Guiding by Example: Lessons from Prophet Muhammad

By Dr Uzma Khatoon, New Age Islam 20 September 2024 His Compassion And Mercy Were Evident In His Dealings With Both Friends And Foes, As Seen When He Forgave The People Of Mecca After Its Conquest, Despite Their Long-Standing Opposition To Him. Muhammad’s Sense Of Justice Was Unwavering, Championing The Rights Of The Poor, Women, And Marginalized Groups. His Teachings Encouraged Charity, Fair Treatment, And Social Responsibility, Emphasizing That True Strength Lies In Patience And Perseverance ------ Before the birth of Prophet Muhammad, the Arabian Peninsula was marked by a fragmented socio-political environment. Tribal conflicts and deep-rooted divisions dominated the region, with no central authority to unite the various groups. The harsh desert landscape and the independence of Arabian tribes kept foreign empires like the Byzantine and Persian at bay. Despite this, Arabia thrived economically through trade, particularly in the city of Mecca, a major commercial hub. The religious environment was equally complex, with polytheism being the dominant belief system, although Jewish and Christian communities were also present. Prophet Muhammad was born into the respected Quraysh tribe, specifically the Hashimite clan, which held a prominent position in Meccan society. His lineage traces back to Hashim, known for his generosity and service to pilgrims. Muhammad’s father, Abdullah, passed away before his birth, and his mother, Amina, died when he was six, leaving him an orphan. His grandfather, Abdul-Muttalib, took him under his care, and after his death, Muhammad’s uncle, Abu Talib, raised him. Despite early struggles, Muhammad’s family remained respected in Mecca, and his noble lineage earned him recognition in Arab society. Muhammad's early life was pivotal in shaping his character. Raised in the Quraysh tribe, he was exposed to a variety of cultures, customs, and ideas, especially through trade, the primary occupation of his tribe. This exposure broadened his worldview and honed his communication and leadership skills. As a young man, his honesty and integrity earned him the nickname “Al-Amin” (the trustworthy). His early experiences as a shepherd, and later as a merchant, equipped him with leadership, patience, and negotiation skills that became essential in his prophetic mission. The turning point in Muhammad’s life came when he received his first revelation in the Cave of Hira during the month of Ramadan. While meditating, he was visited by the Angel Gabriel, who instructed him to “Recite” or “Read.” Muhammad, being unlettered, expressed his inability to read. After three commands, Gabriel revealed the first verses of the Qur'an, starting with "Read in the name of your Lord who created" (Surah Al-Alaq, 96:1-3). This moment marked the beginning of his prophethood. Overwhelmed by the experience, Muhammad returned to his wife, Khadijah, seeking comfort. She took him to her cousin, Waraqa bin Nawfal, a learned Christian who assured Muhammad this was a divine revelation, similar to those received by earlier prophets. As Muhammad began his mission to spread the message of Islam, he encountered significant challenges. The Quraysh tribe, which had long held power over Mecca through their control of the Kaaba and idol worship, saw Muhammad’s monotheistic message as a threat to their economic and social dominance. They strongly opposed his teachings, fearing the loss of their status. As the number of early converts to Islam grew, particularly among the marginalized, persecution followed. Many early Muslims faced torture, social ostracism, and even death. In an effort to isolate Muhammad and his followers, the Quraysh imposed a social and economic boycott on his clan, Banu Hashim, cutting off trade and marriage ties. There were also numerous attempts on Muhammad’s life, as his opponents sought to extinguish Islam's growing influence. Despite these challenges, Prophet Muhammad’s teachings were revolutionary in their emphasis on social justice and equality. He preached that all humanity is equal in the eyes of God, regardless of race, ethnicity, or social status. His famous last sermon underscored this belief, stating that no Arab is superior to a non-Arab and no white person is superior to a black person, except in piety and good deeds. Muhammad’s teachings also significantly improved the status of women in Arabian society. In a culture where women were often treated as property, Islam granted them rights in inheritance, education, and marriage, transforming societal norms. Economically, Muhammad introduced Zakat, a mandatory form of charity requiring the wealthy to support the poor, promoting more equitable wealth distribution. While slavery was not abolished outright, Muhammad’s teachings encouraged the humane treatment of slaves and provided pathways for their emancipation. Freeing a slave was considered a virtuous act, and the Prophet set an example by freeing many himself. Throughout his life, Prophet Muhammad exemplified the values he preached, serving as a role model for his followers. His honesty and moral integrity were recognized even before his prophethood, and he maintained these qualities throughout his life. His compassion and mercy were evident in his dealings with both friends and foes, as seen when he forgave the people of Mecca after its conquest, despite their long-standing opposition to him. Muhammad’s sense of justice was unwavering, championing the rights of the poor, women, and marginalized groups. His teachings encouraged charity, fair treatment, and social responsibility, emphasizing that true strength lies in patience and perseverance. His leadership was inclusive and consultative, as shown by the Charter of Medina, which created a pluralistic society where Muslims, Jews, and others lived together in mutual respect. His diplomatic skills also allowed him to resolve conflicts and form alliances, strengthening the Muslim community. Prophet Muhammad’s interactions with non-Muslims were marked by justice, respect, and compassion. The treaties and alliances he formed, such as the Charter of Medina, established peaceful coexistence and mutual benefit. Muhammad emphasized fair treatment for all, including non-Muslims, and his actions during the Conquest of Mecca, where he granted amnesty to his former enemies, showcased his capacity for forgiveness. He allowed religious freedom and protected the rights of non-Muslims, as demonstrated by his interactions with the Christian community of Najran. Muhammad’s trade and social engagements with non-Muslims highlighted the potential for cooperation and peaceful coexistence, even in a diverse religious society. In the modern world, Prophet Muhammad’s teachings offer timeless lessons for humanity. His emphasis on justice, compassion, and equality provides a framework for addressing social, economic, and political challenges. By embodying these principles, Muslims are called to contribute positively to their communities and the broader world. The Prophet’s teachings remind us that personal spiritual growth must go hand in hand with societal well-being. In a world characterized by rapid change and growing inequality, the message of Islam, as taught by Muhammad, encourages fairness, kindness, and active participation in improving society. Prophet Muhammad’s life serves as a guide for Muslims in navigating the complexities of the modern world. His example encourages individuals to strive for moral and ethical excellence in their personal lives while contributing to society’s betterment. Whether addressing issues of poverty, inequality, or injustice, the teachings of Prophet Muhammad remain relevant and provide valuable insights for creating a more just and harmonious world. By following his example, Muslims can build communities that are spiritually rich and socially conscious, dedicated to the common good and the advancement of justice and peace. Prophet Muhammad's teachings also foster a deep sense of community and social responsibility. He urged his followers to care for their neighbours, irrespective of faith, and stressed the importance of family ties and social bonds. His emphasis on unity within the Muslim Ummah helped foster a sense of brotherhood that transcended tribal and ethnic divisions. This spirit of unity is especially relevant today, where divisions based on race, nationality, and class continue to create conflicts. Muhammad's vision of a society where people support one another, particularly the weak, offers an inspiring model for modern social movements and policies. Moreover, the Prophet’s model of leadership resonates strongly in today’s world. Unlike many leaders who seek power for personal gain, Muhammad's leadership was characterized by humility, service, and selflessness. He lived modestly, despite his growing influence, and always prioritized the needs of others. His leadership was based on consultation (Shura), regularly seeking the opinions of his companions before making decisions. This inclusive style of governance provides a valuable lesson for modern leaders, urging them to lead with compassion and accountability. Muhammad's life shows that true leadership is about serving others and promoting justice, not seeking power or prestige. In addition to his social and political teachings, Prophet Muhammad's approach to knowledge holds profound significance today. Islam emphasizes seeking knowledge, and the Prophet himself encouraged learning throughout life. He stated, “Seeking knowledge is an obligation upon every Muslim,” highlighting education's importance for both men and women. Muhammad’s emphasis on learning led to a flourishing of knowledge in the early Islamic world, contributing to advancements in science, medicine, philosophy, and literature. This intellectual tradition remains vital, reminding Muslims of the importance of education in achieving progress. In conclusion, Prophet Muhammad’s life and teachings offer enduring guidance for the modern world. His commitment to justice, compassion, and knowledge continues to inspire individuals and communities to work toward a just society. His leadership, which prioritized service and humility, remains a timeless example for leaders everywhere. Whether through his social reforms or his emphasis on education, Prophet Muhammad’s teachings offer a path toward peace and harmony. By following his example, individuals can help address the challenges facing humanity while staying true to the core principles of kindness, fairness, and empathy that defined his life. ----- Dr. Uzma Khatoon is a PhD from Department of Islamic Studies, Aligarh Muslim University and taught there between 2017-18. URL: https://www.newageislam.com/islam-spiritualism/guiding-lessons-prophet-muhammad/d/133243 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

Hyderabad: Liberation or Transition from Monarchy to Democracy? Criticism Of Nehru And Patel On The Issue Is One Sided

By Ram Puniyani for New Age Islam 18/Sep/2024 There Are Others Who Label It As Islamophobia Of Nehru And Patel Which Led To Annexation Of A Muslim Princely State Into India. Most Of These Arguments Are Either One Sided Or Biased In One Way Or The Other. Can A Princely State Ruled By A Muslim King Be Called As Muslim State (Hyderabad)? ----- The princely state of Hyderabad had merged with India on September 17, 1948, through what is called a police action, but was actually done by the Indian Army. It was called Operation Polo and General Chaudhary led the operation. Mir Osman Ali Khan, the last Nizam of Hyderabad, with deputy prime minister of India Sardar Vallabhbhai Patel on September 8, 1948. Photo: Unknown author, Public Domain via Wikimedia Commons ----- In the memory of this operation, BJP has started celebrating the day as Hyderabad Liberation Day; while the Congress led Government of Telangana celebrated it as Praja Palan Day (Advent of Democracy day). BJP leader Kishan Reddy stated that not celebrating it as a Hyderabad Liberation Day is an insult to the people who sacrificed their lives during the merger through army action to India. There are others who label it as Islamophobia of Nehru and Patel which led to annexation of a Muslim princely state into India. Most of these arguments are either one sided or biased in one way or the other. Can a Princely state ruled by a Muslim king be called as Muslim State (Hyderabad)? Majority of its population was Hindu. Can a Muslim majority state ruled by a Hindu King (Kashmir) be called a Hindu state? While some scholars see this through the eyes of religion, the core factor was geographical on one hand and a transition from feudal system towards democracy on the other. How much of that could be achieved in Kashmir is a matter of doubt as factors in that region were mired by the ambitions of neighbouring Pakistan, who de facto wanted to build a Muslim state and regarded a Muslim majority Kashmir to be in Pakistan as per Jinnah’s ‘two Nation theory” This theory was originally put forward by Savarkar anyway. So why did Nehru take interest in Kashmir’s accession to India? Was it a mere geographical expansionism or to support the democratic movement against the feudal-kingdom towards democracy? Sheikh Abdullah with all his democratic aspirations first converted Muslim Conference into a National Conference and stood for secular values. He looked up to Gandhi and Nehru for secular-democratic values. The problem was vitiated by Pakistan’s aggression called as tribal invasion but was led by military, and US-UK support from the back. Then comes the issue of sovereignty. Kings and many others labelled the kingdoms through the religion of the kings while Indian nationalists regarded that sovereignty belonged to the people not to the kings. It is in this background that the complex problem of merger of Hyderabad into India has to be seen. As India became independent, the princely states, above 600 were given the option to either merge with Pakistan or India or remain independent. Princely states, who had some autonomy during British rule, were facing a dilemma but most of them wanted to remain independent. They were advised by Lord Mountbatten preferably to merge with the neighbouring country. With Sardar Patel overseeing most of the mergers, he had given the promise of giving the princes relative autonomy in most matters barring defence, communication and external affairs. In turn they were given the right to keep their massive properties and massive wealth. Most of the princely states finally merged with India. Travancore, ruled by a Hindu king, after lots of hesitancy also agreed to be part of India. The raja of Kashmir, Hari Singh refused to merge with India and Nizam of Hyderabad also did not agree to merge with India. As pointed out above, Indian leaders regarded that sovereignty belongs to the people and not with the kings. Most of these kings were loyal to the British and were having a life of luxury. Junagadh was integrated with India through military action and in the plebiscite which was held after that endorsed its merging with India. The Nizam of Hyderabad was sitting over a large and rich state. He wanted to remain independent or merge with Pakistan. The idea of merger with Pakistan was not on religious grounds but because of the fact the Mohammad Ali Jinnah promised that Nizam’s rights will not be disturbed. India was keen on merging Hyderabad into India for multiple reasons, Islamophobia, not being any of them. The main ground was the geographical location of the state of Hyderabad right within the centre of India. A totally landlocked autonomous state or a state which was part of Pakistan would have been the source of perennial problems. This was the core consideration for the Nehru-Patel duo. A standstill agreement (November 1947) was signed with Nizam till the final decision was to be made. The idea was that this period should be used to democratise the Hyderabad Administration, so that negotiation will be easy. The Nizam used this time to strengthen his army by increasing the number of its irregular force called Razakars which was led by Major Gen SA El Edroos, the Arab commander in chief of the Hyderabad state forces. The Congress meanwhile launched a Satyagrah to demand for democratisation of state administration. Twenty thousand of these Satyagrahis were jailed. Due to the state repression and Razakar atrocities against Hindus many of the people fled the state. Also, the communists had launched the dalams (groups) against the landlords for land redistribution and for protection of the people from Razakar’s atrocities. Nizam was dragging the negotiations and the Razakars were becoming more menacing. The anti Nizam struggle had a good deal of support from some locals and number of Muslims from the whole country. The same source tells us, Patel Joyfully wrote to Suharwardy: “On the question of Hyderabad, the India Union Muslims have come out in the open on our side, and that has certainly created a good impression in the country”. It is in this background that the military action was unleashed, in which according to the Sunderlal Report, nearly 40,000 people, mainly Muslims lost their lives. History is very interesting as to which aspects we pick up to build our narrative. The narratives by many scholars focus on religion to show that this was Islamophobia on the part of Indian leadership. The two main aspects of the whole episode are seen in its complexity. The first one clearly shows the geographical consideration, aimed to nip the future problems. And second one was democratisation and anti landlordism aimed at by the local dalams of Communist party’s. The criticism of Indian leadership of Nehru and Patel on the issue is one sided and biased attempt to tarnish their aspiration, which might not have fully fructified. ------ Ram Puniyani is president of the Centre for Study of Society and Secularism. URL: https://www.newageislam.com/islam-politics/hyderabad-liberation-transition-monarchy-democracy-nehru-patel-/d/133239 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

Dismiss That Which Insults Your Soul

By Sumit Paul, New Age Islam 20 September 2024 People Are Reading (Scriptures Like Quran, Gita, Bible And What Not) But They're Unable To Imbibe The Spirit Of The Book. They're Reading The Moral Precepts Described In These Books But Aren't Following Them For, Their Souls Are Dead And Decadent And Their Morality Is Frothy ------ "Re-examine all that you have been told... dismiss that which insults your soul." Walt Whitman In these simple yet profound words, Walt Whitman urges us to engage in critical thinking and introspection. He encourages us to challenge the beliefs and teachings we have inherited, emphasizing the importance of questioning everything. By doing so, we gain the ability to authentically shape our own beliefs and values. Whitman goes further by urging us to dismiss anything that offends or insults our innermost being. This suggests the significance of embracing our individuality and refusing to conform to societal pressures or dogmas that clash with our core essence. In essence, Whitman invites us to embark on a journey of self-discovery and self-assertion, enabling us to live a life true to ourselves. But the problem is: Do we listen to our conscience? Whitman used the word 'soul' for conscience as he believed that the word 'soul' had a greater depth than the word 'conscience.' He mentioned this in the very first edition of his book of poetic musings, Leaves of Grass. Whitman was a lifelong seeker who believed that every individual must be mildly iconoclastic. But sadly, everyone is a conformist. We believe in things that have no significance. Our philosophies are borrowed. Our metaphysics lacks personal conviction and our spirituality is inherited self-deception. We inherit our faiths and gods from our ancestors. What we all follow should have been discarded long ago. We're all like the Russian novelist Nikolai Gogol's 'dead souls' carrying the garbage of our primitive past and spreading the miasma of ignorance, hatred, ill-will, envy and discrimination. We're unable to re-examine anything because we've lost our ability to think and question. Socrates said millennia ago that an unexamined life wasn't worth-living. Alack, every life is unexamined, that too, in this 'modern' age. We're talking about AI but are still stuck in our hoary-old religious tenets and scriptures. We talk at length when it comes to sympathy, empathy and fellow-feeling but our collective conscience remains unaffected when African countries like Namibia and Zimbabwe decide to cull wild elephants and kill them to feed the famished people of those countries as you may be aware that Zimbabwe and Namibia have announced plans to slaughter hundreds of wild elephants and other animals to feed hunger-stricken residents amid severe drought conditions in the southern African countries. We're insensitive and impervious to all that can move us. Kisi Ki Aahon Ka Koi Asar Nahin Roohon Par/ Hum Apni Hi Laashon Ko Dhoye Jaa Rahe Hain (The sighs of an oppressed cannot move us/ We're carrying our own dead bodies). Our slothful complacency is our undoing. To quote Dr Muhammad Iqbal, "Khuda Tujhe Kisi Toofan Se Aashna Kar De/ Ke Tere Bahar Ki Maujon Mein Iztiraab Nahin/ Tujhe Kitaab Se Mumkin Nahin Faraagh Ke Tu/ Kitaab-Khwan Hai Magar Saahib-E-Kitaab Nahin." Yes, people are reading (scriptures like Quran, Gita, Bible and what not) but they're unable to imbibe the spirit of the book. They're reading the moral precepts described in these books but aren't following them for, their souls are dead and decadent and their morality is frothy. ---- 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/insults-soul-quran-gita-bible/d/133240 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 Feminis

Maulvi Ahmadullah Shah: A Sufi Voice of Unity and Resistance in 1857

By Syed Amjad Hussain, New Age Islam 20 September 2024 Maulvi Ahmadullah Shah Faizabadi, A Sufi Leader During The 1857 Indian Independence Movement, Exemplified Resistance Against British Colonialism Through Unity, Spirituality, And A Deep Commitment To Justice Main Points: 1. Ahmadullah Shah's Sufi background fostered a deep commitment to unity and justice in the face of colonial oppression. 2. His pamphlet ‘’Fateh Islam’’ galvanized support for rebellion, emphasizing the spiritual duty to resist. 3. He successfully bridged diverse communities, advocating collective action against the British. 4. His military tactics during key battles demonstrated exceptional leadership and adaptability. 5. Ahmadullah’s martyrdom became a powerful symbol of resistance, inspiring future movements for justice and independence. ----- A tribute to Maulvi Ahmadullah Shah by Special Cover of Division Level Philatelic Exhibition, Faizabad, Uttar Pradesh in 2019. ------ Introduction Maulvi Ahmadullah Shah Faizabadi, born in 1787 in Chennai, emerged as a pivotal figure during the First War of Indian Independence in 1857. His transformation from a respected scholar and martial artist to a fierce leader of the rebellion underscores the complex socio-political landscape of colonial India. This article explores his life, ideologies, military engagements, and enduring legacy as a symbol of resistance against British imperialism. Early Life and Education According to Telugu writer Syed Naseer Ahamed, Ahmadullah Shah, originally named Syed Ahmed Ali Khan, was born to Nawab Mohammad Ali Khan of Chinapattan (Madras). Growing up in an affluent Sunni Muslim family, he was deeply rooted in both religious and cultural traditions, embodying the Ganga-Jamuna ethos of Faizabad. His education encompassed traditional Islamic studies alongside martial arts, preparing him for the tumultuous times ahead. From a young age, Ahmadullah exhibited a keen intellect and a profound interest in spiritual and philosophical pursuits. His travels to England, Iraq, Iran, and the holy cities of Makkah and Madina, invited by the Nizam of Hyderabad, broadened his horizons and deepened his understanding of diverse ideologies. This exposure not only enhanced his knowledge but also instilled in him a sense of purpose regarding his role in society. Upon returning to India, he became a disciple of Syed Furqan Ali Shah of the Qadiriyya sufi order, further enriching his spiritual and philosophical outlook. Transition to Revolutionary Leader In the 1850s, Ahmadullah Shah began to galvanize support for a revolt against British colonial rule. His belief in the necessity of popular participation in any armed struggle led him to travel extensively across Northern India, advocating for independence. Ahmadullah understood that a successful rebellion required the cooperation of various segments of society, including peasants, soldiers, and local leaders. His literary contributions also played a significant role in mobilizing public sentiment. Ahmadullah authored a pamphlet titled Fateh Islam, outlining the need for jihad against the British. This pamphlet articulated not only the call for armed resistance but also invoked religious sentiments to unite diverse communities against colonial oppression. He was instrumental in orchestrating the Chapati Movement, which symbolized the rising tide of dissent among the populace. The movement involved the distribution of Chapatis, which served as a covert means of communication among revolutionaries, signalling the impending uprising. His efforts did not go unnoticed; the British authorities imprisoned him on charges of treason, but this only heightened his status among revolutionaries. Ahmadullah’s imprisonment galvanized support for him, and many saw him as a martyr for the cause. Following the outbreak of the rebellion on May 10, 1857, Ahmadullah Shah re-emerged as a leading figure in the fight against the East India Company. Role in the 1857 Rebellion As the rebellion unfolded, Ahmadullah Shah played a crucial role in organizing resistance in Awadh. He fought alongside prominent leaders such as Nana Sahib, Khan Bahadur Khan, and Begum Hazrat Mahal, contributing to several significant victories against British forces. His military acumen and leadership skills earned him the admiration of both allies and adversaries alike. During the early stages of the revolt, Ahmadullah commanded respect among soldiers and civilians. He was not merely a military leader but also a unifying figure who emphasized the importance of religious unity and cultural harmony. His efforts helped to solidify the collective identity of the rebels, bridging gaps between various factions and communities. British military officials, including George Bruce Malleson and Thomas Seaton, acknowledged Ahmadullah’s capabilities. Seaton described him as “a man of great abilities, of undaunted courage, and by far the best soldier among the rebels.” This recognition from adversaries highlights the formidable nature of Ahmadullah’s leadership during critical engagements. Ahmadullah's strategies and tactics during battles, notably at Shahjahanpur and Lucknow, were pivotal in maintaining momentum against colonial forces. His ability to adapt and innovate in the face of challenges demonstrated his commitment to the cause of independence. He led several successful operations that resulted in the temporary capture of key territories, showcasing his military prowess. The Fall and Martyrdom Despite initial successes, the tide of the rebellion began to turn. After the fall of Lucknow, Ahmadullah Shah retreated to Shahjahanpur, where he continued to coordinate attacks against the British. However, the increasing pressure from colonial forces, coupled with internal dissent, complicated the situation. The British, learning from their earlier mistakes, adapted their strategies and intensified their efforts to quell the rebellion. On June 5, 1858, while attempting to rally support from Raja Jagannath Singh of Powayan, Ahmadullah was betrayed. He had approached the Raja to convince him to join the uprising, but the Raja’s reluctance led to a tragic confrontation. Ahmadullah was shot and subsequently beheaded by Jagannath Singh’s brother, Kunwar Baldeo Singh, who sought the British reward of 50,000 silver pieces for his treachery. Ahmadullah’s head was displayed as a grim warning to other rebels, symbolizing the brutal crackdown on dissenters. The betrayal and subsequent execution of Ahmadullah Shah were not just a loss for the rebellion but also a profound blow to the morale of his supporters. His death marked a turning point in the struggle, as it instilled fear among potential insurgents and highlighted the dangers of resistance. Legacy and Historical Significance Ahmadullah Shah Faizabadi’s legacy as a freedom fighter and a symbol of resistance against British rule endures in Indian history. His ability to unite diverse groups against a common enemy illustrates the potential for collective action in the face of oppression. He remains a testament to the spirit of independence that permeated the 1857 uprising. British accounts of the rebellion, particularly Malleson’s History of Indian Mutiny, frequently reference Ahmadullah, highlighting his significance in the narrative of the Indian struggle for freedom. His martyrdom on June 5, 1858, solidified his status as a national hero, inspiring future generations in their quest for liberation. Ahmadullah’s story serves as a powerful reminder of the sacrifices made by countless individuals in the fight against colonial rule. In contemporary India, Ahmadullah Shah is celebrated as a symbol of resistance and unity. His life and contributions are commemorated in various forms, including literature, memorials, and academic studies. His embodiment of the Ganga-Jamuna culture serves as an example of the pluralistic values that continue to resonate in Indian society. Conclusion Maulvi Ahmadullah Shah Faizabadi exemplifies the courage and resilience of those who fought against colonial rule in India. His contributions to the 1857 rebellion not only reflect his personal bravery but also underscore the larger movement for independence that was gaining momentum across the subcontinent. As India continues to commemorate its freedom fighters, Ahmadullah’s story serves as a reminder of the enduring fight for justice, equality, and the collective struggle for a better future. His legacy is not just a chapter in history but an inspiration for ongoing efforts toward social and political justice in contemporary society. ---- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. URL: https://www.newageislam.com/islamic-personalities/maulvi-ahmadullah-shah-sufi-unity-resistance-1857/d/133242 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

Pakistan’s Blasphemy Laws as Well as Forced Conversions and Marriages Not Only Violate The UN Charter but Also Islam’s Pristine Values; Sultan Shahin Tells UNHRC at Geneva On 20 September 2024

By Sultan Shahin, Founder-Editor, New Age Islam 20 September 2024 The UN Committee Recommends That Pakistan Repeal or Reform Its Blasphemy Laws. Also, The Committee Expresses Its Deep Concern “About The Frequent Reports That Women and Girls, In Particular Hindu Dalit and Christian Women and Girls, Face Threats, Harassment and Intimidation, Abductions, Sexual Violence, Forced Marriages and Forced Conversions.” ----- Full Text of the Oral Statement by Sultan Shahin at 57th session of the Human Rights Council, 9 September to 11 October 2024 Agenda Item 3: Promotion and Protection of All Human Rights, Including the Right to Development (General Debate) NGO: Centre for Human Rights and Peace Advocacy CHRAPA Intervention by: Sultan Shahin (Full name as in Passport: Syed Sultan Ahmad Jilani) Mr. President, Our organization is deeply concerned about the escalating human rights violations in Pakistan and its administered Azad Jammu and Kashmir, where civil, political, economic, social, and cultural rights, freedom of expression, freedom of belief are under severe threat. The UN Committee on the Elimination of Racial Discrimination, in its review of Pakistan’s periodic reports (CERD/C/PAK/CO/24-26) presented on 23 August 2024, has recommended the repeal or reform of Pakistan’s blasphemy laws. The Committee also expressed grave concern over the frequent reports of threats, harassment, abductions, sexual violence, forced marriages, and forced conversions, particularly targeting Hindu Dalit and Christian women and girls. Mr. President, While Pakistan identifies itself as an Islamic Republic and is a signatory to the UN Charter, its blasphemy laws and the alarming incidents of forced conversions and marriages not only contravene the Universal Declaration of Human Rights but also contradict the true values of Islam. Islam does not prescribe punishment for blasphemy, nor does it permit forced conversions or marriages. The Quran explicitly states, “There is no compulsion in religion” (Surah Al-Baqarah, 2:256). Additionally, Islamic law mandates that no marriage can occur without the explicit consent of the woman. Moreover, the Holy Quran offers several examples of blasphemy by non-Muslims during the time of the Prophet Muhammad (PBUH), yet no punishment is prescribed for such acts. Instead, Muslims are instructed in Surah Al-An'am (6:108) to refrain from insulting other religions. CHRAPA urges Pakistan to heed the recommendations of the Committee on the Elimination of Racial Discrimination and take immediate steps to uphold both international human rights standards and the ethical teachings of Islam. Thank you, Mr. President. ----- In order to accommodate as many ECOSOC Status NGO delegates as possible each delegate is only allowed to speak for 90 seconds in that forum; however, to elaborate a little for New Age Islam readers, I am presenting below some relevant excerpts from the UN Committee’s ground breaking report on the periodic reports of Pakistan (CERD/C/PAK/CO/24-26) presented on 23 August 2024. --- CERD/C/PAK/CO/24-26 ADVANCE UNEDITED VERSION Distr.: General Date: 23 August 2024 Original: English, French and Spanish Committee on the Elimination of Racial Discrimination Concluding observations on the combined twenty-fourth to twenty-sixth periodic reports of Pakistan* 1. The Committee considered the combined 24th to 26th periodic reports of Pakistan (CERD/C/PAK/24-26), submitted in one document, at its 3085th and 3086th meetings (see CERD/C/SR.3085 and 3086), held on 8 August and 9 August 2024. At its 3099th meeting, held on 18 August 2024, it adopted the present concluding observations: Attacks and reprisals against persons accused of blasphemy 15. The Committee is deeply concerned about the increasing reports of violent attacks and reprisals of persons accused of blasphemy, who often belong to ethnic and ethno-religious minority groups, including physical attacks, mob lynchings and killings, including incidents between May and June 2024 in Punjab and Khyber Pakhtunkhwa provinces, resulting in injuries, killings, and destruction of property. While noting the information provided on steps taken by the State party to investigate, prosecute and convict individuals involved in the attacks that took place in Sialkot in 2021 and Jaranwala in 2023, the Committee is concerned that less than seven percent of suspects were arrested. The Committee regrets the lack of information on investigations, prosecutions, convictions and sentencing of suspects involved in the killing of a man accused of blasphemy while under police custody in Madyan, Khyber Pakhtunkhwa, in June 2024. Additionally, the Committee is concerned about reports that individuals accused of blasphemy often face prolonged detention, solitary confinement, and prolonged trials; risking their safety and undermining their right to a fair trial and freedom from torture or inhumane treatment. The Committee is alarmed by the total annual numbers of cases concerning blasphemy from 11 in 2020 to 213 in 2023, in particular those brought under sections 295 and 298 of the Pakistani Penal Code and the Prevention of Electronic Crimes Act. While noting the 2019 Supreme Court decision to acquit in Asia Bibi v. The State and the 2016 Supreme Court decision in Mumtaz Qadri v. The State, the Committee is concerned that the State party has taken insufficient measures to enforce the relevant domestic laws to guarantee the right to fair trial or to prevent reprisals. The Committee reiterates its concern about the broad and vague definitions of the crimes under sections 295, 295-A, 295-B, 295-C, 298-A, 298-B, and 298-C of the Pakistan Penal Code (arts. 2, 4 and 6). 16. The Committee recommends that the State party: (a) Repeal or reform its blasphemy laws, in particular those that impose severe penalties such as life imprisonment or the death penalty, to ensure that the crimes under sections 295, 295-A, 295-B and 295-C are not broad and vague and are in accordance with international human rights standards; (b) Ensure the full implementation of domestic law protecting the rights of persons accused of blasphemy, such as the Supreme Court decisions in Asia Bibi and Mumtaz Qadri, including their right to a fair trial and to judicial proceedings free from bias or external pressure; (c) Take all necessary measures to prevent violent attacks and reprisals against persons accused of blasphemy, in particular those under police custody or in detention, such as the adoption of Standard Operating Procedures for police and law enforcement in cases concerning blasphemy; (d) Maintain the burden of proof with the prosecution and enforce domestic laws requiring high evidentiary standards in cases concerning blasphemy; (e) Investigate all violent attacks and reprisals, including mob lynchings and killings, against persons accused of blasphemy; ensuring that all perpetrators are prosecuted, convicted and appropriately sentenced. Freedom Of Religion Or Belief 23. While positively noting the Supreme Court decision in Order No. ii (SMC No. 1 of 2014) on the development of school curricula to promote a culture of religious and social tolerance and the formal recognition of religious festivals of ethno-religious minority groups, the Committee is concerned that the State party has taken insufficient measures, in law or in practice, to ensure the rights of persons belonging to ethno-religious minority groups, in particular non-Sunni ethno-religious minorities. The Committee regrets the lack of information on the development of an interfaith intolerance law. While acknowledging the steps taken by the State party to provide communities affected by religious intolerance with reparations, including the reconstruction of Churches and compensation of families, the Committee is concerned about the risks faced by persons belonging to religious minorities in freely exercising their right to freedom of religion or belief. In particular, the Committee is concerned about reports of physical attacks, desecration of religious or cultural symbols, and destruction of places of worship, including the thirty-six Ahmadiyya Baitul Zikr, twenty-six Christian churches, two Hindu temples, and one Sikh Gurdwara in 2023. Additionally, the Committee is deeply concerned about reports of harassment and intimidation of Muslim Ahmadiyya people in the period preceding and during Eid-ul-Adha, including judicial harassment by bar associations against public officials permitting Ahmadiyya ritual sacrifices and arbitrary arrests and detentions of Ahmadiyya people practicing Qurbani. The Committee is also concerned about the lack of accountability and impunity for harassment, intimidation, and attacks against ethno-religious communities, places of worship or property (art. 5). 24. The Committee recommends that the State party take all measures necessary as specified in article 5 of the Convention. It also recommends that the State party: (a) Review its domestic legal framework to ensure the rights of persons belonging to ethno-religious minorities, including their right to freedom of religion or belief without any discrimination, in law or in effect; (b) Renew or expedite steps towards the adoption of an interfaith intolerance law; (c) Engage in regular inclusive and participatory consultations with representatives of ethno-religious minority communities to identify their concerns and develop policies, such as security and safety policies, that address their specific needs; (d) Take steps to prevent physical attacks, desecration of religious or cultural symbols, and destruction of places of worship, including reprisals; (e) Provide adequate reparations to affected communities, including guarantees of non-repetition, satisfaction and rehabilitation, in addition to restitution and compensation, such as by way of reconstruction of places of worship and compensation for families affected. CERD/C/PAK/CO/24-26 8 Forced conversions and marriages 25. While noting the steps taken to establish a legal framework to prevent forced conversions and marriages, including the enactment of provincial child marriage laws, the Committee is concerned that the State party has taken insufficient measures to consider or address the root causes of the crimes. The Committee is deeply concerned about the frequent reports that women and girls, in particular Hindu Dalit and Christian women and girls, face threats, harassment and intimidation, abductions, sexual violence, forced marriages and forced conversions. Additionally, the Committee notes with concern reports that law enforcement authorities often dismiss the complaints of victims' families, fail to promptly and effectively investigate abductions or determine the age of victims, and that investigators, prosecutors and judges fail to critically examine evidence presented by abductors, including coerced statements and fraudulent documents, with some cases resulting in court orders that effectively sanction forced marriages. The Committee is also concerned about the low rate of birth registration in the State party, on which preliminary age assessments are based under its current policy (art. 5). 26. The Committee recommends that the State party: (a) Ensure effective implementation of its legal framework to prevent forced conversions and marriages, while considering the adoption of additional institutional and legislative measures, such as the adoption of laws criminalizing abductions, or attempted abductions, for the purpose of forced marriage or conversions; (b) Conduct trainings among law enforcement authorities, prosecutors, lawyers and judges on due process and evidentiary standards, including those relating to signed confessions; (c) Ensure that victims and their families have access to justice and effective remedies as well as support services such as shelters, legal aid, psychological counselling, and rehabilitation programs; (d) Increase efforts to improve the birth registration system, including by addressing barriers to registration, such as a lack of resources or distrust among communities in public authorities. ------- Submission by the International Dalit Solidarity Network (IDSN) to the Committee on the Elimination of Racial Discrimination (CERD) 113th session (05-23 August 2024) Pakistan v. Forced Marriages and Conversions in Pakistan, forced marriages and forced conversions of women and girls affect Hindu and Christian minorities disproportionately. There are frequent reports that persons belonging to these minorities are kidnapped and subjugated to physical and emotional abuse, including threats of violence. Many of the victims are forced to convert under the guise of a marriage of choice.10 Those most affected are Scheduled Caste Hindu girls, especially Dalits, who are kidnapped or lured into conversion, sexually exploited and then abandoned.11 Often, these minorities face obstacles in pursuing remedies for the violations sustained. There is no official data regarding the number of forced conversions to Islam of girls and young women from religious minority communities. NGO estimates of this phenomenon vary from 300 to 1,000 cases per year. The variation in numbers is, in part, due to the different definitions of forced conversion use. 12 The 2011 Prevention of Anti-Women Practices Act abolishes the practice of forced marriages and the exchange of girls in settling disputes, as well as the marriage of minor girls. However, despite this legislation, police often refuse to intervene in such cases. The courts can also be complicit in this, by nullifying women’s previous non-Islamic marriages and recognizing their forced marriages instead. Furthermore, the Sindh Child Marriage Restraint Act from 2013 prohibits marriage before the age of 18, but courts are failing to implement the law in cases concerning Hindu Dalit minors in the Sindh province. 10 IDSN and PDSN: – “Schedules Caste Women in Pakistan - Denied a life in dignity and respect.”, Alternative report to the CEDAW for the examination of the 4 the periodic report of Pakistan 2013, para. 74. 11 Scheduled Caste Children in Pakistan - Committee on the Rights of the Child (CRC) 72 nd PSWG 5 - 9 October 2015 – Pakistan Joint alternative NGO report by the Pakistan Dalit Solidarity Network (PDSN) and the International Dalit Solidarity Network (IDSN), p. 9. See also: IDSN “Dalit women in Pakistan”, indicating that Dalit women that are victims to sexual abuse, abduction and forced religious conversion suffer triple discrimination due to their gender, religion and caste. 12 International Commission of Jurists - Violations of the Right to Freedom of Religion or Belief in Pakistan - A Briefing Paper, July 2021, p. 36. 8 It must be noted that police enjoy very little public trust, which is another barrier to Dalits/Scheduled Caste individuals accessing justice. Police are known to accept bribes from both parties and in some cases, even when directed to act by the Court, the police charge the survivor money. It is understood that the police will help their friends and family and those with political influence but turn away applicants from SC/Dalit communities. These applicants are then forced to file a First Information Report (FIR) with the courts to seek justice, a long and expensive process. Recommendations to the State • Adopt legislation prohibiting discrimination on the basis of caste and take effective and immediate measures to ensure its implementation to protect those discriminated against on the basis of caste, and put in place an effective means of implementation including through disaggregated data. • Ensure the effective implementation of the Bonded Labour System Abolition Act and activate District Vigilance Committees to monitor and rehabilitate bonded labourers. • Strengthen labour inspections and enforcement mechanisms to address and prevent bonded and forced labour practices, particularly in industries like brick kilns and agriculture. • Implement measures to improve access to quality education for Dalit children, particularly girls, to break the cycle of poverty and illiteracy. • Improve healthcare infrastructure in rural areas and Scheduled Caste localities, ensuring access to basic services such as sanitation and clean water. • Strengthen the enforcement of laws prohibiting forced marriages and conversions, including the Prevention of Anti-Women Practices Act and the Sindh Child Marriage Restraint Act. • Provide anti-discrimination training to police services, and make the non-registration of cases a punishable offence. In addition, organize seminars around relevant law that can protect minority and marginalized communities throughout Pakistan, especially in smaller cities and rural areas. • Provide support services, including legal aid and rehabilitation programs, for victims of forced marriages and conversions. • Collect and publish disaggregated data on the socio-economic status of Dalits, including their access to employment, education, healthcare, and other basic services. • Establish independent monitoring bodies to oversee the implementation of anti-discrimination policies and laws, ensuring accountability and transparency. • Collaborate with civil society organizations to gather and report on the ground realities of caste-based discrimination and human rights violations against Dalits. • Reinstate the 6% job quota for Scheduled Caste communities in the government sector, civil service, judiciary, agriculture department and other institutes to guarantee work for the community. Contributing organisations The PAKISTAN DALIT SOLIDARITY NETWORK (PDSN) is a coalition of dozens of rights-based civil society organizations in Pakistan. It was formally launched in April 2009 after a research study conducted in 2007, which identified serious violations of basic rights of Scheduled Castes (Dalits) in Pakistan. The main objectives of the network are to highlight the issue of Scheduled Castes through national and international advocacy. The Center for Law & Justice (CLJ) is a non-profit, nonpartisan, non-government organization striving to protect the rights and interests of disadvantaged religious communities, women and labour rights by engaging in advocacy, strategic litigation and research and policy analysis since 2011. Research and advocacy on sanitation workers and religious minorities suffering from intersectionality of caste and religion have been the prime focus of the Centre since its founding. The Progressive Human Foundation (PHF) is a nongovernmental organization registered under the Societies Registration Act XXI of 1860. It has worked on multiple self-funded projects of Legal Assistance to religious minorities, youth empowerment, women economic empowerment, bonded labour and the education of children from marginalized rural communities in the Sindh province. The Rural Advancement Development and Human Rights Association (RADHA) is women-led, and women-focused entity committed to indigenous organization. RADHA is working for the protection of rights of indigenous minorities and scheduled castes in Sindh. Key areas of work are human rights, education, health, safe drinking water and women's empowerment. The Dalit Sujaag Tehreek is a movement and organisation representing the scheduled caste Hindu communities in Pakistan. The movement was launched in 2016 during the 125th anniversary of the birth of Baba Saheb Ambedkar at Mirpurkhas. It was formed by the combination of different Scheduled Caste organisations in Pakistan 10 The HARI-Welfare Association is a non-governmental organization. Through research, advocacy and lobbying, HWA aims to promote economic, social, cultural, civil and political rights of peasants, workers and other marginalized communities, including Dalits engaged in agriculture in rural areas of Sindh and Pakistan. The International Dalit Solidarity Network (IDSN) was founded in March 2000 to advocate for Dalit human rights and to raise awareness of Dalit issues nationally and internationally. IDSN is a network of international human rights groups, development agencies, national Dalit solidarity networks from Europe and national platforms in caste-affected countries. URL: https://www.newageislam.com/islam-human-rights/pakistan-blasphemy-forced-conversion-sultan-shahin-unhrc/d/133244 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 Debate on Milad al-Nabi: A Celebration of the Prophet's Birthday

By Ghulam Ghaus Siddiqi, New Age Islam 19 September 2024 Permissibility of Celebrating the Birthday of the Last Prophet Main Points 1. Some Muslims question the legitimacy of celebrating the birthday of the Prophet. 2. The argument that the twelfth of Rabi al-Awwal is not the Prophet's birth date and that such celebrations are unauthorized religious practices is incorrect. 3. This debate highlights the need for unity and understanding within the diverse Muslim community. 4. The essence of celebrating Milad al-Nabi lies in the spirit of love, reverence, and gratitude towards the Prophet, enriching the spiritual lives of those who partake in the festivities. 5. The endorsement of Mawlid celebrations has significant roots in Islamic law, with both the Quran and the Hadith playing pivotal roles. 6. The tradition of celebrating the Mawlid of various prophets dates back to ancient times, symbolizing reverence and honour. ----- During the sacred month of Milad al-Nabi [birthday of the Prophet], a disturbing trend emerges where certain Muslims from a particular sect propagate unfounded arguments questioning the legitimacy of celebrating the blessed occasion of Milad al-Nabi. It seems baffling that individuals who proclaim their faith through the recitation of the Kalima, brought to humanity by the Prophet himself, would raise objections towards commemorating the birth of the Prophet. Oftentimes, these dissenting voices claim that the twelfth of Rabi al-Awwal is not the Prophet's actual birth date, while others insist that partaking in such celebrations constitutes an unauthorized innovation in religious practices. Such assertions only serve to sow seeds of discord and confusion among the common Muslims, depriving them of the profound blessings that arise from honouring and rejoicing in the birth of the beloved Prophet Mohammad (peace be upon him). This ongoing debate, sparked year after year during the sacred month, underscores the importance of fostering unity and understanding within the diverse Muslim community. It is essential to promote a culture of tolerance and respect, allowing individuals to observe and appreciate religious traditions in a manner that resonates with their beliefs. Ultimately, the essence of celebrating Milad al-Nabi lies not in the date or the method but in the spirit of love, reverence, and gratitude towards the Prophet, enriching the spiritual lives of those who partake in the festivities with faith and devotion. The revered birth of the Holy Prophet Muhammad (peace be upon him) was a momentous occasion that occurred on the 12th of Rabi al-Awwal. This significant date later came to be celebrated as Milad Day, commemorating the birth of the beloved Messenger of Allah. The historical accounts provided by Ibn Ishaq in his Sirah book, and Ibn Abi Shaybah in his book "Musannaf" shed light on the details surrounding this auspicious event. According to the narrations of Hazrat Jabir and Hazrat Ibn Abbas, may Allah be pleased with them, Prophet Muhammad (peace be upon him) was born on Monday, the 12th of Rabi al-Awwal [the third Islamic month]. This date holds immense significance as it was not only the day of his birth but also the day he declared his prophethood. Furthermore, it was on this very date that he ascended to the heavens, embarked on the momentous journey of migration, and eventually passed away, marking the completion of his earthly mission. It is noteworthy that the majority of scholars uphold the view that these crucial events in the life of the Prophet occurred on the 12th of Rabi al-Awwal, emphasizing the special significance attached to this blessed day in Islamic history. (Ibn Kathir, Al-Bidaya wa al-Nihaya, vol. 2, p. 260; Beirut/Sirah Ibn Hisham, vol. 1, p. 158, Egypt) The term “Milad al-Nabi” or “Mawlid al-Nabi” originates from Arabic and signifies “the birthday of the prophet." The endorsement of Mawlid celebrations has significant roots in Islamic law, with both the Quran and the Hadith playing pivotal roles. The tradition of celebrating the Mawlid of various prophets dates back to ancient times, symbolizing reverence and honour. A notable instance of divine approval is illustrated through the peace bestowed by God Almighty on the birthday and the day of passing of Prophet Yahya (peace be upon him). This divine acknowledgement underscores the sanctity and significance of commemorating the lives and teachings of the prophets as integral aspects of Islamic tradition. By acknowledging and celebrating these milestones in the lives of the prophets, believers establish a connection to the sacred essence of their teachings and draw inspiration from their exemplary lives. Through the observance of Mawlid, followers of Islam seek to emulate the values and principles embodied by the prophets, fostering a sense of unity and spiritual devotion within the community. As such, the celebration of Mawlid serves not only as a commemoration of the prophets but also as a means of strengthening faith and fostering a deeper connection to the divine teachings that guide the Islamic faith. Allah Almighty emphasizes the importance of peace upon the prophet Yahya in Surah Al-Maryam, Verse 15, illustrating the sanctity of his birth, death, and resurrection. "The peace is on Him (the prophet, Yahya) the day when he was born, the day when he will die, and the day when he will be raised alive." (Sura Al-Maryam, Verse 15) This divine gesture of sending peace upon Yahya serves as a foundation for the tradition of celebrating his birth, similar to how mainstream Muslims today commemorate the birthday of the last Prophet. Likewise, in Surah Al-Maryam, Verse 33, the Prophet Jesus (peace be upon him) is also mentioned as receiving peace on the day of his birth: "And the same peace on me the day I was born, the day I will die, and the day I will be raised alive." (Sura Al Maryam, Verse 33) Despite differing opinions on the celebration of such occasions in recent years, the consensus among mainstream Muslim scholars, jurists, and intellectuals has evolved to accept and embrace these commemorations as integral to the emotional and spiritual fabric of the Muslim community. The practice of honouring the prophet's birthday is not a divergence from established norms but a testament to the enduring faithfulness of contemporary Muslims to the Quranic teachings. Through blessings and prayers, Muslims express their devotion to the Prophet, mirroring the divine command to seek peace and blessings upon him, echoing the sentiment expressed in Surah Al-Ahzab, Verse 56. “Indeed, Allah confers blessing upon the Prophet and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace." [33: 56] The tradition of celebrating the birthday of the Prophet not only reinforces the bond between believers and the Prophet but also serves as an embodiment of the spiritual legacy handed down through generations in Islamic history, unifying the global Muslim community in reverence and celebration. The Milad al-Nabi is commemorated in diverse manners across the globe. It is a festive occasion where traditions vary significantly from one region to another. For instance, the day is marked by the distribution of delectable sweets, the construction of elaborate stages, and the lively participation of youth who don their finest attire to partake in processions by foot or on two-wheelers. These vibrant processions are bedecked with colourful flags, resonating with chants, and melodious recitals of Naats that invoke peace and bestow blessings upon the revered prophet (peace be upon him). The festive ambiance is characterized by jubilation and camaraderie as individuals engage in the exchange of gifts and the generous distribution of food to those in need. Moreover, mosques are adorned with illuminations, where congregants gather in multitude to offer prayers. Despite the divergent customs observed worldwide, the overarching objective remains constant—to contemplate the legacy, teachings, and ethical principles advocated by the revered prophet. In essence, the celebration of Milad al-Nabi exemplifies the adherence to the divine directive articulated in the Holy Quran as Muslims unite in commemorating "the days of Allah." Allah Almighty says, “And We certainly sent Moses with Our signs, [saying], "Bring out your people from darkness into the light and remind them of the days of Allah. “Indeed, in that are signs for everyone patient and grateful." (14:5) In this particular verse, it is noteworthy to mention that God Almighty issues a directive to the esteemed prophet Moses (peace be upon him) to actively engage his people in recalling and reflecting upon the significant moments that resonate with Allah Almighty's divine presence—commonly referred to as "the days of Allah." These are the moments in time when Allah Almighty generously bestows His blessings upon His creation or when monumental events unfold that display His magnificence. Such divine occurrences serve as pivotal reminders for humanity of the omnipotent power and infinite mercy of Allah. This profound insight is reiterated in the Holy Quran, reaffirming the importance of recognizing and cherishing these instances that epitomize Allah Almighty's boundless love and benevolence towards his beloved creation. Allah Almighty says, “And [recall, O Children of Israel], when Moses said to His people, "Remember the favour of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and were slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord." (14:6) The liberation of the people of Moses from Pharaoh can be understood as a symbolic representation of independence, celebrated by the Jews of Madinah on the 10th of Muharram through fasting as a gesture of gratitude for their deliverance. In a similar vein, the birth of Prophet Muhammad (peace be upon him) serves as another significant milestone, symbolizing independence and divine favour, as he led humanity out of the abyss of ignorance and tyranny into the enlightenment of guidance. The unequivocal truth now stands clear: for Muslims, the arrival of Prophet Muhammad (peace be upon him) is indeed a divine blessing and a day of special significance, deserving of commemoration and celebration as 'the day of Allah'. The reference to the prophet's birthday in the Qur'an is a profoundly elevated mention, drawing near to the angelic realm as described by God Almighty in the verse that states, "Indeed, there has come to you Light and a clear Book from Allah." [5: 15]. This verse, according to esteemed Qura'nic interpreters, symbolizes the advent of the Prophet Muhammad (peace be upon him), equating him with the concept of 'Light'. This Light, representing the Prophet's noble character and the guidance he brought, is seen as a pivotal moment in human history, marking the inception of a transformative era profoundly influenced by the Divine message of Islam and the teachings encapsulated in the Noble Qur'an. The birth of the Prophet Muhammad (peace be upon him) is considered a beacon of enlightenment, heralding a profound shift in the spiritual and moral landscape of humanity, introducing an era filled with divine wisdom and compassion. This pivotal moment is believed to have ushered in a new epoch characterized by the dissemination of the message of Islam and the universal principles encapsulated within the Qur'an, guiding people towards righteousness and spiritual enlightenment. The mention of the Prophet's birth in the Qur'an serves as a poignant reminder of the significance of his mission and the enduring impact of his teachings on the hearts and minds of believers throughout history, illuminating the path towards ultimate truth and salvation. The legal status of the Mawlid al-Nabi, which commemorates the birth of Prophet Muhammad (peace be upon him), can also find support in the Quranic reference involving Prophet Jesus (peace be upon him). In this reference, Prophet Jesus (peace be upon him), known as Isa, son of Maryam (Mary), implored Allah during a supplication on behalf of his disciples. Allah says, “Isa, the son of Maryam (Jesus, the son of Mary) said: ‘O Allah, our Lord, send down to us from heaven the table spread (with bounties) so that (the day of its descent) becomes (‘Id) a festival day for us, and for our predecessors (as well as) successors, and that (the spread table) comes as a sign from You, and provide us with sustenance, and You are the Best Sustainer.’ (Surah Maidah: 114) This Quranic verse not only exemplifies a supplication from a respected prophet but also underscores the importance of divine blessings and provisions for believers. The relevance of this passage lies in its portrayal of a spiritual request that connects the past, present, and future believers through a shared celebration of divine generosity. By drawing parallels between this Quranic event and the practice of Milad al-Nabi, Muslims can find a strong foundation for honouring the birth of Prophet Muhammad (peace be upon him) and perpetuating unity and gratitude among the Ummah (community). In the Quranic tradition, the day on which the heavenly table descended to mankind marked the inception of a joyous celebration known as Eid. This sacred occasion, which occurred during the time of the revered prophet Jesus (peace be upon him), serves as a commemoration for not only his contemporaries but also his preceding and succeeding generations. The scholars of Quranic exegesis have expounded upon this, affirming that the Eid observed by the successors of Hazrat Jesus encompasses all humanity until the end of time. It was a divine feast, a celestial banquet that brought people together in reverence and gratitude. If such a grand occasion was held in honour of a heavenly table of sustenance, then how much more should we honour and celebrate the advent of a beloved figure who was sent as a universal mercy? When one contemplates the arrival of someone destined to bring compassion and guidance to the entirety of creation, it beckons us to embrace the spirit of commemoration, to come together in unity and reflection. Thus, the annual observance of his legacy becomes a fitting tribute, a gesture of acknowledgement and appreciation for the profound impact of his teachings on humanity. So, let us pause and reflect on the significance of his benevolent presence in our lives, and in doing so, let us partake in the celebration of his enduring message of love and enlightenment. In order to thoroughly address any lingering uncertainties, it becomes essential to refer to the word of God Almighty. This reference is crucial for illustrating the legitimacy of the Mawlid celebration, emphasizing the significance of grounding any discussions or arguments in divine guidance. Allah Almighty says, “But call to mind the blessing of Allah upon you when you were enemies (one to another). Then He created the bond of love amongst your hearts, and by His blessing you became brothers." (3:103) “O Children of Ya‘qub (Jacob)! Recall those favours that I bestowed upon you and that I exalted you above all the people (of your age)." (2:47) “Say: ‘(All this) is due to the bounty and mercy of Allah (bestowed upon you through raising Muhammad [blessings and peace be upon him] as the exalted Messenger). So the Muslims should rejoice over it. This is far better than all that affluence and wealth that they amass.’ (Surah Yunus: 58) In the verses mentioned above, we are reminded by God Almighty to embrace and cherish His grace and mercy, which enrich our lives in countless ways. When we speak of grace, bounty, mercy, and favour, we are essentially referring to the profound impact and guidance brought upon us by the revered prophet Muhammad (peace be upon him). It is through these divine blessings that we come to understand the immense value and significance of each favour bestowed upon us by Allah Almighty. From the simple act of our existence to the noble occasion of the prophet's arrival, every instance is a testament to the vast mercy of Allah. The advent of the prophet Muhammad (peace be upon him) stands as the pinnacle of divine mercy and favour, an event that warrants our deepest devotion and reverence in the observance of Mawlid. According to Imam Bukhari (may Allah be pleased with him), it is believed that not only Muslims but even non-Muslims who find joy in celebrating the birth of the Holy Prophet Muhammad (peace be upon him) will not face severe punishment on that day. This belief stems from a narration that suggests Abu Lahab, who was not a believer, will receive some leniency in Hell on Mondays due to his brief moment of happiness upon the Prophet's birth. Allegedly, when the Prophet was born, Abu Lahab expressed his joy and even released his slave. It is said that as a reward for his fleeting moment of happiness during the occasion of Milad al-Nabi, Abu Lahab will be granted water in Hell by a special dispensation. This tradition, found in Saheehul Bukhari Volume 2 on Page 764, serves as a reminder of the significance of expressing joy at the birth of the Prophet Muhammad (peace be upon him), regardless of one's religious beliefs. The multitude of evidence we have presented unquestionably supports the commemoration of the prophets' birthdays. Respected classical, traditional, and contemporary scholars alike not only permit but also encourage and find merit in celebrating these occasions, viewing it as a commendable practice with spiritual rewards. They view it as a unifying force, fostering connections among diverse Muslim communities that may differ in belief systems but are united in their shared reverence for and observance of the Prophet's birthday (PBUH). Celebrating the birth of the Prophet (peace and blessings of Allah be upon him) is undoubtedly a deeply recommended and spiritually rewarding practice. However, on this significant occasion, it is crucial to address any objectionable aspects that might taint the purity of the celebration. Failure to do so could result in the loss of blessings associated with this auspicious event. It is essential to ensure that every aspect of the commemoration, whether it be through a Mahfil-e Milad or a Milad procession, mirrors the purity, refinement, and sanctity that characterized the life of the Holy Prophet. Neglecting these principles might not only render our efforts in vain but could also lead to displeasure from Allah and His Messenger. Therefore, upholding the sanctity and authenticity of this celebration is paramount in order to truly honour and reflect the joyous occasion of the birth of the Holy Prophet. It is crucial that every effort is exerted to preserve the purity of the environment by shielding it from myths and non-Shariah concepts. Additionally, it's essential to emphasize the significance of organizing gatherings on occasions like Milad for the betterment of society. These gatherings facilitate acts of charity and philanthropy in various forms, such as physical contributions, financial donations, intellectual endeavours, and spiritual pursuits, all aimed at pleasing Allah and the Beloved Prophet (peace and blessings be upon him). This devotion should be driven purely by the desire for divine pleasure and spiritual fulfilment. According to the teachings of the blessed hadiths, it is not only imperative to send greetings and salutations to the Holy Prophet (peace and blessings of Allah be upon him) throughout the day but also to ensure that our actions reflect positively on his Ummah. The Prophet's joy is evoked by witnessing good deeds, while he expresses dismay upon witnessing evil actions. In light of this, the celebrations conducted in remembrance of the Prophet's birthday should be approached with utmost sincerity and honesty. Without these qualities, how can we expect the Prophet (peace be upon him) to be pleased with our commemorative events? Similarly, why would Allah Almighty bestow His favour upon ceremonies carried out in honour of His Beloved Prophet if they lack genuineness and pure intentions? This contemplation is indeed a significant matter for all believers. Merely indulging in large-scale charity, hosting grand processions, and expressing joy outwardly cannot guarantee honour and acceptance in the divine realm unless these actions are fuelled by inner purity and noble intentions. The fundamental prerequisites for our deeds to be accepted lie in harbouring genuine love and respect for the Holy Prophet (peace be upon him). This love and reverence form the very basis upon which the acceptability of all our endeavours hinges. Today, unfortunately, the Muslim Ummah finds itself divided into two groups with differing views on the celebration of Milad al-Nabi. On one side, there are those who vehemently reject this celebration, deeming it illegitimate, haram, and even heretical. Conversely, there exists another group that embraces the observance of Milad al-Nabi, albeit in ways that may be considered inappropriate. This stark dichotomy has led to a situation where the essence of Milad al-Nabi has been tarnished and distorted by the injection of non-Sharia elements. It is imperative for Muslims to navigate a path of moderation that steers clear of the extremist stances held by these two groups, finding a balanced approach that upholds the sanctity of Milad al-Nabi while refraining from indulging in excesses. The polarization caused by the emphasis on either Milad or Seerah has further exacerbated the rift among Muslims, with some solely focussing on the promotion of Milad and others advocating for Seerah while denouncing Milad. It is crucial to recognize the interconnectedness of Milad and Seerah, as they both serve as avenues to commemorate and honour the Holy Prophet. Rather than viewing Milad as a forbidden innovation or allowing it to be tainted by myths and unverified stories, a more nuanced perspective should be adopted. Embracing both Bayan-e-Milad and Bayan-e-Seerah as complementary means of celebrating the life of the Prophet can help in preserving the purity of the occasion while fulfilling the intended purpose of Milad. In essence, the celebration of Milad al-Nabi should not be condemned as illegitimate or blasphemous, nor should it be distorted by unfounded narratives and misinterpretations. Striking a harmonious balance between reverence for the Prophet's life and teachings is essential to fostering unity and understanding within the Muslim Ummah. To mark the birth of the Prophet (peace be upon him) with reverence and joy, according to the legal framework, it is considered completely permissible and even encouraged to partake in all appropriate and customary practices that express happiness and celebrate the Milad. This spiritual festivity involves a wide array of sacred acts that deepen the connection to the Prophet, including but not limited to organizing elaborate ceremonial events, meticulously conducting traditional rituals that honour the Prophet's teachings, actively participating in processions filled with the fragrance of Durood and Salam that epitomize respect and admiration, hosting Milad assemblies that embody unity and devotion, elegantly chanting the praises of the Prophet through heartfelt Naat or Qawwali performances, and graciously venerating the magnificence of the Holy Prophet (peace and blessings of Allah be upon him) in all its splendour. Engaging in profound discussions centred on these sacred themes is not only admirable and allowed within the tenets of the faith but also strongly recommended and even desired to deepen one's spiritual connection and understanding. Erroneously classifying these blessed gatherings as forbidden reflects a stark lack of comprehension, a resistant unwillingness to embrace the truth, and a misguided position founded on ignorance that fails to appreciate the significance and beauty of honouring and commemorating the Prophet (peace be upon him) with a spirit of love and devotion. ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalization strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/debating-islam/debate-milad-nabi-prophet-birthday/d/133231 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

Muslim Couple Wins Ganesh ‘Laddu Auction’ in Telangana

By Syed Ali Mujtaba, New Age Islam 19 September 2024 In what could be called a tale of communal harmony a Muslim couple Afzal and Muskan participated and won the Ganesh ‘Laddu Auction’ bid on the occasion of the Ganesh Chaturthi Festival that fell on Sat, Sept 7, 2024 The auction took place on September 16, 2024, at the Vigneshwara Ganesh Mandali in Bhattupalli of Kagaznagar Mandal, in Kumuram Bheem Asifabad district in Telangana Afzal and Muskan, who participated in the auction, said that when they heard that the Vigneshwara Ganesh Mandali was organizing a “Laddus auction,” they decided to participate and prepared special Laddus for the occasion. Their Laddu was the traditional round-shaped Laddu that we often know, but it was not for home consumption but for the devotion of Lord Ganesha. The couple was happy that their ‘Laddu’ was sold for the maximum bid at the auction, fetching them a princely price of Rupees 13,216. Villagers from Bhattupalli were happy that a Muslim couple had won the auction for the scared ‘Laddu’, which reflected the spirit of communal harmony that prevails in this part of the world. It’s a tight slap on the Hindutva zealots who want to turn India into, a Hindu- Hindi – Hindustan paradigm. It shows the Nehruvian idea of ‘Unity in diversity’ still is cherished in the Bhattupalli village of Telangana. The Religious figure in Kumuram Bheem Asifabad district is Hinduism (89.05%), and Islam (8.17%). Kumuram Bheem Asifabad district headquartered at Asifabad, is a predominantly tribal town. The district has two revenue divisions – Asifabad and Kaghaznagar. The Bhattupalli village comes under Kaghaznagar Mandal and is situated just 5km away from the sub-district headquarters at Kagaznagar. The Villagers of Bhattupalli village, for all major economic activities, are dependent on Kaghaznagar town. ----- Syed Ali Mujtaba is a journalist URL: https://www.newageislam.com/interfaith-dialogue/muslim-couple-ganesh-laddu-telangana/d/133230 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

Urs of Sabir Kaliyari: A Celebration of Divine Love and Devotion

By Sahil Razvi, New Age Islam 19 September 2024 Sabir Kaliyari, A Renowned Sufi Saint Of The Chishti Order, Is Celebrated For His Deep Spirituality And Patience. His Shrine In Kaliyar, Uttarakhand, Attracts Devotees From Both Hindu And Muslim Communities. His Annual Urs Honours His Legacy, Promoting Unity and Devotion Through The Timeless Teachings Of Love And Service. Main Points: 1. Sabir Kaliyari was a revered Sufi saint from the Chishti order, known for his patience and spiritual devotion. 2. His shrine in Kaliyar, Uttarakhand, is a significant site for both Hindus and Muslims. 3. Sabir Pak was the great-grandson of Syed Abdul Qadir Jilani and a disciple of Baba Farid. 4. His life is marked by miraculous events, including the mystical story of his death and burial. 5. His annual Urs celebration fosters unity and spiritual reflection among diverse communities. ----- Sheikh Alauddin Ali Ahmed Sabir, widely known as Sabir Kaliyari, was a revered Islamic Sufi saint and a prominent figure in the Chishti Sufi order, linked to Khwaja Gharib Nawaz His shrine, located in Kaliyar near Roorkee in Uttarakhand, holds immense significance for both Hindu and Muslim communities, drawing people from all walks of life. His legacy of spirituality, patience, and devotion continues to inspire countless devotees who visit his mausoleum to pay their respects. An Illustrious Lineage Sabir Pak was the great-grandson of Pir Ghaus-e-Azam, Syed Abdul Qadir Jilani, one of the most influential Sufi saints in Islamic history. His father, Syed Abdul Salam Abdul Rahim Jilani, was the son of Syed Abdul Wahhab Jilani, the eldest son of Syed Abdul Qadir Jilani. His mother, Syeda Jamila, was the elder sister of Baba Farid Ganjshakar and belonged to the noble lineage of Umar Al-Farooq, the second Caliph of Islam. Sabir Pak was born on 19 Rabi' al-Awwal 592 AH (1196) in Kohtwal, Multan. After the death of his father, his mother took him to Baba Farid at Pakpattan (now in Pakistan) in 1204. There, under the spiritual guidance of Baba Farid, Sabir Pak began his journey in Sufi teachings and became one of his devoted disciples. The Remarkable Incident of His Marriage The story of Sabir Pak’s marriage is both intriguing and reflective of his deep spiritual commitment. Years after settling in Pakpattan, his mother requested Baba Farid to marry his daughter to Sabir Pak. Initially, Baba Farid was reluctant, citing Sabir’s complete immersion in worship. However, after persistent appeals from his mother, Baba Farid agreed, and his daughter Khadija was married to Sabir Pak. On the night of the wedding, Khadija entered the room only to find Sabir engrossed in his prayers. After finishing his worship, Sabir asked her, "Who are you?" She responded, "I am your wife." His reply was extraordinary. He said, "How can I house two in my heart? My heart is already sacrificed to One." Upon hearing these words, the bride was consumed by a divine fire and turned to ashes. A Life of Service and Devotion Baba Farid entrusted Sabir with the responsibility of overseeing the langar (community kitchen). Despite being in charge of distributing food, Sabir Pak himself never ate from the langar. Instead, he maintained a rigorous fast and sustained himself on wild fruits and leaves. His mother, concerned for his health, once complained to Baba Farid about his physical state. In response, Sabir explained that while he was commanded to distribute the langar, he was not instructed to eat from it. Impressed by his commitment, Baba Farid named him “Sabir” (the patient one), a name by which he has been remembered ever since. A Miraculous Farewell One of the most well-known stories about Sabir Pak’s life involves the miraculous events surrounding his death. Before passing, he instructed his followers that after his death, no one should touch his body, bathe it, or give it the traditional burial wash. He said that a man dressed in white would arrive on horseback to perform these rites, and only then could his body be touched. As foretold, an hour after his passing, the sound of a horse was heard. Shortly after, a man dressed in white appeared, riding a horse. The man dismounted, carried Sabir Pak’s body into a cabin, fetched water, and bathed him. The onlookers were astonished by the mysterious figure. After performing the burial rites, the man began to leave. At this moment, one of Sabir Pak’s disciples requested the man to reveal his face. Initially, he refused, but upon repeated requests, the man uncovered his face; he was none other than Sabir Pak himself. In utter amazement, the disciple asked, "What is this?" Sabir Pak explained the spiritual concepts of "Fana" (annihilation) and "Baqa" (eternal existence). He said, "The body (Fana) you saw will return to dust. But the soul (Baqa) you see now is eternal and will never die." After offering this explanation, he disappeared, leaving his followers awestruck by this profound display of spiritual truth. Legacy and Urs Celebration Sabir Pak's influence continues to resonate in the town of Kaliyar. For years, it was believed that no one dared to cross the barren boundaries of the town, which were said to be cursed by Sabir Pak until the arrival of Qutb-e-Alam Abdul Quddus Gangohi, the sixth Khalifa of the Sabiri Sufi order. Sabir Pak passed away on 16 March 1291. Every year, his Urs is celebrated with great reverence on 15 Rabi' al-Awwal at his shrine in Kaliyar Sharif. This annual celebration draws thousands of devotees, who gather to honour his legacy and seek his blessings. The Urs not only marks his passing but also serves as a reminder of the enduring spiritual teachings of Sabir Pak, emphasizing patience, devotion, and unity among all people. The Urs of Sabir Kaliyari is more than just a commemoration; it is a celebration of the Sufi tradition that transcends boundaries and unites people of different faiths in reverence of a saint who dedicated his life to the pursuit of divine love and service to humanity. ---- Sahil Razvi is an author and research scholar specialising in Sufism and history. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islam-spiritualism/urs-sabir-kaliyari-divine-love-devotion/d/133232 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When The Students Are Extinguishers

By Sumit Paul, New Age Islam 19 September 2024 "Mujhe Khauf Aatish-e-Gul Se Hai; Ye Kahin Chaman Ko Jala Na De" Shakeel Badayuni (I'm apprehensive of the fire of the flower, lest it should burn the garden) The services of a college teacher belonging to the Ahmadi minority community have been terminated following a large-scale protest by students at a college in Pakistan’s Punjab province for being an Ahmadi, a statement from the community body said on Tuesday. Syed Ahmad, who has been teaching for the last 11 years at the Superior College Sambrial at Sialkot, some 100 km from Lahore, got his job terminated on Monday as the protesting students held demonstrations at the boys’ and girls’ campuses – he taught at both the campuses – demanding his removal. Victor Hugo wrote, "There's in every village a torch- Teacher: and an Extinguisher- the clergyman." But in Pakistan, even students joined hands with the clerics to extinguish the torch of enlightenment, liberalism and tolerance. A couple of Pakistani Urdu dailies have reported that the teacher from the Ahmadiya sect was quite popular among the students and he always helped his poor students. But the moment his true identity surfaced, those very students demanded his ouster. They considered it to be a sin to study under a teacher who's a heretic in Pakistan. An Ahmadiya Muslim is an apostate in Pakistan despite the Pakistani Nobel laureate Salam belonging to the Ahmadiya sect. For the unversed (because non-Muslims also visit this site), the Ahmadiya is a sect of Islam that was founded in 1889 by Mirza Ghulam Ahmad in Qadian, India. The Ahmadiya is considered a peaceful religion that seeks to revive the understanding of Islam that existed during the time of Muhammad. That young Muslim students think so regressively is a sign of extreme religious fanaticism and degeneration among the Muslims in Pakistan. Pakistan is ravaged by everyday sectarian conflicts. The raging flames of religion have engulfed the whole country. Bigotry is integral to Islam. This incident will further fan religious sentiments in Pakistan and may also influence impressionable Muslims in India because quite a few of them are great followers of Pakistani religious preachers and follow their 'teachings' in toto. A question remains and it's germane to this issue: Why don't Ahmadiyas in Pakistan leave the country and settle elsewhere? They've no voting rights. They're not Muslims in Pakistan. People and the government regularly persecute them. They're worse than Dhimmis (A dhimmi is a non-Muslim person who lived in an Islamic state and was protected by law). Isn't it time to leave that country lock, stock, and barrel? ---- 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/students-extinguishers-pakistan-ahmadiya/d/133237 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 Boundless Love of God: Expanding Our Cosmic Horizons

By Adis Duderija, New Age Islam 18 September 2024 "We Cannot Believe In The Mandate Of A God Who Is Eternally And Universally Loving And Also Believe It Is A Love That Could Be Confined To A Universe As Narrow As Our Own Horizons." - E. Kolbell This above statement by E. Kolbell challenges us to expand our conception of divine love beyond the limited boundaries of human understanding and experience. It invites us to contemplate a love so vast and all-encompassing that it transcends not just our earthly divisions, but potentially even the confines of our known universe. As we grapple with this idea, we are called to re-examine our beliefs about the nature of God, the scope of creation, and our place within it all. Throughout history, humans have often conceptualised Godin our own image - as a being with human-like traits, emotions, and limitations. We’ve projected our own tribal mentalities onto the divine, imagining a deity who favours certain groups over others or limits blessings to a chosen few. But if we truly believe in an eternal, all-powerful, and universally loving God, we must be willing to let go of these limited perspectives. The very notion of a God whose love is eternal and universal is incompatible with the idea that this love could be constrained by the boundaries of human knowledge or experience. Our understanding of the universe has expanded dramatically over the centuries, from a flat Earth at the centre of creation to our current model of a vast, expanding cosmos filled with billions of galaxies. Yet even this awe-inspiring view may be just a fraction of what actually exists. If we accept the premise of an infinitely loving God, we must also be open to the possibility that this love extends far beyond what we can currently comprehend or observe. This challenges us to broaden our spiritual and philosophical horizons in several key ways: 1. Embracing Cosmic Humility Recognising the potential vastness of God’s love requires a profound sense of humility. We must acknowledge that our place in the cosmos may be far less central or unique than many religious traditions have assumed. The Earth is not the centre of the universe, and humanity may not be the sole focus of divine attention and care. This realisation can be unsettling, as it forces us to confront our own cosmic insignificance. However, it also offers a chance for spiritual growth. By embracing our humility, we open ourselves to a more expansive and awe-inspiring vision of creation. We become part of something far grander than ourselves or our narrow tribal identities. 2. Redefining Divine Love If God’s love extends beyond our known universe, we must reconsider what we mean by “love” in a divine context. Human love is often conditional, limited, and subject to change. Divine love, by contrast, must be unconditional, limitless, and eternal. It may operate on principles and scales that are difficult for us to comprehend. This expanded notion of love challenges us to move beyond anthropomorphic conceptions of God. Instead of a personal deity who loves in human-like ways, we might contemplate a fundamental force of love and compassion that permeates all of existence. This doesn’t necessarily negate the possibility of a personal relationship with the divine, but it does invite us to expand our understanding of what that relationship might entail. 3. Expanding Our Notion of Life and Consciousness If God’s love is truly universal, it may encompass forms of life and consciousness radically different from our own. Our current scientific understanding suggests that life could exist in environments very unlike Earth - from the methane seas of Titan to hypothetical dark matter galaxies. And these are just the possibilities we can imagine based on our limited knowledge. A truly universal divine love would embrace all these potential forms of life, as well as any others that might exist beyond our current ability to conceive. This challenges us to expand our circle of moral consideration and spiritual kinship far beyond our own species or planet. 4. Rethinking Salvation and Cosmic Purpose Many religious traditions focus on human salvation or enlightenment as the central cosmic drama. But in the context of a boundless divine love, we must consider that our spiritual journey may be just one small part of a much grander cosmic narrative. Perhaps the evolution of consciousness and the growth of love and compassion are playing out on countless worlds and in myriad forms throughout the universe. Our role might be to contribute to this vast tapestry of spiritual development, rather than being its sole focus. 5. Fostering Universal Compassion If we accept that God’s love extends to all corners of the cosmos, it follows that our own capacity for love and compassion should continually expand as well. This challenges us to move beyond not just national or ethnic divisions, but even the boundaries of our own species and planet. While we may never have direct contact with life beyond Earth, cultivating a sense of cosmic compassion can profoundly impact how we treat our fellow humans, other species, and our planet’s ecosystems. It encourages us to see all of creation as interconnected and worthy of care and respect. 6. Embracing Mystery and Wonder Contemplating a love that transcends our universe inevitably leads us into realms of mystery and wonder. We must become comfortable with not having all the answers and with the possibility that reality may be far stranger and more marvellous than we can imagine. This stance of cosmic openness and wonder can enrich our spiritual lives, fostering a sense of awe and gratitude for the unfathomable vastness of creation. It encourages ongoing exploration, both scientific and spiritual, as we seek to expand our understanding of the cosmos and our place within it. 7. Reimagining Religious Traditions The concept of a truly universal divine love challenges many traditional religious narratives and doctrines. It calls us to reinterpret ancient wisdom in light of our expanding cosmic perspective. This doesn’t mean abandoning religious traditions, but rather evolving them to embrace a more expansive vision of God and creation. For example, Christian concepts like incarnation or salvation history might be reimagined on a cosmic scale. Buddhist ideas about interconnectedness could be extended to encompass the entire universe. Islamic teachings on the oneness of God could be explored in relation to the unity of all existence across multiple universes. 8. Bridging Science and Spirituality Contemplating God’s love beyond our cosmic horizons naturally leads us to engage with scientific discoveries about the nature of the universe. Rather than seeing science and spirituality as opposing forces, this perspective encourages us to view them as complementary ways of exploring the same vast reality. Scientific inquiry can expand our understanding of the cosmos, providing ever more awe-inspiring vistas for spiritual contemplation. Conversely, a spirituality grounded in cosmic wonder can motivate scientific exploration and imbue it with a sense of profound meaning and purpose. Conclusion: E. Kolbell’s statement challenges us to dramatically expand our conception of divine love and our place in the cosmos. It invites us to embrace a spirituality of cosmic humility, wonder, and ever-expanding compassion. This perspective doesn’t diminish the importance of human experience or negate the possibility of a personal relationship with the divine. Rather, it places our spiritual journey within a much grander cosmic context. As we contemplate a love that transcends our known universe, we are called to continually broaden our horizons - intellectually, spiritually, and ethically. We are challenged to grow in our capacity for wonder, compassion, and openness to mystery. This expansive vision of divine love offers a path to greater unity among humans, as we recognize our shared place in a vast and awe-inspiring cosmos. Ultimately, believing in a God of truly universal love requires us to let go of our limited perspectives and tribal mentalities. It invites us to participate in a cosmic drama far grander than we had imagined, while imbuing our earthly lives with profound meaning and purpose. As we expand our horizons to embrace this boundless love, we may find ourselves transformed - becoming more loving, more wonder-filled, and more attuned to the unfathomable beauty of existence. Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/boundless-love-god-cosmic-horizons/d/133225 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

Understanding the Mercy in Differences: Analysing the Meaning of a Controversial Hadith ‘Differing among my Ummah is a Mercy’

By Kaniz Fatma, New Age Islam 18 September 2024 It Is Crucial For Muslims To Understand The Distinction Between Usuli And Furui Differences And Prioritize Unity Over Division. By Focusing On What Unites Us Rather Than What Divides, We Can Work Towards A Stronger, More Cohesive Ummah Guided By Principles Of Mercy, Compassion, And Understanding.   ------- The diversity within the Muslim Ummah, often viewed as a source of division, is intriguingly described in a hadith that posits these differences as a form of mercy. This perspective challenges conventional notions of unity and discord among various sects and schools of thought. However, the authenticity of this hadith has been contested, notably by Imam Mulla Ali Qari, who deemed it weak. If accepted as authentic, understanding its implications necessitates a distinction between two types of differences: Usuli [fundamental] differences, which pertain to core beliefs among sects like Sunni and Shia, and Furui [derivative] differences related to jurisprudential practices among the four major Imams. This essay will critically analyse the authenticity and meaning of the hadith, exploring its relevance to contemporary Islamic discourse. To evaluate the authenticity of the hadith that suggests differences within the Muslim Ummah are a source of mercy, it is essential to first understand the nature of these differences. Usuli or Eteqaadi differences refer to fundamental beliefs that define various sects within Islam, such as Sunni, Shia (Rafizi), Mu'tazilites, Qadarites, Jabarites, Wahhabi, and Deobandi. Each of these sects possesses distinct theological frameworks that shape their understanding of key concepts like Allah Almighty, His Attributes, status of Prophethood, and the afterlife. For instance, the Sunni-Shia divide is rooted in historical events surrounding leadership succession after the Prophet Muhammad's (peace be upon him) death, leading to divergent interpretations of authority and legitimacy. Scholars like Esposito (2011) highlight how these foundational differences have historically influenced political and social dynamics within the Muslim world. The implications of Usuli differences extend beyond mere theological discourse; they also affect communal identity and inter-sect relations. Conversely, Furui differences pertain to practical aspects of Islamic jurisprudence, exemplified by the varying methodologies of the four major Imams: Shafi'i, Hanafi, Maliki, and Hanbali. These schools of thought offer diverse approaches to legal rulings based on their interpretations of the Quran and Hadith. In Islam, the importance of unity and brotherhood is emphasized time and time again. The Prophet Muhammad (peace be upon him) said in a hadith, "The believers in their mutual kindness, compassion, and sympathy are like one body. When any part of the body suffers, the whole body feels pain." This hadith clearly illustrates the significance of unity among believers and the necessity of working together for the greater good of the ummah. One of the key aspects of fostering unity within the ummah is based on the concept of Usuli and Furui differences. Usuli differences refer to differences in matters of belief and creed, while Furui differences refer to differences in matters of fiqh (jurisprudence) and practice. It is important to note that while Usuli differences are disliked and discouraged in Islam, Furui differences are actually encouraged and seen as a mercy from Allah. Usuli differences, such as disagreements on foundational beliefs like the oneness of Allah or the prophethood of Muhammad, can lead to division and disunity among believers. Such differences are not to be taken lightly, as they can undermine the very core of the faith. It is for this reason that the Prophet Muhammad (peace be upon him) advised his companions to adhere to the Quran and his Sunnah and to avoid deviating from the right path. On the other hand, Furui differences, such as variations in prayer methods or dietary restrictions, are a natural part of the diverse nature of the ummah. These differences allow for flexibility and accommodation within the religion, catering to the needs and circumstances of different individuals and communities. The Prophet Muhammad (peace be upon him) himself demonstrated tolerance towards Furui differences, as long as they did not compromise the fundamental principles of Islam. It is imperative for Muslims to understand the distinction between Usuli and Furui differences and to prioritize unity over division. By focusing on what unites us rather than what divides us, we can work towards a stronger, more cohesive Ummah that is guided by the principles of mercy, compassion, and understanding. As graduate-level students of Islam, it is our duty to educate ourselves on the teachings of the Prophet Muhammad (peace be upon him) and to strive towards embodying the spirit of unity and brotherhood in our interactions with others. In conclusion, while Usuli differences may pose a threat to the unity of the Ummah, Furui differences should be embraced as a means of fostering diversity and tolerance within the community. Let us heed the words of the Prophet Muhammad (peace be upon him) and strive towards building a more inclusive and harmonious Ummah, guided by the principles of compassion and mercy. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/mercy-differences-controversial-hadith-ummah-mercy/d/133224 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