle East, we must understand the historical and geopolitical forces that have shaped the region, particularly the 1916 Sykes-Picot Agreement. This secret pact, signed between Britain and France during World War I, divided much of the Arab world into spheres of influence. The boundaries created by Sykes-Picot, which ignored ethnic, religious, and cultural distinctions, have had lasting repercussions, contributing to instability and, in some ways, facilitating the rise of extremism and terrorism. The Sykes-Picot Agreement: A Historical Overview The Sykes-Picot Agreement was a clandestine understanding between Britain and France, with assent from Tsarist Russia, to carve up the remnants of the Ottoman Empire following its anticipated defeat in World War I. Mark Sykes and François Georges-Picot, the British and French diplomats behind the agreement, delineated zones of control in the Middle East, with little regard for the populations living there. The agreement divided the region into artificial states and imposed Western interests, fuelling tensions that have persisted for over a century. The central problem with the Sykes-Picot Agreement was its blatant disregard for the complex mosaic of ethnicities, religions, and sects in the Middle East. The arbitrary borders drawn by foreign powers lumped together disparate groups who had little historical, cultural, or political commonality. The region's Sunni and Shia Muslims, Kurds, Christians, and other minority groups found themselves either forced into cohabitation under new national entities or divided across multiple countries. The agreement sowed the seeds of discord, laying the groundwork for future conflicts. When Western powers imposed these boundaries, they undermined the organic political and social evolution of the region. The consequences of this colonial manipulation have been catastrophic, with much of the violence and instability in the modern Middle East rooted in the forced unification or division of ethnic and religious groups. The Impact of Sykes-Picot on Political and Social Structures The imposition of arbitrary borders created fragile states, many of which lacked cohesion. For example, Iraq, cobbled together from three Ottoman provinces—Basra, Baghdad, and Mosul—became a hotbed of sectarian tension. The Sunni-dominated government in Baghdad oppressed the Shia majority and the Kurdish minority, leading to deep-rooted grievances. These simmering tensions erupted into violence after the fall of Saddam Hussein in 2003, when the power vacuum allowed sectarian violence to spiral out of control. Syria, another creation of the Sykes-Picot Agreement, faced similar issues. The country’s diverse population, including Sunni Arabs, Alawites, Kurds, and Christians, has struggled with sectarian tensions. The Syrian Civil War, which began in 2011, is a brutal manifestation of these divisions. The war has provided fertile ground for terrorist organizations like ISIS, which have exploited the chaos to establish control over vast territories. The artificial nature of these states and their susceptibility to authoritarianism or instability has often led to the rise of oppressive regimes. Leaders like Saddam Hussein, Hafez al-Assad, and Muammar Gaddafi ruled with iron fists, maintaining order through brutal repression. While these regimes kept radical Islamic movements in check for a time, their eventual collapse—whether through external intervention or internal revolution—unleashed chaos, allowing groups like ISIS and al-Qaeda to thrive. Islamic Terrorism: A Reaction to Political Disenfranchisement The rise of Islamic terrorism in the Middle East cannot be understood without considering the political disenfranchisement that many communities experienced under the regimes created or influenced by Sykes-Picot. The failure of these states to provide political representation or economic opportunity for all their citizens created a fertile ground for radical ideologies to take root. Islamic terrorism in the Middle East is, in many ways, a reaction to the power vacuum and sense of injustice that followed the collapse of these regimes. Groups like ISIS capitalized on the resentment felt by marginalized communities—particularly Sunnis in Iraq and Syria—who were excluded from power and persecuted by their governments. In many cases, these terrorist organizations framed their cause as a fight against foreign-imposed governments and artificial borders, resonating with those who felt alienated by the post-Sykes-Picot order. The Sykes-Picot boundaries also set the stage for conflicts between states in the region. The creation of Israel in 1948, another product of Western interference, has been a focal point for jihadist ideologies. The Israeli-Palestinian conflict, which remains unresolved to this day, has been a rallying cry for terrorist groups across the Middle East, who portray their struggle as part of a broader fight against Western imperialism and Zionism. Terrorist groups have long used the plight of Palestinians to justify attacks on Western and regional targets. ISIS and the Rejection of Sykes-Picot Borders One of the most prominent examples of Islamic terrorism in the Middle East is the Islamic State of Iraq and Syria (ISIS), also known as Daesh. ISIS, which emerged in the chaos of the Syrian Civil War and the U.S. invasion of Iraq, explicitly rejected the borders created by the Sykes-Picot Agreement. When ISIS declared its caliphate in 2014, it demolished border posts between Iraq and Syria, symbolizing its rejection of the nation-states that had been imposed by Western powers. ISIS presented itself as an alternative to the corrupt and dysfunctional states that had been created in the aftermath of Sykes-Picot. The group claimed to offer a return to a purer, more authentic form of Islamic governance that transcended the artificial boundaries imposed by colonialism. In its propaganda, ISIS frequently referenced the Sykes-Picot Agreement, framing its fight as a continuation of the struggle against Western imperialism. While the caliphate established by ISIS was ultimately crushed, the group's ideology and its rejection of the post-World War I order remain influential. Other extremist groups across the region continue to challenge the legitimacy of modern nation-states, seeking instead to establish their own vision of Islamic governance. The Role of Foreign Powers: A Cycle of Intervention and Radicalization Foreign intervention, particularly by Western powers, has played a significant role in exacerbating the problems created by the Sykes-Picot Agreement. The United States, in particular, has intervened in the Middle East multiple times, often with disastrous consequences. The 2003 invasion of Iraq is a prime example. While the U.S. justified the invasion by citing the need to remove Saddam Hussein’s regime and eliminate weapons of mass destruction, the result was a power vacuum that led to the rise of ISIS and a wave of sectarian violence. Western powers have often been perceived as neo-colonial actors, continuing the legacy of Sykes-Picot by imposing their will on the region. This perception has fueled anti-Western sentiment and provided terrorist groups with a potent narrative: that they are defending Islam from foreign invaders. The U.S. and its allies, despite their intentions, have often played into this narrative by supporting authoritarian regimes or conducting military operations that result in civilian casualties. The role of regional powers must also be considered. Iran and Saudi Arabia, the two major regional powers in the Middle East, have engaged in proxy wars that have further destabilized the region. Both countries have used sectarianism as a tool to advance their own geopolitical interests. Iran, a Shia-majority country, has supported Shia militias in Iraq, Syria, and Lebanon, while Saudi Arabia, a Sunni-majority country, has funded Sunni extremist groups across the region. This sectarian competition has exacerbated the divisions created by the Sykes-Picot Agreement, contributing to the rise of terrorist groups. The Search for Solutions: Addressing the Legacy of Sykes-Picot The Sykes-Picot Agreement created a fragmented and unstable Middle East, where artificial borders and political disenfranchisement have fostered violence and extremism. To address the issue of Islamic terrorism in the region, it is essential to confront the legacy of this colonial-era agreement. One potential solution is to support the development of more inclusive political systems in the region. Many of the states created by Sykes-Picot have been governed by authoritarian regimes that exclude large segments of their populations. Establishing governments that represent all citizens—regardless of ethnicity or religion—is crucial to reducing the appeal of extremist ideologies. Decentralization of power is another potential avenue for reform. Many of the conflicts in the Middle East are driven by groups seeking autonomy or independence, such as the Kurds in Iraq and Syria. Allowing for greater regional autonomy could help to address some of the grievances caused by the artificial borders imposed by Sykes-Picot. Moreover, foreign powers must reassess their approach to the region. Military interventions and support for authoritarian regimes have often done more harm than good, fuelling anti-Western sentiment and radicalization. A more constructive approach would involve diplomatic efforts to mediate conflicts and support political reforms that promote inclusivity and stability. Finally, addressing the underlying economic and social issues in the region is essential. Many young people in the Middle East face high unemployment and limited opportunities, making them susceptible to radicalization. Providing economic development and education can help to counter the appeal of extremist ideologies. Conclusion The Sykes-Picot Agreement, though nearly a century old, continues to cast a long shadow over the Middle East. The arbitrary borders and political systems imposed by Western powers have created a legacy of instability, sectarian violence, and terrorism. Islamic terrorism in the region is, in part, a reaction to the political disenfranchisement and artificial nation-states that emerged from the agreement. To address the problem of terrorism, it is essential to confront the underlying causes of instability in the Middle East, including the legacy of colonialism, the failures of authoritarian regimes, and the destructive role of foreign intervention. Only by addressing these root causes can the region begin to move towards a more stable and peaceful future, free from the scourge of terrorism. ----- Grace Mubashir is a independent researcher on contemporary Islam in South Asia URL: https://www.newageislam.com/islam-west/ghost-sykes-picot-terrorism-middle-east-political-ideological-terrorism/d/133306 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 Role of Social Media in Amplifying Muslim Feminist Voices

By Sabat Khan, New Age Islam 28 September 2024 Muslim Feminists That Utilize Social Media To Dispel Prejudices And Promote Gender Equality Like Khadija Gbla (Activist Against Female Genital Mutilation) And Amani Al-Khatahtbeh (Muslim girl) Main Points: 1. Social media gives underrepresented voices—Muslim women in particular—a big platform to express their uniqueness, confronts sexism, and engages in public conversation. 2. Social media provides Muslim feminists with a platform for activism and support, but it also puts them at risk for abuse, harassment, and trolling. 3. The central thesis challenges Western perceptions of Muslim women as well as patriarchal readings of Islamic literature to emphasize gender equality inside Islam. ------ “Space” is the most prominent element in developing someone’s personality, narrowing down the space is closely associated with shrinking the personality of a person at any level. Any space meant to promote the individuality of the human being. In the context of women, there is way less space for them to access their liberty and participate in various ways. However, it is an ongoing battle for women to find a place amid the robust patriarchy heap. Meanwhile, women have searched for other ways to raise their concerns which was not heard earlier. However, social media has created a platform for people to propel their thoughts and ideas among people. Social media has become a powerful space where people can share their ideas and thoughts. It is considered a personal space to identify one's own identity, especially for women who considered marginalized within society. From the hijab controversy to the #MeToo movement, social media platforms have played a profound role in providing an important forum for many women to disseminate, raise their voices and communicate over various issues. Moreover, Noam Chomsky, the American professor and public intellectual known for his incredible work in linguistics, political activism and social criticism, described social media as “double edges of the sword”, noting, sometimes, they are used for constructive purposes and sometimes the power of social media comes with its challenges. Women’s voices on social media are often subjected to harassment, trolling and online abuse. However, we can consider social media as a tool that is highly used for productive motives too. The impact of social media on women’s participation in public discourse, political representation and activism cannot be neglected. Social media has made a level playing field for women, allowing them to connect with others to share their views, and creating a public sphere for them to be heard. In recent times, many marginalized groups use social media to raise their concerns and advocate for change. Among these groups, Muslim feminists have effectively harnessed social media to oppose stereotypes, combat Islamophobia and concern for gender justice within their communities and the wider world. The digital revolution has given Muslim women the opportunity to articulate their experiences, amplify their narratives and built networks of solidarity across borders. Idea of Muslim Feminism The fundamental tenet of Muslim feminism is the pursuit of gender justice and equality within the context of Islam, while also opposing Western preconceptions of Muslim women and patriarchal readings of Islamic scriptures. Muslim feminists fight for women's rights in a way that is grounded in their faith, thereby addressing the fundamental obstacles that Muslim women encounter in both their communities and larger societal contexts. But Muslim feminism is not a single, cohesive movement. It establishes several voices that reflect different theological, cultural, and social-political viewpoints. Social media has accelerated these voices to flourish in the digital space, where restriction of geography, censorship, and mainstream media gatekeeping are dismantled. In addition, through various spaces such as Twitter, Instagram, and Tik Tok, Muslim feminists are restructuring the image of Muslim women and associating in critical debates about faith, feminism, and identity. Moreover, numerous instances demonstrate how social media may strengthen the voices of oppressed groups. For example, activist Khadija Gbla, an Australian-Sierra Leonean, utilizes social media to promote sexual and reproductive rights for Muslim women and fight against female genital mutilation (FGM). Gbla has encouraged survivors, shared her own experiences, and increased awareness of FGM on a global scale. Her advocacy and online presence support global feminist solidarity in addition to striking a chord with Muslim women. Amani Al-Khatahtbeh, the creator of the blog and social media movement "MuslimGirl," is the other most powerful woman. She has been a key figure in Muslim digital feminism. Her platform, now a global brand, was created to give Muslim women control over their narratives, with a focus on beauty standards, representations, and Islamophobia. Amani’s work has received international acclaim and served as a counter- narrative to the mainstream media’s often biased portrayals of Muslim women. Furthermore, various organizations collaborated to define the evolving definition of Muslim women's identity. An organization called "the Muslim Women's Network UK" (MMNUK) has launched multiple social media campaigns, including the hashtag #MuslimWomenMatter, to concentrate attention on issues connected to workplace exploitation of Muslim women and domestic violence. This serves as evidence to support the thesis. Furthermore, it gives Muslim women in the UK a forum to tell their stories, push for legislative changes, and combat sexism and Islamophobia. Social Media as a Tool for Global Solidarity Muslim feminists are able to connect with like-minded people, organizations, and people all around the world thanks to social media. With the use of hashtags like #MuslimWomenDay, #MosqueMeToo, and #DecolonizeYourHijab, global feeds about feminism, identity, and the particular challenges faced by Muslim women have been generated. Being underrepresented in both traditional Muslim communities and mainstream feminist organizations, Muslim women frequently experience isolation. However, these digital initiatives promote solidarity and aid in tearing down that alienation. In Conclusion, The rise of Muslim feminists on social media is a testament to the power of digital activism in fostering social change and empowering marginalized communities. As these voices grow stronger, they will continue to challenge prevailing stereotypes and pave the way for a more inclusive and just global society. ------- Sabat Khan is a media professional with a Bachelor's degree in Mass Media Hindi and a Master's degree in Media Governance from Jamia Millia Islamia, Delhi. URL: https://www.newageislam.com/islam-women-feminism/social-media-amplifying-muslim-feminist-/d/133312 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

Addressing Assam’s Changing Demography

By Nava Thakuria, New Age Islam 28 September 2024 The changing demography of Assam in northeast India deserves a wide and pragmatic discussion. Since the days of historic Assam Agitation (1979 to 1985), the issue remains in the hearts of indigenous population in the far eastern region. The mass movement, even though failed to fulfil the original demand to deport all illegal migrants raised by the agitating students and common people, successfully alerted the original inhabitants of the region about the looming threat over their future generation. The unique agitation specifically made them aware of a challenging time to protect their heritage in their own land. After a half-hearted accord that agreed to provide Indian citizenship to millions of East Pakistan/Bangladesh nationals and allowed them to live in Assam as well, the situation was waiting to turn volatile. The updating of the National Register of Citizens in Assam with the basis of the same accord was expected to give little to the inhabitants, which later drew national media attention with corruption and massive mismanagement that went against the interest of local people. The issue came alive when Assam chief minister Himanta Biswa Sarma made a stunning observation that the Muslim population in the State surged to 40% now from 12% in 1951. Expressing a serious concern over the demographic change in Assam, the outspoken politician commented that it was a big issue for him and the native people. The saffron leader went on speaking that it’s not a political issue but a matter of life and death for him (indicating the Assamese community). On another occasion, Sarma also stated that growing criminal activities of some individuals belonging to a particular religion worry him. Even the Miya people (Bangladesh origin Muslims) no longer fear the administration while indulging in crimes regularly. In a recent incident to evict the encroachers in Sonapur locality, which is adjacent to Guwahati, the Miyas dared to attack on-duty police personnel and administrative officials. Thousands of encroachers with sharp weapons on their hands were involved in the confrontation, which resulted in serious injuries to over 20 government personnel and also killing of two attackers. Even the Janajatia community was not spared, as they supported the eviction drive against the Miyas in the tribal belt and block areas. The incident generated massive debates over the eviction of encroachers, where the opposition party leaders asked the government to be more humane while dealing with such issues. They also raised a pertinent question, how the encroachers could succeed in grabbing lands and getting all necessary benefits meant for a common citizen. Prabajan Virodhi Manch (PVM), a vibrant civil society group, however came out with a strong observation that the attacks made by Bangladeshi migrants on the police, while carrying out eviction operations in the tribal-belt of Sonapur, demonstrated their confidence and courage. The anti-influx body in a media statement also added that it happened because of the policy of appeasement for foreigners by various political parties to ensure votes in the elections. It empowered them to the extent of attacking the police personnel on duty even though they are admittedly encroachers and incapable of acquiring rights over the tribal lands. PVM convenor Upamanyu Hazarika highlighted some specific incidents from Sipajhar, Chaygaon and Mangaldoi localities, where the local people were targeted by the suspected migrants from Bangladesh. In Sipajhar, admittedly 77,420 Bighas of land remain under an encroachment by the Bangladeshi origin people. The government in 2021 announced that the entire land would be cleared from encroachers and an agricultural project would be established. The eviction drive could recover only about 2000 Bighas of land and an Agri-dairy project was launched there. Similarly, in Chaygaon, due to change in the course of Brahmaputra, many villages were lost because of erosion in yesteryears and lately about 20,000 Bighas of such land were restored in Dakhin Sorubongshi Mouza. When the original inhabitants and their descendants, holding valid Pattas, went to reclaim their land, it was found that those lands were already encroached by the Bangladeshi migrants. In spite of repeated police complaints and protest-demonstrations, the original inhabitants continue to be deprived of their lands. In Mangaldoi, one local farmer went to sell his produce in the market, but he was assaulted by other vendors of Bangladesh origin. Even his son was also beaten up and had to go for medical attention. No visible action was taken against those criminals by the concerned authorities. Recently, Assam government organised a discussion with the current leaders of All Assam Students’ Union (which launched the Assam Movement in association with Asom Gana Sangram Parishad) to find ways to implement Clause 6 of the accord, where it’s mentions about the ‘constitutional, legislative and administrative safeguards’ to protect, preserve and promote ‘the cultural, social, linguistic identity and heritage of the Assamese people’. Following the recommendations of Biplab Kumar Sarma led committee, the meeting also resolved that Asomiya (Assamese people) should encompass indigenous tribal families, other indigenous communities of Assam, Indian citizens residing in the territory on or before 1 January 1951 and their descendants. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/assam-changing-demography/d/133304 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

Hazrat Shah Mohsin Danapuri : Celebrating Bihar's Legacy of Sufism and Poetry

By Syed Amjad Hussain, New Age Islam 27 September 2024 The Article Highlights Hazrat Shah Mohsin Danapuri, A Significant Sufi Leader And Poet From Bihar, Whose Spiritual Teachings And Literary Works Continue To Inspire And Influence The Community Main Points- 1. Hazrat Shah Mohsin Danapuri, born as Khurshid Hasnain in 1881, was educated in Islamic theology and Sufi philosophy, influenced by his scholar father. 2. Appointed Sajjada Nashin in 1909, he guided his community in spiritual practices and emphasized ethical conduct. 3. His poetry, including "Kulliyat-e-Mohsin" and "Burhan-ul-Aashiqeen," blends Sufi mysticism with cultural themes. 4. He founded Ikhwan-ul-Safa in 1927, promoting literary events like Mushairas to celebrate poetry and foster community. 5. Mohsin’s teachings continue to inspire spiritual seekers, with his shrine serving as a hub for worship and literary activities. ------ Hazrat Shah Mohsin Danapuri. Pic Credits: Sufinama ------ Introduction In the heart of Bihar, the legacy of Hazrat Shah Mohsin Danapuri, born as Khurshid Hasnain on May 9, 1881, at Golakpur, Patna, stands as a testament to the rich interplay of spirituality, scholarship, and poetry in the Indian subcontinent. As a prominent Sufi leader and poet, he has left an indelible mark on the religious and literary landscape of the region. Early Life and Spiritual Formation Shah Mohsin was born into a lineage revered for its deep religious commitment and intellectual contributions. His father, Hazrat Shah Akbar Danapuri, was not only a distinguished scholar but also a prolific author and a celebrated Sufi poet. Under his tutelage, Mohsin began his studies at the tender age of five, delving into Islamic theology, Arabic literature, and Sufi philosophy. This early education laid a strong foundation for his future pursuits. After his initial education, Mohsin further honed his scholarly abilities at Madrasa Ahya-ul-Uloom in Allahabad, a prominent institution known for its rigorous academic environment. There, he graduated with distinction, mastering various religious sciences and gaining a comprehensive understanding of Sufi teachings. His spiritual journey deepened as he pledged allegiance to the Naqshbandi Sufi order, a significant moment that not only solidified his commitment to Sufism but also linked him to a venerable tradition of spiritual mentorship. Leadership in Sufism In 1909 Shah Mohsin Danapuri was appointed the Sajjada Nashin of Khanqah Sajjadia Abulolaiya in Danapur, succeeding his father Hazrat Shah Akbar Danapuri. This position conferred upon him the responsibility of guiding a community of followers, ensuring the continuity of spiritual practices, and preserving the teachings of Sufism. His leadership was characterized by a profound commitment to spirituality and service, as he engaged in various religious and social activities, aiming to uplift the moral and spiritual fabric of society. Mohsin’s deep devotion to Khwaja Bahauddin Naqshband and Syedna Amir Abulola inspired his teachings. He emphasized the importance of inner purification, ethical conduct, and the pursuit of divine love, often articulating these principles through both his sermons and his poetry. His approach to Sufism was holistic, combining rigorous spiritual practice with a compassionate outreach to the community. Contributions to Literature and Culture A remarkable poet, Shah Mohsin’s literary works resonate with the themes of love, devotion, and the pursuit of the Divine. His poetry often reflects a unique blend of Sufi mysticism and cultural sensibility, making his verses accessible and relatable to a wide audience. Among his significant literary contributions are: 1. Kulliyat-e-Mohsin: This manuscript, housed in the Manuscript Library of Khanqah Sajjadia Abulolaiya, is a comprehensive collection of his poetry, showcasing his lyrical prowess and spiritual insights. 2. Faghan-e-Darwesh (1939, Allahabad): This work embodies his Sufi thought and artistic expression, illustrating his ability to communicate complex spiritual ideas through poetry. 3. Burhan-ul-Aashiqeen (1931, Patna): This text explores the theme of divine love, serving as a guide for spiritual seekers on the path of Sufism. In 1927, he founded Ikhwan-ul-Safa, an organization dedicated to promoting literary and cultural activities. The platform became known for its Mushairas, where poets from across India would gather to share their work. One of the highlights was the three-day All India Historical Mushaira held in 1919 at Dargah Shah Arza'n, Patna, featuring luminaries such as Ahsan Marharvi and Dr. Mubarak Azimabadi. These events not only celebrated poetry but also fostered a sense of community among literary figures, reinforcing the cultural heritage of the region. Enduring Influence and Legacy Shah Mohsin Danapuri passed away on January 9, 1945, yet his spiritual and literary legacy continues to thrive. His shrine at Dargah Makhdoom Sajjad in Shahtoli, Danapur attracts numerous pilgrims and followers who seek guidance and inspiration. The Dargah serves as a focal point for communal gatherings, spiritual teachings, and literary events, ensuring that his teachings remain vibrant within contemporary discourse. In addition to his contributions to Sufism and poetry, Mohsin Danapuri’s life serves as a model for ethical living, compassion, and dedication to spiritual practice. His blend of intellectual rigor and heartfelt devotion has inspired many, cementing his place as a pivotal figure in the landscape of Indian spirituality and literature. In a world increasingly in need of spiritual guidance and artistic expression, the life and works of Shah Mohsin Danapuri remind us of the enduring power of Sufism and poetry to inspire love, peace, and understanding. His legacy invites future generations to explore the depths of spirituality and the beauty of artistic expression, fostering a deeper connection to the divine. ----- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book based on Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/hazrat-shah-mohsin-bihar-legacy-sufism-poetry/d/133305 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 Meaning of An-Al-Haq (I Am the Truth): The Story of Mansur Al-Hallaj and His Persecution by Islamic Orthodoxy

By Sahil Razvi, New Age Islam 26 September 2024 Mansur Al-Hallaj, A Sufi Mystic, declared "An-Al-Haq" ("I Am the Truth"), Symbolizing Spiritual Union with God. Though Revered by Sufis, His Statement Led To Persecution By Islamic Orthodoxy, Resulting In His Execution For Heresy Main Points 1. Mansur Al-Hallaj proclaimed "An-al-Haq," which means "I am the Truth" or "I am God." 2. His declaration sparked theological debates, challenging Islamic monotheism. 3. Sufis interpret the phrase as spiritual union with the Divine, not self-deification. 4. Orthodox scholars, particularly Hanbalis, viewed his views as heretical. 5. Al-Hallaj was executed in 922 CE, but his teachings left a lasting impact on Sufism. ------ Mansur al-Hajjaj/ Photo: https://barakainstitute.org/ ------ Mansur Al-Hallaj, a renowned Sufi mystic born in Iran in the late 9th century, is remembered for his declaration of the phrase "An-al-Haq," which translates to "I am the Truth" or "I am God." This bold proclamation has been a source of intrigue, debate, and controversy across Islamic history. For many, it draws parallels to the Indian Advaita philosophy of "Aham Brahmasmi," a concept that emphasizes the unity of the Creator and creation. Both ideas propose that the divine is not external but an intrinsic part of the self. However, Mansur Al-Hallaj's use of "An-al-Haq" was particularly contentious within the Islamic framework, where such beliefs challenge fundamental theological principles. An-al-Haq in Islamic Thought Islamic scholars have long debated the implications of Al-Hallaj's statement. According to Professor Junaid Harris from Jamia Millia Islamia’s Islamic Studies department, the phrase "An-al-Haq" was problematic because it positioned Al-Hallaj as claiming divine status for himself—an assertion that Islam strictly opposes. In Islam, God is considered wholly separate from His creation, and even the most revered figures, such as Prophet Muhammad (PBUH), are seen as messengers and servants of God, not divine beings themselves. Al-Hallaj's declaration, therefore, was seen as heresy, as it seemed to contradict the monotheistic belief in a transcendent God. Harris explains that while some religious traditions, like Hinduism and certain branches of philosophy, posit that humans are fragments of divinity, Islam maintains a clear distinction between the Creator and His creations. Within this context, Al-Hallaj’s proclamation of "An-al-Haq" was viewed as a violation of Islamic principles, and it ultimately led to his persecution and execution. Sufi Interpretation of "An-al-Haq" However, Al-Hallaj’s statement finds a more sympathetic reception within Sufism, the mystical branch of Islam. Sufis emphasize personal, spiritual experiences with God, often transcending the rigid, external practices of mainstream religious traditions. As Professor Tariq Ashfaq from Hamdard University explains, "An-al-Haq" in the Sufi context is not about claiming to be God but rather an expression of the union of the individual soul with the Divine. In this mystical state, the distinction between the worshipper and the worshipped fades away, leading to the experience of oneness with God. This concept aligns with other spiritual traditions that highlight the interconnectedness of the soul and the Divine, such as the Upanishadic principle of "Tat Tvam Asi" (Thou art That). Within Sufism, this state of spiritual annihilation (Fana) is not an act of hubris but rather the ultimate goal of mystical experience, where the ego dissolves, and only the Divine remains. The Persecution and Execution of Mansur Al-Hallaj Al-Hallaj’s mysticism and his public declarations made him a target of the orthodox religious establishment. In 909 CE, the Hanbali school of thought, known for its strict interpretation of Islamic law, viewed his teachings as a threat not only to religious order but also to political stability. At the time, Hanbali scholars were trying to implement political reforms in Baghdad, and Al-Hallaj’s views stood in direct opposition to their ideas. His outspoken nature and disregard for conventional Islamic theology earned him the label of a heretic. Forced to leave Baghdad, Mansur Al-Hallaj continued to propagate his mystical ideas elsewhere, but he was eventually arrested and imprisoned for nine years. He was charged with two major offenses: one for declaring "An-al-Haq," interpreted as self-deification, and another for espousing the concept of hulul—the belief that God physically resides within humans. In 922 CE, after enduring years of imprisonment, Al-Hallaj was sentenced to death. He was subjected to severe punishment: whipped a thousand times, his hands and feet were severed, and he was finally hanged. Even in death, his body was not spared; it was burned, and the ashes were scattered into the Euphrates River. The Legacy of Mansur Al-Hallaj Despite his tragic end, Al-Hallaj’s teachings left a lasting impact on Sufism. His life and death embody the Sufi concept of *Fana*, or the annihilation of the self in the presence of God. For Sufis, Al-Hallaj’s martyrdom is not a defeat but a powerful testament to the mystical pursuit of oneness with the Divine. His declaration, "An-al-Haq," continues to resonate with mystics and spiritual seekers across the world, symbolizing the eternal quest for union with the Divine and the belief that the Divine spark resides within every human soul. Al-Hallaj's legacy remains a profound example of the tension between religious orthodoxy and mystical experience, a conflict that has shaped the history of Sufism and its role in the broader Islamic tradition. ---- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/the-war-within-islam/an-al-haq-truth-mansur-al-hallaj-islamic-orthodoxy/d/133292 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

A Refutation of Blasphemous Sunni Theology of Predestination

By T.O. Shanavas, New Age Islam 26 September 2024 The concept of an all-powerful God includes possessing complete or unlimited knowledge, awareness, and understanding, capable of perceiving all things, both past and present. This does not necessarily mean that this ability is constantly in use, but rather that it is available to be exercised. In the Qur’an, there is a concept of voluntary restraint, where God allows for the existence of free will in His creatures. This idea is reflected in the verse: "And had your Lord willed, whoever is on the earth would have believed, all of them entirely. Then, would you compel the people in order that they become believers?"(Qur’an 10:99). According to these verses, God chooses not to exercise His absolute power to make everyone a believer, nor does He pre-know the specific choices of His creatures, whether righteous or sinful, until the Day of Judgement. The Qur’anic descriptions of God as *Al-Rahman* and *Al-Raheem* imply this self-imposed limitation to grant free will to His creations. This voluntary limitation of His power does not indicate any deficiency in His omnipotence or omniscience but rather reflects a deliberate choice to allow for human free will. To uphold His position as the most independent and "justest of judges" (Qur’an 95:8), God assigns two independent angels, ‘Kiraman’ and ‘Katibin’, to record the life and actions of every human being for presentation on the Day of Judgement: "Behold, two (guardian angels) appointed to learn (his doings), learn (and noted them), one sitting on the right and one on the left" (Qur’an 50:17). The role of these angels further supports the concept of free will and human accountability. Thus, contrary to the claims of Sunni Islam’s doctrine of predestination, the Day of Judgement is not a phony court where human ‘robots’ are judged for their programmed deeds. Rather, it is a just evaluation of human beings endowed with the freedom to make moral choices. For some, libertarianism may seem incompatible with God’s sovereignty. Indeed, God could dictate every action and decision in creation if He so chose. However, He can also choose the opposite—abstaining from enforcing His absolute power—leaving the ultimate decisions to humans and other creatures, thus upholding His attribute as "the justest of judges." In contrast, Imam Ashari’s doctrine of absolute predestination, which is now the creed of Sunni Muslims, turns humans into robots devoid of free will. Such a blasphemous theology diminishes God's justice, reducing Him to less than "the justest Judge" on the Day of Judgement and must be rejected by Muslims. ------ T.O. Shanavas is a native of Kerala, but is now based in the USA. He is the author of “Islamic Theory of Evolution The Missing Link Between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!": Reconciling The Book Of Genesis, The Qur'an, And The Theory Of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. URL: https://www.newageislam.com/muslims-islamophobia/refutation-blasphemous-sunni-theology-predestination/d/133289 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

Shimla Is Under the Grip of Islamophobia: A Resident Activist, Dimple Oberoi Vahali

By Syed Ali Mujtaba, New Age Islam 26 September 2024 Muslims in Himachal Pradesh particularly in Shimla are presently being intimidated by the frenzied demand for demolishing the alleged illegal part of the mosque in Sanjauli. The Muslim community is also being blamed for migrating to the hill state for their livelihood purposes. The journalist had an online interview with activist Dimple Oberoi Vahali, a resident of Shimla and a social activist working for the rights of the minority community. Here is the Q&A that could illuminate the current situation in Shimla and Himachal Pradesh. Q- How is the current situation in Shimla about Sanjauli Mosque row? A- The present situation is extremely worrisome and disturbing. I am deeply aggrieved by the gravity of circumstances built up in the last few weeks around the Mosque in the Sanjauli locality of Shimla. It is a matter of serious concern that there was mass mobilization against the construction of the Mosque in the city. Q- Is the Sanjauli Mosque the only unauthorized structure in Shimla? A - No. It is part of public knowledge that thousands of illegal constructions in Shimla but they are not being questioned. It is well known that the portions of the newly constructed wing of the Shimla Secretariat and High Court building, and several buildings of prominent locals, the elite, and capitalists, including temples are illegally constructed in Shimla. Many of those protesting against the Mosque may be involved in illegal construction. As per Municipal Corporation records, the fact is, that Sanjauli and other parts of Shimla are full of illegal buildings. It won’t be incorrect to say, that there are thousands of illegal buildings in Shimla. Q- Then why is the Mosque being singled out? A – There is a global trend towards Islamophobia that we are all well aware of. Then within our country too, for the last several years, much more than earlier times, we have witnessed a strong anti-Muslim wave. It is part of everyday knowledge of how the Muslim minority is being treated in India. Controversies are created and Muslims are being subjugated. Majoritarian politics has been divisive and has made deep inroads of ‘othering’ into the collective psyche. The agitation around the Mosque should not be seen as a singular event but has to be contextualized within this larger scenario prevailing across the country. It is a hegemonic process where anti-Muslim sentiments can be easily ignited. The same is currently at work in Himachal Pradesh. History is witness to the fact that when the secular fabric of society is disturbed, majoritarian forces often assert their supremacy and collective power by making the minorities feel small and helpless. This phenomenon is seen to be at work in Himachal Pradesh, just as in many other parts of India. Q- What is the condition of the Muslim community in Shimla and Himachal Pradesh? A- The present situation is worrisome. As people belonging to Himachal Pradesh, we have not seen such mass mobilization against the Muslim community in the recent past. Muslims had a harmonious relationship with the Hindu community all these years. Muslims have respected and blended themselves into the composite culture of Himachal Pradesh. However, this is not the present situation. Muslims in Shimla and Himachal Pradesh are feeling insecure and intimidated. To maintain communal harmony, the WAQF Board has volunteered to demolish parts of the Mosque that were alleged to be unauthorized In my view, this should not have happened because it will reinstate the minority binary of Muslims and make them feel small and helpless. It needs to be reiterated that the part of the Mosque under controversy, whether legal or illegal, should not be demolished. As conscious citizens, it is our collective responsibility to ensure that Muslims are treated with respect and equality and there should be empathy between all communities. Q- Are there any ripple effects of the controversy surrounding Sanjauli Mosque? A- Yes already news is coming from many parts of the state that the construction of several Mosques in other parts is being questioned. This is a very tension-provoking development. Q- What is the insider versus outsider controversy in Shimla? A- There are two levels of discourses that are operating at present. The questioning of the construction of the Mosques in Himachal on various grounds in several places, and the discourse of insiders and outsiders—migrant Muslims being Rohingyas and Bangladeshis. (At another level, we must ask ourselves where is this tendency to other the Bangladeshi and Rohingyas stems from. What is wrong with being a Bangladeshi or Rohingya? Why must we always see them as the fear evoking ‘Other’? This discourse of ‘insiders’ vs ‘outsiders’ is alarming and deeply troubling for those on the social margins. We urge the political powers to safeguard the interests and protect the rights of the Muslims in Himachal where at present the Congress government is at the helm. We fear that ‘othering’ will continue to play a highly divisive role, making deeper inroads into the minds of ordinary citizens of Himachal Pradesh. Q- Is there a politics of the opposition BJP in this simmering controversy? A- The Hindutva party politics has a strong role in this simmering controversy. There is also a divide within the Congress which is also being utilized to the advantage of the opposition. However, even the party in power is not addressing the issue of what the minority community is being subjected to. Additionally, as I have said before, this is a complex matter in which anti-minority sentiments have made their inroads all around. The matter is not confined to the BJP or Congress but is one of deep hegemony against the Muslim 0community. This is the mind-set of the State as well as the majority community. Q- Do you think communal forces have a role to play in this controversy? A. Saying that this only is a matter of illegal construction, and not paying heed to the communal shades is to ignore a situation that is getting out of hand. I feel this will have a grave consequence for our collective future. We must acknowledge that communal factors played a role in this entire issue. After accepting this fact, the collective effort should be to sincerely try to reverse the ‘othering’ climate developing in Himachal Pradesh. We must first acknowledge a problem and make reparative efforts to safeguard the minority community and build peace and harmony in the State. It could be fair that the Muslim minority community be allowed to co-exist with respect and dignity in Himachal Pradesh. For this, all efforts should be made to maintain the secular culture of the hill State. This is a trying time and needs collective reaction to build a climate of peaceful coexistence in the state. Q- What do you suggest to be done to protect the Muslims in such circumstances? A- The State of Himachal Pradesh must immediately take action and stop the rising tension in Shimla and all over the state. The State is ethically responsible for offering safety and full security to its minority communities. The rational forces among the civil society should raise their voices to restore peace and communal harmony in the state. Amongst other steps to be taken, is immediate protection should be given to the Sanjauli Mosque, whether constructed legally or otherwise. The political parties are urged to safeguard the interests of the Muslims in Himachal Pradesh. I appeal to the present Congress government to protect the Muslims who have lived in peace and harmony for long years in the state. I also urge the state government not to encourage the issue of ‘insider and outsider’ and to create an atmosphere of ‘othering’ the Muslims. The state government must protect the rights of the Muslim community and should not demolish their places of worship. The government should also stand for the rights of the vendors and not make laws that will create further problems for their livelihood. I also urge the political parties to respect the composite culture of the state and talk about inter-religious tolerance and inter-faith respect. The State government must activate educational institutions and cultural forms to promote secular values. That’s the only way the future generations can imbibe true respect for composite cultural, and religious pluralism and create an inclusive society. ----- This exclusive interview was given to Syed Ali Mujtaba, a journalist based in Chennai. URL: https://www.newageislam.com/interview/shimla-islamophobia-activist-oberoi-vahali/d/133288 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

Dare Disturb the Universe!

By Sumit Paul, New Age Islam 26 September 2024 It's said that often a pithy aphorism can drive home the point in the best possible manner just like T S Eliot's famous quote, "Do I dare disturb the universe? " September 26 is the birth anniversary of T S Eliot, the great American poet, essayist and Nobel laureate. ------ T S Eliot's quote, "Do I dare disturb the universe?" encapsulates the fear and uncertainty that often hold individuals back from taking risks and challenging societal norms. It raises the fundamental question of whether one should dare to disrupt the order of things, to question the status quo, and to pursue their own ambitions. In this statement, Eliot challenges readers to consider the consequences of their actions and to confront their own inhibitions. By daring to disturb the universe, one may face resistance, judgment, and the fear of failure. However, it is through this disruption that true progress and personal growth can be achieved. Ultimately, Eliot's quote serves as a powerful reminder to challenge complacency, embrace change, and have the courage to pursue our own individual aspirations, regardless of the potential consequences. True success comes when the status quo is stirred. We often say in Urdu, Harkat Mein Barkat Hai. He finds who tries. It's the first step that's most difficult. Once the glass ceiling is broken, things start happening at regular intervals. Before May 29, 1953, so many mountaineers tried to scale Mount Everest. Somehow, they couldn't reach the world's highest peak. But once Tenzing Norgay and Edmund Hillary scaled it, many mountaineers followed suit and emulated them. One has to begin and others follow him / her. It's like Majrooh Sultanpuri's Main Akela Hi Chala Tha Jaanib-E-Manzil Magar, Log Aate Gaye, Kaarvaan Banta Gaya (I embarked upon a journey all alone/ People kept joining me and it became a caravan). To bring about the best results, placidity must be disturbed. Too much placidity is a sign of death and inertia. You find the most eerie placidity only at a cemetery. The world is a dynamic theatre where all sorts of actions and reactions, evolutions and revolutions, changes and stirrings must keep happening every moment. A complacent existence invites the termites of death, destruction, decadence and defilement. All the so-called sacrosanct beliefs and established 'truths' must be re-examined and discarded to pave the way for something new, vibrant and vital. What serves no purpose anymore, must be shown the exit door. ---- 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 the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/dare-disturb-universe/d/133287 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

Is Quietist Salafism Non-Violent and Apolitical? The Ideological Danger Less Appreciated and Scrutinized

By Grace Mubashir, New Age Islam 25 September 2024 On The Surface, Quietist Salafism Appears Non-Violent and Apolitical, But Its Potential to Contribute to Radicalization Has Been Scrutinized in Recent Years Main Points: 1. Quietist Salafism, also referred to as "purist Salafism," is an interpretation of Islam that emphasizes strict adherence to the Quran and Sunna while discouraging political activism and engagement with secular or non-Islamic governments. 2. While quietist Salafism advocates for political disengagement, the other two branches of Salafism—political and jihadi—take more active stances toward politics and statecraft. 3. Quietist Salafism’s potential to promote radicalization lies in its combination of ideological rigidity, doctrinal exclusivism, and passive acceptance of authoritarianism. ----- Introduction Salafism is a movement within Sunni Islam that seeks to emulate the practices of the "Salaf" (the first three generations of Muslims who lived during and immediately after the time of Prophet Muhammad). This ideology places a high value on religious purity, strict adherence to the Quran and Hadith, and the rejection of innovations (Bida’) in religious practices. Salafism is often divided into three major strands: quietist, political, and jihadi. Quietist Salafism is distinct because it emphasizes apolitical religious devotion and a non-confrontational approach to the state. However, while quietist Salafism is often portrayed as the least violent form of Salafism, its potential role in radicalizing individuals and paving the way for extremism has become a subject of debate. This article explores the quietist Salafi ideology, contrasts it with other forms of Salafism, and evaluates how its seemingly peaceful doctrine may indirectly contribute to the spread of radicalism and terror. The Ideology of Quietist Salafism Quietist Salafism, also referred to as "purist Salafism," is an interpretation of Islam that emphasizes strict adherence to the Quran and Sunna while discouraging political activism and engagement with secular or non-Islamic governments. Quietist Salafis advocate for individual piety, moral and spiritual purification, and education rooted in Islamic scholarship. For quietists, the focus is on personal religious practice, with the belief that societal change will only come through the gradual transformation of individuals' hearts and minds rather than through political upheaval. The roots of quietist Salafism can be traced back to early Salafi scholars like Ibn Taimiyya and Muhammad ibn Abd al-Wahhab. However, modern quietist Salafism, particularly in Saudi Arabia, has been heavily influenced by scholars like Muhammad Nasiruddin al-Albani and Ibn Baz. These scholars rejected political activism and viewed obedience to rulers—even unjust ones—as a religious obligation, so long as those rulers did not openly renounce Islam or prevent the practice of religion. This position stems from a particular interpretation of the Quran and Hadith that places emphasis on avoiding Fitna (civil strife) and chaos in society. Quietist Salafis believe that political engagement or rebellion against Muslim rulers, even if they are corrupt, leads to greater instability and divisions within the Muslim community (Ummah). As such, they advocate for patience and non-violence, encouraging believers to focus on religious education and calling others to Islam through peaceful means. Quietist vs. Political and Jihadi Salafism While quietist Salafism advocates for political disengagement, the other two branches of Salafism—political and jihadi—take more active stances toward politics and statecraft. Political Salafism: Political Salafis engage with state institutions and advocate for the implementation of Islamic law (sharia) through political processes. They believe that Islam should not just be a personal faith but should govern public life, law, and governance. Political Salafis participate in elections, form political parties, and often cooperate with governments to push for a greater role of Islam in state affairs. The rise of political Salafism has been particularly notable in countries like Egypt and Tunisia after the Arab Spring, where Salafi parties competed in elections to influence the legal and social structure of their nations. Jihadi Salafism: Jihadi Salafis represent the most radical form of Salafism, advocating for the violent overthrow of regimes they view as un-Islamic. Groups like Al-Qaeda and ISIS fall under the jihadi Salafi banner. They believe that jihad, understood as armed struggle, is necessary to restore Islam's purity by toppling secular or corrupt governments and establishing Islamic states governed by sharia. Jihadi Salafis take an uncompromising approach to the global political order and view Western influence, secularism, and any collaboration with non-Muslim states as inherently evil. Despite their differences, all three strands share a commitment to the foundational principles of Salafism—strict monotheism, adherence to the practices of the early Muslims, and a rejection of Bida’ (innovations in religious practice). The core distinction lies in how they apply these beliefs to contemporary political and social realities. How Quietist Salafism Promotes Radicalization and Terror On the surface, quietist Salafism appears non-violent and apolitical, but its potential to contribute to radicalization has been scrutinized in recent years. There are several ways in which quietist Salafism can foster an environment conducive to extremism, even though it does not advocate for violence directly. Strict Ideological Purity: Quietist Salafism promotes a highly rigid interpretation of Islam that views itself as the only true form of the religion. This exclusive attitude can create an "us vs. them" mentality, where those who do not adhere to quietist Salafi beliefs are considered misguided or deviant. Although quietists do not advocate violence against these groups, this rigid doctrinal purity can make individuals more susceptible to extremist narratives. The ideological groundwork of Takfīr (declaring other Muslims as apostates) is shared between quietist and jihadi Salafism, making it easier for quietists to move toward more radical ideologies. Obedience to Authority: Quietist Salafism emphasizes obedience to Muslim rulers, even if they are corrupt or unjust. While this stance might prevent open rebellion, it can also legitimize authoritarian regimes that suppress political dissent, freedom of expression, and democratic values. This creates environments where citizens feel politically alienated, repressed, and powerless, leading some to seek out more radical solutions. Jihadi Salafis often exploit this dissatisfaction, recruiting disillusioned quietists by presenting jihad as the only viable option for change. Passive Endorsement of Jihad: Although quietist Salafis officially reject violent jihad against Muslim rulers, some scholars have implicitly endorsed or justified jihad against non-Muslim occupiers or aggressors. This passive endorsement can act as a gateway for quietist adherents to eventually embrace more radical forms of jihad. For example, while quietist Salafis did not directly support the 9/11 attacks, many remained silent or did not condemn the act outright, providing ideological cover for more radical interpretations of jihad. Reinforcement of Social Divisions: Quietist Salafism’s focus on doctrinal purity and its rejection of cooperation with non-Salafis can reinforce social divisions within Muslim communities. This ideological insularity can result in the marginalization of other interpretations of Islam, fostering sectarianism and creating fertile ground for radical narratives. Individuals who adopt this worldview are more likely to become isolated from mainstream Muslim society and may be drawn to violent extremism when presented with the opportunity. Influence of Quietist Scholars: Some quietist scholars have, at times, provided religious justifications for actions that Jihadis can exploit. By endorsing the idea that rulers who fail to govern by sharia are illegitimate, quietist scholars lay the groundwork for Jihadis to argue that these rulers should be overthrown. Though quietist Salafis advocate patience and gradual reform, the ideological overlap between them and Jihadis on the issue of Takfīr creates a blurred line that can be crossed by individuals seeking quicker, more radical solutions. The Potential Dangers of Quietist Salafism Despite its ostensibly peaceful stance, quietist Salafism poses dangers to both Muslim and non-Muslim societies. The movement's ideological commitment to religious purity and its refusal to engage with modern political realities can create a breeding ground for radicalization. Individuals who start as quietists may grow frustrated with the slow pace of change or the perceived hypocrisy of rulers and turn to more radical forms of activism, including violence. Moreover, quietist Salafism’s rejection of democracy, secularism, and pluralism can have destabilizing effects in societies where these values are foundational. In countries with significant Muslim populations, quietist Salafis can contribute to a climate of intolerance and exclusion by promoting a strict religious agenda that marginalizes other faiths and Muslim sects. This atmosphere can indirectly support radical movements that seek to violently impose their vision of Islamic governance. Quietist Salafism’s potential to promote radicalization lies in its combination of ideological rigidity, doctrinal exclusivism, and passive acceptance of authoritarianism. While it does not actively call for violent jihad, its teachings can act as a stepping stone for those who eventually embrace jihadi Salafism or other forms of violent extremism. The ideological overlaps between quietist and jihadi Salafism make it crucial to examine the former’s role in the broader ecosystem of radicalisation. Conclusion Quietist Salafism presents itself as a non-violent and apolitical interpretation of Islam that prioritizes individual piety and spiritual growth over political engagement. However, the ideological purity it advocates, combined with its rejection of modern political systems, can create fertile ground for radicalization. Although quietist Salafism does not directly promote violence, it can indirectly support the development of more extreme ideologies, including jihadi Salafism. As the world continues to grapple with the threat of violent extremism, understanding the nuances of quietist Salafism and its potential role in fostering radicalization is more important than ever. By examining its doctrines, influence, and relationship to other forms of Salafism, policymakers, scholars, and religious leaders can better address the complexities of radicalization and prevent its spread. ----- Grace Mubashir is a independent researcher analysing Islam in contemporary South Asia URL: https://www.newageislam.com/islam-terrorism-jihad/quietist-salafism-non-violent-apolitical-ideological-/d/133282 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

Could The Quran Have Described the Cosmos in A Better Way?

By Naseer Ahmed, New Age Islam 25 September 2024 Ghulam Mohiyuddin sb disdainfully said, “The seven heavens are just figments of the imagination of the 7th-century man. They do not represent the seven planets or the seven "visible" galaxies.” He has even managed to get the simple facts wrong. There was no concept of galaxies until the 20th Century, and even today, there aren’t seven visible galaxies. Only About Four Other Galaxies Are Visible To The Naked Eye: • One from the northern hemisphere (Andromeda). • Four from the southern hemisphere (Andromeda, LMC, SMC, and possibly Triangulum). However, conditions must be extremely good for some of these to be seen clearly without any optical aid. These appear as fuzzy objects in telescopes and were classified as nebulae (clouds of gas) and not as separate galaxies. The term "galaxy" came into use when galaxies beyond the Milky Way were confirmed in the 20th century when we could judge the distance from the Earth of these objects. The question is, could the Quran have described the Cosmos better, considering that the people’s knowledge and vocabulary were limited? Let ChatGPT provide the answers. Query 1: Earlier, the scholars conjectured that the “seven heavens” mentioned in the Quran are Mercury, Venus, Mars, Jupiter, Saturn, the Moon, and the Sun. Does this explanation contradict the description “one above the other” or “in layers”? ChatGPT said: ChatGPT Yes, the explanation that the "seven heavens" in the Quran refer to Mercury, Venus, Mars, Jupiter, Saturn, the Moon, and the Sun does contradict the description of "seven heavens" being "one above the other" or "in layers." Explanation: 1. Quranic Description of "Seven Heavens": · The Quran frequently mentions "seven heavens" (Arabic:السماوات السبع, as-samawat as-sab‘), with the description that they are "one above the other" (e.g., Quran 67:3: "He who created the seven heavens, one above another"). · This implies a layered or structured cosmological model, suggesting distinct and separate realms or levels. 2. Classical Scholars' Interpretation: · Some early Islamic scholars, influenced by the astronomical knowledge of their time (Ptolemaic cosmology), attempted to identify the "seven heavens" with the known celestial bodies in their geocentric model: the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn. This was a reasonable attempt to reconcile religious texts with the science of their era. 3. Contradiction with "One Above Another": · The Ptolemaic model places these planets and the Sun in orbits around the Earth, but not necessarily in a vertical "layered" arrangement. The planets in this model are spread across the sky and do not follow the Quranic description of being distinct realms or heavens arranged one directly above the other. · Also, the Moon and the Sun are part of Earth's immediate neighbourhood (in modern terms, the solar system), while the Quran's description seems to suggest a cosmology that transcends just the local celestial bodies. 4. Layered Heavens in Islamic Tradition: · Many Islamic scholars and commentators (e.g., Al-Razi, Ibn Kathir) have interpreted the "seven heavens" as being cosmic realms or spheres distinct from the physical planets and stars we observe. · These layers are often described as vast realms containing stars and other celestial phenomena, beyond the visible sky, consistent with a metaphysical or cosmological structure rather than simply the planets in our solar system. 5. Modern Understanding: · With the advent of modern astronomy, we now know that planets such as Mercury, Venus, Mars, etc., are part of our solar system, not arranged in layers but in elliptical orbits around the Sun. · The Quran's mention of "seven heavens" may be understood in different ways, potentially referring to spiritual or metaphysical realms, cosmic layers beyond our observable universe, or a divine structure beyond the solar system model. Conclusion: The attempt to identify the "seven heavens" with specific planets like Mercury, Venus, and others was a historical interpretation but does not align with the Quranic description of "one above the other" or "in layers." Today, scholars tend to understand the "seven heavens" as referring to a broader cosmological or metaphysical structure, which goes beyond the planets of the solar system. Query 2: Considering the limitations of the seventh-century vocabulary when there was no concept of a galaxy and therefore no name for it, could the Quran describe the cosmos any other way except the way it does? ChatGPT said: Considering the limitations of seventh-century vocabulary, when there was no concept or name for a galaxy, it is unlikely that the Quran could have described the cosmos in any other way than it does. Here's why: 1. Lack of Scientific Terminology in the 7th Century: · In the seventh century, there was no scientific understanding of galaxies, nebulae, or even the structure of the universe as we know it today. The observable cosmos was limited to the Sun, Moon, stars, and planets visible to the naked eye. · Given the absence of words to describe phenomena like galaxies or the vastness of space, the Quran used accessible language and metaphors to convey ideas about the universe. 2. Accessible and Symbolic Language: · The Quran often employs symbolic and metaphorical language that speaks to the people of its time, while also remaining open to interpretation across generations. Concepts like the "seven heavens" (سماوات سبع, as-samawat as-sab‘) are presented in a way that resonates with seventh-century listeners, yet can still be interpreted expansively today. • By referring to "heavens" or "layers," the Quran conveys a sense of vastness and structure in the cosmos, even though the vocabulary of the time lacked specific terms like "galaxies" or "solar systems." 3. Descriptions Reflecting the Observable Cosmos: • The Quran’s descriptions of the cosmos, including phrases like "We built the heaven with might, and We are expanding it" (Quran 51:47), use terms familiar to the audience while leaving room for metaphorical interpretation. These descriptions emphasize the grandeur and continuous creation of the universe without diving into specifics that were beyond human knowledge at the time. • Phrases such as "the seven heavens, one above the other" (Quran 67:3) suggest a layered or structured universe, which might correspond to different dimensions or cosmic realities, but they are described in ways understandable to seventh-century listeners. 4. Linguistic Flexibility and Timelessness: • The Quran’s language is flexible and timeless. Although it uses terms rooted in the vocabulary of its time, such as "heavens" or "stars," these descriptions can be interpreted metaphorically or symbolically as humanity's understanding of the cosmos evolves. This flexibility has allowed many later scholars to reinterpret the Quran’s cosmological references in light of new scientific discoveries. • For example, the mention of the "expanding heavens" can now be understood in light of modern science’s discovery of the expanding universe, a concept that was unknown in the seventh century but is reflected in the Quran’s broad, non-technical language. 5. Purpose of the Quran’s Cosmological Descriptions: • The Quran’s primary purpose is spiritual and theological rather than scientific. Its descriptions of the cosmos are meant to inspire reflection on the majesty of God’s creation rather than to provide a detailed, scientific explanation of the universe’s physical structure. • Therefore, the Quran uses general descriptions that emphasize wonder and vastness, which are universally comprehensible, rather than technical details that would have been incomprehensible at the time. 6. Could the Quran Have Described the Cosmos Differently? • Without the scientific knowledge or terminology to describe galaxies, nebulae, or other cosmic phenomena, the Quran’s descriptions of the cosmos were necessarily framed within the conceptual and linguistic limits of its time. However, its use of non-specific and expansive language makes it adaptable to new discoveries about the universe. • The Quran could not have described the cosmos in terms of galaxies or astrophysical phenomena in a more detailed or scientific way, as the necessary concepts and vocabulary didn’t exist. Instead, it provided a framework that emphasized the scale and structure of the universe in a way that was comprehensible to its original audience while remaining relevant in later eras. Conclusion: Given the limitations of seventh-century vocabulary and knowledge, the Quran’s descriptions of the cosmos, including the use of terms like "seven heavens" and references to the heavens' vastness, are expressed in the most accessible way possible for that time. While it couldn’t describe the cosmos in terms of modern scientific concepts like galaxies, the Quran’s use of flexible, symbolic language has allowed for interpretations that align with later discoveries. Its descriptions of the cosmos reflect the awe-inspiring nature of creation rather than the specifics of its structure, making its message timeless across generations. My Comment: It is remarkable that the Quran, while using the limited vocabulary of seventh-century Arabic, has provided details that made us reject seven visible heavenly bodies (Mercury, Venus, Mars, Jupiter, Saturn, the moon, and the sun) as the meaning of “seven heavens” in no uncertain times. The Quran has guided us to the true meaning of the “seven heavens” using simple words and descriptions. We could know its true meaning when our knowledge expanded to encompass the galaxies and beyond thirteen centuries after the revelation of the Quran and maybe 17 centuries after the Vedas. So, which of the Signs of Allah will you deny? ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quran-described-cosmos/d/133281 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

Bangladesh: Transition from A Developing Democracy to A Lawless Mobocracy Instigated by Islamic Fundamentalists

By New Age Islam Staff Writer 25 September 2024 Painful Transition of Bangladesh from A Developing Economy to A Lawless Mobocracy Main Points: 1. People of Bangladesh have demonstrated signs of mass hysteria. 2. The police is conspicuous by its absence. 3. Religious extremism and intolerance is at its peak. 4. Lawlessness prevails across Bangladesh. ----- (File Photo) ----- After the 5 August coup in Bangladesh, the anti-Hasina lobby had termed it as the second independence of Bangladesh and a new pro-US and anti-India government was instituted at the behest of the US with the promise that the Yunus-led government will build a new Bangladesh. The US lobby had circulated the narrative that Hasina and India were at the root of all problems of Bangladesh. But that Bangladesh has not recovered from anarchy, lawlessness and social disorder the violent uprising had brought in the country. On the contrary. The country has plunged deeper into anarchy and lawlessness in the last one and a half month. Criminal gangs and religious groups together have made matters worse for the interim government. People take to the streets on slightest of provocation and take law into their own hands. Recently, some incidents of mob violence in Dhaka, Bamanberia and Kishoreganj testify to the fact that Bangladesh has turned into a mobocracy where the government and the police are conspicuous by their absence. The might of the unruly mob rules everywhere. On the occasion of the Prophet's birthday, violent clashes broke out in different towns of Bangladesh over the procession taken out to celebrate the prophet's birthday. Hefazat-e-Islam, the religious organisation affiliated to the Deobandi ideology declared the procession called Juloos-e-Mohammadi anti-Islam and vowed not to allow them to enter Bamanberia and Kidhoreganj. On the other hand, the Barelwi sect insisted that they will enter the towns with the procession. This led to violent clashes between the followers of two sects. Ulema and their followers in Islamic attire with beards and skull caps fought pitched battles with lathis on the streets. As a result, dozens were injured and one succumbed to his injuries. The police were nowhere to be seen. The army and the rapid action battalion later brought the situation under control. Another incident of mob violence occurred inside Baitul Mokarram National mosque in Dhaka. The supporters of the former imam Ruhul Amin and the new imam Waliur Rahman Khan clashed with each other before the Friday prayers. The mosque became a virtual battleground. Ruhul Amin had gone into hiding after the coup as he was seen as a Hasina sympathiser. Therefore, the mosque committee appointed Waliur Rahman Khan as the new imam. But on Friday, Ruhul Amin resurfaced with his supporters and claimed that he was the imam as he had not resigned. He even tried to snatch the microphone from Waliur Rahman Khan. This caused a tussle that led to a fight between the people inside the mosque. People hurled shoes and other objects at each other violating the sanctity of the mosque. The army and the Rapid Action Battalion rushed in and controlled the, situation. Ruhul Amin and his supporters exited the mosque and the Friday prayers was conducted under the guard of the army. These two incidents of mob violence are only a reflection of the larger picture in the country. People are gripped by mass hysteria so deeply that they cannot observe restraint even in the mosque. The morale of the police has been totally broken. Therefore, the army and the Rapid Action Battalion have to intervene every time people indulge in mob violence. The absence of the police and the weakness of the puppet government of Md Yunus has emboldened religious extremists. During the last one month, a number of Mazars have been demolished by the unruly mob in the leadership of imams of local mosques. The mob demolishes Mazars knowing well that the government will not oppose them as it is a religious issue. This campaign has pitched the followers of one sect against the other. The followers of Sufis have been guarding the Mazars because the police fear the mob. This anarchy and mob mentality has caused immense damage to the social order and the economy. The Yunus government has no long term cohesive plans to boost the economy or to bring back normalcy. The main industry of Bangladesh, the textile industry is in tatters. More than two hundred textile mills have closed down due to labour strike or protests. They demand pay hike and payment of due salaries. The textile factory owners cannot meet their demands due to shortage of funds. More textile mills close down every week. The students who mobilised the masses against the Shaikh Hasina government have been side-lined. They are not seen anywhere when two sects clash in the name of the prophet or when people clash inside a mosque. They are not seen when the mob demolishes Mazars. Obviously, they did not envisage a Bangladesh where mob will clash on streets on sectarian issues or demolish Mazars under the leadership of imams of mosques. They also did not want criminals to go berserk at nights in Dhaka. Where have all the students gone? Why don't they stand up against mob violence and religious extremism or sectarian violence? Why didn't they raise their voice when the head of Ansarullah Bangla Team, an Al Qaida affiliate, Jasimuddin Rahman was released? Clearly, student movement was only the camouflage of the larger conspiracy to oust pro-India Hasina and ruin the developing economy of Bangladesh. Now, the World Bank and the IMF have approved 8-billion-dollar loan to Bangladesh to control its economy and dictate terms to it. Therefore, it’s a painful transition of Bangladesh from a developing economy to a lawless mobocracy. URL: https://www.newageislam.com/islam-politics/bangladeshdemocracy-mobocracy-islamic-fundamentalists/d/133280 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

Mufti Aslam Razvi: Shaping Islamic Education and Sufi Thought in Bihar

By Syed Amjad Hussain, New Age Islam 25 September 2024 Razvi Authored Several Significant Works, Including Aslamul Hawashi and Fatwa Barkat-e-Noori, Enriching Islamic Literature and Providing Essential Resources for Scholars Main Points: 1. Mufti Aslam Razvi began his studies in local Maktabs before advancing to esteemed institutions like Madrasa Chashma-e-Faiz and Darul Uloom Roorkee, where he honed his expertise in Islamic jurisprudence and theology. 2. He taught at Madrasah Mazhar-e-Islam in Bareilly, becoming an influential educator known for his deep knowledge of Hadith and Fiqh. 3. As Imam of Sufi Masjid Bareilly, he played a vital role in the community, promoting Sufi principles of love and unity through his sermons. 4. He established Madrasah Jamia Qadiriyya in Maqsoodpur, which became a respected centre for Islamic education, blending traditional teachings with contemporary subjects. ------ Mufti Aslam Razvi, born Muhammad Aslam in 1934 in Mahwara, a village in the Aurai block of Muzaffarpur, Bihar, entered a world shaped by both cultural richness and historical upheaval, notably the earthquake that year that devastated parts of Bihar and Nepal. Raised in a religious environment, he began his early education in a local Maktab, where he was nurtured under the guidance of Maulvi Nisaruddin Atrari. This foundational phase instilled in him a deep reverence for Islamic teachings and scholarship. At the age of 8, Mufti Aslam's educational journey took a significant turn when his brother-in-law, Maulvi Abdus Salam, enrolled him at Madrasa Chashma-e-Faiz in Ghazipur, Uttar Pradesh. This institution, known for its rigorous curriculum and esteemed faculty, provided him exposure to advanced Islamic studies. His time there was marked by the study of crucial texts such as Hidayatun Nahu and Sharh Jami. Following his studies at Chashma-e-Faiz, Mufti Aslam attended Darul Uloom Mau, where he further honed his skills in Islamic jurisprudence and Arabic grammar. He later continued his education at Darul Uloom Roorkee, where he engaged deeply with foundational texts like Hidayah Awalain and Diwan-e-Mutannabi, alongside the intricacies of Tajweed-o-Qiraat. His academic pursuit culminated at Madrasa Ashrafiya Mubarakpur, where he studied under celebrated scholars like Allama Abdul Mustafa Al-Azhari and Allama Ghulam Jilani Azmi, focusing on advanced subjects like Mishkat Sharif and Diwan-e-Hamasa. Career and Contributions Upon completing his education, Mufti Aslam Razvi returned to his roots, where he faced the profound loss of his father. This personal tragedy prompted a period of reflection and commitment to religious scholarship. In his early career, he initially took a teaching position in Ahmedabad, but soon moved back to his hometown in Muzaffarpur before settling in Bareilly. In 1955, with the encouragement of the renowned scholar Mustafa Raza Khan Qadri, he joined Madrasah Mazhar-e-Islam in Bareilly, where he quickly distinguished himself as a knowledgeable and charismatic educator. His teaching encompassed a broad spectrum of subjects, including Hadith, Fiqh, Usul-e-Fiqh, and Arabic grammar. He became an influential figure in Islamic education, fostering a culture of inquiry and deep understanding among his students. As the Imam and Khateeb of Sufi Masjid Bareilly, Mufti Aslam Razvi's role extended beyond the classroom. He became a vital spiritual leader in the community, delivering sermons that emphasized the principles of love, tolerance, and unity, core tenets of Sufi thought. His ability to connect with the youth and instill in them a sense of purpose and identity made him a beloved figure. Founding of Madrasah Jamia Qadiriyya A pivotal moment in Mufti Aslam's career came with the establishment of Madrasah Jamia Qadiriyya in Maqsoodpur, Muzaffarpur. Recognizing the pressing need for quality Islamic education in his community, he founded this institution with a vision to cultivate a new generation of scholars. The madrasah quickly gained recognition, attracting students from Bihar and neighbouring states. Its curriculum was designed to blend traditional Islamic education with contemporary subjects, ensuring that students were well-equipped for the challenges of modern society. Mufti Aslam's efforts did not go unnoticed; he received support and accolades from various scholars, including Mustafa Raza Khan Qadri, who participated in the madrasah's inaugural program, further validating its importance in the region. Literary Contributions Mufti Aslam Razvi was not only a revered educator but also a prolific author. His writings significantly enriched Islamic literature, reflecting his deep understanding of jurisprudence and theology. His notable works include Aslamul Hawashi Sharh Usul al-Shashi, a comprehensive commentary on foundational Islamic texts, and Fatwa Barkat-e-Noori, which addresses contemporary issues faced by the Muslim community. His book Boo-e-Sukhan Sharh Mulla Hasan showcases his analytical prowess and commitment to elucidating complex theological concepts for his readers. Additionally, his compilation of Forty Ahadith serves as a vital resource for students and scholars alike, emphasizing the importance of prophetic teachings in everyday life. These works not only highlight his scholarly depth but also serve as educational tools for future generations, cementing his place in the annals of Islamic scholarship. Family and Legacy Mufti Aslam Razvi hailed from a distinguished lineage, tracing his roots back to the Sheikh Siddiqi family. His transformation from Muhammad Aslam to Mufti Aslam Razvi followed his initiation into the Qadriya Razaviya Silsila, where he embraced the name "Razvi," symbolizing his affiliation with the esteemed tradition. He was blessed with four sons: Qari Muhammad Ahmad Razvi, Maulana Muhammad Arshad Razvi (Sajjada Nasheen), Mufti Muhammad Ahsan Razvi, and Hafiz Irfan Raza, all of whom continue to uphold their father's legacy in Islamic scholarship and education. His family maintains a prominent presence in the religious community, ensuring that his teachings and values persist through their work. Conclusion Mufti Aslam Razvi’s life and work exemplify a profound commitment to Islamic scholarship and religious leadership. His contributions to education, spiritual guidance, and literary scholarship continue to resonate, shaping the Islamic community in Bihar and beyond. Through his legacy, he remains a beacon of Sufi wisdom, inspiring future generations to pursue knowledge, uphold faith, and foster harmony within society. ------ Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book based on Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/mufti-razvi-islamic-education-sufi-thought/d/133278 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

Who's A Fanatic?

By Sumit Paul, New Age Islam 25 September 2024 I've often experienced how people easily take umbrage at certain words and call the user a prejudiced person with a hidden agenda or an ulterior motive. Let me cite one such loaded and connotational word: Fanatic. Most of us know its popular and in-vogue connotation only in the context of religious matters and issues like, ' a person who has very extreme beliefs that may lead them to behave in unreasonable or violent ways.' A religious fanatic is a common word in our everyday parlance and conversations. But the word 'fanatic' also has a different shade that has nothing to do with any faith. A fanatic is also a person who's extremely interested in something to a degree that some find unreasonable. For example, a fitness/film fanatic. The late writer and polymath Nirad C Chaudhury told Khuswant Singh, Back in Mymensingh in Bangladesh, we had a Quran-fanatic otherwise gentle Muslim neighbour who wouldn't kill even an ant." See the brilliant usage of the word, 'Quran-fanatic otherwise gentle Muslim.' A fanatic is not always violent. He'll not kill people just because they don't belong to his faith. But he'll try tooth and nail to prove the validity of his ideology. He'll keep harping on his ramshackle belief or ideology till Doomsday arrives. Winston Churchill aptly said that, " A fanatic is one who can't change his mind and won't change the subject." A fanatic's lifetime mission is to validate and authenticate his beliefs however weird they may be. To prove his beliefs and buttress his points, he'll concoct all sorts of outlandish theories that will make people laugh. Undeterred and unfazed, he'll go on and no amount of counter arguments will make him change his stand and stance. An ideological fanatic is often a deluded person. His brain is concussed by the blows of his delusions. Such individuals may not be harmful to society but their fixed thinking may prove to be a roadblock to themselves. This happened to the great German maverick Nietzsche. His fanatic belief that there was no god landed him in a lunatic asylum where he died demented. So, it's not that only the believers are fanatics. Both theists as well as atheists could be fanatic in their respective belief systems. A fanatic also suffers from the delusion that he can never be wrong. This infallibility syndrome is often a fanatic's undoing. Avoid monomaniac thinking of any type, not always religious. You'll not be branded a fanatic. ---- 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 the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/quranic-ideological-fanatic-religious-/d/133279 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

Multiple Heavens in Different Religious Texts

By Naseer Ahmed, New Age Islam 24 September 2024 What is found in the Quran and validated by science will be found in other religious scriptures and traditions as well because: 41:43. Nothing is said to you (Muhammad) that was not said to the apostles before you. In my article, Using ChatGPT To Confirm the Meaning of “Seven Heavens”, I have discussed the topic of multiple Heavens in the Quran and their meaning and explained why they mean galaxies. We could not see more than one “heaven” until we discovered galaxies in the early 20th century. Therefore, the people had a problem understanding what the “seven heavens” meant and invented their meanings. Let us look at how they made sense of it. 1. Ancient Mesopotamian Religion • The Mesopotamians believed in a multi-layered heaven. The sky was divided into three or more levels, with the gods occupying different heavens. For example, the highest heaven was reserved for the chief god Anu, while lower heavens were assigned to lesser deities. 2. Jewish Tradition (Kabbalah and Rabbinic Literature) • The Talmud and other Jewish mystical writings speak of "seven heavens" or layers of the sky, each with different characteristics and purposes. Kabbalah elaborates on this concept, describing these heavens as spiritual realms that influence the material world. 3. Christian Tradition • The New Testament refers to multiple heavens. For instance, in 2 Corinthians 12:2, Paul speaks of being caught up to the "third heaven," indicating that the early Christian view of heaven was multi-layered. Christian theologians like Dante Alighieri in his Divine Comedy also spoke of multiple levels of heaven. 4. Hinduism • Ancient Hindu scriptures, such as the Vedas and Puranas, describe multiple heavens and spiritual realms (e.g., Svarga, Indra's paradise). These heavens are often tied to different layers of the cosmos, distinct realms for different gods and spiritual states. 5. Buddhism • In Buddhist cosmology, there are many heavens, often grouped into layers or realms. The Tibetan Book of the Dead mentions various heavens that souls can ascend to, depending on their karma and spiritual progress. The cosmological structure often includes both heavenly and earthly realms, as well as many celestial beings. 6. Zoroastrianism • Zoroastrian texts describe multiple layers of heaven and a structured universe. There are three layers of the material world and the spiritual world, and the highest is where Ahura Mazda, the supreme deity, resides. 7. Islam • Raqi'a: The first heaven is made of water and is home to Adam and Eve, and the angels of each star. • Araqlun: The second heaven is made of white pearls and is home to Yahya (John the Baptist) and Isa (Jesus). • Qaydum: The third heaven is made of iron, pearls, or other dazzling stones and is home to Joseph and the Angel of Death (Azrael). • Maʿuna: The fourth heaven is made of brass or white gold and is home to Idris (conventionally identified with Enoch) and the "Angel of Tears". • Di'a: The fifth heaven is made of silver and is home to Aaron. • Daqua: The sixth heaven is made of gold, garnets, or rubies and is home to Moses. • ʿAriba: The seventh heaven is made of divine light, which is incomprehensible to mortals, and is home to messengers, prophets, Imams, and martyrs. Unable to make physical sense of the multiple Heavens mentioned in the revelations, the people gave it a metaphysical, symbolic or spiritual meaning. The Quranic Description It may be noted that the Quranic mention of the “seven heavens” is entirely free of any metaphysical, symbolic or spiritual meaning. By its description, the Quran makes it amply clear that it is describing the “seven heavens” in the physical sense and not using it as a metaphor. (17:44) The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving! (23:86) Say: "Who is the Lord of the seven heavens, and the Lord of the Throne (of Glory) Supreme?" (67:3) He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw? (4) Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out. Conclusion: This is another instance of the meaning of a Mutashabihat verse becoming clear when what we learn from science converges with what the Quran and the other scriptures say. The Quran and other religious scriptures are indeed a continuing miracle. The Quran is fortunately free of human accretions, and Allah has promised to protect it from corruption. Otherwise, the meanings our scholars invented for the seven heavens may have crept into the Quran. This also confirms that all scriptures are revelations by the same God. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/multiple-heavens-religious-texts/d/133271 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

A Sinister Attempt to Strip Urdu of Its Script

By Sumit Paul, New Age Islam 24 September 2024 The Central Board of Secondary Education (CBSE) ‘s decision to provide question papers solely in English or Hindi has put students of Urdu medium schools in a difficult position. This decision impacts Urdu medium schools across India including Maulana Azad National Urdu University (MANUU) where students have traditionally been instructed in Urdu. Now, these students are being compelled to choose between English or Hindi while filling out their admission forms, which creates a challenge for those more proficient in Urdu. According to a report in The Telegraph, CBSE directed that question papers for classes 10 and 12 be printed only in English or Hindi, emphasizing that answer sheets written in any language other than these two, without the board’s explicit permission, would not be evaluated. CBSE further noted that students writing answers in a language not permitted by the board would have their results announced without any marks awarded for that subject. This places MANUU students in a precarious situation as many of them are not as comfortable with Hindi or English (courtesy, Muslim Mirror). This reminds me of Raghupati Sahay 'Firaq' Gorakhpuri's famous couplet, "Ye Saazish Hai Ahle-Siyasat Ki/ Rasm-Ul-Khat Mita Do, Mit Jayegi Zabaan Bhi" (This is a political conspiracy/ Remove the script, the language will itself be expunged). Why's Urdu script (based on Arabo-Persian script) an anathema to the current political dispensation? A fascinating language, along with its script, is being removed from the public and cultural landscape of the country. Urdu newspapers and publications are folding up. The script is now confined only to the older generation. Youngsters from the community cannot be blamed as knowing Urdu script doesn't get them jobs. And those, who still adhere to the script, are being forced to write in Devanagari and Roman scripts. This is not just unfair. This is criminal. I've an inkling that this government will soon officially ban the script of Urdu. Have you ever thought, why a great language like Turkish didn't produce exceptionally good literature after 1930? Turkish used to be written with the Arabic alphabet from about 900 to 1928. In order to increase literacy in the country and to modernize Turkey, the Latin alphabet was introduced and adopted after 1928. This killed the pristine and intrinsic beauty of Turkish. Since I'm more au fait with the Arabo-Persian script of Ottoman Turkish, I've witnessed the decline in the standards of written and spoken Turkish. The same, nay even worse, deplorable fate may befall Urdu if its script is done away with. Script is the kernel of a tongue. By dispensing with it, you undermine a language and soon it becomes a relic of the past. Really bad times to be in. ---- 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 the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/sinister-strip-urdu-script/d/133270 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