75 Years Down the Line, Whither Indian Constitution?

By Ram Puniyani for New Age Islam 23 December 2024 The Indian Parliament spent two days discussing the Indian Constitution. While the opposition leaders argued that our Constitution has a large space for enhancement of the rights of weaker sections of society, for religious minorities among others, they are suffering terribly. Muslims have been reduced to second class citizenship. Ruling dispensation, the BJP leaders within the Parliament and its ideologues outside the parliament, argued that all the ills of society and violation of Constitutional values began with Nehru (Amendment to stop hate speech), via Indira Gandhi (Emergency), via Rajiv Gandhi (Shah Bano Bill) to Rahul Gandhi (tearing the bill) have been the violators of the values of Constitution. BJP leaders and Hindu nationalist ideologues are stating that the Indian Constitution has been based on Western values, a colonial imprint on our society; it is a break from India's civilization and culture. They also argue that the constitution and its application is the appeasement of Muslim minorities for vote bank purposes that has been done by the Congress Party. As we know the constitution was the outcome of the values which emerged during the freedom movement. It also kept in mind the long tradition of our civilization. The understanding of our civilization is very different for those who participated in the freedom movement, those who stand for its ideology and those who kept aloof from the anti-colonial movement and bowed to the British rulers. While the freedom movement saw India as a plural nation with rich diversities, those who stood aloof saw the civilization as Hindu civilization. For them pluralism is a diversion and imposition by the educated, modern leaders. Even RSS combine forgets that what they call as Hindu civilization is undermining the contributions of Jainism, Buddhism, Christianity, Islam and Sikhism to our civilization. Even the interpretation of Lord Ram, their major icon, is so diverse for Kabir, who saw the Lord as Universal spirit, for Gandhi who saw Him as protector of all the people irrespective of their religion in his famous: Ishawar Allah Tero Naam (Allah and Iswar are same). Jawaharlal Nehru saw India, Bharat Mata, in ‘The Discovery of India’, as an “ancient palimpsest on which layer upon layer of thought and reverie had been inscribed, and yet no succeeding layer had completely hidden or erased what had been written previously.” With great pride he recalled the rule of Emperor Ashok, who in many edicts itched on stones talked of equal treatment for Vedic Hinduism, Jainism, Buddhism and Ajivikas. This is the core difference between RSS combine and its ideologues that see India as exclusively Brahmanical Hindu, and those like Gandhi and Nehru as a country belonging to all the people. Indian Constituent Assembly mainly represented the stream which struggled against the British, the national stream, while RSS was a marginal stream sticking to ‘India as Brahmanical Hindu nation’. This started getting reflected immediately after the draft of the Indian Constitution. While Ambedkar and Nehru were cautious and stated the implementation of its basic structure should be ensured by those ruling the country. PM Atal Bihari Vajpayee in 1998, formed Venkatchaliah Commission to review the constitution. Dr. K.R. Narayanan, the then President of India aptly remarked “it is not that Constitution that has failed us; it is we who have failed the constitution! This is so true particularly after the rule of the Modi Government. It is during this period that though the Constitution has not been changed as such, though many from the RSS camp have expressed their wish to do so, without getting reprimanded from the top leadership. This was most blatantly stated to back up their slogan of 400 Par (More than 400 seats in Parliament), meaning that we want so many seats so that we can change the Constitution. The blatant rise of Hate speech, lately most clearly stated by sitting Judge of Allahabad High Court, Shekhar Kumar Yadav, when participating in the VHP's meeting stated “The country will run as per the wishes of its majority. Justice Yadav made the remarks while delivering an address on the “Constitutional Necessity of Uniform Civil Code”. “Only what benefits the welfare and happiness of the majority will be accepted,” Yadav said. Worse than his stating so, has been the statement of Yogi Aditynath, the UP CM, who supported Yadav’ utterances. Mercifully the Supreme Court has taken cognizance of Yadav's communal hate speech. Who will take cognizance of Yogi’s supporting him? Commenting on the current state of Affairs Justice Aspi Chinoy made a very apt comment, he said, "The BJP being the government at the Centre and having an absolute and overwhelming majority in Parliament, sees no need to alter the de jure status of India as a secular country and constitution. Being in control of the state and its diverse instrumentalities it has been able to achieve its goal of undermining India's secular constitution and introduce a Hindutva based ethnocracy, even without amending and altering the de jure secular status," This sectarianism of ruling BJP goes back to the time when the draft of Constitution was released. Couple of days’ later the RSS mouthpiece (unofficial) Organiser stated on 30th November 1949. “The worst [thing] about the new Constitution of Bharat is that there is nothing Bharatiya about it… [T]here is no trace of ancient Bharatiya constitutional laws, institutions, nomenclature and phraseology in it”. Meaning that Manusmriti has been ignored by makers of the Indian Constitution! The father of Hindu Nationalist politics, V D Savarkar was quoted by Rahul Gandhi while participating in debate, "The worst thing about the Constitution of India is that there is nothing Indian about it. Manusmriti is that scripture which is most worshippable after Vedas for our Hindu nation and from which our ancient times have become the basis for our culture, customs, thought and practice.” Stating Manusmriti is the law today. The crux of the matter comes to the surface when we compare the chief of the drafting committee of Indian Constitution Ambedkar and one of the RSS Sarsanghchalk, K. Sudarshan. Ambedkar burnt the Manusmiriti and drafted the Indian Constitution. RSS Chief went on the label Indian Constitution as being based on Western Values and need to bring Indian Constitution based on Indian Holy book! ---- Ram Puniyani is a human rights activist, who taught at IIT Bombay. The views are personal. URL: https://www.newageislam.com/current-affairs/75-years-indian-constitution/d/134103 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

KM Munshi: An Architect of Modern India

By Yash Mishra 25 April 2021 In the early 20th century, an epic trilogy on the Kingdom of Patan and its court drama fired the imagination of the people of Gujarat. The books became bestsellers and its author a household name. But while the literary genius of KM Munshi is well known, he played many roles other than that of a writer. Munshi was a lawyer, an educator, a freedom fighter and a politician. He was the founder of the Bharatiya Vidya Bhavan and the person behind the rebuilding of the Somnath Temple. Kanaiyalal Maneklal Munshi was born on 30th December 1887 in Bharuch, Gujarat. He excelled at academics and enrolled at Baroda College for higher education. Here, one of his teachers was revolutionary leader Sri Aurobindo Ghosh, who influenced Munshi to join the freedom struggle. In 1907, after topping his BA and LLB exams, Munshi arrived in Bombay to practice law, and after three years, registered as a lawyer at the Bombay High Court. His degree in law would later help take part in framing the Indian Constitution when he was appointed a member of the DraftingCommittee under Dr BR Ambedkar. Meanwhile, Munshi took an interest in social issues and edited a journal named Bhargava, which advocated unity among castes, women’s education and widow remarriage. To set an example, he himself married a widow, Lilavati Seth, after his first wife, Atilakshmi Pathak, died. In Bombay, Munshi joined Annie Besant’s Home Rule League and met many leading freedom fighters of the time such as Surendranath Banerjee and Mahatma Gandhi. He participated in the Civil Disobedience Movement and was imprisoned twice. In his book The Ruin That Britain Wrought (1946), Munshi wrote: “There is a hunger for Swaraj. That hunger is growing, growing till the stage where satisfaction cannot be denied. This hunger is not a matter of sentiment, not even the handiwork of, what at one time were dubbed, pestilential agitators. It is the work of the British. They came to this land a hundred and seventy-five years ago. They mastered it, controlled it, dealt with it—for their own good. They destroyed its industry, drained away its resources, kept it under-developed, under-nourished, backward—in their own interests.” Munshi was also elected a Fellow of the University of Bombay. As a member, he brought new reforms that included giving Indian languages a specific place in the curriculum and even the establishment of the Department of Chemical Technology along with Chimanlal Setalvad, an eminent Indian barrister. He also led the passing of the famous University Bill, 1928 through the Bombay Legislative Council that highlighted the need for post-graduation, teaching and research facilities. He ushered in changes to the city of Bombay too. He established the Bombay City Ambulance Corps, which helped increase the number of ambulances within the city. Due to his penchant for education and literature, Munshi took a sabbatical from his legal career in 1920 and established the Gujarati Sahitya Sansad to promote Gujarati literature. He also wanted to focus on his own writing, for which he had already earned fame. His Patan trilogy, a work of historical fiction, written in Gujarati and based on the Chalukya rule in Gujarat, was very well-received. Interestingly, he wrote under the pen name ‘Ghanshyam Vyas’. According to Dr Darsha Jani, Principal of SR Mehta Arts College, Ahmedabad, and a literary critic, the trilogy –Patan ni Prabhuta (The Glory of Patan, 1916), Gujarat no Nath (The Lord of Gujarat, 1917) and Rajadhiraj (The Emperor, 1922) – gives a kaleidoscopic view of the political, social and cultural environment in medieval Gujarat, between the 9th and 12th centuries CE. The novels are set in a time when King Karnadev is on his deathbed and warlords are scheming to establish their independence. – It was Munshi who coined the term ‘asmita’ (pride) for Gujarat, a concept much debated in the politics of the state today. He had a sense of rootedness in the region, locale and culture of India, and never underestimated tradition and continuity. Munshi also wrote in Hindi and English, and most of his work focuses on historical and mythological themes. While pursuing his passion for writing, Munshi also participated in the Bombay Legislative Assembly election in 1937 and became Home Minister of the Bombay Presidency. He used this opportunity to give shape to his desire to create an academic institution that would preserve and propagate Indian culture. Thus, the Bharatiya Vidya Bhavan was established on 7th November 1938. It was supposed to propagate three values –Satyam, Shivam and Sundaram (Truth, Godliness and Beauty). The institution popularised Sanskrit and encouraged the application of lessons from the ancient epics and scriptures in life, but with a modern outlook. Munshi, in his book Akhand Hindustan (1942), observes that most of the books on Indian history were written by foreigners and thus lacked an Indian perspective: “Most of our histories of India suffer from a lack of perspective. They deal with certain events and periods not from the Indian point of view, but from that of some source to which they are partial and which by its very nature is loaded against India. The treatments of such events and periods become disproportionately large and detailed, leaving a distorted impression of the times.” In 1946, Munshi’s various achievements made him an active member of 16 committees and sub-committees, including the Drafting Committee and Sub-Committee on Fundamental Rights, where he presented his draft on Fundamental Rights that sought progressive rights. He was also part of the ad hoc Flag Committee that selected the Flag of India in August 1947. But one contribution of Munshi that is not remembered enough, because of its contentious nature, is the rebuilding of the Somnath Temple. Located in the coastal town of Veraval in Gujarat, the temple houses one of the 12 Jyotirlingas of Shiva and was repeatedly destroyed by Muslim invaders and then rebuilt. Before India’s independence, Veraval was a part of the Princely State of Junagadh. But at the time of Independence, its ruler, Nawab Mahabat Khanji III, decided to accede to Pakistan, claiming easy access to the country via sea. India refused to accept his decision and on 12th November 1947, Sardar Vallabhbhai Patel, India’s then Home Minister, NV Gadgil, Minister for Public Works, and Munshi, accompanied by the Indian Army went to Junagadh and got it to join the Indian Union. By then, the Nawab had fled to Pakistan. During this visit, Sardar Patel saw the ruined state of the Somnath Temple and expressed a wish that it be reconstructed as an active temple. Some Congress leaders opposed the idea, suggesting that it be handed over to the Archaeological Survey of India and preserved as a historical monument. However, the idea to rebuild the historic shrine received Gandhi’s support and he proposed that funds be raised from the public, so that the government would not be involved in a religious project. But the quest for rebuilding the temple suffered a setback when Gandhi and Patel died, in 1948 and 1950, respectively. Now, the responsibility rested on the shoulders of Munshi and Gadgil, who faced strong opposition by the then Prime Minister, Jawaharlal Nehru. He was totally opposed to Congress ministers being involved in a temple project. But Munshi was adamant. He saw the temple not only as an ancient monument but as a symbol of India’s identity, one that had been battered and needed rebuilding. “Desecrated, burnt and battered, it still stood firm – a monument of our humiliation, and ingratitude. I can scarcely describe the burning shame which I felt on that early morning as I walked on the broken floor of the once-hallowed sabha mandap, littered with broken pillars and scattered stones. Lizards slipped in and out of their holes and the sound of my unfamiliar steps, and Oh! The shame of it! – an inspector’s horse, tied there, neighed at my approach with sacrilegious impertinence.” Munshi had referred to the temple and its desecration in one of his works in 1922, and how he felt. This was an opportunity to do something about it. Thus, in May 1951, Rajendra Prasad, the first President of India, on Munshi’s invitation, performed the installation ceremony for the temple. After Independence, Munshi was appointed Agent-General to the princely state of Hyderabad, where he served until its accession to the Indian Union in 1948. He also served as Minister of Agriculture and Food (1950-1952). – In order to increase the forest cover in the country, he conceptualized the Van Mahotsav, a week-long festival of tree plantation to be organised every year in July all across the country. This event is still observed and Munshi is given due credit as the stamp issued in his honour by the Government of India depicts trees on it. In 1959, Munshi left the Congress over ideological indifference over incoherent fiscal policies that he believed consisted of intellectual stagnation and co-founded the Swatantra Party along with C Rajagopalachari. But the party soon waned after some initial success. However, Munshi continued to hold prominent positions in prestigious institutions such as the Indian Law Institute, Delhi, and the All-India University Teachers and Students Camp, an institute of the Bharatiya Vidya Bhavan. During his final years, he established the Mahila Mandal School on the Bhavan’s College campus in Andheri, Mumbai. He passed away on 8th February 1971 at the age of 83. Munshi’s legacy lives on in the many books he wrote and institutions he set up. K M Munshi was truly one of the architects of modern India. © 2024 Peepultree | All Rights Reserved. Peepultree a wholly owned subsidiary of LHI TV Source: KM Munshi: An Architect of Modern India URL: https://www.newageislam.com/books-documents/km-munshi-architect-modern-india/d/134104 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Baba Shukuruddeen RA: The Torchbearer of Kashmir

By Sahil Razvi, New Age Islam 23 December 2024 Hazrat Baba Shukuruddeen RA, A Kashmiri Saint, Is Known For His Devotion, Miracles, And Spiritual Teachings. His Legacy, Enshrined At Watlub, Sopore, Continues To Inspire Faith And Unity Among Devotees. Main Points: 1. Hazrat Baba Shukuruddeen RA was a revered Kashmiri saint born during Sultan Qutbuddin’s reign. 2. His spiritual journey began with guidance from Hazrat Sheikh-ul-Alam and Hazrat Zainuddeen Wali RA. 3. He meditated in a cave near Wular Lake, performing miracles and spreading faith. 4. Notable miracles include aiding a Hindu Pandit and blessing a barren cow. 5. His Urs is celebrated annually, and his shrine remains a symbol of faith and unity. ----- The shrine of Hazrat Baba Shukuruddeen RA, located on the serene Sharikot hilltop at Watlub, Sopore, is a spiritual marvel that continues to inspire countless devotees. This sacred site is a testament to the saint’s extraordinary life and enduring legacy. Early Life and Spiritual Awakening Hazrat Baba Shukuruddeen RA was born during the reign of Sultan Qutbuddin. From his early years, he displayed remarkable qualities of truthfulness, piety, and unwavering devotion to Allah and His Prophet (peace be upon him). His childhood was marked by prayers and recitation of the Quran. As he grew, he worked in the fields, embodying humility and dedication. An incident involving his mother became the turning point in his spiritual journey. One day, while carrying food for him, his mother encountered two pious men. They instructed her to advise her son to recite a specific Quranic verse, “Bismillah,” before eating and to reduce the size of the food basket daily. Following their guidance, significant changes began to appear in Baba Shukuruddeen RA’s demeanour, marking the beginning of his spiritual transformation. When he learned of this encounter, he sought out the pious men, which led him to Charar-i-Sharief. There, he met Hazrat Sheikh-ul-Alam, also known as Alamdar-e-Kashmir, the founder of the Rishi movement. After narrating the episode, he was directed to Ashmuqam to learn under the guidance of Hazrat Zainuddeen Wali RA. Years of Spiritual Training Hazrat Baba Shukuruddeen RA spent several years at Ashmuqam, absorbing the mystic teachings of Hazrat Zainuddeen Wali RA. He was later instructed to meditate in a cave atop a hill near Watlab, overlooking the Wular Lake, once Asia’s largest freshwater lake. Today, the Wular Lake is a shadow of its former glory, but its connection to the saint remains profound. During this period, a noble and devoted assistant, Hazrat Baba Payam-ud-Din Reshi RA, joined him. Baba Payam-ud-Din RA served tirelessly, carrying water on his shoulders. His dedication impressed Baba Shukuruddeen RA, who prayed for him and directed him to Tangmarg, where he stayed and became a revered saint in his own right. Miracles and Legacy Numerous miracles are attributed to Hazrat Baba Shukuruddeen RA. A government-employed Hindu Pandit once sought his blessings to resolve a financial crisis. Upon returning home, the Pandit found a government letter granting him financial relief, an event he attributed to the saint’s blessings. Another famous miracle involved a barren cow that visited the saint daily. When the cow’s owner discovered this, he demanded calves. Baba Shukur-ud-Din RA assured him of Allah’s mercy, and upon returning home, the man found his cowshed filled with calves. Even after his passing, the shrine continues to be a place of miracles. In 1996, a girl from Malangam, Bandipora, with a paralyzed hand, reportedly regained full function after touching the mystical door of the shrine. Eternal Rest and Urs Celebration It is said that in 870 Hijri, Hazrat Baba Shukuruddeen RA dug his own grave and entered it. The grave miraculously covered itself, marking the saint’s union with the Divine. His Urs is celebrated annually on the 27th of Jamadi-us-Sani, attracting devotees from various backgrounds seeking blessings and spiritual solace. Symbol of Faith and Unity The shrine is adorned with votive rags tied by devotees, each representing heartfelt wishes and prayers. These rags, ranging from shimmering fabrics to simple cloth, symbolize the unwavering faith of those who visit. Kashmir’s reputation as “Jannat-e-Benazeer” (Heaven on Earth) is not solely due to its natural beauty but also because of the towering spiritual figures like Hazrat Baba Shukuruddeen RA. Their lives and teachings continue to illuminate the region, making it an abode of mystical and spiritual excellence. Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path The Naqshbandi Order in Kashmir The Quadri Order’s Legacy in Kashmir: Saints and Spiritual Foundations The Kubravi Order and Its Spread to Kashmir Hazrat Qayumuddeen Qadri RA: A Sufi Saint of Kashmir Builders of Faith: How Syed Ali Hamadani’s Disciples Shaped Kashmiri Society ----- 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/hazrat-baba-shukuruddeen-kashmir/d/134110 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

Remembering Rafi and Zakir Hussain

By Sumit Paul, New Age Islam 23 December 2024 I consider myself to be immensely fortunate to have met the legendary Tabla player and composer Zakir Hussain, who breathed his last recently. Though I met him just once, that too briefly, his greatness and humility moved me beyond words. He advised me, "To succeed in life, you've to have a feel for whatever you do. Be passionate about what you do. When I play Tabla, I first connect with it. Then Tabla connects me with my connoisseurs." Tabla player and composer Zakir Hussain ------ This reminded me of the famous guitarist and pianist Eric Johnson's famous statement, "I don't want to play something, I want to feel it." This quote encapsulates the essence of his approach to music and also to life. As a highly talented guitarist and songwriter, Johnson places emphasis not merely on technical proficiency, but on the emotional connection and depth that music can evoke. For him, playing an instrument is not about executing the notes flawlessly, but about tapping into the soul of the music and allowing it to resonate within himself and with the audience. This quote reflects Johnson's desire to fully immerse himself in the music he creates, ensuring that every note played is infused with authenticity, passion, and a genuine emotional experience that transcends mere technicality. Zakir Saheb had that all-consuming passion. Mohammad Rafi ----- The great Rafi also had the same degree of passion, feel and empathy for his singing. Singing was an indispensable act of breathing, emphasizing its vital importance in his existence. For Rafi, singing was not merely a hobby or a form of entertainment but an intrinsic part of his being, as essential as breathing itself. Rafi recognized that singing was not a mere choice or a passing interest; rather, it was a fundamental need that sustained him, gave him purpose, and allowed him to thrive. By equating singing to an instinctual act for survival, Rafi displayed its profound and undeniable influence, illustrating the tremendous power it held in shaping his life for 55 years. By the way, Rafi's 100th birth anniversary (December 24) is being commemorated across the globe by his countless admirers and lovers of music. Both Zakir and Rafi believed that music had the power to heal, to inspire, and to connect people. Music possesses a unique ability to transcend boundaries and touch the deepest corners of our souls, offering solace and comfort through challenging times. It has an incredible healing effect, capable of mending broken hearts, soothing emotional wounds, and bringing a sense of peace and tranquillity in the midst of chaos. Moreover, music serves as a boundless source of inspiration, igniting the flames of creativity within and motivating individuals to pursue their passions. It has the capacity to awaken dormant dreams, evoke strong emotions, and drive individuals towards their goals. Additionally, music effortlessly connects people from diverse cultures, backgrounds, and experiences. It serves as a universal language that goes beyond verbal communication, forming deep connections and fostering understanding among individuals from various walks of life. Music acts as a powerful force capable of healing, inspiring, and connecting people. Listen to Rafi's, "Din Dhal Jaaye Hai Raat Na Jaaye " (Film: Guide, 1965) Or " Kaise Kategi Zindagi Tere Baghair" (from an unreleased movie, 1963). Though both the numbers are distinctly melancholic, they've such a cathartic effect on your soul, body and mind that tears start welling up in your eyes. You needn't be an ill-fated lover pining for your estranged beloved and repining over a goblet of bitter ale to be in sync with the legend's singing. Such was the magic of Rafi's soulful singing which vindicated the maverick genius Raghupati Sahay 'Firaq' Gorakhpuri's immortal couplet, "Mutrib Se Kaho Iss Andaaz Se Gaaye / Har Dil Ko Lage Chot-Si, Har Aankh Bhar Aaye" (Please urge the singer to sing in a manner that every heart is moved to tears). Zakir was also capable of creating the same charisma and evoking our deepest emotions with his iconic Wah Taj ad. By the way, it was one of the most iconic ad campaigns because instead of using film stars or cricketers, it was one of the early brands to use a Tabla player 37 years ago. It was nicely conceptualised and beautifully shot with the Taj Mahal serving as its backdrop. Today, both Rafi and Zakir Hussain are not with us, but their musical and instrumental greatness will continue to enthral all of us. Take a bow, maestros. Seldom, if ever, does nature create such creative geniuses. ---- 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/islamic-personalities/rafi-zakir-hussain/d/134102 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 Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Five

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 21 December 2024 Section-4. Exploration Of Knowledge And Resources Of Nature 53. Pursuit Of Universal Knowledge The Qur’an does not segment knowledge (Ilm) into different categories – it uses a generic word (Ilm) to denote all categories of knowledge. It does not expressly exhort people to acquire knowledge but in an allegorical verse on the creation of man it acknowledges his intellectual potential to identify and characterize every object individually - a unique quality that even the angels were denied (2:31-33) • “He taught Adam the identities (commonly, names - Asma’a) of all things and then placed them before the angels and said: ‘Tell Me the identities of these, if you are truthful' (2:31). They said: ‘Glory be to you (O Lord)! We have no knowledge except what You have taught us. Indeed, You are All-Knowing and Wise’ (2:32). He said: ‘O Adam! Tell them the identities of these. When he told them the identities of those, Allah said: ‘Didn’t I tell you that I know the secrets of the heavens and the earth, and I know what you reveal, and what you have been hiding’ (2:33) The Qur’an complements this unique quality with the power of articulated speech: ‘Al Rahman! He created man and taught him articulated speech (55:1/2). Since the man could never acquire articulated speech without being able to name everything, these two attributes are complementary. 54. Man’s Potential To Tap Resources Of Nature The Qur’an recognizes man is granted special ‘favours’ above much of the creation (17:70), is fashioned in the finest model (95:4), and whatever is in the heavens and the earth is made serviceable to him (31:20, 45:13). • “We have indeed honoured the descendants of Adam; carried them across land and sea; provided for them out of the good things; and favoured them above much of what We have created” (17:70). • “Allah has made serviceable to you whatever is in the heavens and whatever is on earth, and has lavished His bounties on you (both) seen and unseen? Yet (there are) among people (those) who dispute about Allah without knowledge, without guidance and without an enlightening book” (31:20). • “Allah is the One who has made the sea serviceable to you and the ships sail on it by His command, that you may seek of His bounty, and that you may be grateful (45:12). He has made serviceable to you whatever is in the heavens and whatever is on earth - all (come from) Him. There are signs in this for a people who reflect” (45:13). • “Allah has created humankind in the finest model” (95:4). also referenced under 20 above] In yet another verse, the Qur’an says: “Allah will raise by degrees those of you who believe, and those who acquire knowledge (‘ilm)…” (58:11). Taken together, these Qur’anic pronouncements offer insightful perspectives on the pursuit of scientific and universal knowledge. Accordingly, the early Muslims made remarkable advancements in practically all the prevalent fields of knowledge: medicine, astronomy, mathematics, chemistry, metallurgy, and geography, for example. They also acted as the transmitters of ancient Greek knowledge and Hellenistic sciences into the medieval Europe by translating these works into Arabic, which were later translated into European languages. Thus, in true sense, the early Muslims set the stage for the Renaissance in Europe, as most historians and scholars, including those, sceptic of the Prophetic mission, have acknowledged as illustrated below: “Islam, which is only half a dozen centuries younger than Christianity, created a long and brilliant civilization, which is responsible for much of the way we are today. … When a few medieval monks were desperately trying to preserve what little they knew of Greco-Roman civilization, academies and universities flourished in the splendid cities of the Muslim lands”– Jonathan Bloom and Sheila Blair, Islam, Empire of Faith, BBC Series, UK 2001, p. 11. “Science is the most momentous contribution of Arab Muslim] civilization to the modern world; but its fruits were slow in ripening. Not until long after Moorish Islamic] culture had sunk back into darkness did the giant to which it had given birth rise to its might. – Robert Briffault (1867-1948), Making of Humanity, p. 202, Extracted from Muhammad Iqbal’s Reconstruction of Islamic thoughts, 6th reprint, New Delhi 1998, p. 130.] 55. Scientific Flashes Of The Qur’an As part of its ontological debate, the Qur’an makes fleeting references to diverse mysteries of nature that have been understood only in recent times with scientific advancement in different fields. Such verses listed below with bulleted sub-headings are consistent with Robert Briffaults’ remark on Islamic civilization’s singular contribution to scientific knowledge: Relativity Of Time: A ‘Day’ In Space May Be As Long As 1000 Years Or 50,000 Years. • ‘Allah regulates matters from the heaven to the earth, then it ascends to Him in a day which is equivalent to one thousand years in your count’ (32:5). • ‘The angels and the Spirit ascend to Allah in a day, the measure of which is fifty thousand years’ (70:4) Reduction In Oxygen Content Of Air At Higher Altitudes: • ‘Allah renders the bosom of whomever He wills narrow and constricted, as if they were climbing up at high altitude (literally – ‘in the skies’)… (6:125). Individual Finger Prints Of Humans • ‘Does man think We shall not be able to assemble his bones (75:3)? Nay! We are able to put together in perfect order the very tips of his fingers.’ (75:4). Role Of Wind In Carrying Pollens For Certain Plants • ‘And Allah sends the winds as pollinators, and causes water to come down from the sky for you to drink. and you are not its treasurers’ (15:22). The Immiscibility Of Soft And Saline Water Streams: • ‘Allah it is who has let loose the two streams of water: One palatable and sweet, and the other salty and bitter; He has put a barrier between them, an impenetrable barrier’ (25:53), • ‘... Allah has put a barrier between the two streams...’ (27:61). • ‘The two streams of flowing water meet together, but there is a barrier between them, and they cannot intermingle (55:19/20). Creation Of The Universe From A Single Mass, And The Evolution Of All Living Things From Water. • “Don’t those who deny (Allah) see that the heavens and the earth were joined together (before), and We split them apart? We made every living thing from water. Won’t they still believe” (21:30). The Universe Is Expanding • “It is We who have built the universe with might and We are steadily expanding it” (51:47). • Human pain receptors are located on the skin. • ‘Those who reject our Signs, We shall soon cast them into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty…’ (4:56). The Frontal Lobes (Of The Brain) Are Responsible For Lying And Sinning. • ‘A lying, sinful forehead’ (96:16). • Graduated layers of darkness in ocean depths, resulting in such intense darkness deep down the ocean that one can’t see one’s own hand. • ‘Utter darkness in the deep sea, overwhelmed by waves above which are waves above which is cloud: increasing layers of darkness one above another; when he holds out his hand, he is almost unable to see it; ...’ (24:40). • Participation of only female bees in the building of bee hive. • “And your Lord inspired the bee (female grammatically): build homes in mountains and trees, and in (the hives) they build for you” (16:68). The Existence Of Communities Among All Animals And Living Creatures. • “There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then (Thumma) unto their Lord they (all) shall be gathered” (6:38). Scholars contend that the Qur’anic word Thumma conveys an emphasis on something said earlier. This purports to connect he verse 6:38 with 6:36 which says: “Answer only will those who hear; as for the dead, Allah will raise them up, then unto Him they will be returned.” • Preservation of the Pharaoh’s dead body following the parting of river Nile, though until the archaeological discovery of mummies in late 19th century, the Pharaoh was known to have drowned and perished. • “...When drowning overtook him, he (Pharaoh) said: ‘I believe that there is no Allah but He in Whom the children of Israel believe and I am of those who submit (10:90). Allah said ‘This day We will preserve your body, as a lesson for future generations, though many people are totally oblivious to our signs’ (10:92). ‘Allah seized him for the punishment of the Hereafter and the present world; there is a lesson in it for him who fears” (79:25/26). Divisibility Of Atom Into Components • "Allah is aware of an atom's weight in the heavens and on the earth and even anything smaller than that..." (34:3). • Mountains peg the earth crust and prevent it from moving. • “Did We not make the earth a cradle? (78:6) and the mountains pegs? (78:7). • . “And Allah cast mountains on the earth, lest it shifts with you; and rivers, and roads, so that you may be guided” (16:15). Separation of pure milk from blood and excrements in cattle. • “And there is a lesson for you in cattle: We give you a drink from their bellies, from between excrements and blood, pure milk, refreshing to the drinkers” (16:66). 56. Human Embryology A number of Qur’anic verses refer to the reproductive process in a woman’s fetus, touching on one or more stages of embryonic development. The stipulations of these verses are immaculately consistent and can be paraphrased into two statements: i) ‘Man is created out of a tiny drop (of semen), which is established in a secured resting place (23:12-14), and transformed first into a clot (22:5, 23:14) then into a chewed (lump of) flesh - formed and unformed (22:5), then into bones, which are finally clothed with clean flesh (23:14). ii) Allah completes the creation of man in due proportions (40:67) in his mother’s womb, through different stages of formation, within three (veils of) darkness (39:6). • “Surely We created man from an extract of clay (tin, inorganic matter) (23:12). We then placed him as a drop (of semen) in a secured resting place (23:13). We then transformed the drop into a clot and We transformed the clot into a chewed (lump of) flesh, and We transformed this chewed (lump of) flesh into bones, and We clothed the bones with flesh, and then We produced another creature from it. So blessed be Allah, the Best of Creators” (23:14). • “O people, if you are in doubt about the Resurrection, (consider) that We created you from dust (turab), then from a drop (of semen), then from a clot, then from a chewed (lump of) flesh, formed and unformed, that We may manifest (Our Power) to you; and We keep those We wish in the wombs for a determined term, then We bring you out as babies and then you (grow and) reach your prime. Some of you die (early) and some of you will be kept back until the feeblest age, so that they know nothing after having known (much); and (further), you see the earth barren and lifeless, but when We send down water on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful species” (22:5). • “…He creates you in your mother’s womb - transformation after transformation, within three (veils of) darkness…”(39:6). • It is He who created you from dust, then from a drop, then from a clot, and then He brings you out as infants. Then, you reach your full strength. Then, you become elderly—although some of you die earlier—that you may reach an appointed term and gain understanding “(40:67). The Qur’an’s express mention of the role of the drop which is emitted (male semen) in the creation of humans as male and female also conforms to the modern scientific discovery that the sex of a baby is determined by the sperm of the father alone, and not those of the father and mother as was until recently held. 57 Movement Of Heavenly Bodies In Orbits Centuries before the European scientists (notably, Copernicus, Galileo and Kepler) advocated the heliocentricity of the solar system, the Qur’an uses such phrases as the ‘the night pursuing the day ceaselessly, (7:54), the sun and the moon constant in their courses (14:33) – each floating in an orbit (21:33), the night merging into or overlapping the day and the day merging into or overlapping the night. (31:29). Anyone with some inquisitiveness about the day and night cycle will not fail to read the Qur’an’s heliocentric insight as embedded in the referenced verses as listed below: • “He draws the night over the day (which) it pursues ceaselessly. He has subjected the sun, the moon and the stars to His Laws. Aren’t the creation and order up to Him? Blessed be Allah, the Lord of all the Worlds” (7:54). • “He has made serviceable to you the sun and the moon, both constant (in their courses) and He has made serviceable to you the night and the day” (14:33). • “He is the One who created the night and the day and the sun and the moon – each floating in an orbit (21:33). • “Haven’t you seen that Allah causes the night to merge into the day and the day to merge into the night and has subordinated the sun and the moon (to His laws) – each running (its course) for a determined term – and Allah is Informed of what you do” (31:29). • “(Allah) created the heavens and the earth in accordance with the truth (universal laws). He causes the night to overlap the day and the day to overlap the night and has subordinated the sun and the moon (to His laws) – each running (its course) for a determined term. Isn’t this Allah Almighty, Most Forgiving” (39:5). 58. Geographic Marvels Of The Earth" Some of the Qur’an’s verses beautifully depict the intricate workings of nature as a reflection of Allah’s design and power. They emphasize the balance and functionality in the natural world, showcasing elements like water, mountains, and winds as integral parts of the Earth's geography. The imagery of rain, clouds, and their role in nurturing life, as well as the mention of mountains stabilizing the Earth, point to the harmony and purpose embedded in the creation. The comparison drawn between transient elements like foam or froth and the enduring benefits provided to humanity highlights the greater truths and the permanence of Allah's blessings. • “In the creation of the heavens and the earth, (in) the alternation of night and day, (in) the ships that sail the ocean for the benefit of humanity, (in) the water which Allah sends down from the sky with which it enlivens the earth after its death and spreads out all kinds of creatures on it, (and in) the coursing of the winds and the clouds, compelled between the sky and the earth, are indeed signs for a people who use their reason”. (2:164). • “He sends down water from the sky, so that the valleys flow according to their measure, with the stream carrying the swelling froth (on its surface). And what they heat in the fire to make ornaments or utensils produces similar froth. Thus does Allah demonstrate truth and falsehood: as for the froth, it goes away like the foam, while what benefits humanity remains on earth. Thus does Allah draw comparisons” (13:17). • “Haven’t you seen how Allah drives the clouds, gathers them together, then piles them into layers, and you see a downpour emerging from within them? He sends down mountain-masses (of clouds) from the sky with hail in them, and He strikes with it anyone He wills, and diverts it from anyone He wills. The flash of its lightning almost takes away the sight” (24:43). • “(Say,) Who made the earth a settlement, set rivers through it, placed mountains on it, and created a barrier between the two waters (sweet and saline): Is there any deity besides Allah (to coordinate all this)? No, but most of them do not know” (27:61). • “He created the heavens without any pillars, you can see, and set firm mountains on earth - lest it might shake with you, and spread out on it all kinds of creatures; and We send down water from the sky, and We thereby produce every kind of noble species on it” (31:10). 59. The Self-Sustaining Cycle Of The Plant And Animal World • “He is the One who sends down water from the sky; thereby We bring forth all kinds of sprouts. And We produce therewith green (crops), out of which We produce heaps of grains. And from the date palm and its hanging clusters within reach. (And We produce) gardens of grapes, and olives, and pomegranates, similar but different (in variety). Observe their fruits as they grow and ripen. There are signs in this for a people who believe” (6:99). • “And what He has multiplied for you on earth are in different colors. There is a sign in this for a people who are mindful (16:13). He is the One who has made the sea subject (to His Laws) that you may eat fresh flesh from it, and you extract from it gems that you may wear; and you see the ships plowing through it, that you may seek some of His bounty, and thus be grateful (to Him)” (16:14). • “Don’t they see how the birds are governed in the air of the sky: none holds them up but Allah. There are signs in this for a people who believe” (16:79). • “Among His signs is the creation of the heavens and the earth and the living creatures that He has spread out within them. He has the power to gather them together when He wills” (42:29). These verses beautifully highlight the intricate design and diversity within the natural world, emphasizing the signs for those who reflect and believe. They speak of the miraculous process of growth from rain, the bounty of various fruits, the seas providing sustenance and treasures, the flight of birds guided by divine order, and the vastness of creation in the heavens and the earth, all under the control of a higher power. The verses encourage contemplation and recognition of the beauty, variety, and order in nature as signs of a greater presence and purpose. Also Read (Previous Parts): The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Three The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Four ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URL: https://www.newageislam.com/books-documents/quran-nurun-ala-nur-light-quranic-guidance-part-five/d/134091 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

'Defending' Amit Shah's Statement On Dr B R Ambedkar

By Sumit Paul, New Age Islam 21 December 2024 “Abhi Ek Fashion Ho Gaya Hai — Ambedkar, Ambedkar, Ambedkar, Ambedkar, Ambedkar, Ambedkar. Itna Naam Agar Bhagwan Ka Lete To Saat Janmon Tak Swarg Mil Jata (it has become a fashion to say Ambedkar, Ambedkar, Ambedkar, Ambedkar, Ambedkar, Ambedkar’. If they had taken God’s name so many times, they would have got a place in heaven),” Mr Shah had said on Tuesday, taking a swipe at the Opposition." Dr B R Ambedkar ----- At the outset, I must make it clear that I'm no fan of Amit Shah. So, my brief piece is not an attempt to defend or exonerate him. The aforementioned statement is for you to decide dispassionately whether or not it's derogatory and casteist. There's indeed too much eulogy of Dr B R Ambedkar by his followers, Neo-Buddhists (Navyaans), Dalits and canny (or cunning?) politicians who encash the name of the principal maker of the Constitution of India. In the last 10-12 years, Ambedkar indeed has become a demi-god to his followers just like Shivaji has become Chhatrapati Shivaji Maharaj and a demi-god to Marathas. In Maharashtra, esp. in Poona and Bombay, Dr Ambedkar is now a Vishwa Ratna. He indeed received Bharat Ratna but his followers are not satisfied with that! They've started calling him Vishwa Ratna. A few months ago, a politician called him Brahmaand Ratna (A Gem of the Universe). Now there are billboards in some parts of Poona and Maharashtra displaying his name with the most groveling prefix Vishva/Brahmaand Ratna. When and where will this unctuous hero-worship end? This servile attitude is indeed exasperating. Amit Shah took a swipe at this slavish admiration of Ambedkar. He's not wrong; at least not on this count. Now Ambedkar's persona has become much more important than Ambedkar as a person. When persona eclipses a person, slavery begins and deification becomes a reality. Instead of extolling Ambedkar's great qualities and ideals, his romanticised and somewhat unreal persona has emerged in recent times. This is sad. Now people take umbrage if Babasaheb is not used before his name. This writer has seen Babasaheb tattooed on people's hands and napes. This is cringeworthy. The indiscriminate use of honorifics in Maharashtra's socio-political scenario is a common phenomenon and an annoying trend. Savarkar is 'Veer' Savarkar, Bal Thackery is Balasaheb Thackery and Shivaji is a Maharaj. This must be stopped. Coming back to Ambedkar, try to emulate his lofty ideals, emphasis on egalitarianism and his relentless fight against injustice. Refrain from taking his name as if you're reciting and parroting a mantra in a state of trance. Don't relegate Ambedkar's name to a mere political metaphor by continuously harping on it. ---- 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/current-affairs/defending-amit-shah-dr-ambedkar/d/134090 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

Trials of Faith: The Spiritual Rewards of Illness and Hardship in Islam

By Kaniz Fatma, New Age Islam 21 December 2024 Illness as a Test and Purification Main Points: 1. The Role of Patience in Overcoming Hardship 2. Illness as a Means of Expiation and Reward 3. The High Rank of Those Who Endure Trials 4. Visiting the Sick: A Duty and Blessing 5. Islamic Teachings on Seeking Medical Treatment and Endurance 6. The Importance of Empathy and Compassion in Islam ------ The world is a place of trials. Just as a person without faith is tested with difficulties, a person with faith also faces tests and trials. According to Islam, both illness and healing come from Allah, and there is no distinction between obedient and disobedient people in this matter. Even the prophets, including the Prophet Muhammad (peace be upon him), experienced illness. He suffered from illness for about fourteen days before passing away. Illness for a believer is a test and trial. The trials in this world come to bring forgiveness and mercy from Allah. In fact, illness is a blessing, as it serves as an expiation for sins and a means of raising one’s rank. Illness also provides an opportunity for the believer to seek forgiveness from Allah and fulfil the rights owed to others. Hazrat Ka'b bin Malik (may Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said, "The example of a believer is like that of a soft, delicate plant, which is swayed by the winds from side to side. But the example of a hypocrite is like that of a pine tree, whose roots are deeply embedded in the ground, and the wind cannot sway it, until it is uprooted suddenly." (Bukhari, Book of Diseases, Chapter on Expiation of Illness) This means that a believer is repeatedly tested to awaken him from negligence and help him grow spiritually. On the other hand, a hypocrite or a disbeliever is given respite and remains in heedlessness until death comes suddenly or a punishment strikes, leaving no chance for repentance or forgiveness. Illness and Troubles as Expiation for Sins In a sacred hadith, Hazrat Anas (may Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said: "Allah, in His Majesty and Glory, says: 'By My honour and majesty, I will not take anyone from this world whom I want to forgive, until I have fully cleansed their sins through bodily illness or hardship in their sustenance.'" (Mishkat al-Masabih, Book of Funerals, Chapter on Visiting the Sick) This means that Allah purifies a person’s sins by making them experience illness and financial hardship before taking them from this world. The Prophet Muhammad (peace be upon him) also said: "No fatigue, illness, sorrow, or worry, and even a thorn that pricks a Muslim, except that Allah forgives his sins because of it." (Bukhari, Book of Diseases) In another narration, the Prophet (peace be upon him) said: "Whenever a Muslim suffers from illness or any kind of pain, Allah removes their sins as a tree sheds its leaves in autumn." (Bukhari, Book of Diseases, Chapter on the Greatest Trials) When the Prophet Muhammad (peace be upon him) visited Umm Saibah (may Allah be pleased with her), who was suffering from fever, he advised her not to speak ill of the fever, as fever purifies a person’s sins in the same way that a furnace removes impurities from metal. (Sahih Muslim) Hazrat Abdullah bin Mas'ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: "When a Muslim is afflicted with illness or any hardship, Allah erases their sins quickly, just as leaves fall off a tree in autumn." This means that a person becomes purified from sins in a short period. The Reward for Patience in Trials Abu al-Ash'ath al-San'ani (may Allah have mercy on him) narrated that he visited the mosque of Damascus and met two companions of the Prophet (peace be upon him), Hazrat Shaddad bin Aus and Hazrat Sanabih (may Allah be pleased with them). They were going to visit a sick brother, and he joined them. When they reached the sick person, they asked him how his morning had been. The sick man replied, "By the grace of Allah, I am fine." Hazrat Shaddad then reminded him: "Be happy with the things that remove sins and bring forgiveness. I heard the Prophet Muhammad (peace be upon him) say: ‘When I test one of My believing servants and he praises Me for the trial, he will rise from his bed as if he has just been born, free of sins.’" (Musnad Ahmad) Allah says: "When I test My believing servant and he praises Me for the trial, he will rise from his sickness as free from sins as the day his mother gave birth to him." Allah then instructs the angels: "Record his deeds as you used to record them when he was healthy." Disease as a Means of Raising One's Status Disease can be considered a form of mercy, as it cleanses sins and elevates one’s rank in Jannah. Sometimes, Allah has decided that a servant will receive a high rank in the hereafter, but that person does not have enough good deeds to reach that rank. In such cases, Allah allows them to undergo illnesses and trials, so that through these, they may attain the level Allah has destined for them in the afterlife. It is narrated from Muhammad bin Khalid Salmi from his father, who reported from his grandfather that the Prophet Muhammad (PBUH) said: “When a servant is destined to reach a high position from Allah but cannot attain it due to a lack of good deeds, Allah tests them with illness, financial hardships, or the loss of children. If they remain patient, Allah will elevate them to the position He had decreed for them.” (Sunan Abu Dawood, Book of Funerals, Chapter on Diseases that Expiate Sins: 3090) This hadith shows that difficulties and diseases are a means of raising one’s status in the hereafter, provided one remains patient, hopeful of reward, and content with Allah's will. Reward for Enduring Trials and Illnesses The reward for enduring afflictions is immense. For instance, Abdullah bin Abbas (RA) said to Ata bin Rabaah (RA): "Shall I show you a woman of Jannah?" Ata replied, "Yes, please." Abdullah bin Abbas then pointed to a black woman who came to the Prophet (PBUH) and said: "I suffer from epilepsy and my awrah becomes exposed. Please pray for me to be healed." The Prophet (PBUH) said: "If you wish, you can be patient, and for you is Jannah. But if you wish, I can pray for your cure." The woman replied: "I will be patient, but I ask that during the epileptic seizures, my awrah remains covered." The Prophet (PBUH) prayed for her accordingly. (Bukhari, Book of Diseases, Chapter on the Virtue of the One Who Suffers from Epilepsy: 5652) This shows that the reward for patience during illness can lead to great rewards in the afterlife, including eternal salvation. The Reward for the Acts of Worship Done During Illness A healthy person can perform many acts of worship that a sick person may not be able to do. However, Allah’s mercy is such that if a person who used to perform acts of worship regularly becomes ill, the reward for those acts is still written for them as if they were performing them in their healthy state. Abdullah bin Amr (RA) said: The Prophet (PBUH) said: “When a person used to engage in acts of worship and then becomes ill, Allah commands the angels to write down for him the reward of the deeds he used to do when he was healthy until he either regains his health or is called back to Allah.” (Mishkat al-Masabih, Book of Funerals, Chapter on Visiting the Sick: 1559, Musnad Ahmad, Musnad Abdullah bin Amr: 6895) This teaches that the good deeds performed in a person’s healthier days are still recorded as rewards during their illness. The Mercy of Allah during Illness The Prophet (PBUH) further explained the great rewards that await those who endure illness with patience. He said: “When a Muslim is afflicted with any fatigue, illness, worry, or sorrow—even a prick from a thorn—Allah forgives their sins because of it.” (Bukhari, Book of Diseases: 5641) Abdullah bin Mas'ud (RA) said: The Prophet (PBUH) said: “There is no Muslim who is afflicted with any illness, except that Allah removes his sins because of it, just as a tree sheds its leaves.” (Bukhari, Book of Diseases, Chapter on the Most Tested People: 5648) Thus, illness not only serves as an expiation for sins but also a source of elevation of ranks in the sight of Allah. Illness as a Means of Expiation and Reward A person who experiences illness or hardship, and bears it with patience, is rewarded as though they were performing their acts of worship during their time of health. When Abdullah bin Mas'ud (RA) was sick, he said: “I am not crying due to the sickness, but because this illness has come at a time when I am no longer able to perform the good deeds I used to. Had this illness come when I was able to act, my deeds would have been recorded for me during this time as well?” (Mishkat al-Masabih, Book of Funerals, Chapter on Visiting the Sick: 1586) This reflects the great mercy and reward associated with illness when it is borne with patience and trust in Allah. The Promise of Martyrdom for Some Patients There is no doubt that health is one of the greatest blessings for a person. Everything in life—religious and social duties, taking care of family, business, and trade—requires good health. In fact, there is no task in this world that does not need health. Hence, everyone desires to remain healthy throughout their lives. However, illness is a part of human existence, and there is no escaping it. In fact, the Prophet Muhammad (PBUH) said: "There is no good in a person who has never experienced illness." (Sahih Muslim) Therefore, even when circumstances are favourable, when happiness and comfort are abundant, and when one enjoys financial prosperity and good health, believers should not think that these blessings are the result of their own efforts and strength. Instead, they should remind themselves that all of these things are a gift from Allah, and He can take back any blessing whenever He wills. For this reason, they should show gratitude for every blessing they receive. When hardships, afflictions, or illness strike, believers should not succumb to despair or confusion. Instead, they should face these trials with faith, patience, and a firm belief that this is all from Allah, our Wise and Generous Lord, who alone can deliver us from the suffering, hardship, or disease. In this world, everyone experiences both ease and hardship. However, it is only the believers who, through these experiences, achieve closeness to Allah and earn His pleasure. They show gratitude during times of comfort and joy, and they endure with full dignity during times of trial and pain, maintaining their faith in Allah’s wisdom and mercy. The Prophet Muhammad (PBUH) said: "The situation of a believer is truly remarkable. There is good for him in every circumstance. If he is blessed with happiness and comfort, he thanks Allah, and that is good for him. If he faces harm and distress, he remains patient, and that patience is also good for him." (Sahih Muslim, Book of Asceticism: 2999) The High Rank of Those Who Endure Trials Abdullah bin Abbas (RA) narrated that the Prophet Muhammad (PBUH) said: “If a person faces a personal or financial hardship and does not complain to anyone or express his distress to others, Allah takes responsibility for forgiving him.” (Majma' al-Zawa’id, Chapter on Those Who Endure Severe Conditions: 17872) The highest level of patience is when one does not reveal their suffering to others. For those who exercise such patience, there is a promise of forgiveness from Allah. This is a reward for keeping their trials between themselves and Allah, without seeking sympathy or complaining to others. Allah has taken it upon Himself to forgive such individuals. May Allah grant us the ability to trust in His promises and benefit from them! Patience of Prophet Ayyub (peace be upon him) Prophet Ayyub (AS) was blessed by Allah with every form of prosperity in this world: fields, livestock, servants, a virtuous wife, and righteous children. He was a grateful servant of Allah. However, Allah tested him with great trials. His fields were destroyed by fire, his livestock perished, and his children tragically died in a single calamity. His friends and relatives deserted him, and for many years, he was afflicted with a severe illness. Despite this, he never uttered a word of complaint. Allah praised his patience in the Qur'an, saying: "We found Ayyub to be patient. What an excellent servant he was! He was always turning to his Lord." (Surah Al-Anbiya: 83) Prophet Ayyub (AS) was as thankful in times of blessings as he was patient in times of hardship. He turned to Allah in supplication: "Indeed, adversity has touched me, and You are the most merciful of the merciful." (Surah Al-Anbiya: 83). Allah responded to his plea with mercy, granting him double the blessings he had before: his dead children were replaced with new ones, a spring of water emerged from the ground, and by drinking and bathing in it, his health was restored. His ailments were healed, and his life returned to normal, as had been foretold in a Hadith where gold-like locusts rained upon him. Allah granted him complete recovery and blessings, and his example stands as a reminder that when any servant of Allah faces difficulty, they should exhibit patience and turn to Allah alone for help. The Reward for Patience The Prophet Muhammad (PBUH) said: "The greater the trial, the greater the reward. When Allah loves a people, He tests them. Whoever is pleased with His decree, Allah will be pleased with them. Whoever is displeased, Allah will be displeased with them." (Sunan At-Tirmidhi, Book of Asceticism: 2396). This Hadith teaches us that great rewards come with great trials. When Allah loves a people, He tests them, and those who accept His will and remain patient earn His pleasure, while those who complain against His decree bring about His displeasure. Seeking Medical Treatment and Prayer in Patience In this world, there are both times of distress and times of comfort, both illness and health, all of which come from Allah by His will. Therefore, when a believer faces difficulty, they should endure with patience, take appropriate measures, and turn to Allah with hope for reward. This is beautifully illustrated by the story of Prophet Ayyub (AS) in the Qur'an, which serves as a perfect example for us. Seeking medical treatment, consulting doctors, and expressing one's condition are not acts of impatience. Rather, these actions are part of the lawful means Allah has provided. Similarly, praying for healing, expressing one’s weakness before Allah, and seeking His mercy are not signs of impatience but are beloved acts in the eyes of Allah. Allah Himself encourages us to turn to Him in times of distress. Allah says in the Qur'an: "Mention the case of Ayyub when he called to his Lord, 'Indeed, adversity has touched me, and You are the most merciful of the merciful.' So We responded to him and removed the harm which was upon him, and We gave him back his family, twice as many as them, as a mercy from Us and a lesson for people of reason." (Surah Al-Anbiya: 83) Scholars note that Prophet Ayyub's (AS) prayer is a beautiful example of monotheism, servitude, humility, and submission to Allah. Impatience and Its Negative Consequences Impatience is when a person complains loudly about their illness, expresses dissatisfaction with Allah's decree, and voices complaints against the Creator to others. It involves losing hope in Allah’s mercy, criticizing the Prophet (PBUH) or the Shari'ah, or taking inappropriate actions due to the severity of illness. This type of impatience is forbidden and not befitting a Muslim. Such reactions do not alleviate suffering but instead lead to prolonged trials and deprivation of rewards in the Hereafter. As Muslims, we are encouraged to remain patient, to accept the will of Allah, and to trust that His wisdom and mercy are beyond our understanding. Patience, along with the appropriate use of the means Allah has provided, leads to both relief in this world and immense reward in the Hereafter. The Importance of Visiting the Sick (I`Aadat) Islam encourages us not only to share in the happiness of others but also to empathize with their pain and attempt to alleviate it. One of the distinguishing traits of a true Muslim is the ability to feel sympathy for a fellow Muslim who is suffering, whether due to illness or other hardships. This empathy is expressed through visiting the sick, offering comfort, and making an effort to reduce their distress. The Prophet Muhammad (PBUH) taught us that all Muslims are like one body, and when one part of the body suffers, the whole body feels the pain. Visiting the sick is a manifestation of this teaching, as it strengthens bonds of compassion and solidarity within the Muslim community. Visiting the sick enhances personal relationships, fostering feelings of sympathy, care, and love. When a person visits the sick, it nurtures a sense of connection between the visitor, the patient, and their family, helping to create a positive environment of unity and support. On the other hand, neglecting to visit someone who is ill can lead to misunderstandings, resentment, and even estrangement, as people may feel ignored or unimportant. The right to be visited when sick is part of the five basic rights that one Muslim has over another, as mentioned by the Prophet (PBUH) in a Hadith: “A Muslim has five rights over another Muslim: to reply to his greeting, to visit him when he is ill, to follow his funeral, to accept his invitation, and to say ‘Yarhamuk Allah’ when he sneezes.” (Sahih Bukhari, Book of Funerals: 1240) Islam considers the act of visiting the sick as a means of expiating sins and elevating one's rank in the Hereafter. In fact, visiting the sick has been compared to visiting Allah Himself, as narrated in a Hadith Qudsi where Allah says: “O son of Adam, I was sick, but you did not visit Me.” The person will respond, “O my Lord, how could I visit You, when You are the Lord of the worlds?” Allah will then reply: “Did you not know that My servant so-and-so was sick, and you did not visit him? Had you visited him, you would have found Me with him.” (Sahih Muslim, Book of Goodness and Relations: 2569) Whether the sick person is a friend or an enemy, rich or poor, visiting them should be considered an act of duty, not just a social formality. Unfortunately, in today’s society, the practice of visiting the sick has become more of a ritual driven by social expectations rather than genuine compassion. Often, people only visit those who are wealthy, hold high status, or are close relatives, while neglecting those who are poor or less influential. The Virtues of Visiting the Sick The Prophet Muhammad (PBUH) said: “When a Muslim visits his brother who is ill, he remains in the gardens of Paradise until he returns.” (Sahih Muslim, Book of Goodness and Relations: 2568) This means that as soon as one sets out to visit a sick person, they are in a state of receiving rewards, just as a person in Paradise enjoys the fruits of its gardens. The Prophet (PBUH) also said: “Whenever a Muslim visits another Muslim in the morning, seventy thousand angels invoke blessings on him until the evening, and if he visits him in the evening, seventy thousand angels invoke blessings on him until the morning, and for him, a special place in Paradise is prepared.” (Sunan Abu Dawood and Tirmidhi, Book of Funerals: 969) This highlights the immense blessings and rewards that come with visiting the sick. Another narration by Abu Huraira (RA) mentions that the Prophet (PBUH) said: “Whoever visits a sick person or a brother for the sake of Allah, a caller from the heavens will call out to him: ‘You have done well, your walk is blessed, and you have earned a place in Paradise.’” (Sunan Tirmidhi, Book of Goodness and Relations: 2008) This Hadith demonstrates that the act of visiting the sick is rewarded with divine blessings and a guaranteed place in Paradise. Even if the illness seems minor, the Prophet (PBUH) showed compassion for all forms of suffering. For example, when the Companion Zayd bin Arqam (RA) was suffering from eye pain, the Prophet (PBUH) personally visited him, showing that even small ailments deserve sympathy and attention. (Sunan Abu Dawood, Book of Funerals: 3102) In conclusion, visiting the sick is not just a social courtesy but an important religious act that carries great reward both in this world and the Hereafter. It helps strengthen the bonds of brotherhood and fosters a compassionate society. It is a reminder of the interconnectedness of all Muslims, where the pain of one is felt by all. Thus, it is crucial for Muslims to approach the act of visiting the sick with sincerity, compassion, and the intention of seeking Allah’s pleasure. The Islamic Ruling on Visiting the Sick (I'ada) In Islam, visiting the sick (I'ada) holds great importance, and based on this, some scholars have declared it obligatory. Imam Bukhari's view also aligns with this. However, Allama Ibn Hajar Asqalani states that the ruling on visiting the sick is primarily recommended (Mustahabb), though in certain circumstances, it may become obligatory. The obligation or recommendation of visiting the sick depends on the situation; if the patient has many caregivers, the visit is recommended, but if there are no caregivers, it becomes obligatory. Allama Bagawi has made a similar statement in his work. It is a Muslim's duty to show empathy and concern for the patient, inquire about their condition, and offer help wherever possible. This act is called I'ada in Arabic. The lowest level of I'ada is simply asking about the patient's well-being or inquiring with the caregivers about the patient's condition. The highest form of I'ada is to offer complete emotional support, such as helping with financial needs if the patient lacks money and one is able to assist, ensuring proper treatment, providing service if needed, and offering useful advice based on one's knowledge. It is also obligatory on caregivers (and the patient's family members) to assist the patient according to their financial capacity, ensuring their treatment and meeting their needs. Sharia teaches us that a patient is not a burden but a cause of mercy, and serving them and caring for them is a means to gain reward and blessings. Visiting Non-Muslims The Prophet Muhammad (PBUH) used to visit not only Muslims but also non-Muslims when they were sick. This was an expression of sympathy and concern for all human beings. Visiting non-Muslims with empathy, irrespective of their faith, is also a rewarding act. In Islam, illness and hardship are seen not as punishments, but as tests from Allah, offering believers a chance to purify their sins and elevate their status in the afterlife. Through patience, faith, and trust in Allah's wisdom, Muslims are encouraged to endure trials with gratitude, as every challenge is an opportunity for spiritual growth. Illness, while painful, serves as an expiation for sins and a means to attain a higher rank in Jannah, provided the individual responds with patience and reliance on Allah. The Prophet Muhammad (peace be upon him) and the teachings of Islam provide numerous examples of how believers can turn suffering into a source of reward, while maintaining their faith and devotion to Allah. By remaining patient and seeking Allah’s mercy, the believer can find comfort and the promise of great rewards in this world and the Hereafter. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-spiritualism/faith-spiritual-rewards-illness-hardship/d/134097 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 Ethical Dilemma of India's Youth: A Complex Struggle between Tradition, Modernity, and Identity

By Zohara Nasreen, New Age Islam 21 December 2024 In contemporary India, the younger generation finds itself deeply entrenched in a complex ethical dilemma. The interplay of tradition, religion, modernity, media, and educational institutions has created a web of confusion, making it difficult for youth to distinguish between right and wrong. The values they encounter daily are contradictory and diverse, with various influences pulling them in multiple directions. On one hand, religious circles emphasize the adherence to scriptures and sectarian interpretations, while on the other, media glorifies material progress and superficial displays of success. Educational institutions sometimes champion individual freedoms, while other times they stress collective well-being. Social circles, too, oscillate between local traditions and Western ideals. In this maelstrom of competing values, the youth of India are left confused, unsure, and intellectually fragmented. The question arises: What lies at the root of this moral confusion? Are the socio-economic, political, and religious challenges we face in India merely surface manifestations, with the core issue being one of ethical disarray? A deeper examination reveals that when moral guidelines in a society are unclear, all other societal issues are built upon these ambiguous foundations. This situation is not unique to India; it mirrors the moral debates that unfolded in the West during the early 19th century. The most influential philosophical theory during that time was utilitarianism, which significantly impacted social science and moral philosophy. Utilitarianism, unlike the traditional view of ethics based on metaphysical or divine commandments, links morality to human well-being, making earthly happiness the central measure of good and evil. The utilitarianism movement, which began to take shape in Europe at the end of the 18th century, was championed by thinkers like Jeremy Bentham and John Stuart Mill. Bentham, in his seminal work Introduction to the Principles of Morals and Legislation (1789), argued that the aim of ethics should be to maximize happiness for the greatest number of people. He believed that humans are driven by pleasure and pain, and moral principles should revolve around these two sensations. John Stuart Mill, in On Liberty (1859), argued for intellectual freedom and individual happiness as prerequisites for societal progress. As a result, ethical discussions in the West gradually shifted from religious or traditional frameworks to a focus on worldly well-being. However, the issue in India is that many of these Western ideals have been adopted without careful analysis of the moral foundations underlying them. Our approach has been to either blindly accept or entirely reject these ideas, leading to a muddled ethical framework. The youth, exposed to media, see a race towards economic development, fame, and visible success. They struggle to grasp whether the ultimate goal is eternal happiness or material success. They question whether the pursuit of wealth holds any moral value in itself, or if it is merely a means to an end. Religious and traditional moralities, which have evolved over centuries in India, are no less challenging in the face of modern media and changing social dynamics. Religious schools and public speakers often present religion as a collection of rules and regulations, while others emphasize spiritual development and servitude. The youth finds it difficult to reconcile whether material progress should be judged by some standard or whether the focus should only be on salvation in the hereafter. This internal conflict manifests in everyday life. For instance, when friends and even family members equate happiness with achieving a prestigious degree, owning a luxurious home, or landing a high-status job, the youth wonders why religious obedience is still emphasized over worldly success. This ethical conflict is mirrored in our educational system. The curriculum often presents contradictory narratives, leaving students more confused than enlightened. At one moment, the importance of individual rights and freedom of thought is emphasized, while at another, the collective good and the superiority of tradition are stressed. Students are taught to value personal liberty, yet at times are told to subordinate their individual desires for the greater social good. As a result, even well-educated youth are caught in a moral quandary, unsure whether to embrace progressive ideals or uphold traditional values. Should they celebrate Western ideas, or should they criticize them? In the late 18th and early 19th centuries in Europe, a similar struggle unfolded. Alongside the rise of utilitarianism, the Romantic movement also gained prominence. Romanticism introduced new discussions on happiness, suffering, reason, and emotion. Romantic philosophers and writers argued that human reason cannot encompass all truths, and some insights are only revealed through intuition and creative insight. In contrast to the utilitarian emphasis on rationality and experience, Romantics placed greater value on emotion, patriotism, and collective spirituality. In Europe, this intellectual division eventually gave rise to two contrasting schools of thought, with one pushing for utilitarian reforms and the other advocating for the supremacy of emotion and sentiment. In India, the current situation is even more pronounced. On one hand, there are intellectuals who, influenced by Western thought, advocate for rational principles, scientific progress, economic prosperity, and individual freedom. These individuals align with the ideas of Bentham and Mill, arguing that societal progress is only possible when the happiness of the greatest number is prioritized. On the other hand, religious and traditionalists promote a worldview where moral standards are derived not from worldly happiness, but from devotion to God and adherence to cultural norms. Additionally, there is a third group, inspired by Romanticism, which champions the importance of emotions, spirituality, and non-rational attachments. These competing perspectives create a volatile moral environment for India's youth. They are caught in a tug-of-war between material success and spiritual salvation, individual freedom and social responsibility. With media constantly introducing new values and social media discussions being fragmented and disjointed, the youth faces a constant barrage of conflicting ideologies. New ideas are being introduced daily, leaving young people in a state of perpetual uncertainty. The core issue seems to be that we have not yet determined the moral standard by which we should live. If the goal is worldly happiness, then we must answer the question: Who determines the standard for that happiness? Is it based on economic prosperity, material comfort, and social status, or is it a deeper happiness rooted in mental peace, spiritual growth, and societal harmony? If the standard is religious, how can we reconcile it with the challenges of modern life? Can we integrate utilitarianism with religious morality to create a balanced ethical system? The moral confusion that India's youth faces is a result of the ambiguity and indecision surrounding our worldview. Our fundamental concept of life remains contradictory. Broadly speaking, there are two possible ways to approach life: either we view this world as the ultimate purpose and destination, or we see it as a transient phase in the pursuit of a higher, transcendent goal. In the first case, all our energy is directed toward material progress, luxury, and worldly success, for if this world is the final destination, then it must be adorned and perfected. In the second case, if we are firmly convinced of accountability in the hereafter, then this world becomes a testing ground, and our actions are guided by the belief that ultimate reward and punishment lie in the afterlife. Under this worldview, ethical behaviour, social norms, and personal goals are always aligned with the idea of securing eternal salvation. In the West, their worldview is clear and unambiguous. The current life is seen as the only tangible reality, with success, happiness, and progress considered the ultimate goals. Their philosophical framework posits that life ends in this world, and therefore, the pursuit of pleasure and fulfilment becomes paramount. Consequently, their social systems, economic structures, educational goals, media, and cultural norms all rest on the assumption that this world is the ultimate end, and they actively promote its comforts and material triumphs. In contrast, India's ideological foundation remains in flux, and the struggle to define a coherent worldview for our youth continues. ---- Zohra Nasreen is a Delhi-based writer. She has earned her Master's degree in Political Science from Jamia Millia Islamia. Currently, she is preparing for the UPSC exams while also teaching students at her home. URL: https://www.newageislam.com/spiritual-meditations/ethical-dilemma-complex-tradition-modernity-identity/d/134096 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

An Oasis of Social Cohesion in Bihar's Gaya District: Hindus Take Care of a 400-Year-Old Sufi Dargah

By Syed Amjad Hussain New Age Islam 21 December 2024 Kendui Village In Bihar's Gaya District Stands Out As The 500 Hindu Families Still Maintain The 400-Year-Old Mosque And The Shrine Of The Sufi Saint Hazrat Anwar Shah Shaheed, Living On With His Legacy Of Faith And Unity. Main Points: 1. Kendui village has 500 Hindu families, not a single Muslim inhabitant, yet it still possesses a 400-year-old mosque and the shrine of Sufi saint Hazrat Anwar Shah Shaheed. 2. The saint is remembered for acts of compassion, including ending a famine, and continues to be revered by villagers who pray at his tomb for blessings and rain. 3. Hindu families show great respect to the tomb. Major festivals such as Holi and Diwali are preceded by rituals at the shrine to symbolise unity and devotion. 4. The shrine is meticulously maintained by Kendui’s Hindu residents, with support from the Village Welfare Society, ensuring its sanctity and preservation across generations. 5. This site also attracts people of all faiths with a timeless commitment to peace and concord in an area marked by its religious diversity. ----- Located just four kilometres from the bustling district headquarters of Gaya in Bihar is Kendui, a village that remains largely under the radar yet robustly represents communal harmony and mutual respect. This is a place where approximately 500 Hindu families reside, and there is not a single Muslim household. Yet, at its centre, a 400-year-old mosque and the tomb of the revered Sufi saint Hazrat Anwar Shah Shaheed stand as symbols of history and spirituality. This significant site has been meticulously maintained by the Hindu community, producing an extraordinary example of unity in diversity. Sacred Connection Across Communities Kendui is not only a story of faith but also one of inclusiveness. While the village is predominantly inhabited by Rajputs, the Hindus here hold Hazrat Anwar Shah Shaheed in high regard, treating his tomb and the adjoining mosque with reverence akin to their temples. The mausoleum is believed to be the resting place of Hazrat Anwar Shah Shaheed, a Sufi mystic who lived in the village centuries ago, performing acts of compassion and miracles that earned him the status of a saint. The mosque and shrine stand as a testimony to this enduring legacy. Despite the absence of a Muslim population, Hindu families ensure that the premises are kept immaculate. Daily rituals, such as lighting lamps and incense sticks, are performed as marks of respect to the saint. The site is not merely a relic of the past but an active centre of devotion and community bonding. Legends of a Saint and His Miracles Hazrat Anwar Shah Shaheed’s life is steeped in stories of miracles and acts of kindness that have been passed down through generations. One of the most prominent tales associated with him is his intervention during a severe famine that struck Kendui centuries ago. The villagers, desperate and on the brink of despair, sought the saint’s blessings. Hazrat Anwar Shah Shaheed instructed them to place flour in a barrel, promising that rain would follow. Shortly afterwards, torrential rains saved the village from destruction, cementing his place in the hearts of the people. Even today, villagers attribute the saint with the power to end their sufferings. During droughts, they gather at his tomb to pray for rain, much like their ancestors did. A well within the mosque complex, believed to have been dug during the saint’s lifetime, stands as a silent witness to these events, although it has long since dried up. A Legacy of Faith and Responsibility The responsibility of maintaining the mosque and shrine has been passed down through generations of Kendui’s Hindu families. This legacy is not viewed as a burden but as a sacred duty. According to Santosh Singh, son of the late village head Vinod Singh, “It is our responsibility to ensure that this place remains a sanctuary of peace and devotion. All our important festivals start from here, and newlyweds always visit the tomb before proceeding to a temple.” The late Vinod Singh, a respected figure in the village, played a pivotal role in preserving the shrine. When the structure became dilapidated, he spearheaded efforts to restore it, raising funds from the community to rebuild the terrace, secure the premises, and install a gate to protect it from stray animals. His contributions are fondly remembered by the villagers, who continue his work through the Village Welfare Society. The Role of Festivals in Strengthening Bonds Festivals in Kendui are incomplete without paying homage at the tomb of Hazrat Anwar Shah Shaheed. On occasions such as Holi and Diwali, the shrine is decorated with flowers and lights, and villagers gather to offer prayers before commencing their celebrations. Holika Dahan, the ritualistic bonfire that marks the beginning of Holi, also takes place near the shrine. This tradition highlights the shrine’s integral role in the cultural and spiritual life of the village. Santosh Singh shares, “Every Holi and Diwali starts from here. It is a sacred abode, and starting festivities here is a practice we follow for prosperity and joyful times.” Couples also visit the tomb before proceeding to a temple after marriage, reflecting the shrine’s enduring significance. While Kendui is a small village, the tomb of Hazrat Anwar Shah Shaheed attracts visitors from neighbouring areas and beyond. Devotees, irrespective of their religious background, come to seek the saint’s blessings, believing that their wishes will be fulfilled. The tomb has become a symbol of hope and faith, drawing people from all walks of life. Local Muslims also occasionally visit the shrine to pay their respects. Although the site is registered under the Bihar State Sunni Waqf Board, the shrine is primarily cared for by Kendui’s Hindu families, who regard it as an integral part of their heritage. A Symbol of Unity in a Divided World In a world often divided along religious and cultural lines, Kendui offers a refreshing story of unity and coexistence. The villagers’ faith in Hazrat Anwar Shah Shaheed is an absolute dedication that transcends all religious boundaries, showing that faith and respect are universal values. It is not just a place of worship but a bridge connecting people of different beliefs. Dinesh Kumar Singh, a resident of Kendui, reflects on this harmony: “Our ancestors taught us to respect Hazrat Anwar Shah Shaheed. This honour has been passed down to us, and we continue the tradition. This is a place of faith, and faith knows no bounds.” A Timeless Tradition of Care The shrine is lovingly maintained by the residents, who dedicate both time and resources to its preservation. From cleaning the premises to performing daily rituals, every individual in Kendui takes pride in acting as a custodian of this sacred site. The Village Welfare Society plays an active role in organising efforts to ensure that the shrine remains a place of peace and reverence. In recent years, despite the sprawling mosque complex being suitable for social gatherings or personal functions, the villagers have chosen to keep it strictly for worship. They believe this is essential to safeguard the sanctity and spiritual essence of the site. Conclusion: A Testament to Harmony Kendui, with its 400-year-old mosque and the tomb of Hazrat Anwar Shah Shaheed, is a powerful symbol of communal harmony in a region known for pilgrimage sites such as Bodh Gaya and Vishnupad Temple. Small villages like Kendui remind us of the enduring power of respect and shared heritage. For the people of Kendui, the tomb is not just a historical monument but a testament to the values of unity and inclusiveness. As time passes, they continue to honour Hazrat Anwar Shah Shaheed and inspire others with their principles of harmony and coexistence. In Kendui, religion does not divide, it unites. ——— 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/interfaith-dialogue/social-cohesion-bihar-gaya-hindus-sufi-dargah/d/134089 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

From Global to Territorial: The Evolution of Global Jihad and Its Implications

By Grace Mubashir, New Age Islam 20 December 20242024 The Nature Of Global Jihad Has Shifted From A Transnational Movement, Epitomized By Al-Qaeda, To Territorial Ambitions Exemplified By Groups Like The Islamic State (IS) And The Taliban. While Al-Qaeda Focused On Global Attacks To Unite Muslims Against Western Powers, IS And The Taliban Pursued Control Over Land To Establish Governance And Enforce Their Interpretation Of Islamic Law. This Transition Highlights The Strategic Adaptation Of Jihadist Movements To Counterterrorism Efforts. Major Points: 1. Key lessons from Afghanistan and Syria include the resilience of localized movements, the role of fragile states in enabling jihadist control, and the adaptability of these groups to avoid global counterterrorism strategies. 2. Territorial jihadists often gain legitimacy by addressing local grievances and positioning themselves as defenders of nationalist or sectarian causes. 3. Policy implications include strengthening governance in fragile states, adopting localized counterterrorism strategies, delegitimizing jihadist governance, addressing the ideological appeal of extremism, and fostering international cooperation. ------ The rise of Islamist forces in Afghanistan and Syria represents one of the most fundamentally transformative shifts characterizing the global jihad. Historically, jihadist movements have been transnational in their agenda, which focused on targeting faraway enemies. Today, they increasingly focus on establishing and maintaining territorial control. This trend reflects the adaptability of jihadist strategies and the challenge that local insurgencies pose to international security. The article is going to attempt the comparison of Afghanistan and Syria as an attempt to better understand the motivations, implications of this shift, and some lessons for international policy-making. The Evolution of Global Jihad: From Transnational to Territorial Goals Global jihad is a phenomenon that emerged in the late 20th century as a response to geopolitical, ideological, and religious grievances. The phenomenon was epitomized by groups like al-Qaeda, which focused on a borderless struggle against what they regarded as oppressive Western and secular regimes. Their attacks, such as the September 11, 2001 tragedy, were aimed at destabilizing global systems, inspiring widespread uprisings, and attracting recruits worldwide. However, the Islamic State's rise in the 2010s suddenly and dramatically broke with this trend. IS focused on territorial conquests and established a physical caliphate in Iraq and Syria. The shift from attacking far-flung "enemies of Islam" to building a state was both ideological and pragmatic: it allowed IS to claim instant legitimacy among its adherents and to project the appearance of a functioning Islamic polity, which al-Qaeda's abstract vision could not provide. The Taliban's revival in Afghanistan is the best example of the territorial jihadist movement. Their interest is never to launch a world ideological campaign but to make Afghanistan their own and be able to enforce their notion of Sharia law. Well, their success demonstrates what a relentless, locally-grounded insurgency can do: out-last even the most determined international coalition. Territorialisation As A Strategic Choice This is also an expression of strategic imperatives. As the counterterrorism efforts began to target transnational networks, the jihadist groups realized that the decentralized structure alone was not enough to sustain themselves. They needed territorial control to establish operational bases, access resources, and create a platform for governance. This territorialisation actually conforms with historical precedents from when Islamist movements attempted to pattern after the early Islamic state model. Control over land allows them to impose their version of the sharia law, conduct their camps, and derive revenues through tax, extortion, and trading activities. Lessons from Afghanistan and Syria Resilience Through Localization These cases, particularly Afghanistan and Syria, depict the survival of localized jihadist movements. The territorial movements are implanted into local populations, which differs them from global networks as these often rely on external funding and support. They sometimes even exploit ethnic, tribal, or sectarian dynamics to establish connections and maintain their presence. The Taliban, for example, successfully mobilized the rural Pashtun community by highlighting grievances and portraying themselves as a means of defence against foreign occupation. Localized jihadist groups are also better positioned to adjust to changing political and military situations. For example, HTS in Syria has been quite flexible, changing allegiances and tactics to secure the hegemony of Idlib province against hostile external forces. The Role of Failed States Failed or fragile states directly relate to the growth of territorial jihadist movements. Afghanistan and Syria are examples of settings where weak governance, corruption, and prolonged conflict offer insurgencies a breeding ground. In Afghanistan, war and foreign intervention progressively dismantled state capacity; Taliban militants exploited the failed governance to pose as an alternative system in opposition to a corrupt, incapable regime. The Syrian case presents the state fragmentation caused by the civil war as an opportunity for the jihadists that had not been witnessed anywhere else in history. The collapse of central authority and the entrance of foreign fighters created chaos that paved the way for extremist groups. The failure of international actors to stabilize the region entrenched jihadist factions further. Adapting to Counterterrorism Strategies The transnational jihadist groups have proven quite adaptable to the global efforts at counterterrorism. When international coalitions targeted transnational networks at disruption, the territorial groups changed their tactics towards avoiding direct confrontation. For instance, Taliban, while using an attritional strategy, avoided big battles but had soft targets on government and the coalition forces. In Syria, jihadist groups exploited the complexity of the conflict to their advantage. They embedded themselves within the opposition forces and began to take on local causes. This made it difficult for the outside world to be able to distinguish between extremists and legitimate opposition. The Narrative of Legitimacy One of the most important lessons drawn from Afghanistan and Syria is that a legitimacy narrative is vital for territorial jihadist movements. Indeed, territorial jihadist movements often try to position themselves as local national defenders, exploiting local grievances against foreign powers and against corrupt governments. This aspect of the Taliban's depiction as a nationalist movement instead of an ideological offshoot of global jihad was pivotal in gaining support among sections of Afghan society. Similarly, groups like HTS have tried to portray themselves as pragmatic actors, capable of governing and providing services. This is in contrast to the alienating rhetoric of global jihad, which often fails to resonate with local populations. Policy Implications Strengthening Governance in Fragile States The lesson from Afghanistan and Syria is that the root causes of jihadist insurgencies need to be addressed. Fragile states require support through comprehensive state-building efforts focused on governance, infrastructure, and economic development. International assistance should focus on empowering local institutions, combating corruption, and fostering inclusivity. Strengthening governance should also deal with the grievances being exploited by jihadist groups. Policies have to focus more on social justice, equitable resource sharing, and protection of minority rights to remove the appeal of extremist ideology. Local Counter Terrorism Strategies One size cannot fit all; counterterrorism has to go localized. Areas like Afghanistan and Syria, though military interventions remain part of the toolkits, must also engage other non-military means in terms of diplomacy, development, and reconciliation efforts. Localized strategies should consider collaborating with regional actors who would be aware of the relevant socio-political dynamics of that region. Such partnerships can therefore increase the effectiveness of any counterinsurgency activity while minimizing foreign intervention, a common cause of anti-Western sentiment. Undermining Jihadist Legitimacy Delegitimisation of claims to governance is necessary to counter territorial jihadist movements. These include exposing their human rights abuses, failures in service delivery, and exploitation of local populations. Publicizing the brutality of groups like the Taliban and IS can erode their support base and discourage recruitment. Local opposition voices and amplifying moderate religious leaders and civil society organizations can further challenge the narratives of the jihadist movements. All these actors are vital in countering extremist ideologies and fostering community resilience. Addressing the Ideological Appeal The very essence of jihadist movements has actually turned more towards territorial objectives while still being global in the ideology. This ideological appeal will call for a multifaceted response involving education, interfaith dialogue, and the promotion of more moderate readings of Islam. Investment in education is a particularly critical area. Quality access to education, especially in regions affected by conflict, could be used as a deterrent against the recruitment efforts of jihadist groups. Education curricula should focus on thinking critically, tolerance, and civic responsibility to immunize young minds against extremist ideologies. Finally, countering territorial jihadist movements requires strong international cooperation. These groups usually operate across borders and benefit from regional instability, making unilateral approaches insufficient. Multilateral initiatives should focus on intelligence sharing, joint counterterrorism operations, and coordinated efforts to stabilize conflict zones. International cooperation should also incorporate the aspect of social and economic aspects fuelling extremism. Cooperation on poverty reduction, encouraging economic development, and access to education would provide a stronger foundation for peace. Conclusion This transformation from global to territorial jihad reflects the flexibility of the jihadist movements and the nature of the present-day conflict. Afghanistan and Syria represent a paradigm in how grasping local factors, underlying reasons for radicalization, and an all-rounded strategy could be utilized in managing the menace of a changing adversary. Lessons learnt from these instances could change international policies into one more sustainable and effective at managing the threat of influence from the jihadist movements toward stability in the long run. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/global-territorial-evolution-global-jihad/d/134085 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