Terrorist Attacks Against Kashmiri Pilgrims Defies Islamic Principles: Islam Unconditionally Protects non-Muslim places of Worship

By Grace Mubashir, New Age Islam 21 June 2024 The Recent Attack In Reasi, Jammu, And Kashmir, Has Set Alarm Bells Ringing, Highlighting The Persistent Threat Of Terrorism In The Region. Ulema Must Come Together And Explain How Islam Protects Non-Muslim Places Of Worship And What These Terrorists Did Was Against InjunctionsofIslam. Main Points: 1. On June 9th, 2024, a horrific attack shattered the peace in Jammu and Kashmir. Suspected militants opened fire on a bus carrying pilgrims to the Mata Vaishno Devi Shrine in Katra 2. History reveals a disturbing pattern of violence targeting pilgrims during the Amarnath Yatra, a holy pilgrimage for Hindus undertaken in the southern part of Kashmir 3. Experts point towards a concerning shift in terrorist tactics in Kashmir 4. Like many religions, Islam emphasises the sanctity of all places of worship. Historical examples abound, showcasing how Muslim rulers protected non-Muslim religious sites ------ The idyllic beauty of Kashmir, nestled amidst the Himalayas, has long been a haven for spiritual seekers. However, recent terror attacks targeting pilgrims on their journey to revered shrines have cast a dark shadow over this region. This surge in violence raises critical questions about security lapses, the evolving nature of terrorism in Kashmir, and the ongoing impact on religious freedom. Terrorist attacks targeting pilgrims in Kashmir have become a significant concern for India's security establishment. These attacks not only threaten the safety of innocent civilians but also aim to destabilise the region and incite communal tensions. The recent attack in Reasi, Jammu, and Kashmir, has set alarm bells ringing, highlighting the persistent threat of terrorism in the region. This article delves into the nature of these attacks, their historical context, and the broader implications for security and communal harmony in India. The bus which plunged into a gorge following a terrorist attack on pilgrims, in Reasi district of Jammu and Kashmir on June 11, 2024. | Photo Credit: PTI ----- A Brutal Assault: The Reasi Bus Attack On June 9th, 2024, a horrific attack shattered the peace in Jammu and Kashmir. Suspected militants opened fire on a bus carrying pilgrims to the Mata Vaishno Devi Shrine in Katra. The driver, in a desperate attempt to escape the assault, lost control of the vehicle, sending it plummeting into a deep gorge. This senseless act claimed the lives of nine innocent pilgrims and injured dozens more. The attack marked a chilling escalation, targeting not just security forces but unarmed civilians undertaking a sacred pilgrimage. Recognising the gravity of the situation, India's National Investigation Agency (NIA) has taken over the probe into the Reasi bus attack. This move underscores the government's commitment to bringing the perpetrators to justice and ensuring a thorough investigation. However, the long road to justice requires not only swift action against the attackers but also a deeper understanding of the root causes fuelling terrorism in the region. A Pattern of Violence: Targeting the Amarnath Yatra This attack wasn't an isolated incident. History reveals a disturbing pattern of violence targeting pilgrims during the Amarnath Yatra, a holy pilgrimage for Hindus undertaken in the southern part of Kashmir. In 2017, eight pilgrims were killed and many injured when militants attacked a bus returning from the Amarnath Cave Temple. These repeated attacks highlight the vulnerability of pilgrims and raise concerns about the effectiveness of security measures during religious festivals. Terrorist attacks on pilgrims in Kashmir are not a new phenomenon. Over the years, there have been several incidents where terrorists have targeted pilgrims, especially during the Amarnath Yatra, a significant annual pilgrimage undertaken by thousands of Hindus. One of the deadliest attacks occurred in 2000, when terrorists ambushed a group of Amarnath pilgrims, killing 30 people. Similar attacks in subsequent years have claimed numerous lives, instilling fear and uncertainty among potential pilgrims. The Amarnath Yatra, a pilgrimage to the holy Amarnath cave, has been a recurrent target for terrorists. In 2017, a terrorist attack on a bus carrying pilgrims resulted in the death of seven devotees and left many injured. This incident, among others, underscores the persistent threat that pilgrims face while embarking on their spiritual journey. The security forces have continuously been on high alert during the pilgrimage season, but the unpredictability of terrorist attacks makes ensuring absolute safety a formidable challenge. Beyond Security Concerns: Evolving Terror Tactics Experts point towards a concerning shift in terrorist tactics in Kashmir. Traditionally, attacks focused on security forces and government installations. However, the recent targeting of pilgrims signifies a deliberate attempt to stoke religious tensions and disrupt the fragile peace in the region. This calculated strategy aims to exploit the emotional vulnerability of pilgrims and create an atmosphere of fear and insecurity. In response to these threats, the Indian government has implemented stringent security measures to protect pilgrims. These include increased deployment of security personnel, surveillance, and intelligence operations. Despite these efforts, the rugged terrain and the vast expanse of the pilgrimage routes pose significant challenges. Ensuring the safety of thousands of pilgrims in such a volatile environment requires comprehensive and adaptive strategies. The Role of Local Communities Local communities in Kashmir, particularly the Muslim population, have played a crucial role in protecting pilgrims and maintaining communal harmony. Historically, there have been numerous instances where local Muslims have come to the aid of Hindu pilgrims, providing shelter and support during times of crisis. This solidarity is a testament to the deep-rooted coexistence and mutual respect traditions that have defined Kashmir's social fabric for centuries. Terrorist attacks targeting pilgrims not only result in tragic loss of life but also threaten to erode the communal harmony that is vital for the region's stability. These attacks are often aimed at fomenting discord between different religious communities, creating an atmosphere of fear and mistrust. The government, security forces and civil society must work together to counter these divisive tactics and promote unity and understanding among all communities. A Historical Commitment: Protecting Places of Worship Across Religions Like many religions, Islam emphasises the sanctity of all places of worship. Historical examples abound, showcasing how Muslim rulers protected non-Muslim religious sites. The Pact of Umar, a historic agreement attributed to the second Caliph, guaranteed the safety and security of Christian and Jewish communities and their places of worship in Jerusalem. Similarly, the Prophet Muhammad himself is said to have ensured the safety of a nearby Christian church during the conquest of Mecca. These examples stand as testaments to Islam's core principle of respecting the religious practices of others. Islamic teachings emphasize the protection of non-Muslim religious sites and the rights of non-Muslims to practice their faith freely. The Quran and Hadith contain numerous references advocating for the safety and respect of places of worship, regardless of religious affiliation. The Prophet Muhammad (peace be upon him) explicitly instructed Muslims to protect churches, synagogues, and temples. Historical precedents, such as the actions of Caliph Umar ibn al-Khattab, who ensured the safety of Christian sites upon entering Jerusalem, highlight the commitment of early Islamic leaders to these principles. Islam fundamentally guarantees the protection of non-Muslims, including their places of worship. This principle is deeply rooted in Islamic teachings, ensuring that Jews, Christians, and other non-Muslim communities residing in Muslim lands have their religious freedoms safeguarded. The Quran explicitly mentions the protection of monasteries, churches, synagogues, and mosques where the name of Allah is often invoked, highlighting the importance of preserving these sacred sites (Quran 22:40). Prominent Islamic scholars, such as Hasan Al-Basri and Ibn Khuwaiz, have reiterated this by stating that Muslims are duty-bound to defend the worship places of non-Muslims. Allah said: وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا Were Allah not to check people by means of others, there would have been demolished the monasteries, churches, synagogues, and mosques in which the name of Allah is often mentioned. Surat Al-Hajj 22:40 Hasan Al-Basri comments on this verse, saying: يُدْفَعُ عَنْ هَدْمِ مُصَلَّيَاتِ أَهْلِ الذِّمَّةِ بِالْمُؤْمِنِينَ The houses of worship for non-Muslim citizens are defended by the believers. Source: Ahkam Al-Quran Al-Jassas 5/83 Al-Qurtubi comments on this verse, saying: قَالَ ابْنُ خُوَيْزِ مَنْدَادَ تَضَمَّنَتْ هَذِهِ الْآيَةُ الْمَنْعَ مِنْ هَدْمِ كَنَائِسِ أَهْلِ الذِّمَّةِ وَبِيَعِهِمْ وَبُيُوتِ نِيرَانِهِمْ Ibn Khuwaiz said: Included in this verse is the prohibition of demolishing the churches of non-Muslim citizens, their temples, and their houses of worship. Source: Tafseer Al-Qurtubi 22:40 This legal requirement is part of the tolerance, compassion, and goodwill that Islam teaches concerning other religious groups. The Prophet defined Islam as safety and security for people in general. The Prophet Muhammad (peace be upon him) exemplified this protection by defining Islam as a source of safety for all people, emphasizing that those who are safe from a Muslim’s hand and tongue embody the best form of Islam. This principle extends beyond mere tolerance; it encompasses active protection and respect for the religious practices of others. Renowned commentators like Ibn Kathir and At-Tabari interpreted the Quranic verses to mean that the name of Allah is mentioned in synagogues, churches, and mosques, warranting their protection. Historically, Islamic leaders have upheld these values. Caliph Umar ibn al-Khattab, for example, provided comprehensive protection to the Christian inhabitants of Jerusalem, ensuring their churches and religious practices were safeguarded following the Muslim conquest. Umar’s covenant with the Christians explicitly promised safety for their lives, property, and spiritual symbols, demonstrating a commitment to justice and religious freedom. This covenant is a historical testament to the Islamic principle of protecting non-Muslim houses of worship. Even if the name of Allah were not mentioned in non-Muslim worship places, Islamic law still mandates their protection. Islamic jurist Ibn Al-Qayyim emphasised that Allah loves to defend these places, regardless of the nature of worship conducted therein. The overarching rule in Islam is that peaceful and law-abiding non-Muslims enjoy the same rights as Muslims, including the protection of their religious sites. This principle of protection is not limited to historical instances but is a continuous obligation. The Prophet Muhammad warned that any Muslim who wrongs a non-Muslim protected by a covenant would face his advocacy against them on the Day of Judgment. This underscores the seriousness with which Islam regards the protection of non-Muslims and their religious freedoms. Caliph Umar’s refusal to pray inside the Church of the Holy Sepulchre further illustrates his sensitivity to the rights of non-Muslims. By praying outside, he aimed to prevent any future claims by Muslims that could jeopardise the church’s sanctity. This act of foresight ensured that the church remained a place of Christian worship, which it continues to be to this day. The recent attacks in Kashmir stand in stark contrast to these historical precedents. They not only violate the sanctity of pilgrimage but also undermine the peaceful coexistence that has long been a hallmark of Kashmiri society. Moving Forward: Securing the Future of Religious Freedom The future of religious freedom in Kashmir hinges on a multi-pronged approach. Robust security measures are crucial to safeguard pilgrims and deter future attacks. However, long-term solutions require addressing the root causes of discontent and fostering dialogue between communities. Open communication, interfaith collaboration, and a commitment to justice are fundamental for ensuring the safety and security of all religious communities in Kashmir. Only then can the echoes of violence be silenced, allowing the sacred chants of pilgrims to once again resonate through the valleys of this magnificent region. The Indian government's response to the Reasi attack has been swift and decisive. The Ministry of Home Affairs has handed over the investigation to the National Investigation Agency (NIA), ensuring a thorough and impartial probe. This move is aimed at bringing the perpetrators to justice and preventing future attacks. Additionally, the government is exploring new technologies and intelligence-gathering methods to enhance security measures and pre-empt potential threats. The terrorist attacks on pilgrims in Kashmir represent a grave threat to both individual safety and communal harmony. The recent Reasi attack serves as a stark reminder of the ongoing challenges posed by terrorism in the region. However, the resilience of local communities, combined with robust security measures and adherence to Islamic principles of protecting non-Muslim worship sites, provides hope for a future where such atrocities can be prevented. All stakeholders must remain vigilant, foster unity, and continue working towards a peaceful and secure Kashmir. ----- 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/radical-islamism-jihad/terrorist-attacks-kashmiri-pilgrims-islamic-principlesnon-muslim-worship/d/132546 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 Ether We Call Music'

By Sumit Paul, New Age Islam 20 June 2024 Woh Kambakht Hai Jo Kahta Hai Mausiqi Haraam Hai Mausiqi Khud Deen Hai Toh Darkaar-E-Deen Kyon Hai? Unknown (He's a worthless person who says that music is forbidden / When music is a faith in itself, why should it require a religion's sanction?) Yes, when (soulful) music is your faith, you don't require a man-made faith. Once in Pakistan, I asked the legendary Ghazal maestro Mehdi Hasan, "Kya Islam Mein Mausiqi Vaaqa'eeHaraam Hai?" (Is music really forbidden in Islam?). He laughed and said, "Mullaon Ke Liye Bhale Hi Ho, Kisi Musalman Ke Liye Nahin. Vaise Bhi JisCheez Se DilonKoRaahatMiltiHoVohKaiseHaraam Mein ShumaarHo Sakti Hai?" (It could be forbidden for the mullahs but not for a faithful Muslim. Otherwise also, what provides solace to the hearts and minds cannot be considered as sinful). Music is the purest and most pristine form of human existence. Meeraji aptly wrote, "Qabl-e-Kainaat Bhi Kuchh MaujoodTha/ Main Waqt Ki Nahin Suron Ki Baat Kar Raha Hoon" (There was something in existence even prior to the universe / I'm not talking about time, I'm talking about notes). The universal language of music binds all humans. "Zabaan-e-Shamsheer-O-Khanjar Se Jab DilGhabraneLage / Mutrib Koi SaazChhed Ke DilGaaneLage" (When the language of swords and daggers starts intimidating/ Let the musician play a tune to create soulfulness). Music creates soulfulness with its soulful notes and cadences. The great German composer and musician of the late Baroque period, Johann Sebastian Bach would always say, "Whole day, I'm busy in paying obeisance to my music that often deviates me from god but at night in my dreams, god appears and says, I was also listening to music." One who listens to the notes of music, understands the language of the cosmos. "Kaainaat Mein Jazb Hua Jaata Hoon/ Lagta Hai Farishton Ne Koi SaazChheda Hai" (I'm getting merged into the universe/ Methinks, angels have played some divine music). Music has a celestial language. C G Jung believed that extremely sensitive and discerning individuals can listen to the all-pervasive music that permeates the universe. The imaginary word 'Ether' was first used as a medium for floating the notes of cosmic music. English poet Algernon Charles Swinburne aptly said, "The ether we call music." To appreciate music is to appreciate life and be thankful to the universe/ nature/ god for all that has been bestowed upon us. Music unfolds our most gentle dimensions and sublimates them. Listen to Mehdi Hasan's evergreen "Mujhe Tum Nazar Se Gira Toh Rahe Ho," Rafi's immortal number, "Din Dhal Jaaye Hai Raat Na Jaaye" or Ludwig van Beethoven's ethereal symphonies, you'll not long for anything else, not even the tenderest touch of a beloved. Let's appreciate music to retain the semblance of softness that we still have, albeit entombed in the blind and deepest crevices of our hard-shell existence. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/ether-music/d/132545 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

Religion: The Triumvirate of Myth, Theology, and Poetics

By Adis Duderija, New Age Islam 20 June 2024 Religion, At Its Essence, Is A Fusion Of Myth, Theology, And Poetics. These Three Elements Intertwine To Create A Rich Tapestry Of Beliefs, Practices, And Experiences That Offer Individuals A Profound Sense Of Purpose, Meaning, And Connection ------ Religion has been an intrinsic part of human civilisation since time immemorial. It has provided solace, purpose, and moral guidance to countless individuals, shaping cultures and societies around the world. However, to truly understand religion's essence, it is essential to recognise it as a combination of three interwoven elements: myth, theology, and poetics. These components work harmoniously to create a rich tapestry of beliefs, rituals, and narratives that resonate with the human experience. In this op-ed, we will explore how these three facets come together to form the vibrant and multifaceted phenomenon we call religion. Myth: The Foundation of Religious Narratives At the core of every religion lies a collection of myths, which serve as the foundation for its beliefs and practices. Myths are not merely fictional tales but rather symbolic narratives that communicate profound truths about the human condition, the nature of the divine, and the cosmos. They convey complex ideas through archetypes, metaphors, and allegories, enabling individuals to grasp abstract concepts by relating them to familiar stories and characters. Ancient myths, such as the creation stories found in various religious traditions, address fundamental questions about existence, purpose, and the origins of the universe. These narratives provide a framework for understanding the mysteries of life, death, and the human quest for meaning. By engaging with these myths, individuals find solace, inspiration, and a sense of belonging within their religious communities. Theology: The Intellectual Pursuit of Understanding Theology, the systematic study of religious beliefs and doctrines, complements and expands upon the mythic narratives of religion. Rooted in reason and intellectual inquiry, theology seeks to explore and articulate the nature of the divine, the relationship between humans and the divine, and the ethical implications of these beliefs. Through theology, religious traditions grapple with philosophical and existential questions, seeking to reconcile faith with reason. Theologians engage in critical analysis, drawing upon sacred texts, philosophical frameworks, and historical contexts to deepen their understanding of religious teachings. Theology also encourages dialogue and debate, fostering intellectual growth and the evolution of religious thought. While theology often involves abstract concepts and complex arguments, its purpose is not solely intellectual. It aims to bridge the gap between the transcendent and the human experience, providing individuals with a framework to explore their faith intellectually while also nurturing their spiritual connection. Poetics: The Language of the Soul Religion, at its core, is a deeply emotional and experiential phenomenon. It speaks to the human heart and soul, evoking awe, wonder, and a sense of transcendence. Poetics, encompassing rituals, symbols, and artistic expressions, serves as the medium through which these profound experiences are conveyed and shared. Rituals, whether communal or personal, allow individuals to connect with the divine and their religious communities. They provide a structured framework for the expression of faith, enabling believers to experience and participate in the sacred. Symbols, such as crosses, crescents, or mandalas, condense complex ideas into tangible forms, acting as powerful reminders of religious beliefs and values. Artistic expressions, including music, dance, poetry, and visual arts, have long been intertwined with religious practices. These creative endeavours evoke emotions, ignite the imagination, and foster a sense of transcendence. Through poetic language, religious texts and hymns communicate profound truths that resonate on a deeply emotional level, transcending the limitations of rational discourse. The Interplay of Myth, Theology, and Poetics Religion is a dynamic interplay between myth, theology, and poetics. While each element holds significance on its own, their synergy creates a comprehensive religious experience that addresses the complexities of human existence. Myths provide a narrative framework, theology offers intellectual exploration, and poetics infuses the religious experience with emotional depth and communal expression. Together, they inspire individuals to contemplate the mysteries of existence, seek moral guidance, and find solace in times of adversity. Moreover, the combination of these elements allows religion to adapt and evolve over time. Mythic narratives can be reinterpreted, theology can be refined, and poetic expressions can be renewed to resonate with changing social, cultural, and intellectual contexts. This adaptability enables religion to remain relevant and meaningful in an ever-changing world. Religion, at its essence, is a fusion of myth, theology, and poetics. These three elements intertwine to create a rich tapestry of beliefs, practices, and experiences that offer individuals a profound sense of purpose, meaning, and connection. By recognising and appreciating the interplay between myth, theology, and poetics, we can gain a deeper understanding of the enduring power of religion and its capacity to address the fundamental aspects of the human condition. ----- To learn more about Dr. Adis Duderija academic and public scholarship visit his website: www.dradisduderija.com ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/religion-triumvirate-myth-theology-poetics/d/132539 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

Women's Testimony in Islamic Jurisprudence-Quran’s Enduring Wisdom And Its Capacity To Address And Evolve With Changing Social Contexts

By V.A. Mohamad Ashrof, New Age Islam 20 June 2024 Medieval Scholars, Misreading Q.2:282, Posited That Women Were Less Intelligent Than Men, Thus Needing Two Female Witnesses To Equal One Male Witness. This Interpretation Reeked More Of The Prevailing Social Biases Than The Quran's True Intent. ------- The interpretation of Quranic verses has been the bedrock of Islamic law for centuries. However, some interpretations have gone off the rails, straying from the Quran's original spirit. A prime example is the understanding of women's legal testimonies, particularly in financial matters. One verse (Q.2:282) has been twisted to suggest a woman's testimony is worth half a man's. This paper dives into this issue, examining the verse within the broader framework of Maqasid Sharia (Islamic legal objectives). By sifting through the verse's historical context and aligning it with the Quran's core values, we can steer towards a more even-handed interpretation for Muslim communities today. Medieval scholars, misreading Q.2:282, posited that women were less intelligent than men, thus needing two female witnesses to equal one male witness. This interpretation reeked more of the prevailing social biases than the Quran's true intent. The verse doesn't diminish a woman's testimony; it addresses the social realities of the era. Back then, women weren't typically involved in managing financial transactions. The need for a second woman was to ensure accuracy, not to imply inferiority. Amina Wadud, a contemporary scholar, reinforces this interpretation. She emphasizes that the verse specifically refers to financial matters. She argues that the additional woman acts as a corroborator, making sure the main witness's testimony is on point, especially considering the limited role women played in financial dealings at that time. This safety measure acknowledged women's unfamiliarity with financial transactions, not their intellectual capacity. (Wadud, 1999:85). Scholars like Khaled Abou el-Fadl highlight that the Quran only differentiates between male and female witnesses in financial transactions. Abou el-Fadl points out that the phrase "so that if one of them errs the other can remind her" suggests a specific situation rather than a blanket rule about women being inferior. Women, largely illiterate and not involved in borrowing or lending during that period, were less accustomed to witnessing financial matters. The Quran's wisdom in accommodating this reality reflects its intent to include women in legal processes without jeopardizing the fairness of the transaction. (Fadl, p. 157-158) Even Ibn Qayyim al-Jawziyya (d.1350), a revered conservative scholar, offers a more egalitarian interpretation. He argues that the verse's specific context shouldn't be stretched to imply that a woman's legal testimony is inherently inferior. The high standards for transmitting hadith, where women's testimonies are accepted without question when they meet stringent criteria, further bolsters the view that women's testimonies are not inherently inferior. (Fadel, p.198–199) The Maqasid Sharia approach to Q.2:282 reveals the Quran's forward-thinking approach to women's roles in society. Rather than excluding women from financial matters, the verse includes them in a way that considers their historical context. The requirement for two female witnesses was a practical solution to ensure accuracy and fairness, not a comment on women's intellectual capabilities. Today, as women are increasingly involved in all aspects of society, including finance, the historical context of Q.2:282 becomes even clearer. The need for two female witnesses is no longer relevant in a world where women are as educated and experienced in financial matters as men. Thus, modern Islamic jurisprudence should reflect this evolved understanding, recognizing the equal validity of women's testimonies in all matters. Jeffrey Lang expounds that of the 8 references in the Quran that instruct on taking oaths and giving testimony (2:282; 4:6; 4:15; 5:109; 5:110; 24:4; 24:6-9; 65:2), only 2:282 mentions the sex of the witnesses. (Lang, p.165-166) In the case of the wife’s self-defence against suspected infidelity, the wife’s testimony supersedes the husbands’ testimony (Q.24:6-9). Moreover, when it came to narrating the words of the Prophet and contributing to the hadith corpus that would become the second major source of Islamic law after the Quran, there was no distinction whatsoever between men and women. There were simply two qualifications—not necessarily easy to fulfil—that were required for any narrator to be a transmitter of hadith: Adalah, integrity, and reliability in memory. (Nadwi, p.18). This fact has gone undisputed within Islamic scholarship from its inception, so it comes as no surprise that the wife of the Prophet, Aisha, was among the top five narrators of hadith. Or the fact that Akram al-Nadwi has recorded the names and stories of over eight thousand women who not only studied and transmitted hadith, but were the teachers of some of the most influential male scholars in Muslim history. Men like Urwah ibn al-Zubayr testified that Aisha was the most knowledgeable scholar amongst all the companions, and in many cases she contradicted and corrected the hadith of other companions like Abu Hurayrah or Ibn Umar, and no jurist in the history of Islam ever claimed that her testimony was less than theirs because she was a woman. Egyptian reformer Muhammad Abduh in viewing the relevant scriptural passages as conditioned on the different gender roles and life experiences that prevailed at the time rather than women's innately inferior mental capacities, making the rule not generally applicable in all times and places. (Fadel, p.187) The Quran’s progressive spirit is evident in its accommodation of women's societal roles. The verse could have simply mandated male witnesses, but it instead included women, ensuring their participation in legal processes. This inclusion, albeit with additional support, was radical for its time and underscores the Quran's commitment to gender inclusion. The interpretation of Q.2:282 should be viewed through the lens of its historical context and the Quran's overarching principles of justice and equality. The requirement for two female witnesses in financial transactions was a pragmatic solution tailored to the societal conditions of the time, not an assertion of women's inferiority. As contemporary scholars and jurists re-examine these interpretations, it becomes clear that the Quran advocates for the inclusion and equal treatment of women, aligning with the progressive and egalitarian values of Islam. The verse serves as a testament to the Quran’s enduring wisdom and its capacity to address and evolve with changing social contexts. References: Fadel, Mohammad, "Two Women, One Man: Knowledge, Power, and Gender in Medieval Sunni Legal Thought", International Journal of Middle East Studies, 1997, 29 (2) Fadl, Abou El, Khaled M, Speaking in God’s Name: Islamic Law, Authority and Women. Oxford: Oneworld Publications, 2003 Lang, Jaffrey, Struggling to Surrender, 2nd edition, Beltsville, Maryland: Amana Publications, 1994 Nadwi, Mohammad Akram, al-Muhaddithat: The Women Scholars in Islam, Oxford: Interface Publications, 2007 Nasr, Seyyed Hossein (ed), The Study Quran, a new translation and commentary, New York: HarperOne, 2015 Wadud, Amia, Quran and Woman: Rereading the Sacred Text from a Woman’s Perspective, New York, NY: Oxford University Press, 1999 ----- V.A. Mohamad Ashrof is a Keralite scholar on Islam and contemporary affairs URL: https://www.newageislam.com/islamic-ideology/islamic-jurisprudencequranwisdom-social-contexts/d/132537 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

Rift Between RSS And BJP? Slight Hint For The Search For A More Accommodative Person To Lead The NDA

By Ram Puniyani for New Age Islam 20 June 2024 RSS Has Been The Major Beneficiary During The Modi Rule. The Number Of Its Branches Has Proliferated To More Than Double. The Pro RSS Ideology Academics Have Important Places In Colleges And Universities. The Textbooks Have Been Saffronised. ------ In the middle of the General elections BJP President, J.P.Nadda stated that BJP is now more capable and does not need the support of RSS for election work. It is well known that so far in most elections most of the progeny of RSS and RSS itself backed up the election work for BJP. After the diminished performance of BJP in these elections now there is a major statement from RSS Chief (Sarsanghchalak) Dr. Mohan Bhagwat about the conduct of parties during elections. Though couched in general language it is directed mainly to Modi and BJP. In addition a top RSS functionary Indresh Kumar also stated that it is due to arrogance due to which BJP seat share has declined. RSS quickly disowned this statement and Indresh Kumar withdrew it and certified that only under Modi’s leadership India can progress. Many commentators have taken the statement of Dr. Bhagwat as a sign of rift between RSS and BJP. What did he say? In the concluding speech to the RSS training camp, he stated that during elections dignity and values of our culture have not been maintained. The opposition has been treated as the enemy while the opposition should be treated as articulating the alternate viewpoint, and attempts should be made to arrive at consensus between the ruling and opposition parties. He lamented the continuing violence in Manipur. He also talked about the rising arrogance. While couched in general terms all this is aimed at Modi-BJP. One recalls Modi’s use of Mangalsutra, Mujra, buffalo, INDIA alliance giving all the reservations to Muslims among other falsehoods in blunt and uncultured manner. Surely the decrease in seats of BJP might have only marginally been affected by it. The major reason for decline of BJP vote share and seats is due to the people’s problems oriented narrative put forward by INDIA alliance. It rightly raised the issues of rising prices, rising unemployment, regular paper leaks, and farmer’s issues and rising poverty. Its language was generally dignified unlike the crass phrases and blunt articulations done by Modi in particular. While INDIA presented a fairly united front at many places, for BJP-NDA Modi, who had declared himself as God, was the central figure around whose name the elections were fought by NDA. So why has this step been undertaken by Bhagwat? If he was serious about these issues why did he not open his mouth so far? Why was he mute when MahuaMoitra and Rahul Gandhi were expelled from Parliament or when 146 MPs were suspended? Why was he quiet when Modi was using crass language during elections? Why has Bhagwat been mum on Manipur violence. Surely he has no interest in any of these issues raised in his speech. He knew if he opened his mouth on these issues BJP’s electoral fortunes would dip, and that is not acceptable to Bhagwat. So why is he opening his mouth now? Modi’s methods during election campaigns have lowered the dignity of his and his party even among sections of the populace who are not diehard supporters of BJP. Its credibility has been hit and its parliamentary misdemeanour has further enhanced the dictatorial image of Modi. So Bhagwat wants to tone down those effects to protect RSS progeny BJP from damages in the future elections. As such Bhagwat knows that Modi has fulfilled the Hindutva agenda in the best possible way. Article 370 has been abrogated, magnificent Ram Temple has been inaugurated and UCC is now implemented in one state while the central initiative on this is in the pipeline. It must have been a matter of joy for RSS that issues of Cow-beef and love jihad have come on the centre stage further intimidating the Muslim community. The ghettoisation of Muslim community is on the rise as exemplified by the case in Gujarat where a Muslim state employee allotted a quarter is opposed by the other residents on the pretext that this one Muslim family will be a threat to the housing complex as such. How Muslims are made invisible all round is also seen by the fact that in schools the likes of Tripta Tyagi can ask all the class students to slap their Muslim classmate one by one. The stories of Muslims families not getting housing in the localities are infinite and shameful. With Modi in the lead the present Central Ministry does not have a single Muslim minister. BJP did not field a single candidate in the elections. RSS has been the major beneficiary during the Modi rule. The number of its branches has proliferated to more than double. The pro RSS ideology academics have important places in colleges and Universities. The textbooks have been saffronised. For example now Babri mosque is not addressed as a mosque but a three dome structure. In the name of the Indian Knowledge System the faith based knowledge is being promoted and things like Darwin’s theory or Periodic Table are out from the text books. So, why is there this storm in the teacup? As the BJP is far short from the majority, the allies like Nitish and Naidu have to be taken along. Modi right from Gujarat Chief Minister days has worked in full majority with total and unquestioned say in the Government. In 2014 and 2019, the NDA was for namesake. Even the BJP was there for formalities sake. All decisions were taken by Modi himself, be it the Corona lockdown or demonetization, or promotion of Adani-Ambani, he had the first and last word. So can he take along Niteesh and Naidu? Nitish has already got the caste census in his state while Naidu has four percent reservation of backward Muslims. It is true that these allies operate more at pragmatic level rather than at the level of principles, still in future some differences are likely to crop up. So it is a gentle way of telling Modi to mend his dictatorial ways. It is also a slight hint for the search for a more accommodative person to lead the NDA. As such RSS must be all smiles as its agenda has gone several notches up, slight ego clashes as seen in the behaviour of Modi don’t matter in the long run to the fountainhead of Hindu nationalist ideology. ----- Ram Puniyani is president of the Centre for Study of Society and Secularism. URL: https://www.newageislam.com/current-affairs/rssbjp-accommodative-lead-nda/d/132538 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 Dubious Shebang Of Appointing A Dalai Lama

By Sumit Paul, New Age Islam 19 June 2024 All 14 Dalai Lamas Have Been Men And There Has Never Been A Female Dalai Lama. Does A Soul Choose Only Men And Avoid Women When It Comes To The Attainment Of Highest Spiritual Wisdom? ------- "I Am Not Thinking Of Reincarnation (A Process To Appoint The Next Dalai Lama). The Important Thing Is As Long As I Am Alive, I Should Use My Energies To Help As Many People As I Can." The Dalai Lama The incumbent Dalai Lama, Tenzin Gyatso, is an ' intelligent' man. He knows that the very concept of reincarnation is a huge religio-spiritual fraud and the world, especially, the scientific world has realized that the entire process of appointing a Dalai Lama is a big hoax. So, no more charade of reincarnation. These people had been hoodwinking the gullible masses for nearly a millennium in the name of certain divine signs and hints, required to declare someone as a Dalai Lama. Needless to say, it's all humbug. Tenzin Gyatso, the 14th Dalai Lama ------ Way back in 1965, an American Science Journal questioned the authenticity of the whole caboodle of appointing a Dalai Lama on the basis of reincarnation and transmigration of soul. Tenzin Gyatso and Tibetan Buddhism had no explanation. Moreover, thus far all 14 Dalai Lamas have been men and there has never been a female Dalai Lama. Does a soul choose only men and avoid women when it comes to the attainment of highest spiritual wisdom? This cannot be digested. Buddhism and Jainism almost categorically state that women are incapable of achieving divine wisdom and salvation. Dr B R Ambedkar also questioned this, albeit mildly. Being an opportunist, he didn't dwell upon this gender-related tricky issue, while he vehemently condemned Hinduism, Islam and Christianity. Coming back to the shebang of reincarnation as a sine qua non for the appointment of a Dalai Lama, it's absolutely bogus. Tenzin Gyatso has understood that this will not hold water anymore. So, better drop the idea of finding his heir. I won't be surprised if he appoints a female Dalai Lama as his successor! After all, all political leaders and religious heads know how to survive and use all the tricks to dupe the credulous masses. The brainless masses also love to be short-changed when it comes to god and faith. ---- 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://newageislam.com/spiritual-meditations/dubious-shebang-appointing-dalai-lama/d/132532 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

Essence of Sacrifice in Islam:Does The Ritual Of Animal Slaughter On Eid Al-Azha Remain The Most Meaningful Expression Of Sacrifice?

By V.A. Mohamad Ashrof, New Age Islam 18 June 2024 Islam, Through Principles Like Ijma(Scholarly Consensus) And Qiyas (Analogical Reasoning), Provides Mechanisms For Contextual Interpretations When Faced With Situations Not Explicitly Addressed In Scripture. Rituals In Islam Are Intended To Be Pathways To Inner Peace And Societal Harmony. ----- Every year during Hajj, Muslims commemorate Prophet Abraham's unwavering faith through the ritual of animal sacrifice, known as Qurbani. This act symbolizes Abraham's readiness to sacrifice his son in obedience to God's command. However, as our understanding of faith and spirituality evolves, a critical question emerges: Does the ritual of animal slaughter on Eid Al-Adha remain the most meaningful expression of sacrifice? Islam, through principles like Ijma (scholarly consensus) and Qiyas (analogical reasoning), provides mechanisms for contextual interpretations when faced with situations not explicitly addressed in scripture. Rituals in Islam are intended to be pathways to inner peace and societal harmony. The core of Islam lies in building cohesive communities where everyone feels safe and valued, regardless of background. It is perhaps time for Muslims to revisit the essence of sacrifice, looking beyond the physical act itself. --------------------------------------------------- Also Read: What is Eid al Adha, the Muslim Festival Of Sacrifice? --------------------------------------------------- True sacrifice, as the story of Abraham demonstrates, transcends material possessions. It embodies selflessness and devotion, akin to a parent's sacrifice for their child's wellbeing. Abraham's willingness to submit to God's will, even if it meant sacrificing his son, exemplifies profound obedience and selflessness. The arrival of the lamb as a substitute highlights a crucial truth: sacrifice is about obedience and prioritizing the well-being of others, not mere appeasement through bloodshed. Historically, blood sacrifices were common among pagans and Jews of the time. Islam, however, ushered in a new era, emphasizing personal sacrifice and submission as keys to God's favour. The Quranic account (Q.37:102-107) does not explicitly command the killing of a son. Instead, it suggests that Abraham's dream may have been misinterpreted, reinforcing the idea that God does not advocate for violence (Q.7:28, 16:90). Both Abraham and his son's willingness to sacrifice everything demonstrates their detachment from worldly possessions. This act unlocked God's mercy, enlightening them with wisdom and correcting the notion of blood atonement. Understanding the historical context of these verses becomes crucial in interpreting their true message. The underlying message of animal sacrifice in Islam is not blood atonement, but gratitude. It is about sharing our blessings and acknowledging that only God has the power to give and take life. The act of sacrifice serves as a reminder of our humility and the sanctity of life. The Quran emphasizes this essence: "It is not their meat nor their blood, that reaches God: it is your piety that reaches Him" (Q.22:37). The ritual becomes a symbol of thanksgiving, where meat is shared with others in need. Invoking God's name during the sacrifice reinforces the sacredness of life and our role as stewards of creation. The Quranic passages reveal that animal sacrifice was tied to the socio-economic realities of Arabian society. It was a way to express gratitude and share valuable resources, such as livestock, with others. Today, our most prized possessions often come in the form of money. Therefore, Muslims can consider alternative forms of sacrifice, such as donating to empower the less fortunate. Supporting a struggling vendor or a single mother can create a lasting impact, aligning perfectly with the Quranic message of utilitarianism: "Feed yourself and feed the needy" (Q. 22:36), "eat their flesh and feed the needy" (Q.22:28). The core principle of Islam is fostering inclusive societies. As Muslims, the focus should be on the true spirit of sacrifice: selflessness and sharing our blessings. By embracing alternative forms of sacrifice that resonate with our contemporary world, we can honour the spirit of Eid Al-Azha and the timeless teachings of Islam. The essence of sacrifice in Islam is not confined to the ritual slaughter of animals. It encompasses a broader spectrum of selflessness, generosity, and gratitude. By interpreting and practicing these principles in ways that address modern socio-economic realities, Muslims can continue to uphold the profound values of their faith in meaningful and impactful ways. The concept of sacrifice in Islam is deeply rooted in the principles of Maqasid Sharia, which aim to preserve faith, life, intellect, lineage, and wealth. These objectives underscore the importance of human welfare and social justice in Islamic teachings. Revisiting the essence of sacrifice in light of Maqasid Sharia encourages Muslims to reflect on the broader implications of their actions and their contributions to societal well-being. One way to expand the concept of sacrifice is by focusing on personal and communal development. This could involve volunteering time and resources to support educational initiatives, healthcare, and social services. By prioritizing actions that uplift the community, Muslims can embody the spirit of sacrifice in ways that have a lasting and transformative impact. In today's context, environmental sustainability is an increasingly important consideration. The traditional practice of animal sacrifice, while symbolically significant, also has ecological implications. The mass slaughter of animals during Eid Al-Azha contributes to environmental degradation and resource depletion. As stewards of the Earth, Muslims are called to consider the environmental impact of their practices and seek sustainable alternatives that align with the principles of Islam. Adopting more sustainable practices could include supporting eco-friendly initiatives, reducing waste, and promoting conservation efforts. These actions reflect a broader understanding of sacrifice that prioritizes the health and well-being of the planet and future generations. Economic empowerment is another vital aspect of modern sacrifice. In a world where economic disparities are prevalent, supporting initiatives that promote financial stability and independence can be a powerful form of sacrifice. This could involve investing in small businesses, providing microloans, or supporting vocational training programs. By enabling individuals and communities to achieve economic self-sufficiency, Muslims can fulfil the spirit of sacrifice in a way that fosters long-term growth and development. Ultimately, revisiting the essence of sacrifice in Islam involves embracing a holistic approach that integrates spiritual, social, environmental, and economic dimensions. This approach aligns with the broader objectives of Maqasid Sharia and reflects a deep commitment to the well-being of all creation. By expanding the concept of sacrifice beyond ritualistic practices, Muslims can cultivate a more profound and meaningful connection to their faith and its teachings. By exploring alternative forms of sacrifice that address contemporary challenges and uphold the principles of Maqasid Sharia, Muslims can honour the true spirit of Eid Al-Azha and contribute to a more just, compassionate, and sustainable world. ------ V.A. Mohamad Ashrof is a scholar on Islam and contemporary affairs URL: https://newageislam.com/islamic-ideology/sacrifice-ritual-animal-slaughter-eidazha/d/132526 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

Etiology Of Communal Hatred:Saffronising The School Curriculum

By Sumit Paul, New Age Islam 18 June 2024 Rejecting accusations of attempts being made to saffronise the school curriculum, National Council of Educational Research and Training (NCERT) director Dinesh Prasad Saklani said, “Why should we teach about riots in school textbooks?” He said references to Gujarat riots and Babri Masjid demolition were modified in school textbooks because teaching about riots “can create violent and depressed citizens”. “Should we teach our students in a manner that they become offensive, create hatred in society or become victims of hatred? Is that education’s purpose? Should we teach about riots to such young children... when they grow up, they can learn about it, but why in schools. Let them understand what happened and why it happened when they grow up. The hue and cry about the changes is irrelevant,” Saklani said. Why should we deprive children of knowing about the Gujarat riots in February 2002 and the unfortunate demolition of Babri mosque on December 6, 1992? These are extremely important episodes in India's modern history because both the events redefined the text and texture of contemporary Indian history. The etiology of communal hatred lies in these two epochal incidents. One can understand that if the kids are below the age of 15 and are students of class 5th or 6th, these disturbing and complex issues can be avoided. But students, studying in class 12, are mature enough to know and understand certain things which a communal government like the current one may perceive as unnecessary and risky. The silly logic that the kids will know when they grow up holds no water. Going by this logic that they'll know when they grow up, why do children go to schools and colleges? They'll learn at the right time! This is passing the buck. This government is distorting and diluting Indian history. Muslim rulers are being demonised and Hindu kings and leaders are being deified. In Maharashtra, Shivaji and his unremarkable son Sambhaji are being projected as the saviours of Hinduism who thwarted the juggernaut of the marauding Mughals. Aurangabad in Maharashtra has been renamed as Chhatrapati Sambhaji Maharaj Nagar! Students read these eulogies and hagiographies in the textbooks. It's time for the likes of erudite and unbiased historians, viz, Romila Thapar, Sumit Sarkar, Irfan Habib, among others to raise their voices in unison and stop further distortion and dilution of history by the unscrupulous Sanatanis and the proponents of Hindutva. ---- 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://newageislam.com/interfaith-dialogue/saffronising-school-curriculumcommunal-hatred/d/132524 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

Israeli Denunciation Of Mass Anti-War Protests Across The Globe As Anti-Semitic Deepens The Hole Israel Finds Itself In

By Dr. James M. Dorsey for New Age Islam 18 June 2024 Israel Has Enshrined On An Altar That Notion, Valid For Most Non-State Actors Battling Conventional Military Forces, By Insisting It Will Destroy Hamas Militarily And Politically. ------ The Gaza war has changed that paradigm. It has produced neither a military nor a political victory. Adding fuel to the fire, Israel has abandoned the notion that soft power is as important as hard power in the vein of scholar Joseph Nye, who recently cautioned that “ignoring or neglecting soft power is a strategic and analytic mistake.” Credit: Thaivision ----- Mr. Nye noted that “in the short run, swords are mightier than words, but in the long run, words guide swords.” It’s advice Israel has failed to heed. As a result, Israel is losing two wars in Gaza, the war itself and the battle for hearts and minds. All Hamas needs to do to declare victory is to survive. Israel has enshrined on an altar that notion, valid for most non-state actors battling conventional military forces, by insisting it will destroy Hamas militarily and politically. Israel’s problem is that Hamas is likely to survive even if it were to kill Hamas’ Gaza leader, Yahya Sinwar. Israel’s most wanted man, Mr. Sinwar, has eluded Israeli forces since the war erupted last October. Israel has also failed to achieve its other war goals – the rescue of Hamas-held hostages and ensuring Gaza does not remain a launching pad for Palestinian resistance. Credit: IDF Spokesman ------ This weekend, Palestinians killed ten Israeli soldiers, the highest toll in one day since January, while Israel Defence Forces (IDF) spokesman Daniel Hagari conceded that Israeli would not be able to militarily rescue all the remaining 116 hostages, 41 of which are believed to have been killed in captivity during the war. “We will not be able to return everyone home in this way,” Mr. Hagari said. In the battle for hearts and minds, Israel wasted no time in destroying initial empathy in response to the brutality of Hamas’ October 7 attack that killed more than 1,100 primarily civilian Israelis and foreigners and led to the kidnapping of 250 others. The vast majority of more than 100 hostages who have regained their freedom since October 7 were released in November in a prisoner exchange with Hamas. Israel’s military has rescued only seven. Israel’s self-inflicted defeat in the war for hearts and minds may be more consequential than its inability to crush Hamas on the battlefield despite severe body blows inflicted on the group. Within a matter of months, Israel went from being able to claim a moral high ground to a country indicted in the International Court of Justice (ICJ) on charges of genocide and whose leaders risk the International Criminal Court issuing arrest warrants for alleged war crimes. Winning the war for hearts and minds would have been an uphill battle no matter what, given the tens of thousands of Palestinians killed and wounded by Israeli forces and the physical devastation of Gaza’s infrastructure, not to mention stepped-up Israeli repression on the West Bank and tacit endorsement of vigilante settler attacks on Palestinians and aid convoys en route to Gaza. Israel seems bent on ensuring it ends the war as a pariah in much of the world by hindering the unfettered flow of humanitarian relief needed to address the consequences of its curtailing of food, fuel, water, and electricity and destruction of Gaza’s health sector. Adding fuel to the fire, Israel has shown no empathy for the plight of innocent Palestinians and no acknowledgment that Palestinians have rights, too. Instead, Israeli leaders have repeatedly made genocidal statements and obstructed efforts to achieve a ceasefire. To be sure, Hamas has displayed similar insensitivity but that has no impact on Israel’s global standing. Anti-war protest in Barcelona. Credit: EPA ------ Israeli denunciation of mass anti-war protests across the globe as anti-Semitic and dismissal of public opinion polls that show Western public opinion turning against Israel has only deepened the hole Israel finds itself in. It’s a hole that Israel will find difficult to extricate itself from. Worse, Israel’s Gaza war conduct and antithetical public relations posture, like its West Bank settlement and other policies, have hardened positions on both sides of the divide, making a resolution of the Israeli-Palestinian conflict ever more elusive. It risks giving currency to Hamas’ notion that a long-term ceasefire in Gaza, and more broadly between Palestinians and Israelis, may be the only thing that is achievable. Israel’s self-dug grave will likely reinforce Hamas’ contention that a two-state resolution of the Israeli-Palestinian conflict should entail a long-term ‘Hudna’ or armistice rather than Palestinian recognition of the Jewish state. Israel asserts that Hamas’ notion of a long-term ‘Hudna’ or armistice rather than Palestinian recognition of the Jewish state in the context of two states demonstrates the group’s determination to destroy Israel and maintain the right to armed resistance. Unlike the Palestine Liberation Organisation’s (PLO) recognition of Israel in the 1980s as the prelude to the creation of a Palestinian state alongside Israel, Hamas’ 2017 amended Charter envisions two states living side-by-side without recognising one another and, presumably, without maintaining full diplomatic relations. Rejecting any Israeli rights and all United Nations resolutions and other international agreements that recognize equal national rights for Israelis and Palestinians, the Charter stipulates that “there shall be no recognition of the legitimacy of the Zionist entity… Without relinquishing any Palestinian rights, Hamas considers the establishment of a fully sovereign and independent Palestinian state, with Jerusalem as its capital, along the lines of the 4th of June 1967…to be a formula of national consensus… Resistance and jihad for the liberation of Palestine will remain a legitimate right, a duty, and an honour for all the sons and daughters of our people and our Ummah,” the global Muslim community of the faithful. Some Hamas officials have since sought to walk back their insistence on the right to wage armed struggle. Ceasefire negotiator Khalil al-Hayya suggested in April that Hamas would agree to a truce of five years or more, lay down its weapons, and convert into a political party if an independent Palestinian state is established along pre-1967 borders. With support among Palestinians for a two-state resolution of the Israeli-Palestinian conflict dropping dramatically, according to a recent public opinion survey, Hamas’ position is likely to gain increased currency among Palestinians, even if Israel rejects it out of hand. This month’s survey by the Palestinian Centre for Policy and Survey Research showed that support in Gaza for two states had almost halved from 62 per cent in March to 32 per cent in June while remaining constant at one-third of the West Bank population. Azzam Tamimi, a 69-year-old scholar and journalist with close ties to Hamas, suggested that a long-term hudna rather than a peace agreement “is the only way you can have disengagement; you can have a real ceasefire.” Mr. Tamimi argued that Hamas’ notion “is a de facto recognition of the status quo, but it’s not a de jure recognition.” Insisting that he would “never, ever accept the legitimacy of the occupation of my mother’s house in Beersheba,” Mr. Tamimi said he “would accept, and, I believe, most Palestinians represented by Hamas would accept, the idea that this conflict is not delivering what either side is expecting, and therefore it’s not a bad idea to disengage to stop fighting…for ten years, 15 years, or 30 years... During that period, people can have a respite. Then there will be a new generation emerging and let future generations decide what they want to do about this conflict.” Hamas and Mr. Tamim’s notion may strike a chord with Palestinians but is certain not to nudge Israel closer to the negotiating table. Leaving aside Israel’s goal of destroying Hamas and the Netanyahu government’s rejection of a two-state solution, Israel for decades insisted that any Palestinian counterpart would have to recognize the Jewish state de jure and abandon armed struggle. It also demanded the Palestinians agree to prioritisation of Israeli security concerns even if Palestinians have equally legitimate worries. To be sure, two states in historic Palestine irrespective of whether they have de jure or de facto relations, would likely resemble India and Pakistan, nations carved out of one another in 1947, that remain at loggerheads 77 years later. Even so, many in the West echo Italian Prime Minister GiorgiaMeloni’s belief that “Israel has fallen into a trap, a Hamas trap that had the aim of isolating it.” Ms. Meloni added at this weekend’s Group of Seven summit that “it seems to be working." Expanding on Ms. Meloni’s belief, former Israeli peace negotiator Daniel Levy argued that “by using its force in this indiscriminate way, from day one saying it would cut…all food, fuel, water, and electricity from the civilian population in Gaza, this is a huge self-inflicted defeat for Israel. Reputational, moral, legal, economic… This is going to shift the power balance...Hamas is going to come out of this stronger… Israel is going to come out of this weaker… and this is of Israel’s own making.” ----- Original Headline: Israeli Setbacks Empower Hamas ----- Dr. James M. Dorsey is an Adjunct Senior Fellow at Nanyang Technological University’s S. Rajaratnam School of International Studies, and the author of the syndicated column and podcast, The Turbulent World with James M. Dorsey. URL: https://newageislam.com/current-affairs/israelidenunciation-anti-war-anti-semitic/d/132525 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

Celebrating Diversity - The Quran's Message of Unity in Multiplicity

By Justice P.K. Shamsuddin, New Age Islam 14 June 2024 In The Quranic Worldview, Nations and Ethnicities Exist for A Purpose – To Learn from and Interact with Each Other, Fostering A Spirit of Understanding (Q.49:13). True Worth Comes from One's Character and Actions, Not Their Background. The Quran Even Warns Against Mocking Others for Their Differences (Q.49:11). ------ The Quran offers a refreshing perspective on humanity's divisions. It dismantles notions of racial, religious, or national superiority (Q.49:13). In the Quranic worldview, nations and ethnicities exist for a purpose – to learn from and interact with each other, fostering a spirit of understanding (Q.49:13). True worth comes from one's character and actions, not their background. The Quran even warns against mocking others for their differences (Q.49:11). This message of unity resonates throughout the Quran. We are all part of one human family, called upon to collaborate and strive for good in a spirit of friendly competition (2:139, 2:148, 2:208, 5:48, 10:41, 29:2). The Quran embraces inclusivity. It assures that those who believe in God, practice good deeds, and await the Day of Judgment will find reward, regardless of their specific religion (Christians, Jews, Sabians) (Q.2:62). This concept was ground-breaking in its time, dismantling the idea of exclusive salvation. Western Islamic scholar Muhammad Asad highlights this inclusivity by using the term "self-surrender unto God" (Q.3:85) in his translation of “Islam”. This concept transcends religious labels and focuses on the core belief in a higher power. The Quran goes beyond mere tolerance of other faiths; it acknowledges and even respects them. While Judaism and Christianity receive specific mentions, the Quran also recognizes Hinduism, Buddhism, and Jainism through the term "Sabians" (Q.2:62, 5:69). This term encompasses various non-Abrahamic traditions. The Quran acknowledges the validity of different religious scripture: “Let, then, the followers of the Gospel judge in accordance with what God has revealed therein.” (Q.5:47) "Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Sabians, and the Christians - all who believe in God and the Last Day and do righteous deeds - no fear need they have, and neither shall they grieve.” (Q.5:69) "People of the Book, you have no valid ground for your beliefs, unless you [truly] observe the Torah and the Gospel, and all that has been sent down to you from your Lord." (Q.5:47) "We sent you the Book, setting forth the Truth, confirming what is available of earlier revelations and with final authority over them. Judge between them in accordance with what God has sent down. Do not follow their whims, which deviate from the Truth revealed to you. We have assigned to each of you a law and a way of life. If God had wanted, He could have made all of you a single community, but instead He is testing you by means of what He has revealed to you. So compete in doing what is good. You will all return to God, and He will clarify these matters about which you have differed.” (Q.5:48) Ultimately, the Quran dismantles the idea of a chosen people. God's guidance extends to all humanity (Q.10:48, 16:37). Prophet Muhammad himself is reported to have said that God sent countless prophets throughout history, with only a fraction mentioned in the Quran. This opens the possibility that figures like Krishna, Rama, Buddha, and Mahavira could also be counted among those prophets. Further supporting this view is verse 4:165, which acknowledges prophets not explicitly named in the Quran. Islam's belief in God's Books adds another layer of respect for other religions. Muslims revere the Injeel (Gospels) and Torah, holy scriptures of Christianity and Judaism respectively. By extension, this respect can be extended to the Hindu scriptures, the Gita and Vedas. In essence, the Quran opens a door to mutual respect and understanding between Islam and other faiths. It avoids exclusivity, recognizing the universality of God's message and the presence of prophets across various cultures and traditions. This openness paves the way for interfaith dialogue and collaboration towards a more peaceful and harmonious world. Islam, far from advocating religious isolation, lays a foundation for tolerance and understanding among different faiths. The Quran offers five key principles that guide Muslims in fostering peaceful coexistence: Respect for All People: The Quran emphasizes the inherent dignity of every person, created by God (Q.17:70). This respect transcends religious boundaries, calling for Muslims to treat others with honour and kindness regardless of faith, race, or background. Embracing Diversity: Islam acknowledges that God's will allows for a multitude of beliefs (Q.10:99). While the Quran encourages faith, it avoids coercion (Q.39:7). Freedom of Religion: The Quran affirms the fundamental right to choose one's faith (Q.2:256). Muslims are called upon to respect this right, recognizing it as a divine gift. Divine Judgment: The Quran reminds us that God alone judges all humanity (Q.22:68-69, Q.42:15). Muslims shouldn't condemn others based on religious differences, but trust in God's ultimate judgment. Justice and Fairness: God champions justice, especially when dealing with those of differing beliefs (Q.5:8, Q.60:8). Muslims are urged to uphold this principle in their interactions with people of all faiths. In today's interconnected world, these principles are more important than ever. ------ Justice P.K. Shamsuddin was Judge, Kerala High court during 1986-1993. He was the president, Kerala State Consumer Disputes Redressal commission during 1993-1998. He was the former president, Muslim Educational society, Kerala. He was also the president World Fellowship of Inter-Religious Councils during 1984-2010. URL: https://www.newageislam.com/interfaith-dialogue/celebrating-diversity-qurans-message-unity-multiplicity/d/132506 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

Awakening That Every Individual Has Its Own Path May Help Humans Evolve Further

By Sumit Paul, New Age Islam 14 June 2024 Chale Hain Saath Jo Barson Toh Ye Khula, Sarwer Ke Humsafar Bhi Safar Aik Sa Nahin Rakhte Distinguished Urdu poet and critic Syed Sarwer Javed Rizvi (After walking alongside beloved for years, Sarwer / I realised even co-travellers don't embark on the same journey) Safar Mein Donon Saath Toh Thay Tajurbaat-E-Safar Donon Ke Alag Rahe Sadiq Layalpuri (Though both were together during the journey / Our experiences were different) "Despite travelling together towards the same destination, every individual's journey is unique." Robert Frost There's no denying the fact that every individual is alone and each one of us has a separate path. Every individual's fate is different. French existentialist Albert Camus put it so succinctly, "Existentially speaking, every individual is alone." In William C Chittick's masterful translation of Maqaalat-e-Shams-e-Tabrizi (it's in Persian) into English as Me & Rumi: The Autobiography of Shams-i-Tabrizi, Shams and Rumi eventually realised that both understood the divinity in their own respective manners despite being together and both may have been right until Rumi's son got Shams killed as he suspected that something fishy was brewing between the two. This awakening that every individual has its own path may help humans evolve further. However close two individuals may be and however identical they may appear, their thinking will always remain unique. In other words, no two individuals think alike. Once we understand this, our social and inter-personal relations can undergo a sea-change. In one of his short stories, famous Urdu raconteur Intizaar Hussain writes, "Do Logon Mein Jhagde Tab Hote Hain Jab Donon Zid Par Utar Aate Hain Ki Saamne Wale Ko Bhi Meri Hi Tarah Sochna Hai; Jo Mumkin Nahin Hai. Iss Baat Ka Ehsaas, Jise Main Irfaan Se Kam Nahin Samajhta Hoon, Ki Do Log Kabhi Ek Hi Dhang Se Nahin Soch Sakte, Taamaam Fasaadaat Ko Jad Se Khatm Kar Sakta Hai" (Two individuals fight when both are adamant and start insisting that the other person must think alike; which's not possible. Once you realize, I consider it no less than self-realization, that it's impossible for two persons to think alike, all problems and issues can be rooted out). All our differences begin from our flawed thinking that we (all) think alike. We don't and we cannot. Let every individual grow in his or her way. Never impose your thinking, views and ideas on anyone. In a marital bond, spouses must respect each other's individuality. They must never assert that my way is the only way. Parents should also not impose their faith and unfulfilled ambitions on their offspring. Give them open ends and a sprawling sphere to move around. Never restrict them. A Hindu must never raise his / her child as a Hindu. Raise your child as a human and an independent individual. Respect every person's way of thinking. Remember Amir Qazalbash's famous couplet, "Saath Raho, Muhabbat Karo Lekin Ye Bhi Yaad Rakho / Tumhara Hum-Qadam Kabhi Tumhari Jaageer Nahin Ho Sakta" (Stay together, love each other but remember/ Your partner can never be your property or a rent-free grant). ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/awakening-individual-path-humans-evolve/d/132505 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

NDA in Power 2024: Whither Hindu Nationalism?

By Ram Puniyani for New Age Islam 14 June 2024 Starting from Propaganda That Congress Manifesto Was Labelled as Having the Imprint Of Muslim League, Most Other Slogans And Promises Of Congress Were Turned Into Being Presented As Appeasement Of Muslims. Muslims Were Called Ghuspathiye (Infiltrators) And Had More Children. Modi’s Propaganda Reached A New Low When He Said Congress Will Do Mujra (A Dance Which Emerged During Mughal Rule) For Them. ------ The failure of BJP to get past 272 has brought back the NDA into the forefront. While Vajpayee came to power and led the NDA Government in 1998, still there was a strong imprint of the BJP politics in the Government. Among other things which were part of Hindutva agenda that time was the appointment of Venkatchaliah Commission to review the Constitution and Saffronisation of the textbooks and introduction of courses in astrology and Paurohitya (Rituals) in the curriculum. Twice, in 2014 and 2019, Modi came to power as NDA but as BJP on its own had overwhelming majority the other components of the Government were on the ‘silent mode’ and BJP aggressively launched its Hindu nationalist agenda, building of Ram Temple and abolition of article 370. In addition the fringe elements killing Muslims on pretext of Cow-beef and love jihad had a free hand, enjoying impunity from the state. (Photo: PTI) ----- The other authoritarian streaks of Modi Sarkar, the subordination of Constitutional institutions were very dominating along with the role of conversion of Media into Godi media. All this did make the opposition to wake up and come together as INDIA. Despite this formation coming into being Modi and BJP centred their election propaganda around anti Muslim rhetoric. Starting from propaganda that Congress manifesto was labelled as having the imprint of Muslim League, most other slogans and promises of Congress were turned into being presented as appeasement of Muslims. Muslims were called Ghuspathiye (infiltrators) and had more children. Modi’s propaganda reached a new low when he said Congress will do Mujra (a dance which emerged during Mughal rule) for them. Also it was said that If Congress comes to power terrorists will be released and invited to have Biryani, Taliban rule will be established. The system has been so tuned that names of many Muslims do not find place in electoral rolls, at election booths, many Muslims are turned away by the police. Muslims have been effectively turned into second class citizens and have been made politically invisible. All this intensifies the prevalent hate against this hapless community. With this background as the BJP failed to reach the propagated 400 par for NDA and more than 370 for BJP, there was a big sigh of relief in the community. As the results came and Modi declared himself as the next Prime Minister, he toned down his language to recall ‘Sarva Dharma Sambhav’ (Equal respect for all religions). This sounded as the sort of peak of hypocrisy in the light of what happened to Muslims (and Christians) during the last ten years. What is in store for this community in times to come? A small relief is possible as probably the impunity enjoyed by the fringe elements may be slightly curtailed. There is a big if as the fringe elements by now are too much rooted in the system. Whether allies like Niteesh and Naidu will be able to raise their voice against this scattered anti Muslim violence is yet to be seen. How effective they can be against the strong arm tactics of the Modi party, only time will tell. The hate spread by the Hindu nationalist is so widespread that it may not be easy to curtail it. It is likely that the third pillar of Hindutva politics, Uniform Civil Code, may be deferred in all probability. The CAA, which discriminates against Muslims is like a hanging sword and time alone will tell us how much pressure BJP will put to implement it. Surely after the remarkable Shaheen Bagh movement the communal party BJP will not insist on it unless they feel through experience that they can bulldoze their way despite the Naidu and Niteesh, who are more tactical in these matters. Already BJP has allied with Naidu who had initiated four percent reservation for Muslims. The other major issue of caste census, to which BJP is opposed, may have to be rethought as it was Niteesh as CM of Bihar, where this was initiated and there is a strong national sentiment for it. There are no buyers for Modi propaganda that the INDIA alliance will remove the reservations for SC/ST/OBC and give it to Muslims. What can we expect about the Muslims social, political and economic conditions? The hate spread against this community by the RSS combine has sunk deep into the social thinking. By default, anti Muslim thinking has become part of average perceptions of the society. The consistent work of this RSS combine has gone up exponentially due to the other associates, the changes in textbooks, the role of media, and the word of mouth spread of misconceptions. These myths, misconceptions are the solid pillars on which Hate is constructed and due to prevalent hate against Muslims, violence and subsequent polarization are brought in. While the role of RSS in 2024 elections needs further analysis, it is RSS machinations which keep pumping up the Hate against Muslims and now from the last two decades against Christians also. Interestingly the number of RSS Shakhas during Modi rule has more than doubled up during last ten years. One suspects that in a state like Orissa where Kandhamal violence took place and Pastor Stains was burnt alive, the roots of BJP’s political rise were watered and now we see its results. While in Kerala, BJP does win over a section of Christians for various reasons, nationally Christians are on the target of Hindu nationalist politics, as seen by the rising sub radar attacks on prayer meetings of Christians. All said and done the marginalization of Muslims will continue. It is not easy to undo the deep polarization introduced into society due to the work done by this organization. What RSS has been doing was well diagnosed by our first Home minister Sardar Vallabhbhai Patel, when he wrote, “All their speeches were full of communal poison, as a result of the poison the country had to suffer the sacrifice of invaluable life of Gandhi Ji” (Writing after banning of Sangh in 1948). This aspect of our political life was not curtailed-combated and it grew into a multi headed hydra using every opportunity to intensify the religious division in the society. We cannot build the India of the dreams of our freedom fighters without undoing the massive hate which grips the social understanding. ----- Ram Puniyani is president of the Centre for Study of Society and Secularism. URL: https://www.newageislam.com/current-affairs/nda-2024-whither-hindu-nationalism/d/132504 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

Wisdom as Universal Phenomenon

By Adis Duderija, New Age Islam 13 June 2024 “For Wisdom to Be Recognized as Such It Must Have an Appeal Beyond the Teachings of a Particular Tradition. Wisdom Is by Its Essence, As Well as Following Historical Precedent, A Universal Phenomenon.” Alon Goshen-Gottstein In a world often divided by competing religious and ideological factions, the call for wisdom as a unifying force is a profoundly important one. As Alon Goshen-Gottstein eloquently expresses, true wisdom transcends the specific forms of religious expression, pointing us instead to the ultimate source from which all faith traditions spring - God Himself. This sentiment is a crucial counterbalance to the worrying trend of religious and cultural silos, where adherents of different belief systems often talk past one another, reinforcing their own rigid orthodoxies rather than seeking common ground. In an age of increasing polarization, Goshen-Gottstein's vision of wisdom as a bridge between the universal and the particular is a beacon of hope, reminding us of the profound unity that underlies the diversity of human spiritual experience. At the heart of Goshen-Gottstein's argument is the idea that wisdom is not the exclusive property of any one tradition, but rather a manifestation of the divine that permeates all genuine religious expression. By refusing to be confined to the particular forms of religious belief and practice, wisdom becomes a unifying force, "preventing our individual traditions from closing in on themselves" and "keeping them open to the broader divine vision." This is a critically important point, for in a world where religious conflict and intolerance have led to untold suffering, the recognition of a common wellspring of wisdom underlying the world's faiths can provide a much-needed antidote. Too often, adherents of different religions have viewed their own tradition as the sole repository of truth, demonizing and rejecting the beliefs of others. Goshen-Gottstein's vision of wisdom challenges this exclusivist mentality, inviting us to transcend the boundaries of our own particular affiliations and to seek the universal truths that connect us. In doing so, Goshen-Gottstein is not calling for a simplistic syncretism or a bland homogenization of religious traditions. Rather, he is advocating for a deeper, more nuanced understanding of the relationship between the universal and the particular in the realm of faith and spirituality. Each religious’ tradition, he suggests, is a unique manifestation of the divine wisdom that flows through all creation, and by recognizing this, we can celebrate both the diversity of human spiritual expression and the essential unity that underlies it. This is a profoundly important insight, one that has the power to transform not only our understanding of religion, but also our approach to some of the most pressing challenges facing humanity. For in a world beset by conflict, inequality, and environmental degradation, the recognition of a shared wellspring of wisdom can provide a foundation for collective action and collaborative problem-solving. Indeed, one could argue that the need for such wisdom has never been more urgent. As we grapple with the complex, interconnected crises of our time - from climate change to social and economic upheaval - the temptation to retreat into narrow, tribal identities is ever-present. And yet, it is precisely in these moments of great challenge that the wisdom Goshen-Gottstein describes becomes most vital. For true wisdom, by its very nature, transcends the boundaries of individual belief systems and compels us to think and act in ways that serve the greater good. It encourages us to look beyond our own immediate interests and to consider the welfare of the whole, whether that whole is defined in terms of our local community, our nation, or the entire human family. And crucially, it invites us to see the divine spark that animates all of creation, fostering a sense of reverence and stewardship for the natural world that sustains us. In this way, the wisdom that Goshen-Gottstein celebrates has the power to transform not only our individual lives, but also the trajectory of human civilization. By drawing us out of our narrow, partisan mind-sets and toward a more expansive, holistic vision, this wisdom can inspire us to collaborate across ideological divides, to seek innovative solutions to complex problems, and to cultivate a deeper sense of our interconnectedness with all of life. Of course, this is no easy task. The pull of tribalism and sectarianism is strong, and the forces that seek to divide and conquer are often formidable. But the alternative - a world increasingly fractured by religious and cultural conflict - is simply unacceptable. And it is here that the wisdom Goshen-Gottstein describes becomes not just a philosophical ideal, but a practical necessity. For in a world where the stakes are so high and the challenges so daunting, we cannot afford to be bound by the limits of our own particular traditions. Instead, we must be willing to transcend those boundaries, to seek out the universal truths that unite us, and to harness the collective wisdom of humanity in service of the greater good. This is no small undertaking, to be sure. It will require a deep commitment to self-reflection, humility, and a willingness to engage with perspectives that may challenge our most deeply held beliefs. But it is a task that is both urgent and essential, for the future of our species and the planet that sustains us hangs in the balance. And so, as we grapple with the complex and often daunting realities of our time, let us take inspiration from Goshen-Gottstein's vision of wisdom as a unifying force. Let us embrace the profound truth that, beneath the surface of our religious and cultural differences, there lies a wellspring of divine wisdom that calls us to something greater - to a world of greater understanding, compassion, and collective flourishing. In doing so, we may just find that the solutions to our most pressing problems are not to be found in the dogmas and doctrines of any one tradition, but rather in the shared wisdom that flows through them all. And in that realization, we may discover not just a path forward, but a glimpse of the divine unity that transcends the particular and points us toward the limitless possibilities of the universal. ------- To learn more about Dr. Adis Duderija academic and public scholarship visit his website: www.dradisduderija.com ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/wisdom-universal-phenomenon/d/132500 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

Shelve Your Sanatan, Islam, Allah, Ram and Sita and Let Two Adults Tie the Knot

By Sumit Paul, New Age Islam 13 June 2024 Begaani Shaadi Mein Abdullah Deewana: Favourite Pastime of Zealots "Sonakshi Sinha to marry Zaheer Iqbal. When your parents have all the resources in the world, yet they don't teach you basic Dharmic values but raise you as a secular, you easily fall into the LJ (Love Jihad) trap. Sonakshi is a classic example of that." काश बचपन में रामायण का पाठ सिखाया होता तो आज यह दिन न देखने पड़ते। — ☕4 (@tea_4r) June 11, 2024 (Had Ramayana been taught during childhood; we wouldn't have had to see these deplorable days)< " The names of Sonakshi's two brothers are Lav and Kush (sons of Mata Sita). But she follows the faith of the enemies of Sanatan Dharma...." Sonakshi Sinha and Zaheer Iqbal | Source: ANI/Instagram ------ These are just a couple of hateful samples culled from an inventory of abusive comments on the social media as Sonakshi is tying the knot with a Muslim man Zaheer Iqbal on June 23. Only in a religiously polarised (Hinduaised, to be more correct) country like India, could this be news. Why can't an adult Hindu woman marry a Muslim man and vice versa? Someone has called it a Saviour Complex. Save someone, whether or not they need your saving. Subtle and subterranean demonisation of Muslims had been going on for quite some time. Now it has become disconcertingly obvious. The readers may have noticed that BJP's not so remarkable victory in the recent hustings, has frustrated hard-core Sanatanis and Muslim-bashing has increased manifold. BJP's surprising loss in Ayodhya has badly hurt the trollers and fanatic Hindus who're trying to stoke communal passion and frenzy. " Wake up, Hindus, wake up or else Muslims will wipe you out," is the new Yalghaar (war cry). Why do Hindus behave like wet blankets and dampeners when a Hindu girl chooses a Muslim man? While Hindus must be condemned, Muslims are also equally, if not more, rigid when a girl from their community marries a Hindu man. Shelve your Sanatan, Islam, Allah, Ram and Sita and let two adults tie the knot. All these fictitious and fabricated characters like Allah, Ram, Sita, among others have robbed humans of their basic humanity. We're too backward on all counts. Finally, let the couple follow their respective faiths and even better if they leave their religions and call themselves just humans, which is perhaps the most difficult thing to do and not many have the gumption to do that. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/sanatan-allah-ram-sita-adults-tie-knot/d/132499 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

Spreading Global Peace Is an Essential Part of Islam

By Kaniz Fatma, New Age Islam 13 June 2024 Islamic Teachings Encourage Muslims to Spread Peace and Work Towards Resolving Conflicts Through Dialogue, Cooperation, And Empathy Main Points: 1. The Hadith experts carefully crafted chapter titles to emphasize the crucial role of spreading peace in Islam 2. Imam Bukhari emphasized the importance of self-justice, global peace, and charity and generosity in promoting harmony 3. Islam is a religion that champions peace and security globally, and those who advocate for terrorism under the guise of Islam are not genuine adherents. 4. Hazrat Ammar, a prominent Sahabi in Islam, endured hardship and mistreatment but imparted teachings on the traits of Islam and encouraged global peace. ------ Spreading global peace is deeply embedded in the core values of Islam, where the promotion of harmony and unity among all individuals and communities is emphasized. The teachings of Islam not only advocate for the importance of peace within individuals but also extend this notion to a broader global scale. It emphasizes the significance of fostering understanding, compassion, and respect for diversity in order to establish a peaceful coexistence among people of different faiths and backgrounds. Islamic teachings encourage Muslims to spread peace and work towards resolving conflicts through dialogue, cooperation, and empathy. Through the practice of tolerance and forgiveness, individuals can cultivate a peaceful environment that transcends borders and unites humanity under the common goal of peaceful cohabitation. By embodying the principles of justice, equality, and social responsibility, followers of Islam contribute to the betterment of society and the world at large. Moreover, the concept of spreading global peace in Islam extends beyond mere words or gestures and encompasses proactive efforts to address the root causes of discord and injustice. It encourages Muslims to engage in acts of kindness, charity, and community service to alleviate suffering and promote the values of peace and compassion. By actively participating in initiatives that promote social justice, equality, and mutual respect, Islam underscores the importance of building bridges of understanding and cooperation among nations and peoples. In essence, Islam considers the promotion of global peace as a fundamental duty incumbent upon all believers, reflecting the universal message of love, tolerance, and unity that lies at the heart of this faith. Embracing these values and ideals enables individuals to contribute positively to the ongoing quest for a more peaceful, just, and harmonious world. The Hadith experts, known as the Muhaddesin, carefully crafted the chapter titles in the Hadith collections to emphasize the crucial role of spreading peace. One notable example is Imam Bukhari, who encapsulated three fundamental teachings within this thematic framework. Firstly, he emphasized the importance of self-justice, urging individuals to maintain fairness and integrity in their own actions. Secondly, the promotion of global peace stood as a significant directive, underscoring the universal message of harmony and cooperation within the Islamic faith. Thirdly, Imam Bukhari highlighted the importance of charity and generosity, especially in times of financial constraints, stressing the obligation to support those in need within society. This includes providing essential resources such as food, clothing, and shelter to the less fortunate, thereby embodying the values of compassion and solidarity advocated by Islam. Through these teachings, Imam Bukhari and other scholars paved the way for a society rooted in justice, peace, and altruism, where individuals strive to uphold the principles of Islamic teachings through their actions towards others, particularly the vulnerable and marginalized. By striking a balance between self-care, global harmony, and social welfare, these teachings exemplify the holistic approach of Islam towards fostering a community founded on empathy, kindness, and mutual support, thereby embodying the essence of Islamic values and principles. The complete title of the chapter in Sahih Bukhari is as follows: Chapter: To spread peace is a part of Islam: and Ammar said, Whoever possesses three qualities possesses all of Iman; treating oneself with justice, spreading peace to all people and spending [in charity and channels of good] even when he is poor.” In this chapter, Imam Bukhari has cited the statement of the revered Hazrat Ammar. Hazrat Ammar was born to Hazrat Yasir and Hazrat Sumayya, and he also embraced Islam despite facing threats from the pagans of Makkah. Hazrat Sumayya's steadfast dedication to her faith in Islam faced severe opposition from Abu Jahl, who aimed to crush her faith with brutal assaults, culminating in her death as a martyr. Even in the face of severe persecution, Hazrat Sumayya remained resolute in her faith, emerging as a strong emblem of determination and bravery in the initial periods of Islam. Her death not only established her as the first martyr of Islam but also highlighted the unshakeable resolve that characterized the early challenges of the religion. Through the lens of Hazrat Ammar's family, we can gain a great understanding of the hardships endured by the early Muslims who persevered in the face of hardship. Thus, Hazrat Ammar and his family's narrative serves as a beacon of inspiration, illustrating the transformative power of unwavering faith amid the most trying circumstances, resonating across generations as a testament to the enduring strength of the human spirit in the pursuit of truth and righteousness. Hazrat Ammar and his father endured intense agony, forced to lie on the scorching, uneven terrain, their nerves rattled by the intensity of the suffering. Once the tyrants of Makkah threw Hazrat Ammar into the fire. The Holy Prophet (peace be upon him) raised his hands in prayer and said, O Fire, cool down on Ammar as you cooled down on Hazrat Ibrahim (peace be upon him). Hazrat Ammar, a prominent Sahabi in Islam, endured significant hardship and mistreatment in Makkah. Despite this, he imparted remarkable teachings on the traits of Islam, encouraging Muslims to spread global peace. Reflecting on Hazrat Ammar's words as cited in the title of Sahih Bukhari, it becomes clear that Islam is a religion that champions peace and security globally, firmly stating that Islam condemns terrorism. Thus, those who advocate for terrorism under the guise of Islam are not genuine adherents of the faith. According to Hazrat Ammar, it is important to treat oneself fairly. What does this entail? Someone who treats themselves fairly will naturally act in a fair manner. It is emphasized that fairness should not be influenced by fear, external pressure, others' suggestions, or bias, but rather, it should be pursued for the sake of fairness itself. Allah will be pleased with someone who truly practices fairness. Another crucial element of Hazrat Ammar's statement emphasizes the significance of not only advocating for peace through words but also demonstrating this virtue through actions and one's genuine character. In essence, his message reiterates the vital role individuals play in fostering harmony and goodwill among all members of society. Encouraging people to embrace a mindset of peace extends beyond just surface-level conversations, calling for a deep commitment to embodying peaceful principles in all facets of life. This principle underscores the idea that peace is not a passive concept but an active practice that requires individuals to manifest kindness, understanding, and empathy in their interactions with others. By embodying peace through their behavior and attitudes, individuals have the power to create a positive ripple effect that can inspire others to adopt the same peaceful approach in their own lives. Ultimately, Hazrat Ammar's message serves as a reminder that true peace can only be achieved through a concerted effort to translate noble intentions into tangible, compassionate actions that uplift and unite all people in a spirit of harmony and mutual respect. The third important aspect of Hazrat Ammar’s statement involves spending resources in the way of Allah, even when faced with financial difficulties. This concept highlights that Islam is a faith rooted in humanity and kindness. It sheds a spotlight on the paramount significance of extending care and support to the downtrodden and destitute members of society. Spending in the welfare of those in need is, in essence, spending in the cause of Allah. This clearly indicates that Allah is deeply fond of these individuals in need, to the extent that He views those who meet their needs as righteous spenders in His divine plan. The act of spending resources in the path of righteousness, especially when one's own financial situation is challenging, exemplifies a display of profound faith and devotion to the principles of compassion and equity deeply ingrained in Islamic teachings. Hence, it illuminates the divine connection between demonstrating kindness and selflessness towards the less fortunate and receiving spiritual blessings and rewards from the Almighty. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-sectarianism/global-peace-essential-part/d/132498 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