Faith Is Fatalistic; Therefore Fatal

By Sumit Paul, New Age Islam 29 November 2024 The erudite writer V A Mohamad Ashrof tries to say in his piece that god and religion are hardwired into human brains and he quotes from the Quran and Bible to buttress his point. When we look at how the brain works, it looks like the brain is able to very easily engage in religious and spiritual practices, ideas and experiences. All the brain scan studies that we've done, show that there are multiple parts of the brain that seem to get involved. The brain is easily capable of having these experiences. (Representative Photo from the Files) ------ Now exactly how that ability got into the brain is a much more complex question, both philosophical and scientific. Scientists might say it was through millions of years of evolution, and that because being religious or spiritual was an adaptive process, it got incorporated into the biological mechanisms of the brain. Religious individuals might say that if there is a god, that we would have a brain that's capable of communicating to god, praying to god, doing the things that god needs us to do. Neuro-theologians argue that the brain's structure and function predispose humans to believe in god. They claim that the limbic system, which is the biological centre for emotion, is the site of god's biological substrate. Scientists say that the brain's ability to engage in religious and spiritual experiences evolved over millions of years. They say that being religious or spiritual was an adaptive process. To encapsulate it, faith is mankind's inexorable fate because faith is fatalistic; therefore fatal. But even if it's right that faith is biological in nature and has an evolutionary history, humans' belief in god, religion and all supernatural phenomena remains irrational (in fact, any belief is irrational) because if faith is innate, intrinsic, instinctive and immanent, it's an evolutionary inheritance. We've inherited it and what's inherited often lacks reason, explanation and logic. It's destitute of an analytical angle and rigour. Our faith in god and religion is comparable to Pavlov's dog. It's a Pavlovian Conditioning. Evolutionary biologists and cognitive scientists like Richard Dawkins and Daniel Dennett are of the view that the reflective instinct of human brains creates the whole concept of belief in the supernatural. So, our faith is often instinctive and defies logic. Despite many of us questioning the existence of god and utility of religion, they continue to believe in god and faith till they die because of their ingrained and inveterate conditioning. Anthropologists believe that the rudimentary belief of our forefathers lakhs and crores of years ago got ossified into humans' current level of collective faith. Perhaps more and more atheists, agnostics and non-believers in our times will be instrumental in the creation of rationalists after millions of years. But will human civilization survive by that time? In short, whether religion is inherited or acquired, it's like a virus that spreads from generation to generation through a mixture of fear, indoctrination, and the absurd notion that faith is a virtue. Religious beliefs are often passed down from one generation to the next through tactics such as fear, indoctrination, and the misguided notion that faith is a virtue. This comparison to a virus implies that religion can be harmful and contagious, spreading throughout society without critical examination. This statement challenges the idea that faith is inherently virtuous, suggesting that blind belief can be used to manipulate and control individuals. Ultimately, it raises questions about the validity and impact of religious beliefs on individuals and society as a whole. ---- 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/faith-fatalistic-fatal/d/133861 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

Gaps In Rape Laws In Africa Are Enabling Perpetrators To Avoid Punishment

By Tara Carey for New Age Islam 29 November 2024 Across Africa, rape is one of the most common crimes. New research reveals how inadequate criminalization of rape, weak legal implementation, rape myths, and victim-blaming are just some of the barriers to justice that survivors face. These obstacles prevent many cases from reaching court, with even fewer resulting in convictions, allowing the majority of perpetrators to go unpunished. This leaves survivors vulnerable without access to justice and support services they urgently need. Representative Photo from Files ------- These are some of the stark conclusions in ‘Barriers to Justice: ‘Barriers to Justice: Rape in Africa, Law, Practice and Access to Justice,’ a new report by Equality Now that examines rape laws and their enforcement in 47 African countries, with in-depth analysis of Cameroon, the Democratic Republic of Congo, Madagascar, Rwanda, Senegal, Sierra Leone, South Africa, South Sudan, and Zambia. Although some African jurisdictions have implemented progressive rape laws, significant legal, procedural, and societal barriers continue to undermine justice for sexual violence survivors. Flaws in legal frameworks and deeply entrenched gender discrimination intertwine to foster a culture of impunity for rape, eroding trust in judicial systems, compounding victims’ distress, and fuelling widespread underreporting of sexual violence. Human rights lawyer and the report’s lead author, Jean Paul Murunga, says “After examining rape laws across Africa, it is clear that to end impunity for perpetrators, governments urgently need to carry out comprehensive legal reform of rape laws, strengthen enforcement mechanisms, and improve access to justice and support for survivors.” Narrow Legal Definitions For Rape Legal definitions of rape should be based upon an individual’s voluntary, genuine, and willing consent, which can be modified or withdrawn anytime during sexual interaction and must apply to all sexual acts engaged in. True consent is impossible in situations of dependency or extreme vulnerability, for example, in educational settings, correctional facilities, or when a victim is incapacitated, such as being intoxicated or infirm. Legal definitions of rape vary, with some failing to account for a range of non-consensual sexual acts or factors. Within this context, 25 African countries have penal codes that are incomplete or ambiguous and do not meet international standards. Definitions of rape are based on the use of physical force, threats, or actual use of violence, while rape involving intimidation, coercion, fraud, and unequal power dynamics are not adequately recognized. Urgent reform is needed to ensure legal definitions of rape encompass all acts of non-consensual sexual penetration, excluding certain methods, body parts, or use of objects. In some instances, particular acts of penetration are misclassified as a lesser offense with lighter penalties, diminishing the violation’s severity. Laws That Create A Hierarchy Of Rape International standards require rape penalties to be impactful, proportional to the crime’s severity, and strong enough to deter future offenses. Some countries allow lenient sentencing that doesn’t reflect the gravity of rape and sends a message that it is not a serious crime. Murunga explains, “Narrow legal definitions of rape reinforce and widen justice gaps in the prosecution of cases. It enables impunity or relegates some violations to lesser offenses with lighter penalties. Creating a hierarchy of rape undermines the principle that all individuals have the right to have control over their own body. “Burdensome and discriminatory evidence requirements that demand proof of physical injury shift the burden onto survivors to prove they physically resisted assault. This sets an unreasonably high standard for prosecution and conviction and does not focus on the central issue of a victim’s lack of consent.” Stigma And Harmful Gender Stereotypes Twenty African countries have consent-based definitions of rape. However, traditional beliefs and societal attitudes towards sex manifest in rape myths and victim-blaming that overshadow the interpretation and enforcement of laws. Officials may opt not to investigate, prosecute, or convict rape cases unless there is physical evidence, especially which indicates a victim fought back. Judicial discretion can reduce charges or define evidence based on gender stereotypes regarding a victim’s behavior. Many jurisdictions emphasize force, morality, or circumstances and apply gender-discriminatory concepts such as "honor" and "modesty." This prejudices judgments over victims’ behavior and “chastity” and whether they are perceived as deserving justice for having been raped. Rape survivors and their families frequently face stigma, victim-blaming, and threats. This is commonly accompanied by pressure to remain silent, withdraw criminal complaints, and settle cases out-of-court through informal community mediation. In Equatorial Guinea, out-of-court settlements are legally permitted when a rape victim explicitly or tacitly forgives the perpetrator. This fails to protect the victim, who may have little trust in the justice system, feel compelled by others to agree, and fear retaliation if she refuses. Even in countries where settlements are not legally sanctioned, the practice remains commonplace. Marital Rape And Child Marriage Rape within marriage is not criminalized in some African countries. Underpinning this is the mistaken belief that marital rape cannot occur because, by agreeing to marry, wives are assumed to have permanently consented to sex with their husbands. Seven countries expressly exempt spouses from prosecution for marital rape, including Côte d’Ivoire, Ethiopia, and South Sudan. Some countries, such as Lesotho and Eritrea, only criminalize marital rape when spouses are not cohabiting. In countries where child marriage is permitted and marital rape is not criminalized, child brides are left unprotected. A legal loophole is created for what, without marriage, would be classed as rape, and young wives have minimal recourse against sexual relations within marriage, including sexual violence and exploitation. For example, in Gabon, when an abductor has married an abducted minor, he can only be prosecuted after the marriage is annulled. Murunga clarifies, “International human rights standards require States to criminalize all forms of rape, irrespective of the relationship between the perpetrator and their victim. Failing to specifically criminalize marital rape ignores how consent must be ongoing and freely given, regardless of marital status. Legal recognition provides clarity to law enforcement, prosecutors, and judges that marital rape must be treated as a serious crime and prosecuted accordingly.” Flawed Systems There is minimal public awareness about how best to secure justice for rape cases. This dovetails with huge human and resource gaps amongst investigators, prosecutors, expert witnesses, and judicial officials, while large caseloads cause long delays and collapse of cases. Other obstacles include lack of collaboration between state actors, corruption, and ineffective evidence collection and evaluation. Medical professionals are not always available to examine survivors, collect evidence, or make medical reports. In Côte d’Ivoire and Guinea, rape survivors must present a medical certificate before filing a police complaint – a major challenge where there are so few medical facilities. Rape increases in conflict and crisis, when the breakdown in the rule of law and shortage of legal, medical, and psychological support services makes it more difficult for survivors to pursue legal remedies. High rates of sexual violence have been identified in conflicts in Ethiopia, Sudan, and the Democratic Republic of Congo, with rape being used as a weapon of war to denigrate, disempower, and demoralize communities. Aligning Rape Laws With International Human Rights Standards Many African countries have ratified key regional and international human rights treaties, such as the Protocol to the African Charter on Human and Peoples’ Rights on the Rights of Women in Africa (Maputo Protocol) and the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), among others. However, African governments are not meeting their obligations to uphold women’s rights outlined in these frameworks. To address this, Equality Now recommends that all legal definitions of rape should be comprehensive, survivor-centred, and capable of addressing the full spectrum of non-consensual acts. For example, Rwanda has taken significant steps to promote a victim-centred approach to investigating and prosecuting sexual violence cases. This includes the creation of gender-based violence recovery centres in numerous districts, providing survivors with witness protection, medical and psychosocial support, and legal aid. Senegal has taken a similar approach by establishing “law shops” offering judicial, legal, and psycho-social services. Effective legal implementation is equally crucial, requiring robust mechanisms to enforce justice and hold perpetrators accountable. Transparency and accountability are essential to building trust and ensuring fairness in how cases are handled. Survivors should have access to supportive systems that facilitate healing and enable them to pursue justice if they choose. Laws, referral systems, and mechanisms must be inclusive and sensitive, including for individuals with disabilities. In conflict settings, it is vital to both prevent sexual violence and address its consequences through policies that minimize harm and hold offenders accountable. ----- Tara Carey, Global Head of Media at international women's rights organization Equality Now URL: https://www.newageislam.com/islam-women-feminism/rape-laws-africa-enabling-perpetrators-punishment/d/133860 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Reflection on Islamic Teachings about the Elevated Status of Mothers and the Consequences of Disobedience

By Kaniz Fatma, New Age Islam 29 November 2024 The Sacred Duty of Honouring Parents: A Call for Reverence and Respect Main Points: 1. Mothers endure countless sacrifices for their children, often putting their own needs aside for their well-being. 2. The Quran and Hadith stress the importance of treating parents, especially mothers, with kindness and respect, elevating their status above all others. 3. Disrespecting or mistreating parents, particularly mothers, leads to severe consequences, including the risk of not entering Paradise. 4. Even when parents are wronged, they pray for their children's well-being, highlighting the power of forgiveness and the path to redemption through honouring them. ---- A mother is a wise and great woman, like a storm in the lives of her children. She endures various pains for her children, choking her own desires for their sake, burying her wishes, and even sacrificing her happiness. She doesn’t eat for herself and feeds her children instead. However, today, there are young people in society who abuse their mothers—curse them, speak ill of them, and even beat them, driving them out of their own homes. Perhaps it is for these people that Allah, the Almighty, has revealed in the Quran: "And do not associate anything with Him and be good to your parents. And to the near of kin, the orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the traveller, and what your right hands possess. Indeed, Allah does not like those who are arrogant and boastful." In this verse, Allah commands the most important duty: to treat parents with kindness, followed by relatives. In another place, Allah says: "And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small.'" Treat your parents with kindness, do not say harsh words to them! Do not even say "uff" to them, do not scold them, but speak to them with softness, respect, and honour. Honourable readers! A question may arise in your mind: Why is such emphasis placed on this, as mothers are human beings too? Why is it emphasized that we should not even say "uff"? When this question arises, your mother’s kindness will ask you, "Have you forgotten, my child? I am the one who fed you my blood in the form of milk. I am the one who used to turn you over to the other side when you wet the bed, and when you wet that side too, I would sleep in that place where you urinated and make you lie on my chest. I am the one who carried you for nine months in my womb, enduring the pain of your weight." To those who pretend to love their mother falsely, look into your hearts—how much love do we really have for our mothers? How many flowers of love have they planted in our hearts, and in return, how do we treat them? Most of us disobey our parents and cause them pain, crushing the flowers they’ve planted in our hearts. Yet, a mother will never curse her child. Even if she speaks something harsh, it is never from her heart; rather, she prays to Allah, asking Him to guide and bless her beloved child. Another verse from the Quran commands: "And be grateful to Me and to your parents; to Me is the [final] destination." In another place, Allah commands: "And your Lord has decreed that you not worship except Him, and to parents, good treatment." Narrated by Abu Hurairah (RA): A man came to the Messenger of Allah (PBUH) and asked, "O Messenger of Allah, who deserves my best companionship?" The Prophet replied, "Your mother." The man asked again, "Then who?" The Prophet responded, "Your mother." The man asked again, "Then who?" The Prophet replied again, "Your mother." The man asked, "Then who?" The Prophet said, "Your father." (Agreed upon) Here, it is noteworthy that the Prophet (PBUH) mentioned the mother’s status three times, and the father’s status once. This shows the elevated status of the mother, as it is said that paradise lies under the feet of mothers. Today, we curse and beat the very mothers whom the Prophet (PBUH) has given three times the respect of fathers. O disobedient children! Woe to you for driving your mother out of her own home. The Prophet (PBUH) said: _"Woe to him, woe to him, woe to him, the one who has his parents alive and does not enter Paradise." (Muslim)" To those who mistreat their parents, beware! They may never be blessed with the Shahada (testimony of faith). It is narrated that Abdullah ibn Salam (RA) was on his deathbed and wanted to see the Prophet (PBUH). The Prophet asked him to say the Shahada, but he couldn’t. When asked about his deeds, his wife replied that he had never missed a prayer, but his mother was upset with him. The Prophet (PBUH) called his mother, and she forgave him. Only then did Abdullah say the Shahada and pass away. The Prophet (PBUH) said, "Anyone who does not treat their mother well will not be blessed with the Shahada at the time of death." Do we not desire Paradise? Paradise lies beneath the feet of mothers. If we desire Paradise, we should serve our mothers as they served us when we were children. ---- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-spiritualism/islamic-teachings-mothers-consequences-disobedience/d/133862 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

Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path

By Sahil Razvi, New Age Islam 28 November 2024 Hazrat Zain-Ud-Din Wali, A Revered Saint Of Kashmir's Reshi Movement, Embraced Spirituality Under Nund Reshi's Guidance. Known For Miracles, Meditation, And Generosity, His Shrine At Ashmuqam Remains A Symbol Of His Enduring Legacy. Torch Processions During Urs Celebrate His Life, Spreading Messages Of Hope, Unity, And Spiritual Enlightenment Main Points: 1. Early Life and Conversion: Born Zai Singh in Kishtwar, he embraced Islam under Nund Reshi, joining the Reshi movement. 2. Meditation and Miracles: His spiritual journey included deep meditation and miraculous deeds, like reviving a lamb. 3. Ashmuqam Shrine: His shrine, featuring unique relics, is a spiritual center with mysterious burial legends. 4. Reshi Ideals: Promoted meditation, simplicity, and service to humanity, hallmarks of the Reshi movement. 5. Torch Processions: Celebrations during Urs symbolize his triumph over darkness, uniting devotees in reverence. ------- Hazrat Zain-ud-Din Wali is a great saint in the Reshi movement in Kashmir. His legacy goes strong with spirituality, endurance, and devotion. Torch processions, locally called Phruw, reflect the victory of light over darkness and good over evil in the spring season every year. These processions, generally children-led, were in celebration of the saint's life and his mission to defeat the darkness, both literal and figurative. In Ashmuqam, the greatest congregations are held at the shrine of the saint, a place that is most sacred to devotees. The excitement of torch lighting as a child was thrilling, but it was only later that the meaning of the whole affair could be understood. The processions depicted the qualities of the saint, who overcame evil and never lost faith in the Almighty. The Early Life of Baba Zain-ud-Din Reshi Born as Zai Singh in the village of Bounderkote, Kishtwar, a Rajput Hindu family man, suffered from a bad illness when he was still a child. His mother, seeing him so badly off, had sought blessings from Nund Reshi, the patron saint of Kashmir. The child recovered with divine intervention. His mother made a promise that once he regained his health, she would bring her son to see him. She fulfilled her promise and took Zai Singh to Kashmir where, under the hands of Nund Reshi, he accepted Islam and was renamed Baba Zain-ud-Din. Under the guidance of Nund Reshi and Baba Bamu Ud Din, Zain-ud-Din was initiated into the Reshi fold. Nund Reshi’s teachings emphasized understanding life’s ephemeral nature and dedicating oneself to spiritual growth. Zain-ud-Din was sent to meditate in a cave in Ashmuqam, a place that later became his spiritual home. The Mystical Journey After arriving at the cave in Ashmuqam, Zain-ud-Din found snakes had already occupied the space. He ordered them to leave, stating that the cave was now a sanctuary for saints. The snakes obeyed and vacated, and he spent years in deep meditation and spiritual practice. His dedication caught the attention of Nund Reshi, who declared Zain-ud-Din the "source of Abihayat" (the water of life) and appreciated his unwavering devotion and good deeds. Zain-ud-Din also acted as a shepherd and herded village sheep with great diligence and humility. One of the stories in Tareekhi Awliya-e-Kashmir is about his being falsely accused of killing a lamb. The saint invoked a miracle by bringing the dead lamb back to life, which revealed the truth and vindicated him. This further cemented his spiritual reputation and led him to withdraw into solitude to continue his meditation. The Shrine at Ashmuqam The shrine of Baba Zain-ud-Din Wali, located on the scenic Ashmuqam plateau is a rich treasure of the wooden architecture heritage of Kashmir. The saint's cave excavated from the granite rock housed his mortal remains along with other relics such as his bow, arrow, and the wooden bread. The only mysterious relic, the Aasa Sharief or, the sacred stick attributed to Prophet Moses is kept in hibernation. Many believe this relic possesses some miraculous attributes. The burial of the saint was shrouded in mystery. According to historical accounts, his body disappeared from the coffin, and later instructed a companion in a dream to build his grave at the spot where the coffin was placed. The shrine also holds the graves of 18 of his companions, adding to its spiritual significance. Baba Zain-ud-Din Wali followed the ideals of the Reshi movement: meditation, simplicity, and benevolence. He was known by his Sakhawat or generosity; thus no devotee would leave without receiving his blessings. These teachings and miracles inspire tens of thousands of devotees who visited his shrine on Urs occasions by carrying torches and praying. The Reshi movement itself, according to Mughal historian Abul Fazl, was a unique spiritual tradition in Kashmir. The Reshis were considered saints because of their humility, the commitment they made to other people's welfare, and the fact that they would not subscribe to sectarianism. They planted fruit trees for travellers, abstained from flesh, and lived lives of selflessness and devotion. Life about Baba Zain-ud-Din Wali is a golden and shining chapter in the history of Kashmir. His undivided faith, miracles and dedication to spread light than darkness has made him ineradicable from the memory books of devotees. Even the torch processions regarding the shrine keep his tradition surviving and continue to make this great soul a symbol of hope and unity in the valley with enlightenment of the spirit. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/baba-zain-ud-din-wali-kashmir-spiritual/d/133859 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

Israel and the ICC Arrest Warrants

By Aftab Alam, New Age Islam 29 November 2024 On November 21, Pre-Trial Chamber (PTC) of the International Criminal Court (ICC) formally issued arrest warrants for Israeli Prime Minister Benjamin Netanyahu and his former defence minister, Yoav Gallant, for crimes against humanity and war crimes committed from October 8, 2023, until May 20, 2024- the period between the start of the war in Gaza and when the ICC’s prosecutor made a request for the warrants of arrest. An arrest warrant was also issued for Hamas military commander Mohammed Deif, whom Israel claims it killed in August. The ICC chief prosecutor had also sought warrants for two other senior Hamas figures Yahya Sinwar and Ismail Haniyeh but withdrew his request after they were killed in the conflict. The PTC rejected legal challenges to the arrest warrants that Israel had filed on September 26, 2024, including the Court’s jurisdiction over the situation in the State of Palestine in general, and over Israeli nationals in particular. The PTC noted that the acceptance by Israel of the Court’s jurisdiction is not required, as the Court can exercise its jurisdiction on the basis of territorial jurisdiction of Palestine. The ICC, The Hague-based permanent international court was established under the Rome Statute, adopted on July 17, 1998, to help end impunity for the perpetrators of the most serious crimes committed during armed conflicts. It can prosecute individuals for grave international crimes, including genocide, war crimes, crimes against humanity, and crimes of aggression that occurred after July1, 2002, within member states (States Parties) or involving their nationals, especially in cases where national courts are unable to do so. Any State Party to the Rome Statute may inform the prosecutor about a situation when it thinks one or more crimes falling under the court’s jurisdiction appear to have been committed. The United Nations Security Council may also refer a situation to the ICC. The prosecutor may initiate investigations proprio motu on the basis of information on crimes within the jurisdiction of the ICC. The PTC issues arrest warrants on the application of the Prosecutor, if it is satisfied that there are reasonable grounds to believe that the person has committed a crime within the jurisdiction of the court, and the arrest of the person is necessary to ensure the person’s appearance at trial and does not obstruct or endanger the investigation or the court proceedings. It may also be issued to prevent the person from continuing with the commission of that crime or a related crime. Once a case is referred to the ICC, the prosecutor conducts a preliminary examination of the information received regarding the alleged crime(s) to determine whether the Court has jurisdiction with respect to the alleged crimes, and whether there is a reasonable basis to proceed with an investigation. The prosecutor is also required, in pursuant to the principle of complementarity, to ascertain whether any national authorities are conducting a genuine investigation or trial of the alleged perpetrators of the crimes. The ICC’s involvement in the situation in the State of Palestine goes back to January 1, 2015, when the State of Palestine accepted the jurisdiction of the court over alleged crimes committed “in the occupied Palestinian territory, including East Jerusalem, since June 13, 2014,” and finally referred the matter to the prosecutor on May 22, 2018. Later, on December 20, 2019, Prosecutor Fatou Bensouda, after an assessment of the information available to her office, concluded that all the statutory criteria under the Rome Statute for the opening of an investigation had been met. However, in view of the complexity of the matter involved, ICC prosecutor submitted a request to PTC for a ruling on the jurisdiction, which on February 5, 2021, decided that the Court can exercise its criminal jurisdiction in the situation in the State of Palestine. Finally, on March 3, 2021, Prosecutor Fatou Bensouda, announced the opening of an investigation into potential crimes committed in the State of Palestine. The catastrophic conditions in Gaza prompted several other States Parties to the Rome Statute, including Bangladesh, Bolivia, Comoros, Djibouti, South Africa, Chile, and Mexico, to refer the situation to the ICC. Later, the ICC Prosecutor Karim Khan announced that the investigation, which began in 2021, had been expanded to include the current war in Gaza. On May 20, on the basis of evidence collected, he sought arrest warrants against Israel’s Prime Minister Netanyahu and Defence Minister Gallant, along with three Hamas leaders, Yahya Sinwar, Mohammed Diab Ibrahim al-Masri, and Ismail Haniyeh. After detailed hearings, the PTC found reasonable grounds to believe that Netanyahu, and Gallant, bear criminal responsibility for the war crime of starvation as a method of warfare; and the crimes against humanity of murder, persecution, and other inhumane acts as co-perpetrators for committing the acts jointly with others. In the opinion of the PTC, both individuals intentionally and knowingly deprived the civilian population in Gaza of objects indispensable to their survival, including food, water, and medicine and medical supplies, as well as fuel and electricity. The PTC found that their conduct led to the disruption of the ability of humanitarian organisations to provide food and other essential goods to the population in need in Gaza. These restrictions together with cutting off electricity and reducing fuel supply also had a severe impact on the availability of water in Gaza and the ability of hospitals to provide medical care. The PTC also found reasonable grounds to believe that each bears criminal responsibility as civilian superiors for the war crime of intentionally directing an attack against the civilian population of Gaza. Netanyahu along with Gallant are now an internationally wanted suspect. But the ICC does not have its own police force to enforce its decision, and would have to rely on the cooperation of its 124 member states for their arrest and transfer for detention. In the present situation, it is, however, unlikely that they would be arrested or would be brought to trial as the ICC members have a very poor record of enforcing the arrest warrants issued by the court. However, Netanyahu’s life would certainly become complicated, especially while traveling abroad without facing potential embarrassment, as many leaders may avoid being seen by Netanyahu to avoid domestic and international criticism. Domestically, opponents could use the warrants to challenge Netanyahu’s leadership. The ICC decision is also unlikely to affect the ongoing Israeli military offensive in Gaza, which has killed nearly 45,000 Palestinians since October 2023, although the actual death toll is undoubtedly many times higher. The war has uprooted nearly all of the more than two million Palestinians while reducing Gaza to rubble. Israel has not only rejected the ICC’s arrest warrants for it leaders as a horrifying display of anti-Semitism and even support for terror, but Netanyahu unyieldingly vowed to continue the war in Gaza. Nevertheless, mere recognition of Israel’s criminal behaviour by the ICC is in itself a significant development given its long history of flouting international norms. The arrest warrants would serve as a moral victory for Palestine and intensify international pressure on Israel, isolating it further on the world stage as more countries would now weigh the political cost of supporting it. The warrants are likely to tarnish Israel’s global reputation and diplomatic standing. The warrants could also affect the supply of weapons to Israel from ICC member states with laws limiting arms supply to states accused of human rights abuses or there is credible reason to believe that they might use them to commit international crimes. ----- Aftab Alam teaches international law at Aligarh Muslim University and heads its Strategic and Security Studies Programme. URL: https://www.newageislam.com/current-affairs/israel-icc-arrest-warrants/d/133858 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

Kunwar Mohinder Singh Bedi's Poetic Love for the Prophet: His Na'at as a Call to Humanity

By Syed Amjad Hussain, New Age Islam 29 November 2024 Kunwar Mohinder Singh Bedi, Known As Sahar, Was A Poet Whose Works Emphasized Love, Unity, And Religious Harmony. His Naat In Praise Of Prophet Hazrat Muhammad (PBUH) And His Poetry Promoting Peace And Human Connection Continue To Inspire Across Cultural And Religious Divides Main Points: 1. Sahar’s poetry promotes unity, love, and spiritual awakening, transcending religious and national boundaries. 2. His Naat in praise of Prophet Hazrat Muhammad highlights his deep devotion and reverence. 3. Sahar advocated for human connection and peace, condemning division and hatred. 4. His works include themes of religious harmony and empathy. 5. Sahar’s legacy continues to inspire global audiences, promoting universal values of compassion and righteousness. ----- Book Cover of Yaadon Ka Jashn ----- The literary tradition of the Indian subcontinent is vast and diverse, with poets across centuries contributing to a rich tapestry of thought and reflection. Among the voices that have left an indelible mark on the hearts of millions is that of Kunwar Mohinder Singh Bedi, known by his pen name Sahar. Sahar was born on March 9, 1909, in Chak Bedi, Montgomery District, British India (now in Pakistan). Sahar's poetry overcomes the walls of culture, religion, and nationality. His works consist of themes such as universal love, religious harmony, and a deep longing for a united and peaceful world. It was his compassionate and empathetic approach that made him a ray of hope when politics and social conflicts were engulfing the Indian subcontinent. Sahar's poetry was not only a reflection of his personal experiences but also a powerful voice for social change. His works called for the unity of humankind, the shedding of sectarian differences, and a return to the universal values of love, truth, and justice. His words were a clarion call to revive the lost essence of humanity, to awaken the "sleeping" masses, and remind them of their shared purpose. It is through his spiritual and profound verses that Sahar seeks to connect with different religious traditions and proves that love, compassion, and righteousness are common threads for everyone. The Spiritual and Universal Message of Sahar's Poetry At a time when the entire world seemed to be in tumult of politics and religion, where human beings were trapped in the cycle of hatred, division, and conflict, Sahar's poetry acted as an intervention for God to inspire humanity in the pursuit of greater ideals. His verses were full of spiritual depth and told people how to rise above ignorance and violence and accept peace and righteousness. Sahar put it thus: "Khalq-E-Khuda Ko Raah Pe Laane Ke Waste Sote Huon Ko Phir Se Jagane Ke Waste" (To bring humans to the path of righteousness, To wake up the sleeping humanity) These lines talk so much about the mission behind his poetry. Sahar was of the opinion that humans had lost their path. Human beings were devoured by the negative forces of greed, power, and divisions. In these words, Sahar called on a higher power to restore human society back on track with their proper self and had been the main expression throughout all of his work: this belief was very deeply set, founded on spiritual awakening. Indeed, as expressed in the above verses, for this restoration of human nature on track, one must look up for heavenly guidance and wakefulness to moral truth. Sahar's use of metaphors and symbolic language makes him a beacon of hope for those suffering from confusion, injustice, and societal fragmentation. The idea of "awakening" humanity refers to spiritual resurrection—a call to break free from the shackles of materialism and intolerance and to return to the core values of love, respect, and peace. Through his lines, Sahar attempted to create a world where people would rise beyond their differences and recognize the shared humanity that binds them together. Inclusivity of Sahar's Thought What really sets Sahar's poetry apart from the conventional poetry of his time is his commitment to inclusivity. He did not confine his appreciation and worship to icons of only one faith tradition but included other spiritual gurus in the same line, respecting the global aspect of their preachings. He celebrates people like Guru Nanak, Prophet Muhammad (Sallallahu Alayhi Ta’ala Wasallam), Lord Krishna, and Jesus Christ as epitomes of purity, righteousness, and divine love in his poems. Sahar writes: "Mardaan-e-Paakbaaz The Aabid The Nek The Nanak, Masih, Krishna, Muhammad sab ek the" (They were sinless people, pure and pious, Guru Nanak, Masih Jesus Christ, Lord Krishna, and Hazrat Muhammad (PBUH) all were the same) This line is an excellent reminder of the universal values shared by the great personalities of the world. Sahar by equating the personalities like Guru Nanak, Jesus Christ, Prophet Muhammad (Sallallahu Alayhi Ta’ala Wasallam), and Lord Krishna gives the message of spiritual unity. He argues that the real essence of these leaders was not limited to their religious identity but rested on universal values such as love, kindness, compassion, and the quest for righteousness. In this respect, Sahar's poetry is not just a tribute but a call to humanity for its own adoption of values that they represented. Sahar's inclusive stance is not only reflected in the way he venerates sacred figures but also in depicting religious practices and the concept of religious harmony. He understood that all religious traditions, per se, were preaching basically the same message of love and peace. His acknowledgment of figures from various religious fields was a challenge to sectarianism and religious bigotry. In a world increasingly defined by religious divides, Sahar's poetry is a reminder that humanity's shared moral fabric transcends the boundaries of individual faiths. A Life Shaped by History and Migration Sahar's life journey was deeply intertwined with the history of the Indian subcontinent, especially the painful period of Partition. Sahar was born in Montgomery District, which is now part of Pakistan. He witnessed first-hand the impact of Partition in 1947 and experienced it in his family's life. The violence, displacement, and anguish that accompanied the division of India and Pakistan became an important part of Sahar's life and poetry. His family migrated to Fazilka, India, after Partition, and the trauma of this forced migration deeply shaped his worldview and poetic voice. This personal history of migration and displacement is evident in Sahar's works, where themes of loss, exile, and the search for belonging often surface. His poetry reflected the deep empathy he felt for those suffering from the same anguish of uprooting, and his verses became a source of solace for the displaced and disenfranchised. His reflections on human suffering and the yearning for a home, both physical and spiritual, gave his poetry a universality that resonated with people across borders. Sahar’s ability to address personal pain while simultaneously appealing for unity and peace speaks to his larger poetic vision. Rather than being consumed by bitterness or resentment, his poetry serves as a call to overcome these divisions and create a new world built on understanding and empathy. This is the vision of a reconciled world that runs through Sahar's poetry, where political boundaries and religious labels are mere constructs that should not divide the human spirit. The Legacy of Sahar's Poetic Contributions Sahar's first major work, Tulu-e-Sahar (1962), meaning Advent of Daybreak, was a collection of poems that introduced his unique voice to the world of Urdu literature. Indeed, the very title, mentioning a "dawn" or "daybreak," also reflected Sahar's trust that renewal and spiritual awakening might be possible. The work found critical success, establishing the poet Sahar as capable of inspiring change both socially and politically through her work. Sahar's poems are not only good for expressive purposes but also work as a voice of call for a world urgently needing moral and spiritual direction. His later works remain a testament to his continued entanglement with human life, such as in Yadon Ka Jashn ("A Celebration of Memories") in 1983. This work is an autobiographical account that provides a glimpse of his own emotional and intellectual journey, capturing both personal reflections and general societal concerns. Sahar, with this work, asked the readers to celebrate the past, reflect on the present, and envision a future where peace and love could overcome division and hatred. Sahar's influence was not only in the literary world. People from all walks of life accepted his works. They cut across class, religion, and nation. In 1992, the Jashan-e-Sahar or "A celebration for Sahar" was held in the UAE in honour of his life and poetry. This gathering consisted of scholars, artists, and admirers of Sahar's work, in appreciation of his great contributions to Urdu literature and the cause of peace and unity. The Haryana Urdu Akademi honoured the legacy of Sahar's work by instituting the Kunwar Mohinder Singh Bedi Award, which is bestowed on individuals who have contributed much to the field of Urdu literature. This award is presented every year and testifies to the long-lasting influence Sahar has had on Urdu poetry and continues to leave in the minds of today's writers and poets. A Celebration of Empathy, Patriotism, and Poetry Sahar's poetry is a beautiful balance of patriotism and universalism. He had been a nationalist but loved people beyond his national boundaries. He saw poetry as a mode of deeper connecting people together, not just in one single nation but around the globe. His grandson, Ashwajit Singh, remembers Sahar as a very compassionate person whose poetry reflected his belief in the importance of love and patriotism. According to Ashwajit, "Poetry for him was larger than life and an integral part of his being." The beauty that Sahar dreamed of seeing all along-the beauty of a loveable and respectful world-echoes today in the reality it is becoming. In such times as those when all is threatened by forces of hate, religious and otherwise, Sahar's poetry resounds like an antidote to the powers of these divisive forces, reminding readers how different everyone really is. Sahar's legacy, as reflected in the timeless poetry, reminds all that love, compassion, and the pursuit of justice belong to no one religion or nation. They are the universal values that all people should hold dear, regardless of where they come from. It is in a world fast becoming polarized and divisive that Sahar's poems present hope—a call for unity within a fractured world. Sahar's Call to Revisit the Teachings of Great Men In today’s globalized but divided world, where conflicts over identity, politics, and religion seem to be intensifying, Sahar’s message remains as pertinent as ever. His call to revisit the teachings of great spiritual leaders like Guru Nanak, Prophet Muhammad, Lord Krishna, and Jesus Christ urges us to return to the core principles of these traditions: love, compassion, peace, and justice. For Sahar, these values transcended sectarian boundaries and were central to human fulfilment. In his poetry, Sahar invites us to reflect on the lives and teachings of these figures, who, regardless of the historical or cultural context, advocated for love, unity, and the well-being of all humanity. His work offers a powerful challenge to the contemporary world, where religion is often misused to justify conflict and violence. By focusing on the commonalities between different religious figures, Sahar encourages his readers to look beyond labels and see the universal truth that underpins all faiths. He further questions to reflect and do—implore humankind not to be silent toward these values but to undertake them in their lives. According to Sahar, spiritual maturity and moral awakening are nothing but actions and not musing. His poetry wasn't about feeling but about evoking the responsibility of those reading his poems toward making a world better for unity and peace in the midst of hatred and conflict. A Lasting Legacy: The Relevance of Sahar’s Poetry Today Sahar’s poetry offers profound insights that transcend the confines of time and place. In the context of modern-day challenges, his work can serve as a guide for how to navigate the complexities of identity, religion, and nationality. His poetry calls us to rise above narrow and divisive ideologies and to embrace the humanity that binds us all together. Perhaps one of the most striking aspects of Sahar's legacy is his absolute belief in the possibility of a better world. He never gave up on that, even in the face of enormous personal and collective tragedy. Instead, his poetry is filled with hope: hope that the human spirit can overcome adversity and that the principles of love and justice will prevail. Sahar's work inspires us to believe in the transformative power of compassion and kindness, to believe that change is possible even when it seems impossible. Sahar's poetry is not merely an artifact of the past; it is a living, breathing force that continues to inspire individuals around the world. His commitment to love, unity, and justice remains as relevant today as it was when he first wrote his verses. I am writing this in a time where nationalism, religious intolerance, and social injustice are all on the rise. And Sahar's work gives one a framework with which to begin to resist that hate, that division, that shrinking of our shared humanity. More broadly, Sahar's poems reflect how important art and literature are in bringing social change. He understood the power of the written word to shape hearts and minds, to challenge societal norms, and to provide comfort in times of distress. His ability to weave together the personal and the political, the spiritual and the worldly, makes his poetry a powerful tool for transformation. His verses are a language of resistance and hope for those who have been marginalized or oppressed; they give them the words they need to stand up for their rights and for a more just society. The Continued Impact of Sahar's Poetry in Contemporary Literature Sahar's influence has continued to be felt within the literary world, especially in the context of Urdu poetry. His unique blend of traditional themes with contemporary concerns sets him apart from many of his peers. While many poets focused on themes of love, beauty, and longing, Sahar's poetry deals with more profound existential questions like the nature of human suffering, the quest for spiritual awakening, and the search for social justice. His ability to address complex societal issues with simplicity and grace made his poetry accessible to a wide range of readers, from intellectuals to the common man. The other poets came to Sahar through his writings, who reflected the nationalist identity and the religiosity for harmony. It is really a witness that literature always remains in time, making it an apparatus for the social transformation tool. It is an inspirational factor as he delves into humanity, trying to bind those divergencies, and raises his voice for oneness and peace. In the years following the death of Sahar, the poet's work continues to be studied and appreciated with great fervour and his literary works have been translated in many languages across the globe where his message of peace and unity is able to reach global audiences. To further sustain the legacy of Sahar, the Haryana Urdu Akademi instituted the award in his name-the Kunwar Mohinder Singh Bedi Award. This award, with its cash prize, shawl, memento, and citation, celebrates excellence in Urdu literature and is a fitting tribute to the poet's enduring influence. Conclusion: A Poet for All Times Kunwar Mohinder Singh Bedi, or Sahar, remains one of the most profound and inspiring poets of the Indian subcontinent. His poetry, which spans a wide range of themes from love and longing to unity and peace, speaks to the universal aspirations of humanity. Sahar’s vision for a world united in love, righteousness, and spiritual awakening continues to resonate today, offering a beacon of hope in times of division and conflict. He is a poet for all times because of his commitment to the values of empathy, justice, and unity, as well as rejection of religious and national boundaries. His works challenge us to look beyond our differences, seek common ground, and strive for a world where the ideals of love, compassion, and peace reign supreme. As we grapple with the problems of the contemporary world—whether they be political, social, or religious—Sahar's poetry reminds us in no small measure of shared humanity, and it is an urgent reminder that, although we differ in so many ways, we are indeed part of one global community that needs to be recognized. In a world so often fragmented, Sahar's poetry reminds us in unison that the strength of love and compassion can cross even the largest divisions. In remembering Sahar, we not only honour a great poet but also reaffirm our commitment to the ideals that he so passionately espoused. His legacy lives on in every word of his poetry, in every life his verses have touched, and in the enduring call for unity and peace that his works continue to inspire. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/books-documents/kunwar-bedi-poetic-love-prophet-naat-humanity/d/133857 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

Defining Belief and Disbelief (in Islam): The Importance of Recognising Belief as Subjective and Complex Landscape

By Adis Duderija, New Age Islam 28 November 2024 "there is not one objective definition of what constitutes true belief (Īmān), nor is there an objective definition of what constitutes its opposite: unbelief (kufr) or related concepts such as apostasy (Ridda, Irtidād), masked infidelity (Zandaqa), vilification or blasphemy (Sabb), religious deviance or atheism (Ilḥād), or reprehensible innovation (Bid’a), for all depend on the viewpoint of the beholder. Moreover, the prevailing social and political circumstances can affect the perception of what are acceptable convictions and practices and what are not. Camilla Adang, "THE ACCUSATIONS OF UNBELIEF,;A DIACHRONIC PERSPECTIVE ON TAKFIR, p.6 In the contemporary Islamic discoursesurrounding faith and scepticism, the concepts of belief (Īmān) and disbelief (Kufr) can often treated as binary opposites. However, this simplistic dichotomy fails to capture the nuanced and multifaceted nature of these terms. They are not universal constants but rather fluid categories shaped by individual perspectives, cultural contexts, and historical circumstances. To navigate this complex landscape, it is crucial to understand that there is no singular, objective definition of what constitutes true belief or its opposite. The Subjectivity of Belief At the heart of belief lies a deeply personal experience. What one person may regard as unwavering faith, another may view as misguided conviction. In various religious traditions, belief encompasses a spectrum of interpretations, practices, and experiences. For example, within Islam, the concept of Īmān is not merely an intellectual assent to a set of doctrines; it involves a profound emotional and spiritual commitment. Yet, this definition can vary significantly among different sects and communities. The subjective nature of belief is further complicated by the influence of culture and society. In some contexts, certain beliefs may be celebrated and affirmed, while in others, they may be met with scepticism or outright hostility. This is particularly evident in pluralistic societies where diverse faiths coexist. Here, the boundaries of acceptable belief are constantly negotiated, leading to the emergence of new interpretations and practices. Disbelief: A Spectrum of Perspectives Conversely, disbelief, or Kufr, similarly defies a singular definition. The term encompassesvarious forms of rejection of faith, including apostasy (Ridda), masked infidelity (Zandaqa), and blasphemy (Sabb). Each of these terms carries distinct connotations and implications, shaped by theological, social, and political factors. Apostasy, for instance, is often viewed with grave concern within many religious communities, as it challenges the integrity of the belief system. Yet, what may be perceived as apostasy in one context could be seen as a legitimate expression of personal conviction in another. The concept of Zandaqa, or masked infidelity, introduces another layer of complexity. It refers to individuals who from the perspective of “orthodoxy” outwardly conform to a belief system but harbour doubts or alternative beliefs. This notion highlights the tension between external appearances and internal convictions, raising important questions about authenticity and the meaning of faith. Moreover, the rise of secularism and atheism has further expandedthe discourse on disbelief. In societies where religious adherence is declining, atheism may be embraced as a valid worldview, challenging traditional notions of faith. Yet, in more conservative settings, atheism is often viewed as a profound threat, prompting accusations of disbelief that can carry severe social and legal repercussions. The Role of Context in Defining Belief and Disbelief The definitions of belief and disbelief are also deeply influenced by prevailing social and political circumstances. For instance, in times of political upheaval or social unrest, expressions of faith may be scrutinized more rigorously. Governments may label dissenting voices as “unbelievers” to delegitimize opposition, using religious rhetoric to justify political actions. This manipulation of belief for political ends underscores the precarious nature of faith in the public sphere. In some instances, communities may redefine belief to maintain cohesion in the face of external challenges. This can lead to the marginalization of dissenting views, as those who do not conform to the dominant narrative are labelled as disbelievers or heretics. The pressure to conform can create an environment where genuine belief is overshadowed by the fear of ostracism or persecution. Conversely, in more open and tolerant societies, the diversity of beliefsis often celebrated. In such contexts, individuals may feel empowered to explore and express their convictions freely, leading to a richer tapestry of belief that transcends traditional boundaries. Here, the definitions of belief and disbelief evolve, reflecting the dynamic interplay between personal experience and societal norms. The Consequences of Labelling The act of labelling individuals as believers or non-believers carries significant consequences. It can shape one's identity, influence social interactions, and even determine one's place within a community. The stigmatization of disbelief can result in ostracism, discrimination, or violence, particularly in contexts where religious identity is closely tied to cultural or national identity. Moreover, the accusations of unbelief can stifle genuine inquiry and dialogue. When individuals fear being labelled as disbelievers, they may hesitate to question their beliefs or explore alternative perspectives. This can lead to intellectual stagnation and a lack of critical engagement with one's faith. In contrast, a more open approach that embraces doubt and exploration can foster deeper understanding and growth. Rethinking Belief and Disbelief To navigate the complexities of belief and disbelief, it is essential to adopt a more nuanced understanding that transcends rigid categorizations. This involves recognizing the subjective nature of belief and the diverse ways in which it can manifest. It also requires acknowledging the impact of context on how beliefs are perceived and evaluated. Encouraging dialogue across different belief systems can help bridge the divides that often separate believers from non-believers. By fostering an environment where questioning and exploration are welcomed, individuals can engage in meaningful conversations that enrich their understanding of faith and scepticism. Furthermore, it is vital to challenge the binary framing of belief and disbelief. Embracing a spectrum of belief allows for greater inclusivity and understanding. In this framework, individuals can identify their convictions without feeling constrained by labels that may not accurately reflect their experiences. In conclusion, the definitions of belief and disbelief are far from static; they are shaped by a multitude of factors, including personal experience, cultural context, and societal norms. The complexity of these concepts calls for a more compassionate and open-minded approach to discussions of faith and scepticism. By recognizing the fluidity of belief and the importance of context, we can cultivate a richer understanding of what it means to believe—or not believe—within a diverse and interconnected world. Embracing this complexity not only enriches our personal journeys but also fosters a more inclusive dialogue that honours the myriad ways in which individuals navigate their convictions in a rapidly changing landscape. ------ 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 Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/islamic-ideology/belief-disbelief-subjective-complex-landscape/d/133847 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

Sambhal Bleeds: A Historic ‘Jama Masjid’ at the Crossroads of Conspiracy and Chaos

By Ghulam Mustafa Naeemi, Tr. New Age Islam 28 November 2024 A Historic Mosque Becomes the Epicentre of Violence amid Rising Communal Tensions Main Point: 1. This Article Raises Critical Questions Not Only From The Muslim Community But Also From Peace-Loving Hindus Concerned About The Escalating Violence And The Handling Of The Situation. Even Some Traditionally Biased Individuals, Like Rajat Sharma From India TV, Have Questioned The Haste With Which The Sambhal Police And District Judge Acted, Emphasizing The Lack Of Proper Deliberation Given The Historical Importance Of The Shahi Jama Masjid. Despite These Concerns, The Dominant Narrative Has Been Shaped By Anti-Muslim Sentiments, With Extremist Voices Drowning Out Calls For Justice And Peace. The Media, Particularly Those Sympathetic To Hindu Nationalism, Have Amplified This Uproar, Side-Lining Critical Questions And Fuelling Communal Tensions. ------ The streets of Sambhal, carrying centuries of history within their folds, are drenched in blood. Police patrols are stationed everywhere, barricades block the paths, and drones hover ominously in the skies, narrating the grim story of Sambhal. All this unfolded on the morning of November 24, 2024, following the outbreak of violence that, at first glance, seemed like a sudden accident. However, the severity of the incident and the interconnected threads of its backdrop strongly suggest that things are not as they appear—or as they are being portrayed. Undoubtedly, there is a well-orchestrated conspiracy behind this unrest, which has left the streets of Sambhal soaked in blood. Hundreds have been injured, dozens arrested, and five young men have been martyred, struck down by bullets. The Core Issue Sambhal's Shahi Jama Masjid, a relic from the Mughal era, was constructed in 1529, a year after the Babri Masjid. From its inception until India's independence, no disputes ever arose regarding this mosque. Even after independence, when communal forces stirred controversy around the Babri Masjid, the Shahi Masjid of Sambhal remained untouched by disputes. However, following the BJP's ascent to power at the centre in 2014, extremist Hindu factions began propagating the claim that the Shahi Masjid was built by demolishing a Hindu temple called the Harihar Mandir. They demanded the mosque be handed back to Hindus. As part of this propaganda, six days ago, on November 19, a Hindu party filed a case against the Shahi Masjid in the district court. Judge Aditya Singh heard the case within two hours and issued an order for a survey of the mosque to be completed within a week. He mandated that the survey report be presented in court by November 29. The police administration demonstrated similar "efficiency" by conducting the mosque’s survey that very night, instead of waiting for the week-long deadline. The Jama Masjid Committee and the Muslim community, showing remarkable patience and restraint, fully cooperated with the survey team. The survey continued until late at night, around 11 or 12. After it concluded, the district administration and the ASI teams left. The following day, November 20, the Muslim community decided to appeal this decision in the High Court. Since there was still time before the survey report was to be submitted, the responsible parties began preparing their case. Meanwhile, the Hindu community submitted a request to the District Magistrate (DM), stating dissatisfaction with the survey and demanding a second one. Without any court directive, the DM independently ordered another survey. On the morning of November 24, at 7 AM, Vishnu Shankar Jain, the lawyer for the Hindu side, arrived at the mosque with a large crowd of rowdy individuals. The mob continuously chanted slogans of "Jai Shri Ram." Their provocation and mischief led to Muslims gathering as well. Inside the mosque, the survey team and police administration began the survey again. Meanwhile, outside, the chaos caused by the Hindu extremists’ crowd agitated the Muslims. The Circle Officer (CO) of Sambhal, seemingly anticipating this, ordered a lathi charge. This escalated into chaos, with stampedes and stone-pelting breaking out. Within moments, the police opened fire. When the unrest finally subsided, the streets surrounding the Jama Masjid were soaked in blood. Three young men were martyred on the spot, while two succumbed to their injuries after being taken to the hospital. The District Administration’s Biased Role This entire incident raises several critical questions that cast doubt over the proceedings: 1. How did District Judge Aditya Singh accept the Hindu side’s plea on the very first day, conduct a hearing, and issue a survey order—all on the same day? What was the rush? Was the train about to leave the station, or was the Day of Judgment approaching? This was not a matter involving a house or shop but a 500-year-old historic mosque listed with the Archaeological Survey of India (ASI). Why was such a crucial decision made without hearing the other side, and what prompted the immediate survey order? 1. When the judge gave the police a week to complete the survey, why did the police administration act in such haste that they summoned the survey team the same night and completed the survey overnight? Could the survey not have been conducted with the cooperation of the city’s esteemed Muslims, the Jama Masjid Committee, and elected representatives such as the Member of the Legislative Assembly (MLA) or Member of Parliament (MP)? 2. If the survey was already completed that night, why was a second survey conducted without a judicial order? 3. Why was a mob of extremist Hindus allowed to accompany the Hindu side’s lawyer to the mosque, and why were they not stopped despite their aggressive slogans? 4. When Muslims raised their voices against the extremists, why was a lathi charge ordered, and why was gunfire used? Could the crowd not have been controlled without such extreme measures? These questions are being raised not only by Muslims but also by peace-loving Hindus. Even a biased anchor like Rajat Sharma of India TV has questioned the haste shown by the Sambhal police and the district judge. However, the anti-Muslim uproar is so loud that these questions are being drowned in the noise. On social media, extremist Hindus are celebrating, applauding the police, and lamenting the “low” death toll, as though their thirst for blood remains unquenched. Mauqa Mile Jise Bhi Wo Peeta Zarur Hai Shayad Bohat Mithaas Hamaare Lahoo Mein Hai Translation: "When given a chance, they will surely drink, Perhaps there’s too much sweetness in our blood." ----- (The article was originally written in Urdu and translated into English by Ghulam Ghaus Siddiqi, New Age Islam) ---- Ghulam Mustafa Naeemi is a prominent Urdu writer and Islamic scholar, known for his insightful and thought-provoking contributions to the literary world. He is an active member of Rawshan Mustaqbil, an online community where several writers share their views on various topics. Naeemi's writings delve into social, cultural, and political issues, with a particular focus on matters affecting the Muslim community. His work has earned him a dedicated following for its depth and relevance in addressing contemporary concerns. URL: https://www.newageislam.com/islam-politics/sambhal-bleeds-historic-jama-masjid-conspiracy/d/133846 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

Faith Cannot Justify Immoral Actions

By Sumit Paul, New Age Islam 28 November 2024 This pertains to Mr Hasan Mahmud's write up, " Religion against Religion - Its Fatal Impact On Human Life." Though his accent is on sectarian contradictions, it also underlines the futility of faith. Call it my idee fixe, but let me reiterate that when there'll be so many conflicting opinions, rules and verdicts within the framework of a faith and when a 'religious person' (a Hindu seer) has the gall to demand the disfranchisement of Muslims, shouldn't sane people question the very validity and utility of all religions? In these polarised times when countries are fighting over religions and lands, faith is not a virtue, but a vice that prevents us from thinking critically and questioning our beliefs. Faith often acts as a barrier to critical thinking and self-reflection. Rather, it's a recipe for self-destruction. While faith can provide comfort and a sense of purpose for many, blindly adhering to beliefs without questioning or examining them can hinder our ability to fully understand the world around us. By relying solely on faith, we may miss out on opportunities for growth and intellectual curiosity. It is important to continually challenge our beliefs and be willing to explore new ideas in order to truly understand the complexity of the world we live in. Can any sane person, precisely a Hindu, justify this rabid seer Kumar Chandrashekaranatha Swami's highly volatile and vicious statement? Faith cannot justify immoral actions, no matter how sincerely held or deeply cherished. Regardless of how strongly one may believe in their faith or how deeply cherished their beliefs are, it does not give them the right to justify immoral behaviour. Faith should be a guiding force for good and ethical conduct, rather than a means to excuse harmful actions. It serves as a reminder that we are accountable for our choices and should strive to align our beliefs with values that promote kindness, empathy, and respect for others. This statement highlights the need for critical reflection and ethical reasoning in religious practice, emphasizing the necessity of upholding moral principles above all else. The way Hindu seers and spiritual leaders are condemning Muslims and Islam and vice versa, can you call it an acceptable moral behaviour? This shows that religion is not the source of morality, but a cultural institution that reflects the values and beliefs of its time and place. Morality is not inherent to religion, but rather a product of cultural values and beliefs that shape religious institutions. As societies evolve and change over time, so too do the moral codes upheld by religious institutions. This perspective highlights the importance of critical thinking and questioning cultural norms, rather than blindly following religious doctrines, in order to truly understand and internalize moral values. When you glorify your own faith and criticize other religions, can that be an example of god-given morality? This seer's vitriol is an example of the prevalent divisive morality. When morality changes in accordance with the zeitgeist of our times, it cannot be divine. Humans need to be more humane to love each other unconditionally and create a universal moral code to disseminate love. We need to be more loving and have a much greater degree of empathy. Unfortunately, religion and religious morality failed to inculcate these attributes. ---- 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/faith-justify-immoral-actions/d/133845 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 Innate Inclination-Cognitive Psychology and Quranic and Biblical Perspectives on Theistic Belief

By V.A. Mohamad Ashrof, New Age Islam 28 November 2024 This interdisciplinary study delves into the natural disposition towards theism in human nature, synthesizing insights from cognitive psychology, Quranic epistemology, and biblical hermeneutics. The convergence of these fields reveals a profound alignment: belief in a creator is an inherent aspect of human consciousness, rooted in our nature as beings created in the image of God. This phenomenon is observed universally across cultures and societies, underscoring the timeless and enduring nature of belief. By integrating scientific and spiritual perspectives, this study reaffirms the centrality of faith in the human experience, illuminating the intricate relationship between human nature, cognition, and the divine. The question of whether belief in a creator is inherent to human nature has long fascinated scholars across disciplines, including psychology, philosophy, and theology. Recent findings in cognitive psychology have uncovered compelling evidence that the human mind is predisposed to theistic beliefs. This discovery resonates with the Islamic epistemological concept of Fiṭrah—the inherent disposition to recognize and believe in God, as described in the Quran (Q.30:30). Similarly, the biblical account affirms that humanity is created in the image of God (Genesis 1:26-27), implying an innate inclination towards the divine. This article examines the natural inclination towards belief in a creator through the lens of cognitive psychology and Quranic and biblical epistemology, highlighting the harmony between empirical findings and scriptural insights. By exploring the intersection of human nature, cognition, and faith, this study aims to contribute to a deeper understanding of the human experience and the enduring significance of theistic belief. Cognitive Psychology and Theistic Belief Cognitive psychology provides intriguing insights into the human mind's inclination toward belief in a higher power. Studies have shown that theistic beliefs, far from being a mere cultural construct, may be deeply rooted in our cognitive architecture. Olivera Petrovich's research reveals that even children with minimal formal education exhibit a strong inclination towards belief in a non-anthropomorphic God. This suggests that theistic belief is not solely a product of cultural indoctrination but rather a fundamental aspect of human cognition. Paul Bloom's observations highlight the human tendency to perceive design and purpose in the natural world. This "hardwired for faith" inclination suggests that humans are naturally inclined to attribute meaning and intention to their surroundings, often leading to the belief in a higher power. Deborah Kelemen's research further supports this idea, demonstrating that children often view the natural world teleologically, ascribing purpose and intention to inanimate objects. This intuitive theism suggests that belief in a creator is a natural and effortless cognitive stance. Justin L. Barrett's work delves deeper into the psychological mechanisms that underpin theistic belief. He identifies key cognitive biases, such as agency detection and teleological thinking, which contribute to the human inclination towards belief in a higher power. These biases are not limited to specific cultures but are found across diverse societies, suggesting a universal human tendency. (Barrett, p.35-36) Cognitive psychology provides compelling evidence that theistic belief is a natural and intuitive human tendency. While cultural and social factors undoubtedly shape specific religious beliefs and practices, the underlying inclination towards belief in a higher power appears to be a fundamental aspect of human cognition. The Islamic Concept of Fiṭrah The concept of Fitrah is central to Islamic theology, signifying an innate human disposition towards recognizing and submitting to the divine. Quran 30:30 elucidates this concept: "Set your face toward the religion, inclining to truth. [Adhere to] the Fitrah of God upon which He has created [all] people. No change should there be in the creation of God.” This verse suggests that humans are born with a natural inclination towards God and a sense of morality. The Fitrah is often likened to a seed planted within the human soul, which, if nurtured, can blossom into a deep spiritual connection. The Quran further elaborates on this concept in verse 7:172, which recounts a primordial covenant where all souls pledged allegiance to God. This verse implies that humans possess an inherent awareness of their divine origin and purpose, a knowledge that is imprinted on the soul. The signs of God's creation, as mentioned in verses like 3:190, serve as reminders of the divine and can inspire a sense of awe and wonder. These signs, whether in the heavens or the earth, point to the existence of a higher power and invite humans to contemplate their place in the universe. The concept of Fitrah has profound implications for understanding human nature and the purpose of life. It suggests that humans are not merely physical beings but also spiritual beings with a deep connection to the divine. By recognizing and nurturing this innate spiritual connection, individuals can live more fulfilling and meaningful lives. The Indelible Mark of Faith and Bible The convergence of cognitive psychology and biblical epistemology offers a fascinating perspective on the human inclination towards faith. By exploring the depths of the human psyche and the revelations of scripture, we can uncover a profound alignment between these seemingly disparate fields. Cognitive psychology has illuminated the innate human tendency towards belief in a higher power. Studies by researchers like Olivera Petrovich, Paul Bloom, and Deborah Kelemen reveal that humans are naturally inclined to perceive design, purpose, and agency in the world around them. This innate inclination, often referred to as "intuitive theism," suggests that belief in a creator is not merely a cultural construct but a fundamental aspect of human cognition. The Bible, too, affirms this innate human inclination. In Romans 1:20, it states, "For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made." This verse suggests that the evidence for God's existence is evident in the natural world, and that humans are equipped with the capacity to discern this evidence. The biblical concept of the "imago Dei" (image of God) further reinforces this idea. It suggests that humans are created in God's image, possessing a unique spiritual and moral nature. This divine imprint within each individual enables us to connect with the transcendent and to experience a sense of awe and wonder at the beauty and complexity of the universe. The convergence of cognitive psychology and biblical epistemology offers a compelling explanation for the universal human experience of faith. It suggests that belief in a higher power is not merely a cultural or societal construct, but a fundamental aspect of the human condition. By recognizing this innate inclination, we can better understand the profound impact of faith on human life and culture. Scientific Perspectives Supporting Fiṭrah and Imago Dei Cognitive science has shed light on the human mind's natural inclination toward theistic belief. This innate predisposition, often referred to as "intuitive theism," suggests that belief in a higher power is not merely a cultural construct but a fundamental aspect of human cognition. One key cognitive mechanism supporting this inclination is hyperactive agency detection. Humans are naturally inclined to perceive agency and intentionality in the world around them, even in ambiguous situations. This tendency can lead to the attribution of purpose and design to natural phenomena, ultimately fostering the belief in a creator. Anthropological studies further corroborate the universality of theistic belief. Across diverse cultures, even in isolated societies, people have expressed belief in a higher power or spiritual force. This suggests that the inclination towards theistic belief is not a cultural construct but a deeply ingrained human trait. Neuroscientific research has also contributed to our understanding of the human brain's capacity for spiritual experiences. Studies have shown that the brain possesses a "spiritual network" that is activated during meditation, prayer, and other religious practices. This suggests that the human brain is wired for spiritual experiences and that belief in a higher power may be a natural outgrowth of this neurological capacity. Cognitive science and neuroscience provide compelling evidence for the idea that theistic belief is a natural and intuitive human tendency. This understanding offers a valuable perspective on the human experience and the enduring appeal of religious faith. The Interplay of Fiṭrah and Morality The Quranic concept of Fitrah encapsulates the idea of an innate human disposition towards truth, morality, and the divine. Quran 91:7-8 states, "By the soul and He who proportioned it, and inspired it [with discernment of] its wickedness and its righteousness." This verse suggests that humans are born with a moral compass, capable of distinguishing between right and wrong. Prophet Muhammad further elaborated on this concept, stating, "Every child is born upon the Fiṭrah, but his parents make him a Jew, a Christian, or a Magian..." (Sahih Bukhari 8:77: 598). This hadith highlights the influence of societal and environmental factors in shaping individual beliefs and practices, while acknowledging the underlying Fitrah that can be obscured or distorted. This profound statement speaks to the inherent goodness and purity of the human soul. The Fitrah is often described as a divine endowment, a natural inclination towards truth, morality, and spirituality. Every child, regardless of their cultural or religious background, is born with this innate capacity. However, as individuals grow and develop, they are influenced by various factors, including family, society, and culture. These external factors can shape their beliefs, values, and behaviours, leading to the diversity of religious and cultural expressions we see in the world today. Despite these external influences, the Fitrah remains a constant, a reminder of our shared humanity and our potential for goodness. By recognizing and nurturing this innate inclination, we can strive to live lives of compassion, justice, and peace. The concept of Fitrah invites us to embrace our shared humanity and to respect the diversity of beliefs and practices. It reminds us that we are all connected, and that our differences should not be a source of division but rather an opportunity for understanding and growth. The Fitrah is often understood as a universal human capacity to recognize the divine. It is a state of purity and innocence, a connection to the transcendent that exists within every soul. By tapping into this innate potential, individuals can develop a deeper understanding of their purpose in life and their relationship with the divine. Epistemological Implications The convergence of cognitive science and theological inquiry offers a compelling perspective on the nature of human belief. Cognitive science suggests that theistic belief may be an innate human tendency, rooted in our psychological makeup. Studies have shown that humans possess a natural inclination towards agency detection, perceiving purpose and intention in the world around them, even in inanimate objects. This innate tendency, often referred to as "intuitive theism," suggests that belief in a higher power is not merely a cultural construct but a fundamental aspect of human cognition. Furthermore, the universal prevalence of religious belief across diverse cultures and historical periods supports the notion that faith is a fundamental human experience. This widespread phenomenon suggests that the human mind is naturally predisposed to seek meaning and purpose beyond the material world. By recognizing the innate human tendency towards theistic belief, we can challenge the secular narrative that often portrays religion as a mere cultural artefact. Instead, we can view faith as a natural and integral part of the human experience, stemming from our deepest psychological and spiritual needs. This perspective can foster greater interfaith dialogue and understanding, as it acknowledges the shared human inclination towards the divine. By recognizing the common ground that unites different religious traditions, we can move beyond sectarian divisions and work towards a more harmonious and inclusive world. Inscribing the Divine The convergence of cognitive psychology and Quranic and Biblical epistemology has unveiled a profound harmony between the human mind and the concept of the divine. This synergy reveals that belief in a creator is an innate aspect of human nature, inscribed within the human soul like a sacred script. The alignment between empirical findings and Quranic and Biblical insights underscores the notion that faith is an integral part of the human experience, transcending cultural and temporal boundaries. As we ponder the timeless and universal nature of belief, we are reminded that faith is not a product of cultural conditioning, but rather an inherent aspect of human consciousness, woven into the very fabric of our being. This understanding encourages a more nuanced dialogue between science and spirituality, fostering a deeper appreciation for the intricate relationship between human nature, cognition, and the divine. Moreover, this study highlights the significance of interreligious interaction and interfaith dialogue in fostering greater understanding and cooperation among people of different faith backgrounds. By acknowledging the shared human experiences and spiritual aspirations that underlie our diverse beliefs and practices, we can work together to build bridges of mutual respect, empathy, and compassion. Ultimately, this study testifies to the profound wisdom of the Quranic concept of Fiṭrah and the Biblical concept of Imago Dei, which affirm that humanity is created with an innate inclination towards the divine. As we continue to explore the frontiers of human knowledge, may we remain attentive to the whispers of our own souls, which beckon us towards the eternal and the divine, guiding us on our journey of discovery and spiritual growth. Bibliography Barrett, Justin L, Born Believers: The Science of Children's Religious Belief, New York: Free Press, 2012 Bloom, Paul, "Religion is Natural," Developmental Science 10, no. 1 (2007): 147–151 Bloom, Paul, Just Babies: The Origins of Good and Evil, New York: Crown Publishing Group, 2013 Kelemen, Deborah, "Are Children 'Intuitive Theists'? Reasoning about Purpose and Design in Nature." Psychological Science 15, no. 5 (2004): 295–301. Newberg, A., d'Aquili, E., & Rause, V., Why God Won’t Go Away: Brain Science and the Biology of Belief, New York: Ballantine Books, 2001 Petrovich, Olivera, “Understanding of the Non-Natural Causality in Children and Adults: A Case against Artificialism,” Psyche en Geloof 8, no. 4 (1997): 151-65 ------ V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/interfaith-dialogue/inclination-cognitive-psychology-quranic-biblical-theistic-belief/d/133844 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 Suharwardy Order: Foundations of Sufism in Kashmir

By V.A. Mohamad Ashrof, New Age Islam 28 November 2024 This interdisciplinary study delves into the natural disposition towards theism in human nature, synthesizing insights from cognitive psychology, Quranic epistemology, and biblical hermeneutics. The convergence of these fields reveals a profound alignment: belief in a creator is an inherent aspect of human consciousness, rooted in our nature as beings created in the image of God. This phenomenon is observed universally across cultures and societies, underscoring the timeless and enduring nature of belief. By integrating scientific and spiritual perspectives, this study reaffirms the centrality of faith in the human experience, illuminating the intricate relationship between human nature, cognition, and the divine. The question of whether belief in a creator is inherent to human nature has long fascinated scholars across disciplines, including psychology, philosophy, and theology. Recent findings in cognitive psychology have uncovered compelling evidence that the human mind is predisposed to theistic beliefs. This discovery resonates with the Islamic epistemological concept of Fiṭrah—the inherent disposition to recognize and believe in God, as described in the Quran (Q.30:30). Similarly, the biblical account affirms that humanity is created in the image of God (Genesis 1:26-27), implying an innate inclination towards the divine. This article examines the natural inclination towards belief in a creator through the lens of cognitive psychology and Quranic and biblical epistemology, highlighting the harmony between empirical findings and scriptural insights. By exploring the intersection of human nature, cognition, and faith, this study aims to contribute to a deeper understanding of the human experience and the enduring significance of theistic belief. Cognitive Psychology and Theistic Belief Cognitive psychology provides intriguing insights into the human mind's inclination toward belief in a higher power. Studies have shown that theistic beliefs, far from being a mere cultural construct, may be deeply rooted in our cognitive architecture. Olivera Petrovich's research reveals that even children with minimal formal education exhibit a strong inclination towards belief in a non-anthropomorphic God. This suggests that theistic belief is not solely a product of cultural indoctrination but rather a fundamental aspect of human cognition. Paul Bloom's observations highlight the human tendency to perceive design and purpose in the natural world. This "hardwired for faith" inclination suggests that humans are naturally inclined to attribute meaning and intention to their surroundings, often leading to the belief in a higher power. Deborah Kelemen's research further supports this idea, demonstrating that children often view the natural world teleologically, ascribing purpose and intention to inanimate objects. This intuitive theism suggests that belief in a creator is a natural and effortless cognitive stance. Justin L. Barrett's work delves deeper into the psychological mechanisms that underpin theistic belief. He identifies key cognitive biases, such as agency detection and teleological thinking, which contribute to the human inclination towards belief in a higher power. These biases are not limited to specific cultures but are found across diverse societies, suggesting a universal human tendency. (Barrett, p.35-36) Cognitive psychology provides compelling evidence that theistic belief is a natural and intuitive human tendency. While cultural and social factors undoubtedly shape specific religious beliefs and practices, the underlying inclination towards belief in a higher power appears to be a fundamental aspect of human cognition. The Islamic Concept of Fiṭrah The concept of Fitrah is central to Islamic theology, signifying an innate human disposition towards recognizing and submitting to the divine. Quran 30:30 elucidates this concept: "Set your face toward the religion, inclining to truth. [Adhere to] the Fitrah of God upon which He has created [all] people. No change should there be in the creation of God.” This verse suggests that humans are born with a natural inclination towards God and a sense of morality. The Fitrah is often likened to a seed planted within the human soul, which, if nurtured, can blossom into a deep spiritual connection. The Quran further elaborates on this concept in verse 7:172, which recounts a primordial covenant where all souls pledged allegiance to God. This verse implies that humans possess an inherent awareness of their divine origin and purpose, a knowledge that is imprinted on the soul. The signs of God's creation, as mentioned in verses like 3:190, serve as reminders of the divine and can inspire a sense of awe and wonder. These signs, whether in the heavens or the earth, point to the existence of a higher power and invite humans to contemplate their place in the universe. The concept of Fitrah has profound implications for understanding human nature and the purpose of life. It suggests that humans are not merely physical beings but also spiritual beings with a deep connection to the divine. By recognizing and nurturing this innate spiritual connection, individuals can live more fulfilling and meaningful lives. The Indelible Mark of Faith and Bible The convergence of cognitive psychology and biblical epistemology offers a fascinating perspective on the human inclination towards faith. By exploring the depths of the human psyche and the revelations of scripture, we can uncover a profound alignment between these seemingly disparate fields. Cognitive psychology has illuminated the innate human tendency towards belief in a higher power. Studies by researchers like Olivera Petrovich, Paul Bloom, and Deborah Kelemen reveal that humans are naturally inclined to perceive design, purpose, and agency in the world around them. This innate inclination, often referred to as "intuitive theism," suggests that belief in a creator is not merely a cultural construct but a fundamental aspect of human cognition. The Bible, too, affirms this innate human inclination. In Romans 1:20, it states, "For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made." This verse suggests that the evidence for God's existence is evident in the natural world, and that humans are equipped with the capacity to discern this evidence. The biblical concept of the "imago Dei" (image of God) further reinforces this idea. It suggests that humans are created in God's image, possessing a unique spiritual and moral nature. This divine imprint within each individual enables us to connect with the transcendent and to experience a sense of awe and wonder at the beauty and complexity of the universe. The convergence of cognitive psychology and biblical epistemology offers a compelling explanation for the universal human experience of faith. It suggests that belief in a higher power is not merely a cultural or societal construct, but a fundamental aspect of the human condition. By recognizing this innate inclination, we can better understand the profound impact of faith on human life and culture. Scientific Perspectives Supporting Fiṭrah and Imago Dei Cognitive science has shed light on the human mind's natural inclination toward theistic belief. This innate predisposition, often referred to as "intuitive theism," suggests that belief in a higher power is not merely a cultural construct but a fundamental aspect of human cognition. One key cognitive mechanism supporting this inclination is hyperactive agency detection. Humans are naturally inclined to perceive agency and intentionality in the world around them, even in ambiguous situations. This tendency can lead to the attribution of purpose and design to natural phenomena, ultimately fostering the belief in a creator. Anthropological studies further corroborate the universality of theistic belief. Across diverse cultures, even in isolated societies, people have expressed belief in a higher power or spiritual force. This suggests that the inclination towards theistic belief is not a cultural construct but a deeply ingrained human trait. Neuroscientific research has also contributed to our understanding of the human brain's capacity for spiritual experiences. Studies have shown that the brain possesses a "spiritual network" that is activated during meditation, prayer, and other religious practices. This suggests that the human brain is wired for spiritual experiences and that belief in a higher power may be a natural outgrowth of this neurological capacity. Cognitive science and neuroscience provide compelling evidence for the idea that theistic belief is a natural and intuitive human tendency. This understanding offers a valuable perspective on the human experience and the enduring appeal of religious faith. The Interplay of Fiṭrah and Morality The Quranic concept of Fitrah encapsulates the idea of an innate human disposition towards truth, morality, and the divine. Quran 91:7-8 states, "By the soul and He who proportioned it, and inspired it [with discernment of] its wickedness and its righteousness." This verse suggests that humans are born with a moral compass, capable of distinguishing between right and wrong. Prophet Muhammad further elaborated on this concept, stating, "Every child is born upon the Fiṭrah, but his parents make him a Jew, a Christian, or a Magian..." (Sahih Bukhari 8:77: 598). This hadith highlights the influence of societal and environmental factors in shaping individual beliefs and practices, while acknowledging the underlying Fitrah that can be obscured or distorted. This profound statement speaks to the inherent goodness and purity of the human soul. The Fitrah is often described as a divine endowment, a natural inclination towards truth, morality, and spirituality. Every child, regardless of their cultural or religious background, is born with this innate capacity. However, as individuals grow and develop, they are influenced by various factors, including family, society, and culture. These external factors can shape their beliefs, values, and behaviours, leading to the diversity of religious and cultural expressions we see in the world today. Despite these external influences, the Fitrah remains a constant, a reminder of our shared humanity and our potential for goodness. By recognizing and nurturing this innate inclination, we can strive to live lives of compassion, justice, and peace. The concept of Fitrah invites us to embrace our shared humanity and to respect the diversity of beliefs and practices. It reminds us that we are all connected, and that our differences should not be a source of division but rather an opportunity for understanding and growth. The Fitrah is often understood as a universal human capacity to recognize the divine. It is a state of purity and innocence, a connection to the transcendent that exists within every soul. By tapping into this innate potential, individuals can develop a deeper understanding of their purpose in life and their relationship with the divine. Epistemological Implications The convergence of cognitive science and theological inquiry offers a compelling perspective on the nature of human belief. Cognitive science suggests that theistic belief may be an innate human tendency, rooted in our psychological makeup. Studies have shown that humans possess a natural inclination towards agency detection, perceiving purpose and intention in the world around them, even in inanimate objects. This innate tendency, often referred to as "intuitive theism," suggests that belief in a higher power is not merely a cultural construct but a fundamental aspect of human cognition. Furthermore, the universal prevalence of religious belief across diverse cultures and historical periods supports the notion that faith is a fundamental human experience. This widespread phenomenon suggests that the human mind is naturally predisposed to seek meaning and purpose beyond the material world. By recognizing the innate human tendency towards theistic belief, we can challenge the secular narrative that often portrays religion as a mere cultural artefact. Instead, we can view faith as a natural and integral part of the human experience, stemming from our deepest psychological and spiritual needs. This perspective can foster greater interfaith dialogue and understanding, as it acknowledges the shared human inclination towards the divine. By recognizing the common ground that unites different religious traditions, we can move beyond sectarian divisions and work towards a more harmonious and inclusive world. Inscribing the Divine The convergence of cognitive psychology and Quranic and Biblical epistemology has unveiled a profound harmony between the human mind and the concept of the divine. This synergy reveals that belief in a creator is an innate aspect of human nature, inscribed within the human soul like a sacred script. The alignment between empirical findings and Quranic and Biblical insights underscores the notion that faith is an integral part of the human experience, transcending cultural and temporal boundaries. As we ponder the timeless and universal nature of belief, we are reminded that faith is not a product of cultural conditioning, but rather an inherent aspect of human consciousness, woven into the very fabric of our being. This understanding encourages a more nuanced dialogue between science and spirituality, fostering a deeper appreciation for the intricate relationship between human nature, cognition, and the divine. Moreover, this study highlights the significance of interreligious interaction and interfaith dialogue in fostering greater understanding and cooperation among people of different faith backgrounds. By acknowledging the shared human experiences and spiritual aspirations that underlie our diverse beliefs and practices, we can work together to build bridges of mutual respect, empathy, and compassion. Ultimately, this study testifies to the profound wisdom of the Quranic concept of Fiṭrah and the Biblical concept of Imago Dei, which affirm that humanity is created with an innate inclination towards the divine. As we continue to explore the frontiers of human knowledge, may we remain attentive to the whispers of our own souls, which beckon us towards the eternal and the divine, guiding us on our journey of discovery and spiritual growth. Bibliography Barrett, Justin L, Born Believers: The Science of Children's Religious Belief, New York: Free Press, 2012 Bloom, Paul, "Religion is Natural," Developmental Science 10, no. 1 (2007): 147–151 Bloom, Paul, Just Babies: The Origins of Good and Evil, New York: Crown Publishing Group, 2013 Kelemen, Deborah, "Are Children 'Intuitive Theists'? Reasoning about Purpose and Design in Nature." Psychological Science 15, no. 5 (2004): 295–301. Newberg, A., d'Aquili, E., & Rause, V., Why God Won’t Go Away: Brain Science and the Biology of Belief, New York: Ballantine Books, 2001 Petrovich, Olivera, “Understanding of the Non-Natural Causality in Children and Adults: A Case against Artificialism,” Psyche en Geloof 8, no. 4 (1997): 151-65 ------ V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/interfaith-dialogue/inclination-cognitive-psychology-quranic-biblical-theistic-belief/d/133844 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