The Correct Approach To Studying The Quran

By Naseer Ahmed, New Age Islam 31August 2024 While Covering These Subjects, The Quran Uses Keywords Such As Islam, Muslim, Momin, Kafir, Zalim, Fasiq, Fitna, Qital, Taqwa, Shuhuda, Siddiq, Nafs, Ruh, And Many More. The Word Kafir And Its Other Grammatical Forms, For Example, Is Used In Over 500 Verses, Making It Easy To Determine Its Precise Meaning In Every Verse It Is Used Without Reference To Any Lexicon. ----- The Quran contains two kinds of verses. They are: The Muhkamat Verses: These verses describe the religion of Islam, its moral codes, personal and criminal law, standards of secular justice for all people, imperatives for maintaining peace and preferring peace treaty over war, guidance on waging just war, guidance on humane treatment of the defeated in battle, guidance on maintaining good relations with people of other faiths, exhortations to practise patience and forbearance overlooking the faults of others, preferring forgiveness over retaliation and never transgressing reasonable limits. The verses also guide on how to achieve excellence in moral behaviour. There is guidance on ritual cleanliness, prayer, fasting, pilgrimage and charity. Guidance on good marital relations, conflict resolution mechanisms and, if all else fails in the divorce process. The divorce process stipulates a mandatory four-month waiting period during which the woman stays in her husband’s home, creating an opportunity for reconciliation. There is guidance on the maintenance of wives and divorced women, the division of inheritance, and the provision for making bequests and wills. There is detailed guidance on the treatment of aged parents, including the language we use and the body language we adopt. When understanding these subjects covered in the Quran, the Quran itself is the ultimate source of knowledge. It stands independently, without needing external references for clarification or validation. This is by design because Allah is the exclusive source for all knowledge on these subjects, and this knowledge is what mankind is incapable of having acquired independently. While covering these subjects, the Quran uses keywords such as Islam, Muslim, Momin, Kafir, Zalim, Fasiq, Fitna, Qital, Taqwa, Shuhuda, Siddiq, Nafs, Ruh, and many more. The word Kafir and its other grammatical forms, for example, is used in over 500 verses, making it easy to determine its precise meaning in every verse it is used without reference to any lexicon. This is important because lexicons contain meanings in use, often at variance with their meaning in the Quran. Therefore, Allah has made understanding its Muhkamat verses possible by itself without intermediaries such as the lexicons, Ahadith (these differ from the Quran on every subject), opinions of scholars (often off the mark), etc. The sure way to get the meaning right is by following the Quran alone, and the likelihood of repeating the mistakes of the previous scholars is to go by the lexicons, Tafsirs of scholars and the Ahadith. My relevant articles on subjects that demonstrate how relying on the Quran alone has helped in the correct understanding while the previous scholars erred are as follows: 1. Analytical Scholarship Vs Impressionistic Scholarship 2. Allah’s Divine Plan in Sending Messengers – Impressionistic Vs Analytical View 3. Why Is the Analytical Method Absent in Islamic Scholarship? 4. Countering The Bigoted Islamic Scholarship That Undermines the Quranic Message of Tolerance 5. What Does Taqwa Mean? 6. Inadequacies and Errors of Classical Islamic Fiqh - Inheritance Related Calculations 7. The Meaning of Islam and Muslim 8. The Importance of Understanding Correctly, the Attributes of Allah – Divine Will, Justice and Mercy 9. The Attributes of Allah – Kalam, Al-Alim, Al-Qadeer, Al-Muqtadi 10. Was Muhammad (pbuh) Pre-Destined To Be The Seal Of The Prophets? 11.The Principles of War from the Quran 12.Revisiting the Meaning of Kafir 13.Does The Quran Ask Us To Follow The Sunnat Of The Prophet? 14.The Quran and the Psychology of Human Behaviour - Nafs 15.The Role Models in the Quran 16.The Importance of Rendering Justice in Islam 17. Deen-e-Islam or the Moral Way of Living in Islam The Mutashabihat or the Allegorical Verses The verses that describe the world and its phenomena are covered by the Mutashabihat verses using a mix of direct language and metaphor. Metaphors are mainly used (but not exclusively) when the vocabulary of seventh-century Arabic is inadequate to communicate the complex subject covered by the verse. The accurate understanding of these verses depends upon how perfect our knowledge of the topic covered by the verse is. Many of these verses were misunderstood because people had inaccurate ideas about the subject and couldn’t relate to the verse. For example, until the late 19th century, conception was thought to take place only from the male's seed, and the role of the ovum from the woman was unknown. The human ovum was discovered by Karl Ernst von Baer in 1827, and in 1876, Oscar Hertwig first observed the fusion of a sperm and egg cell during conception. Now imagine people trying to make sense of the verses on reproduction in the Quran that speak of the mingling of fluids and the male anatomy “Sulb” and female anatomy “Taraib” involved in the process. “Sulb” means a stiff rod and refers to the male organ, while “Taraib” means an arch, referring to the pelvic arch of the woman where her ovum resides. The scholars who thought only the seed from the male is involved related both “Sulb’ and “Taraib” to the male anatomy and translated the verse as meaning that the fluid that impregnates comes from between the backbone and the ribs of the man. The backbone is also like a stiff rod, and the ribs are arched! Verse 7:172 uses metaphorical language to say that belief in Allah is instinctive or genetically coded and comes from the male sperm. This was way beyond the understanding of the people until recently; therefore, they concocted the story of Alam-E-Arwah to explain the verse. Read: The Fairy Tale of Alam-e-Arwah The disbelievers often asked the question, ‘How will we be resurrected once our body turns to dust or ashes’? Scholars have invented the concept of an immortal soul that survives our death to explain our continuous existence beyond death. The Quran does not support the idea of an eternal soul, and its answer to the question is that man will be resurrected from the record or information alone, and this is easy for Allah. We now know from science that this is possible. Read: The Seemingly Unanswerable Question That Religion Raised The Quran speaks of the universe's creation, destruction, and recreation as a cyclical process, and science is converging on this view, but it is not quite there. The system of logic science uses is inadequate to explain anything before the “Big Bang” creation of the Universe. That a Universe existed before that collapsed to a tiny size before the expansion to create a new one is an unprovable truth in our logic system. Such unprovable truths can exist, as Kurt Godel’s incompleteness theorems prove. The Quran is not limited by science, and Allah describes how He created our universe and how He will destroy it and recreate another. The Quran contains absolute truths, and science converges to the same truths, but it has taken several centuries and is not quite there on every subject. In some subjects, science is on the wrong track. Therefore, do not look for science in the Quran; look for the Quran in science. For example, looking for the theory of evolution in the Quran is pointless, as some people do, unless the correct explanation of a verse is found in the theory. Our understanding of the “Mutashabihat” verses is as good as our knowledge of the subject covered by the verse, which underlies the importance of science in correctly understanding these verses. For the “Mutashabihat” verses, we depend entirely on knowledge outside the Quran to understand its verses correctly. When the Prophet was asked why he was not given any miracle as previous prophets, he responded that the Quran was his miracle. The Quran is a miracle every time we discover the meaning of an enigmatic verse made clear by the latest scientific discovery. This has continued to this day and will continue till the end. The Quran is a greater miracle today than in the seventh century. Evolution Of The Meaning Of “The Fig” In Surah 95 To follow how the meaning of “The Fig” evolved over the last 1400 years, read the following articles: Is Buddha Mentioned In The Quran? Tafsir on the Surah At-Tin (The Fig) It will be apparent how gaining a better understanding of other religious traditions helped correctly interpret the meaning of the metaphor “The Fig” in the surah in three stages – first connecting it to Abrahamic traditions alone, then with Buddha, and now linking it to the numerous religious traditions in which “The Fig” has important religious significance. The correctness of the last interpretation is apparent. The Surah begins with Allah swearing by the founders of His religions. The metaphors for three of the founders of the Abrahamic faiths are quickly identified, but the fourth metaphor of “The Fig” remained enigmatic. In the early 20th century, it was first linked to Buddha by an Egyptian scholar. This was relatively simple because it is common knowledge that Buddha received enlightenment after meditating for many days under the Bodhi tree, a sacred Fig plant. What is less known is the significance of the Fig Tree in other religious traditions. This required extensive research; in the end, I could identify nine religious traditions outside the three Abrahamic faiths, and there will be many more. Suffice it to say that “The Fig” is a metaphor for all the prophets unnamed in the Quran who are founders of Allah’s religion outside the Abrahamic tradition. The Quran refers to Ibrahim (AS) as our spiritual father, although Noah, Idris, Hud, and Saleh preceded him. These prophets are the precursors of every other religious faith and tradition. The subject of the verse is how Allah has created humans in the best of moulds and how some are abased to the lowest of low, except those who believe and do righteous deeds who will be rewarded in the Hereafter. It talks about the Day of Judgment and Allah as the wisest of Judges. The significance of swearing by all the Messengers of Allah who founded His religion is: 1. They are the paragons (Shuhuda) of Allah’s creation in the best of moulds. 2. They are witnesses to the faithful communication of Allah’s message to their people. 3. They will be witnesses on the Day of Judgment against their people. 4. Allah may allow them to intercede on behalf of their people It stands to reason, therefore, that the metaphor “The Fig” refers to all the unnamed messengers in the Quran who founded Allah’s religion outside the Abrahamic tradition. A logical inference is true by definition and requires no other proof. The reference in the Quran to these other messengers is cited in the article. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/correct-approach-studying-quran/d/133090 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

Islamists Are Obsessed Only With Blasphemy Ignoring Other Duties Enjoined in the Quran

By New Age Islam Staff Writer 31 August 2024 The Quran Enjoins On Religious Scholars To Constantly Work For Social Reform Among Various Sections Of The Society. It Asks Them To Work For The Eradication Of Corruption, Slavery, Hording, Mischief, Oppression, Theft, Robbery And Social Inequality And Spread Of Education. But The Religious Organisations And Islamic Scholars Do Not Pay Heed To The Quran' S Instructions And Focus Only On The Issue Of Blasphemy And The Honour Of The Religion. Main Points: 1. Religious organisations protest only against blasphemy cases. 2. They do not raise their voice against social crimes. 3. They ignore their duties towards social reform. 4. They do not demand abolition of slavery rampant in Pakistan. ------ In late 2020, French Prime Minister Macron had said that Islam was in a crisis. His remark had sparked worldwide protests from the Muslims. The Arab countries had boycotted French products while the Muslims in Pakistan and Bangladesh had staged violent protests demanding the recall of French ambassadors. Public property was damaged and destroyed in Bangladesh while in Pakistan, some policemen were killed in mob violence. The violent protests were organised by religious organisations. Recently, the Supreme Court of Pakistan granted bail to an Ahmadi in a blasphemy case. He was booked under a law that was implemented in 2021 for an alleged crime that was committed in 2019 when the act was not a crime under the law. Still, religious organisations staged violent protests and attacked the Supreme Court of Pakistan. They demanded withdrawal of the bail order. Some organisation reportedly even announced a reward of Rs one crore for one who might behead the Chief Justice. Under pressure from religious organisations and religious leaders, the Supreme Court agreed to reconsider its decision. The ulema presented their arguments in court and finally, the court withdrew its decision. This is one side of the picture. Last year, a 9 year old girl was retrieved from the house of a judge in a very critical condition and was admitted to a hospital. The girl worked in the judge's house as a maidservant and was tortured for a long time by both husband and wife. She was starved by the family and her wounds from the torture were not treated. Another minor girl working as a maid servant in the house of a peer of a Mazar was raped and left to die while bleeding the whole night. The peer was arrested. But the two incidents did not evoke the kind of protests alleged blasphemy cases against the minorities or even the Muslims do. In one case of torture of minor maidservant, another convict judge's punishment was reduced by the court but the religious organisations or the religious leaders did not throng the court and pressurise the court to revoke the reduction of the punishment. This is the general attitude of the religious organisations and religious leaders and scholars of the subcontinent. They are only obsessed with religious or sectarian issues and hit the streets to stage, often, violent protests and ignore their duty towards social reform. Because of this, the moral and social evils have beleaguered the Muslim community of the entire sub-continent. In India, the number of the Muslim inmates of jails are disproportionately high. The Quran enjoins on religious scholars to constantly work for social reform among various sections of the society. It asks them to work for the eradication of corruption, slavery, hording, mischief, oppression, theft, robbery and social inequality and spread of education. But the religious organisations and Islamic scholars do not pay heed to the Quran' s instructions and focus only on the issue of blasphemy and the honour of the religion. In Pakistan, blasphemy laws have been implemented under which the convict may get death sentence. Some Islamic scholars of Pakistan have written comprehensive books on blasphemy and have given arguments declaring even Muslims deserving death for blasphemy. But the same scholars have not written books against slavery or bonded labour giving arguments from the Quran and hadiths. They have not launched campaign against child labour and the employment of minor girls as maid servants and the inhuman treatment meted out to them. In Pakistan, zamindari system has not been abolished and there are many landlords with vast areas of land under their occupation. They need cheap labour for their farms. Therefore, they keep bonded labourers who work without any wages. They even have their private jails where they keep their women and men captive and torture them. These landlords are respected figures of the society and some even become ministers. The religious organisations never take up their cause. These ulema have not written books against mob lynching of blasphemy accused or the destruction of the houses and places of worship of minorities by the Muslim mob. Some human rights activists and occasional YouTubers bring their plight to light but not the religious section who claim to be the messiah and torchbearers of the Ummah. Corruption, black-marketing and profiteering are another burning problems of the Muslim societies. In Pakistan, in particular, these evil practices are at their peak. In fact, corruption has become a way of life for most of the Pakistanis ironically where a large number of religious scholars give sermons on a daily basis. The main focus of most of the scholars are minorities and blasphemy. These scholars cite the Quran and hadiths in favour of death penalty for blasphemy for both the Muslims and non-Muslims but ignore the Quranic punishments for theft (hand amputation), mischief or rioting, dacoity, food adulteration etc. (hand and leg amputation or death). The religious organisations do not demand the implementation of the Quranic punishments for these crimes though these crimes are dangerously high in Pakistan. In Karachi, the most crime prone city in Pakistani, one may even be robbed if he stops his car or bike at the red signal. Therefore, people prefer to cross the signal and pay the fine over being robbed. The crime rate in Pakistan is high because the law enforcing system is itself corrupt In Arab countries, crime rate is low because the law is strong and punishment is hard. The Islamic scholars of Pakistan cite the Quran and hadiths only in cases of blasphemy and not in cases of rape, murder, robbery, child labour, slavery, corruption, bribery, black-marketing and food adulteration. With the high rate of corruption in Pakistan ( Pakistan ranks 4th in corruption), the ulema would have argued in favour of their demand for the implementation of Quranic punishment for crimes but they have never shown any interest in the social reform of the Muslims. The reason for their apathy towards the reform in the Muslim society is that the religious leaders of the Muslims have only cared for their personal interests that comes with their proximity to the political class. In every age, the religious leaders and scholars have maintained a close relationship with the seat of power. In the sub-continent as well, they have not dared to challenge the government in order to protect their bread and butter. For the last two years, the Pakistani people have been struggling to overthrow the oppressive and corrupt regime of Pakistan and the police meted out inhuman treatment to the protesters and even committed rape in custody but the religious organisations and religious leaders have not stood up by them. Instead, they were conspicuous by their absence. Today, the Muslim community of the sub-continent face many problems because of the absence of reformist activities which was the religious responsibility of the religious organisations and religious leaders. They have confined themselves only to sectarian and anti-minority agenda. The political class has taken advantage of their inactivity and exploited their weakness for power and pelf and has successfully used their position and clout to suppress the masses. URL: https://www.newageislam.com/the-war-within-islam/islamists-blasphemy-duties-enjoined-quran/d/133089 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

Javed Akhtar: Illustrating An Atheist's Integrity

By Sumit Paul, New Age Islam 31 August 2024 Javed Akhtar is right on the money when he recently stated that, "All the religions, without exception, belong to the Dark Ages. Their roots are in the Dark Ages. You bring the Dark Age with you. Your umbilical cord hasn't been cut from the Dark Ages." Javed Akhtar ---- Javed Akhtar has hit the nail on the head, but I won't dwell on it lest a few religiously sensitive individuals accuse me of promoting atheism on an Islamic site. My point is to underline the integrity of a steadfast atheist like Javed. Integrity also means remaining true to one's stand and not letting it get affected or compromised. One who has integrity is true to oneself. A person of integrity doesn't impose his or views on others. One remarkable example will prove this. Bombay's leading dental surgeon and Urdu poet Dr Navroze Shavak Kotwal participated in a mushaira ( poetic gathering) at St. Xavier College, Bombay. Javed Akhtar presided over it. This happened immediately after the terrorist attack on November 26, 2008. Dr Kotwal recited his Ghazal in which there was a beautiful couplet, "Ab Toh Khuda Ke Vaaste Jhagde Karein Tamaam/ Ho Hindu Ke Lab Pe Allah/ Pukaarein Musalmaan Ram" (For heaven's sake, put an end to this perennial bad-blood / There should be the name of Allah on the lips of Hindus and Muslims should say Ram). A few Muslim poets objected to Dr Kotwal saying, "Pukaarein Musalmaan Ram." But, Javed egged Dr Kotwal on to read this particular couplet. Javed knows that Ram, Sita, Krishna are all fictional and mythological characters. But, they're also religious metaphors for scores of people. So, he encouraged Dr Kotwal to read his couplet that emphasized religious unity at a very sensitive juncture. This is integrity. You may have your own individual beliefs but you respect majoritian beliefs without subscribing to them. The same can be said about Sahir Ludhianvi, who was also an avowed atheist but he said ( and he meant it): "Qura'an Na Ho Jis Mein Woh Mandir Nahin Tera/ Gita Na Ho Jis Mein Woh Haram Tera Nahin Hai" ( From 'Tu Hindu Banega Na Musalmaan Banega, ' Film: Dhool Ka Phool, 1959). Integrity is truthfulness and acceptance of alternative viewpoints. Yet, some over-intelligent Imam Ghazalis of modern era erroneously think that all atheists lack integrity. Let them bask in the warmth of their rank ignorance. Their outlandish beliefs are etched on the granite of obstinacy. ------ 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/javed-illustrating-atheist-integrity/d/133088 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A.G. Noorani: A Pillar of Indian Constitutional Law and Champion of Civil Liberties

By Grace Mubashir, New Age Islam 30 August 2024 Noorani Had Been An Eloquent Advocate Of Civil Liberties And The Rights Of Minorities. He Showed A Particular Concern For The Condition Of Muslims In India, A Community That Has Often Suffered Discrimination And Marginalization. ------- Former Supreme Court Lawyer AG Noorani ------ Introduction Abdul Ghafoor Majeed Noorani, popularly known as A.G. Noorani, was a colossus in Indian legal and intellectual circles. Indeed, an intellect born on September 16, 1930, in the faulty womb of Bombay—now Mumbai. He grew up to be one of India's most respected lawyers, historians, and political commentators. From the outset of his career, he contributed incessantly over many decades to an understanding of constitutional law and civil liberties and the political history of the Indian subcontinent. Noorani died in 2024, but his legacy lives on and will continue to instruct, influence, and inspire generations to come: scholars, lawyers, and activists alike. Early Life and Education A.G. Noorani was born into a family that valued education and intellectual pursuit. Growing up in Bombay exposed him to the socio-political environment, and with the influence of the Indian independence movement, he was able to develop his stand and engender a passion for justice and civil rights. Noorani received his education from some of the premier institutions of India and eventually took a course in law. His academic background provided the necessary platform for him to rise to the position of one of the greatest constitutional lawyers in India. Career as a Lawyer and Constitutional Expert His innings as an advocate are marked by an in-depth understanding of constitutional law and an abiding concern for civil liberties. He has been noted for thorough research, attention to detail, and the clarity and precision with which he unfolds the most intricate legal arguments. Noorani's expertise was not confined to the courtroom; he was a prolific writer whose work appeared in numerous publications, including Frontline, The Hindu, and the Economic and Political Weekly. One of the major contributions of Noorani towards Indian legal discourse has been an analysis of the relationship between the Constitution and the functioning of the state. He was an ardent protector of the principles of the Constitution, very often castigating governmental actions that he perceived ran contrary to those principles. His writings on the Emergency period in India, 1975-1977-a period when civil liberties were severely curtailed-are particularly noteworthy. Noorani never held himself back from speaking against the government of the day, irrespective of the political party at the helm of affairs. His work reflected this commitment to the rule of law. Advocate for Civil Liberties and Minority Rights All his life, Noorani had been an eloquent advocate of civil liberties and the rights of minorities. He showed a particular concern for the condition of Muslims in India, a community that has often suffered discrimination and marginalization. Noorani's work on the Kashmir issue is highly contentious and sensitive, and in it, one recognizes a profound understanding of the complexities involved and great empathy for those suffering as a result of the conflict. Noorani frequently addressed the erosion of civil liberties in India through his writings, especially with regard to the plethora of laws used to suppress dissent and target minority communities. A fierce critic of draconian laws, including the Unlawful Activities (Prevention) Act (UAPA) and the Armed Forces (Special Powers) Act (AFSPA), he repeatedly censured these for being flagrantly misused by the state in human rights violations. Noorani's advocacy was not restricted to the legal commentary, he debated, discussed, and brought forth the voices of those who rarely were heard and more often muffled. Historical Scholarship and Political Commentary Besides his legal contributions, Noorani was also an acclaimed historian. His scholarship on India-Pakistan relations, the Kashmir dispute, and the political history of the Indian subcontinent remain unrivalled to this day. For example, his magnum opus, The Kashmir Dispute, is arguably the most well-documented account of the historical, legal, and political background of the dispute. Noorani's historical scholarship was marked by a fine sense of balance and nuance, even on issues where chasms between different opinions were acute. He castigated the Indian and Pakistani leadership whenever he felt that their moves had pitted them against the interests of the people, especially in Kashmir. Often, his work would challenge the dominant view and provide alternative perspectives that were well-researched and grounded in fact and history. As a political commentator, Noorani was perhaps fearless in speaking truth to power. Never hesitant to take unpopular positions or to criticize powerful persons and institutions, his columns and articles were widely read and respected, many times for proving even those wrong who disagreed with him. Because Noorani's writing is not confined to domestic issues, he has also written extensively on international issues other than South Asian affairs. Legacy and Impact With the death of A.G. Noorani, a vital chapter now closes in Indian intellectual and legal jurisprudence. His output in the realm of law, history, and political analysis became part of the socio-political tradition of the country. The works of Noorani will always help scholars, lawyers, and activists understand the intricacies of Indian constitutional law and the problems in the arena of civil liberties in the country. Noorani's contribution is not only in his writings and the legal work he produced but more so in the values he stood for, namely, justice, fairness, and the protection of individual rights against the overreach of the state. His commitment to these principles, despite substantial opposition, sets an example for others who continue to fight for these ideals. Conclusion A.G. Noorani was a man of phenomenal intellect, great courage, and integrity. He immensely contributed towards the development of Indian law and politics, and his loss will be very dearly felt by all those who cherish justice and the rule of law. Noorani's life and work represent a simple reminder of the price one must pay for civil liberties and the struggle to eradicate injustice. In a nutshell, Noorani's legacy would continue to be a beacon of light to champions committed to the cause of upholding the values of the Constitution in socio-politically configuring India and seeing that the rights of all citizens are protected. ----- 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/current-affairs/ag--noorani-indian-constitutional-law-civil-liberties/d/133077 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

Shah Ainul Haq Abdul Majeed Badayuni: The Illuminating Legacy of Islamic Scholarship and Spiritual Guidance

By Sahil Razvi, New Age Islam 30 August 2024 Shah Abdul Majeed Badayuni, A Prominent Islamic Scholar And Spiritual Leader, Was Renowned For His Devotion To Monotheism And Spirituality. He Played A Key Role In Elevating The Spiritual Legacy Of The Usmani Family In Badaun And Was Succeeded By His Son, Hazrat Maulana Fazl Rasool Badayuni. Main Points: 1. Shah Abdul Majeed Badayuni was a revered Islamic scholar and spiritual leader from Badaun. 2. He was deeply influenced by Shah Achey Mian and received the title "Shah Ain-ul-Haq." 3. He enhanced the spiritual reputation of the Usmani family in Badaun. 4. He was known for his deep devotion to monotheism. 5. His son, Hazrat Maulana Fazl Rasool Badayuni, continued his legacy. ------- Shah Abdul Majeed Badayuni, also honoured by various titles such as "Quwwat-ul-Ulama" (The Guide of Scholars) and "Zubdat-ul-Arifin" (The Essence of the Mystics), was a distinguished Islamic scholar and spiritual leader. Renowned for his devotion to monotheism and his scholarly contributions to Islamic thought, he remains a revered figure in the annals of Islamic history. Early Life and Education Born on the 29th of Ramadan, 1177 AH (31 March 1764), in Badaun, Shah Abdul Majeed hailed from a family deeply rooted in Islamic scholarship. His father, Shah Abdul Hameed Usmani, and other family members were notable scholars, providing a strong foundation for Abdul Majeed's education. His spiritual name, ‘Zuhurullah’ (Manifestation of God), hinted at his future significance in the realm of spirituality. Shah Abdul Majeed's early education was shaped by his family's scholarly tradition. He studied under prominent scholars, including his father's uncle, Bahr-ul-Uloom Hazrat Maulana Shah Muhammad Ali Usmani, his maternal uncle, Hazrat Maulana Muhammad Imran Khateeb, and Hazrat Maulana Mufti Shah Abdul Ghani. Seeking further knowledge, he travelled to Lucknow to study under Hazrat Maulana Zulfiqar Ali Dehlavi, a renowned scholar of his era. Spiritual Journey and Relationship with Shah Achey Mian A significant chapter in Shah Abdul Majeed's life was his spiritual journey under the guidance of Shah Achey Mian, a revered spiritual leader known for his piety and devotion. This mentorship deeply influenced Abdul Majeed, who was often called back to Badaun by Shah Achey Mian through spiritual inspiration, underscoring their profound bond. This connection was marked by mutual respect, with Shah Achey Mian recognizing Abdul Majeed's spiritual potential, as documented in his writings, including "Asaar-e-Ahmadi." Shah Abdul Majeed's spiritual dedication was further solidified when he was granted spiritual succession by Shah Achey Mian and honoured with the title ‘Shah Ain-ul-Haq’ (The Eye of Truth). This title acknowledged his spiritual accomplishments and marked his role as a key figure in continuing the spiritual lineage of Shah Achey Mian. Leadership and Contributions Following Shah Achey Mian's passing in 1251 AH, Shah Abdul Majeed settled permanently in Badaun, where he became a prominent figure in Islamic scholarship and spirituality. His influence elevated the Usmani family of Badaun, enhancing their scholarly and spiritual standing. In 1256 AH (1840 AD), he performed the Hajj pilgrimage, further solidifying his status as a devout and committed Islamic scholar. His teachings attracted a wide following, and he became a source of guidance and inspiration for many. Among his notable students were Shah Al-Rasool Marehrawi and Maulana Shah Salamatullah Kashfi, who carried forward his legacy of spiritual guidance and scholarly pursuit. Death and Enduring Legacy Shah Abdul Majeed Badayuni passed away on 17th Muharram, 1263 AH (4 January 1847), at the age of 85. His passing was a significant loss to the spiritual community. The date of his death was commemorated by Hazrat Syed Shah Alam of Marehra Sharif, who composed a poetic couplet in his honour: ‘Safar Kard Sue Makanat E Quds Shah Ain-Ul-Haq, Akmal-E-Wasileen Agar Saal-E-Naqlash Be Pursed Kase Bego ‘Daad Rounaq Bikhuld Bareen’ Shah Abdul Majeed's legacy continued through his son, Hazrat Maulana Fazl Rasool Badayuni, and his students, who upheld his teachings and furthered his spiritual mission. His life remains a testament to his profound dedication to Islamic scholarship and spirituality, inspiring future generations. Conclusion Shah Abdul Majeed Badayuni's contributions to Islamic thought and spirituality are enduring. His life exemplified deep devotion to monotheism, scholarly rigour, and a commitment to guiding others on the spiritual path. His influence remains alive in the spiritual and scholarly traditions he left behind, securing his place as a revered figure in Islamic history. --- Sahil Razvi is an author and research scholar specializing in Sufism and history. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/shah-badayuni-legacy-islamic-scholarship-spiritual/d/133078 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

Divorce in Western Countries No More Carries Stigma as It is Seen as a Solution, not a Problem

By S. Arshad, New Age Islam 30 August 2024 The Quran Recognised Divorce As A Means To End An Unsuccessful Marriage Main Points: 1. India has the lowest divorce rate. 1. 2.Portugal has the highest divorce rate. 2. Pakistan has 10 per cent divorce rate. 3. In Mauritania, divorce is celebrated by divorced women. ------ Marriage and divorce are two significant events in the lives of adult men. While marriage is a happy occasion, divorce is seen as a tragic and sad event in life as it marks the separation of husband and wife due to certain differences. Divorce poses many problems for both but the woman faces greater problems in society. However, divorce has become an inevitable part of every society. Every religious society has its own procedures for divorce. In some tribal societies in Bengal, the husband and wife sit with their relatives. The husband says, 'Ami Tomake Bhat Dibo Na'. ( I will not give you food) and the woman reciprocates by saying, 'Ami Tomar Bhat Nibo Na'.(I will not accept food from you). And divorce happens. In Islam, the Quranic mode of divorce is an elaborate process which will take months for the divorce to be valid but the instant triple Talaq has gained acceptance since the time of caliphate of the second caliph, Hadhrat Umar. The instant Talaq is pronounced orally which has been a topic of debate and the Muslims are often criticised for continuing this mode of divorce in modern times. However, in many Muslim and non-Muslim countries, the instant divorce has been banned and now divorce is decided by the court under due process. The instant triple Talaq has ruined many families before the Indian government banned it. Due to this unhealthy practice, the Muslims of India and generally the Muslims of the world have been ridiculed for having an irrational tradition of divorce. But as statistics from both the Muslim and non-Muslim countries on divorce emerge, it becomes evident that divorce is resorted to by both the Muslim and non-Muslim as a solution for the problem of incompatibility in a marriage. The illogical or irrational way of divorce in vogue among the Muslims may be a subject of ridicule and criticism, but not the instrument of divorce per se. Divorce is more and more accepted and recognised as a way out of a disastrous or unsuccessful marriage. Now divorce does not carry stigma with it. Instead, it is seen as a new beginning in the life for both men and women. Therefore, it is observed that divorce is more in vogue in western countries than in the Muslim society. When we take a look at the rate of divorce in the eastern and western countries, we find that the western society has become more vulnerable to the demands of the modern life and therefore, both the man and woman find it difficult to hold on to their marriage for long. The percentage of divorce in different countries is as follows: India: 1 per cent Sri Lanka : 1.5 per cent Pakistan:10 per cent Iran: 14 per cent Israel :15 per cent South Africa :17 per cent Brail:21 per cent Bangladesh:22 per cent Turkey:27 per cent Egypt :25 per cent Poland: 33 per cent Mauritania : 33 per cent Japan: 35 per cent Germany : 39 per cent New Zealand:41 per cent Britain: 42 per cent Russia :43 per cent China:44 per cent Italy :46 per cent Netherlands: 48 per cent Cuba : 50 per cent France: 51 per cent Belgium : 53 per cent United States : 54 percent Sweden: 54 per cent Ukraine : 70 per cent Luxemburg: 79 Spain: 85 per cent Portugal: 92 per cent This list shows that the high rate of divorce among the Muslims was a myth. On the contrary, the rate of divorce among Indians where the Muslims comprise about 15 per cent of the population is the lowest in the world. The reason for the low divorce rate among Indian Muslims may be the lowest divorce rate among the Hindus of India. Since, divorce is seen as a bad practice in Hindus, the Muslims also abstain from it as much as possible not to be seen as an irresponsible community. Therefore, divorce should not be associated with the practice of a particular religion but with the social outlook of a people inhabiting a region. The reason behind the higher divorce rate in the western countries is the self- reliance of the women there. Women in the west want to be more and more free thanks to their economic independence. The freedom they enjoy drives them away from marital responsibilities. The disintegration of the family system is at the root of rising rate of divorce. Therefore, Spain, Ukraine and Portugal witness the highest rate of divorce. In Portugal, hardly any marriage lasts longer. It can be inferred that developed countries have been grappling with the crisis of family cohesion or marital trust. The developed communities are devoid of communal cohesion and individuals feel loneliness. Those still in marriage, lack the warmth of trust because they prefer personal freedom to the happiness of the spouse. In the eastern society, the family structure is so strong that the members of the family make sacrifices and compromises to save the marriage because saving the marriage means saving the family. To the husband and wife, the welfare and future of their children is more important than their personal happiness or career. In India and Sri Lanka, family is the most important factor and the marriage is said to be solemnised in heaven. Therefore, marriage to them is sacrosanct. Family traditions and values are protected at any cost. Divorce is the last resort and therefore occurs rarely in the Hindu society. However, the Muslim society of Mauritania is an exception. In the Mauritanian society, divorce is not considered a tragic or sad event in the life of a woman, rather its an occasion for celebration. The divorced women in Mauritania see divorce as a new beginning and as homecoming. A celebration is held in her house to mark her divorce. Poets sing praise to her and her family members express their joy on her rejoining the family. She gets offers for marriage from men as she is seen as more matured and more experienced. On the whole, divorce has become more evident in the modern and developed society of the West and is not considered a retrograde practice of a particular religion. However, the divorce rate among the Muslims of the East has shown a rise because of the freedom and improvement in the economic condition of women in those countries. As more and more women are getting educated and becoming self -dependent, more and more Muslim women seek divorce. The statistics from Bangladesh and Pakistan show this trend. According to a survey conducted by Gallup and Gilani, divorce in Pakistan rose by 58 per cent in 2019. Algeria, Syria, Egypt and other Islamic countries also show the same trend. Social and economic disorders also give rise to divorce due to their effects on domestic affairs. The civil war in Syria gave rise to divorce rate in the country. Similarly, the pandemic lockdown was one of the causes of the rise in the divorce rate in Bangladesh. Therefore, the rise in divorce rate in both the East and the West is an indication of the disintegration of the family system globally and the growing lack of trust between the man and the woman. It is not a healthy trend for the humanity. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islam-west/divorce-western-countries-stigma-solution-problem/d/133080 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

Collapse Of Shivaji Statue: Collapse Of His Lofty Ideals

By Sumit Paul, New Age Islam 30 August 2024 A journalist friend from Bombay jokingly asked me whether there was any Muslim constructor who erected Shivaji's huge statue which collapsed recently? This shows the Hindu-Muslim divide in Maharashtra and the erroneous projection of the great Maratha warrior who was never against the Muslims. Though Shivaji fought against the Mughals and the Muslim rulers from nearby Bijapur sultanate, the reason was purely territorial and never communal. Alack, he's being projected as the face of Hindutva by the militant Hindutva forces and belligerent neo-Hindus. A statue of Chhatrapati Shivaji Maharaj, erected by the Navy and inaugurated by Prime Minister Narendra Modi last year, collapses at Rajkot Fort, in Malvan, on August 26, 2024. | Photo Credit: PTI ------ These people must read the history of Maharashtra and Marathas. Shivaji had utmost respect for Islam and Muslims and he never discriminated. Even when Shivaji killed the crafty and cruel Afzal Khan by disemboweling the latter, he didn't desecrate the beheaded body of Afzal and instructed his soldiers not to defile the body of the slain Khan. Shivaji himself carried Afzal's head and buried it respectfully. In fact, Shivaji didn't want to kill Afzal as the latter was his father's 'friend'. He let the wounded Afzal escape but a close associate of Shivaji, Yesaji Kank, beheaded Afzal for which he got a dressing-down from Shivaji. Modern historian Sir Jadunath Sarkar and Mughal historian and chronicler Khafif Khan ( also spelt Khafi Khan) called Shivaji the most impartial Hindu ruler. Though Khafif Khan was a rabid critic of Shivaji, he always conceded that Shivaji never insulted Islam and the Quran. His most trustworthy gunner was a Muslim, Ibrahim Gardi. Idris Shah and Naeem Moosa were his other close lieutenants till the end. While translating his Farmaan (edicts) written in Persian and Modi script ( a one-stroke cryptic script, precursor to modern Marathi script that's based on Devnagari) into Urdu, English, Hindi, Dutch and Turkish, I came across many passages that underscore Shivaji's benevolence towards the Muslims. Yet, he's being shown as the eliminator and terminator of Muslims. So, the collapse of Shivaji's statue in Maharashtra is not just an ominous sign. It's an epiphany; a moment of revelation that his exalted ideas have collapsed in these sickly polarised times. ------ 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/collapse-shivaji-statue-lofty-ideals/d/133079 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

Food Profiling On Flights: When Religiosity Increases, Everything Gets Tainted

By Sumit Paul, New Age Islam 29 August 2024 Hindu Meals/ Muslim Meals Are Openly Religious Tags, But The Month Of Shravan Is Going On. Quite A Few Hindus Refrain From Having Non-Veg Food During This Period. You Never Know, When A Religious Hindu Might Object To Something That's Prohibited During Shravan! We're Living In Religiously Intolerant, Nay Dangerous, Times. ------ Accusing Vistara of communalising food, a woman called-out the airline for labelling food as ‘Hindu Meal’ and ‘Muslim Meal’. In a post on X, Journalist Aarti Tikoo Singh tagged Vistara and asked why the vegetarian meal is called ‘Hindu meal’ and chicken meal called ‘Muslim meal’ on their flights. Polarisation has seeped too deeply into the psyche of the people of India. So far, we heard about Genetic Profiling. Now food profiling has also become common. It's shocking as well as pitiable that private airlines are indulging in this food profiling. But if you study these bizarre food edicts, you'll realise that this is not a very recent phenomenon. Jains have been flaunting Jain meals, Jain Paav-Bhaji, Jain Dosa for quite some time. Ancient Jain Agamas (religious texts of Jainism) clearly mention certain food items as food fit for Hindus. Sanskrit texts have categorically stated about Mlecchha Bhojnam. A L Basham mentioned this in the first edition of his famous book The wonder that was India. When religiosity increases, as it's increasing at the moment, everything gets tainted. Culture of food is no exception. Today's India has become religiously very sensitive. Our food habits and predilections are now influenced by our respective faiths. What's to be consumed is dictated by religions. Vistara is not completely at fault. Airlines get complaints from the travellers about the particular food items that hurt their dietary and religious sensibilities. So, the best way is to go for food profiling otherwise fliers could make an issue. Agreed, Hindu meals/ Muslim meals are openly religious tags, but the month of Shravan is going on. Quite a few Hindus refrain from having non-veg food during this period. You never know, when a religious Hindu might object to something that's prohibited during Shravan! We're living in religiously intolerant, nay dangerous, times. Yours truly witnessed a veteran actress on a flight enquiring about whether the non-veg item was halal! When Halal/Jhatka, Shravan, no roots, no onion and garlic will be the strict dietary conditions, what can Airlines and premium trains do? They've to resort to this type of objectionable food profiling to satisfy the dietary whims of the travellers. ------ 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/food-profiling-flights-religiosity-tainted/d/133067 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 Arbaeen of Imam Hussain (A.S) in Najaf and Karbala: A Resolve to Solidify Peace and Justice!

By Ghulam Rasool Dehlvi, New Age Islam 29 August 2024 Muslims And Non-Muslims Walking Together As Arbaeen Pilgrims To Recall The Martyrdom And Message Of Imam Hussain (AS) Against Oppression Is Epoch-Making. It Was Pertinent That They Showed Solidarity With The Palestinian Civilians, Striving For Justice In A Manner Reminiscent Of Imam Hussein’s Struggle In 680 AD. Main Points: 1. The Arbaeen pilgrims have been known for their resolve to foster global peace, counter terrorism and help in solidifying interreligious and intrafaith harmony and even Shia-Sunni sectarian unity across the globe. 2. Often threatened by the ISIS and other extremist and terrorist organisations, the Arbaeen pilgrims in Najaf and Karbala have systematically been attacked by suicide bombers and even rockets sometimes. 3. But the terrorists have only added to their unceasing determination and courage of conviction which was exhibited during the Arbaeen pilgrimage this year as the world’s largest annual spiritual pilgrimage gathering in one place. 4. The Al-Aqsa International Call Conference being held from August 27-29 in Karbala has attracted 150 delegates from 65 countries. Participants include Arabs and Africans, Iranians and Malaysians, Indonesians and Indians, Europeans and Latin Americans, Shias and Sunnis, Hindus and Christians. ------ The gold-leafed dome of the Imam Hussein shrine ----- Wronged by the Umayyad and Abbasid Caliphs and later curbed by Iraqi dictators, the spiritual walk or pilgrimage from Najaf to Imam Hussain’s shrine in Karbala— called Arbaeen—has been a frequent target by the terrorists. Often threatened by the ISIS and other extremist and terrorist organisations, the Arbaeen pilgrims in Iraq have systematically been attacked by suicide bombers and even rockets, leaving hundreds dead. But the terror mongers have only added to their determination and fearlessness during the Arbaeen pilgrimage. Since it was reintroduced in 2003 after the Shia majority gained power in Iraq for the first time, the Arbaeen pilgrims have been known for their resolve to foster global peace, counter terrorism and help in solidifying interreligious and intrafaith harmony and even Shia-Sunni sectarian unity across the globe. Arbaeen or Arba’in in Arabic is what we call in Urdu ‘Chehlum’—meaning: 40th, which marks the 40th day of commemorating the martyrdom (Shahadat) of Imam Husain bin Ali AS. Therefore, Arbaeen is seen as a symbol of struggle for peace and resistance against injustice and oppression. The core values of patience, perseverance, and sacrifice embodied by Imam Hussain (AS) and his noble family and companions are well-embedded in Arbaeen which invokes the pilgrims to strive for a more just and compassionate world. The Arbaeen-2024 which began on Sunday (25 August) has been recorded as the world’s largest annual spiritual pilgrimage gathering in one place. Walking 80km from Najaf, where the holy shrine of Imam Ali (AS) is located, to Karbala—the graveyard of Imam Hussain, millions of pilgrims (Zairin) from across the world including thousands from India gathered in Iraq. Significantly, unlike the previous years, this year’s Arbaeen pilgrimage did not end up as a religious procession for Shiite Muslims only. It has become the biggest Islamic annual event on earth in which an army of spiritual pilgrims — with an estimated 95 per cent Shias—Sunnis as well as people of other faith traditions also partook. One of the visitors who was among a delegation of Arbaeen pilgrimage from France told this writer that several groups arrived in Iraq from Europe, America and Australia on foot from Iran. "Not only from the Arab world and other Islamic countries, hundreds of thousands of pilgrims from India and Pakistan also turned up at Karbala to mark the Arbaeen of Imam Hussain. They were mostly seen with their Mawkibs distributing food, water and medical aid if needed. I felt spiritually overjoyed with them," says Lawrence Lecuyer, the French pilgrim at Najaf. Mawkibs serve as voluntary spots to help provide a variety of services to the Arbaeen pilgrims. At some Mawkibs, pilgrims are offered places to rest, while several others provide them with food and medical services at no cost. In previous years, the majority of Mawkibs were hosted either by Iraqis or Iranians. But this year, Arbaeen pilgrimage’s most famous Mawkibs were held by the Indians. Known as “Safar-e-Ishq” (spiritual journey of love), the spiritual tours which were operated from India marked enormous humanitarian generosity and hospitality. The most notable among them is Karwan-e-Hind—one of the biggest Mawkibs on the way towards Karbala from Najaf Ashraf in Iraq, which was set up by Mumbai-based Mohammad Ali Budhwani. A 24 hours open-for-all Mokib, the Karwan-e-Hind which spanned over 5.5 acres of land, served over 15,000 people from across the world each day for 13 days. Bringing around 22 cooks and chefs from different parts of India, it served the Arbaeen pilgrims free food, water and juices and provided them medical treatment as well. Volunteers from across the world joined the Karavan-e-Hind to serve the pilgrims of Arbaeen e Imam Hussain (AS). Beyond religious and national boundaries, people of various religions united at the Arbaeen-2024 to help humanity and create solidarity against the injustices being perpetrated in different parts of the world. This introduced a new dimension to the Arbaeen pilgrimage this year. Millions of pilgrims who were experiencing a sense of despondency on injustice and oppression being meted out to the Palestinian civilians, formed a larger anti-genocide campaign in Iraq. Thus, a collective sentiment has been created through this Arbaeen which is unprecedented in the recent history. Muslims and non-Muslims walking together as pilgrims of Arbaeen to recall the martyrdom and message of Imam Hussain (AS) against oppression and tyranny is epoch-making. It was pertinent that they showed solidarity with the Palestinian civilians, who are striving for justice in a manner reminiscent of Imam Hussein’s struggle in 680 AD. It is in this backdrop, in an atmosphere of the Arbaeen commemoration, that an active participation of prominent international figures with Palestinian symbols was seen in Iraq. The third “Al-Aqsa International Conference” which kicked off in Karbala brought together noted ulema from both Sunni and Shia factions under the auspices of the Secretary-General of the Imam Hussein Holy Shrine. Organized by the Global Campaign for Right to Return to Palestine, the Karbala conference is titled "Palestine and Imam Hussain: The Global Dimensions of the Messengerial Personality and the Humanitarian Cause)". The first activities began with the visit of the participating delegations to the shrine of Imam Hussain (AS). Last year, even Indian ulema and Urdu editors and writers were specially invited. The conference stressed the importance of holding the conference annually to garner the global support for the Palestinian cause. This year, the Al-Aqsa International Call Conference being held from August 27-29 in Karbala has attracted 150 delegates from 65 countries. Participants include Arabs and Africans, Iranians and Malaysians, Indonesians and Indians, Europeans and Latin Americans, Shias and Sunnis, Hindus and Christians. It is noteworthy that the Arabeen Walk, inspired by the one in Karbala, was also held in different parts of India with much fervour this year. Hundreds of students from Kargil, Ladakh, Kashmir to Delhi gathered to commemorate the Chehlum of Imam Hussain and his companions. On August 26, the Arbaeen Walk was organized at two separate locations for girls and boys in Delhi. A procession began from New Delhi Railway Station, covering approximately 8 kilometres to Shah-e-Mardan, Jor Bagh, where it concluded. While Shia students recited Nohas in Urdu and other local languages, many Sunnis chanted Slogans like “Ya Ali”, “Haidar” and “Ya Hussain” with great enthusiasm. The motif was to highlight the sacrifice of Imam Hussain (AS) and his companions in their battle for justice against evil. The soul-stirring Marsiya recitals by Zakireen (reciters and singers) and a symbolic Zuljanah Sharif procession which is taken out from different localities and Mohallahs to Imam Bargahs, with many mourners participating in the solemn ritual, are worth seeing. These congregations are deeply moved by the poignant accounts of the sacrifices made by Imam Hussain (AS) and his noble family in Karbala. On the Arbaeen, pilgrims and reciters not only shed light on the life and martyrdom of Imam Hussain (AS) but also recall the pivotal role of Bibi Zainab (SA), the Imam’s courageous sister who stood firm against tyranny and oppression in the face of unimaginable loss. Her powerful speech in the court of cruel Yazid in Syria "Khutba-e-Sham" stands out afresh in our memory as an eloquent and insightful sermon against injustice and oppression. She retorted the tyranny of her times, as relayed by Imam Zainul Abidin, the surviving son of Imam Hussain (AS) who later became a mystic and scholar. It is worth recalling her words again: "O Yazid, do you believe that you have succeeded in closing the sky and the earth for us and that we have become your captives just because we have been brought before you in a row and that you have secured control over us? Wait for a while. Do not be so joyful. Have you forgotten Allah’s saying: “And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them it is a humiliating punishment.” [Qur’an 3:178]. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islamic-society/arbaeen-imam-hussain-najaf-karbala-peace-justice-/d/133073 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

On the Idea of People of Integrity in the Context of Rich Religious Diversity

By Adis Duderija, New Age Islam 29 August 2024 “By “people of integrity” I mean people who, at least in the ideal case, know a great deal, avoid exaggeration, admit ignorance when appropriate, have an interest in the truth, and are intelligent, serious, sincere, decent, sensible, reflective, and so on. People of this calibre can be found in many religious traditions, and indeed among those who endorse secular perspectives. Such people hold the relevant beliefs in all sincerity and endeavour to live in accordance with them. Roughly speaking, such people are no more common in any one tradition than they are in the others, and people who approximate to this ideal are similarly distributed.” Robert Mc Kim In an increasingly interconnected world, the significance of integrity among individuals, particularly within diverse religious contexts, cannot be overstated. People of integrity—those who embody qualities such as sincerity, intelligence, and a genuine pursuit of truth—play a crucial role in fostering understanding and harmony amidst religious diversity. This essay using the insights of Professor Robert Mc Kim, will explore the nature of integrity, its manifestation across various religious traditions, and its essential role in promoting dialogue and coexistence. Defining Integrity in a Pluralistic Society Integrity, at its core, involves a commitment to truth and ethical principles. Professor Robert McKim’sdescription of people of integrity highlights several key attributes: knowledge, humility, a serious engagement with beliefs, and an earnest desire for truth. In a pluralistic society, these qualities become even more essential. Individuals who possess integrity are equipped to navigate the complexities of differing beliefs and practices with respect and understanding. The Importance of Knowledge Knowledge is a foundational pillar of integrity. People of integrity are well-informed and avoid exaggeration. They recognise that understanding the beliefs and practices of others requires diligent study and a willingness to listen. In a world where misinformation can easily spread, particularly about different faiths, the commitment to seek knowledge is vital. For instance, a person of integrity might engage deeply with the teachings of Buddhism, Christianity, Islam, and other faiths, striving to understand their core principles rather than relying on stereotypes or second-hand interpretations. This level of engagement fosters empathy and reduces the potential for conflict born from misunderstanding. Admitting Ignorance In addition to knowledge, the ability to admit ignorance is a hallmark of integrity. No one can know everything, and acknowledging one’s limitations can open the door to meaningful conversations. People of integrity are not afraid to say, “I don’t know,” which invites others to share their perspectives and insights. This humility is particularly important in interfaith dialogues, where assumptions can lead to tension. By admitting ignorance, individuals create space for learning and exploration, allowing for a richer exchange of ideas. This approach not only enhances personal growth but also builds bridges between communities. The Role of Sincerity and Decency Sincerity and decency are integral to the character of people of integrity. These individuals genuinely believe in their convictions and live in accordance with them, regardless of their religious affiliation or lack thereof. Their sincerity fosters trust, enabling them to engage with others in a way that is both respectful and constructive. In religious contexts, this sincerity translates into a commitment to the ethical teachings of one’s tradition. For example, a person who practices Hinduism may embody the principle of ahimsa (non-violence) in their interactions with others, while a sincere Christian might strive to live out the teachings of love and compassion. This alignment between belief and action demonstrates the power of integrity in religious life. Sensibility and Reflection Sensibility, the ability to respond to the world with understanding and reason, is another characteristic of people of integrity. They are reflective, considering the implications of their beliefs and actions on others. Such individuals are not only concerned with being right but also with being kind and just. In a religiously diverse society, sensibility allows for a nuanced approach to differing beliefs. People of integrity are more likely to engage in constructive dialoguerather than confrontational debate. This is crucial in a world where religious differences often spark conflict. By prioritizing understanding over winning an argument, they contribute to a more harmonious coexistence. Integrity Across Religious Traditions People of integrity can be found across various religious traditions, as well as among those who identify as secular. The universality of integrity suggests that it is not confined to any single belief system. Instead, it is a shared human value that transcends boundaries. 1. Buddhism: The concept of “Right Speech” in Buddhism encourages individuals to speak truthfully and kindly. A Buddhist person of integrity embodies this principle by engaging thoughtfully in discussions, promoting understanding over discord. 2. Islam: In Islam, integrity is deeply rooted in the concept of *Amanah* (trustworthiness). Muslims are encouraged to be truthful and just in their dealings with others. A person of integrity in this tradition will strive to uphold these values, fostering goodwill in interfaith interactions. 3. Judaism: The Jewish tradition emphasizes the importance of *Tikkun Olam* (repairing the world). A Jewish individual of integrity seeks to contribute positively to society, engaging with others to promote justice and compassion, regardless of their religious background. 4. Secular Perspectives: People who identify as secular can also embody integrity by engaging in ethical reasoning and a commitment to truth. Their pursuit of knowledge and understanding can lead to meaningful dialogues with individuals from religious traditions, demonstrating that integrity is not limited to religious contexts. Challenges to Integrity in Religious Contexts Despite the presence of individuals of integrity, challenges persist in religious contexts. Dogmatism, intolerance, and the politicization of faith can obscure the pursuit of truth and understanding. These challenges often arise from a lack of knowledge or an unwillingness to engage with differing perspectives. Dogmatism can stifle open dialogue and lead to a rigid adherence to beliefs that dismiss the validity of others. Individuals who lack integritymay resort to exaggeration or misrepresentation of opposing viewpoints, undermining the possibility of constructive engagement. Intolerance breeds conflict, creating an environment where individuals of integrity may feel marginalized or silenced. This can occur when communities prioritize conformity over diversity, stifling the voices of those who advocate for understanding and dialogue. The Path Forward: Cultivating Integrity To navigate the complexities of religious diversity, it is imperative to cultivate integrity within both individuals and communities. Education, dialogue, and shared experiences are essential tools in this endeavour. Educational initiatives that promote religious literacy can empower individuals to engage with diverse beliefs meaningfully. By fostering an environment of curiosity and inquiry, communities can create spaces where people of integrity thrive. Encouraging interfaith dialogue is vital in breaking down barriers. Structured discussions that bring together individuals from different backgrounds can promote understanding and empathy. These dialogues should prioritize active listening and respect, allowing participants to share their perspectives without fear of judgment. Recognizing and celebrating shared valuesacross religious traditions can also strengthen bonds. Initiatives that highlight common ethical principles, such as compassion, justice, and respect, can foster a sense of unity amidst diversity. In conclusion, people of integrity are essential for navigating the rich tapestry of religious diversity in our world. Their commitment to knowledge, humility, sincerity, and sensibility allows them to engage constructively with differing beliefs. While challenges such as dogmatism and intolerance persist, cultivating integrity through education, dialogue, and shared values can pave the way for a more harmonious coexistence. In a time when divisions often dominate the narrative, the presence and actions of individuals of integrity can inspire hope and foster a more inclusive society. ----- Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/interfaith-dialogue/integrity-rich-religious-diversity/d/133068 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

Why Khwaja Hasan Nizami Celebrated Shri Krishna’s Birth as the "Dawn of Truth"!

By Ghulam Rasool Dehlvi, New Age Islam 26 August 2024 In The Present Age, When Divisive Politics Has Overtaken All Ideological Debates, It Is Important To Recall An Indo-Islamic Scholar Who Eulogies Shri Krishna As An Integral Part And Binding Factor Of Indian Civilisation Main Points: 1. Khwaja Hasan Nizami was a prominent Indian Muslim scholar, writer, historian, and a Chishti-Nizami spiritual master known for his rich contributions to Urdu literature. 2. Shri Krishna's birthday was the beacon of hope and light (Noor), Nizami writes in his book’s chapter on the birth of Shri Krishna "Dawn of the Truth" 3. Nizami refuted the claim of Arya Samaj writers like Lala Lajpat Rai that Sri Krishna is not an avtar or an originator of the Shrimad Bhagwad Gita. 4. Deeply-rooted Sufi mystical traditions in India have revered Shri Krishna as one of the Divine Messengers sent to the ancient nation of India. ---- (File Photo of Krishna Janamashthami) “Today is the arrival of that commander in chief, army general, and military leader of India, whose armies used to roam around victorious. He is the foremost leader and general of the Indian subcontinent. Today those eyes will open themselves, looking after the earth and the sky. He comforts Indians in private as well as in public, in happiness as well as in sorrows, during life as well as in death. Krishna is the leader of the adults and a beloved of the children.” The above is an excerpt from an Urdu book titled “Krishn Beeti” written by Khwaja Hasan Sani Nizami Dehlvi (1879-1955)—an Indian Chishti Sufi scholar who addressed various doctrinal issues of Hinduism in multiple Urdu publications. Nizami writes that there was darkness prevailing all around at the time of Shri Krishna's birth. After a long dark night, Krishna's birthday came as the beacon of hope and light (Noor), he avers in his book’s chapter on the birth of Shri Krishna titled "Dawn of the Truth" (Sachchai Ka Sawera). Khwaja Hasan Nizami was a prominent Indian Muslim scholar, writer, historian, and a Chishti-Nizami spiritual master known for his rich contributions to Urdu literature, especially for his work on the history of Delhi. Born in 1878 in Delhi, he was deeply engaged in documenting and preserving the cultural and historical heritage of the Indo-Islamic tradition, especially during the period of British rule in India. His Delhi writings often reflect his keen interest in the rich history and traditions of the Indian subcontinent, and therefore he is fondly remembered for his role in keeping the cultural memory of the country alive through his Urdu literature. His work is attached to immense importance and remains a valuable resource for historians and scholars interested in the history of Indian Islam and Sufism especially during the Mughal period. Through his above book which was later renamed “Krishn Katha” and “Krishn Jeewan”, Nizami refuted the claim of Arya Samaj writers like Lala Lajpat Rai that Sri Krishna is not an Avtar or divine incarnation and neither is he an originator of the Shrimad Bhagwad Gita. But at the same time, interestingly he also sought to counter Arya Samaj’s efforts to draw neo-Muslim populations back into the Hindu fold in the early 20th century. Thus, the Chishti Sufi scholar reinforced a mystical Muslim tradition in India which eulogized Shri Krishna as a Prophet/Paighambar. But his idea of venerating Shri Krishna as an avatar did not conflict with his belief of being a devotional and pious Muslim. This was an important and distinct aspect of his Sufism which he considered a moral and spiritual legacy of Indian Muslim mystics. Deeply-rooted Sufi mystical traditions in India have revered Shri Krishna as one of the Divine Messengers sent to the ancient nation of India. Authoritative Indian Sufi scholars including the Naqshbandi Master Mirza Mazhar Jaan-e-Jaan (1689-1781) and the 18th century Chishti Sufi poet Shah Turab Chishti have acknowledged it based on their Mukashfaat (spiritual meditations). Medieval Muslim historical accounts as old as Al-Bruni also stand testimony to this fact. According to the history of Hamdan Daylami (Chapter Al-Kaaf), there was a prophet in India whose colour was black and his name was Kahin (the saint). In more recent times, Indian Muslim freedom fighter and Islamic scholar and poet Maulana Syed Fazl-ul-Hasan Hasrat Mohani used to visit Vrindavan in Mathura before he performed Hajj in Makka. Thus, Khwaja Hasan Sani Nizami further solidified this deeply-seated and historically-rooted Muslim Mystical tradition in India; call it syncretic Sufism or 'Krishnite Muslim mysticism’. The tradition is: Just like many nations and people, India too has been blessed with the holy Prophets and Apostles. Therefore, in all likelihood, the king and the Prince of Dwarka Shri Krishna may have been one of the holy prophets sent to the Indian subcontinent and thus their teachings and traditions and even birth anniversaries must be revered and respected by the Indian Muslims. Now contrast it with some self-styled Islamic preachers in the Indian subcontinent who preach a complete boycott of the Hindu festivals and disassociation with all their festivities. On the eve of every Hindu festival, some social media groups are afloat with misguiding messages such as “celebrating Holi/Diwali/Janmashtami is not allowed in Islam”. Recently, a Bangladeshi-origin hate preacher Maulana Sheikh Ahmedullah went to the extent of stating: “Close friendships with Hindus are against Islam”…..There should be no place in the heart of Islam’s followers for non-Muslim friends”. After 78 years of freedom from the cruel British clutches, it is not difficult to understand why an established Muslim scholar wrote a book in the Urdu language about a Hindu Avatar Shri Krishna. Nizami’s engagement with the devotional and spiritual aspects of Sanatan Dharma suggests a genuine willingness to foster Hindu-Muslim cooperation to embrace a national Indian identity based on mutual religious respect and tolerance. In today’s politically charged and vitiated atmosphere, Khwaja Hasan Nizami Sahib’s legacy to consolidate the common Hindu-Muslim civilization in India to fail the policy of "Divide and Rule" needs to be re-enlivened. A prominent Sufi scholar of the Chishti Order, popularly known as Musawwir-e-Fitrat (a natural artist and essayist) who authored seminal books on Sufism, he sought to dispel the miasma of misconceptions about the persona of Shri Krishna, particularly prevailing among Muslims. Significantly, he described Shri Krishna as a supreme leader who taught Indians the secrets of the spiritual and material worlds. Much like his contemporary Urdu poet Hafeez Jalandhri, Khwaja Hasan Nizami called Shri Krishna “Noor-e-Hindi” (the light of India). One of the substantial points that Khwaja Hasan Nizami makes in his book is that the life and teachings of Shri Krishna should not be learned from secondary sources or books written by Western scholars or European authors. Many misconceptions about Shri Krishna are either sheer Western propaganda or an outcome of misreading his life. For instance—accusing Shri Krishna of ‘nudity’ or slandering his polygamy was a Western ploy and a distorted narrative that the British colonialists wanted to spread to further their ends. Therefore, Khwaja Hasan Nizami, categorically states that such accusations made by the colonialists and their sympathizers were meant to buttress the claim that the native Indians had no civilization, which is frivolous and untenable. Thus, this is a glaring example of how a descendant of the Chishti-Nizami Sufi Order tried to de-colonize the narratives around the persona of Shri Krishna passionately as a devout Indo-Muslim scholar. He writes: “O Indians! Do not disrespect your nation in a bid to please foreigners, and give your predecessors their rightful place”. Thus, he also attaches paramount importance to the study of Hinduism, its culture, and civilization as an exercise in nation-building. In the present age, when divisive politics has overtaken all other ideological debates, it is important to recall an Islamic scholar who described Shri Krishna as an integral part and binding force of Indian Civilisation. In a nutshell, a Muslim must respect all religious figures, no matter what religion they belong to. Therefore, Khwaja Hasan Nizami emphasized that the teachings of Shri Krishna should be studied not from the books published by Western authors but from the people of India because these teachings are still alive in the hearts of Indians. Like Allama Iqbal, Nizami also compared India with Greek, Roman, and Egyptian civilizations to substantiate the point that Indian civilization was not inferior to any civilization at all. All this was a false propaganda of the colonial civilizations to create a feeling of inferiority among the Indians. -------- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/interfaith-dialogue/khwaja-nizami-celebrated-shri-krishna-truth/d/133050 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Distinct Pattern In Islamophobia In Maharashtra

By Sumit Paul, New Age Islam 27 August 2024 The editor Mr Sultan Shahin has brilliantly exposed a number of Ahadith that question the character of Muhammad and how the Islamophobes get ammunition to cast opprobrium on Islam, Muslims and the Messenger. The question is not whether Muhammad was a perfect and irreproachable man or a reprobate. The point is different. What Ramgiri 'Maharaj' of Nasik said about Muhammad and his wife is indeed reprehensible. But it's a pattern in Islamophobia in Maharashtra. Yours truly is based in Poona and he has witnessed this. Maharashtra is teeming with such dubious and small-time Babas who are very popular among their lowly Hindu followers. You come across such frauds in every village, town and city of Maharashtra. Even a city like Poona has scores of such Babas who instigate their followers against Muslims with their incendiary comments. This generally happens when Ganeshotsav is around. This is a very important festival in Maharashtra and such incidents get traction during this period. This happened last year as well but went unreported. Some other insignificant baba called Muslims 'Laandga' (a derogatory and rustic Marathi term for the circumcised Muslim men) prior to Ganeshotsav. Since Muslims of Maharashtra and India have got inured to hearing this specific insinuation (in all local and provincial languages), they ignore it. But this extremely unsettling term for the Muslim men is repeatedly used by people like Ramgiri, Shamgiri and politicians. These Babas in Maharashtra get political patronage which lionises them. You may have read in newspapers how the CM Eknath Shinde rushed to Ramgiri's ashram after the incident and called him 'Param Poojya'! He touched his feet and sought his blessings. At the moment, Maharashtra is India's most polarised state and the Hindu babas are adding fuel to the communal fire. These Babas remind the idle youngsters of Shivaji's 'exploits' and how he thwarted the juggernaut of Mughals. Shivaji is projected as a saviour of Hindutva who saved Hindus from the marauding Muslim invaders. The emboldened Babas exploit these volatile circumstances to their benefits, knowing that political leaders are with them. So, such occurrences keep happening here and in other parts of the country. Average Muslims are also to be blamed. They're obsessed with the Koran, Muhammad and Allah. This obsession makes them scream ' Sar tan se juda' as if it's a mantra for their salvation! Humans will continue to indulge in these imbecile 'pastimes' so long as they remain yoked to religion, god, Allah, scriptures and all that jazz. We're doomed beyond redemption. ------ 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/muslims-islamophobia/distinct-pattern-islamophobia-maharashtra/d/133049 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

Preserving Sufi Heritage: Confronting the Threats of Right-Wing Extremism and Wahhabi Ideology in India

By Sahil Razvi, New Age Islam 27 August 2024 Rise Of Right-Wing Groups, Both External And Internal, Targeting Sufi Shrines And Saints In India Emphasises The Importance Of Preserving Sufi Traditions Against The Divisive Wahhabi Ideology, Which Threatens Religious Harmony And Cultural Heritage Main Points: 1. Right-Wing Groups: Both external and internal right-wing groups are targeting Sufi shrines and saints in India. 2. Wahhabi Ideology: This ideology opposes Sufi traditions, promoting extremism and intolerance. 3. Importance of Shrines: Sufi shrines play a key role in promoting peace, unity, and cultural heritage in society. 4. Historical Legacy: Sufi saints have historically spread Islam’s message of love and peace in India. 5. Preservation: There is a need to protect Sufi heritage and resist divisive ideologies to maintain societal harmony. ----- In today's society, two types of right-wing groups are increasingly visible: one that is external and targets our shrines, Sufi saints, and elders, and another that is emerging from within our community, driven by fanaticism inspired by Wahhabi ideology. Both of these groups pose significant threats to our spiritual and cultural heritage. While external right-wing groups are openly hostile to Sufi traditions and sanctuaries, the internal group—consisting of individuals from our own community—also opposes shrines and Sufi traditions, attempting to declare them outside the fold of Islam. This internal right-wing faction is as dangerous as the external ones because it undermines our unity from within. Increasing Attacks on Shrines and Their Impact External right-wing groups frequently target Sufi shrines, viewing them as symbols of religious pluralism that must be eradicated. These groups desecrate the sanctity of these shrines and attempt to destroy them to spread communalism and intolerance. The attacks are often justified under the guise of "purifying" religion but are in reality a means of asserting a rigid, exclusionary ideology that rejects the syncretic traditions which have been a hallmark of South Asian Islam. For example, in recent years, there have been several attacks on shrines across India and Pakistan, such as the bombing of the Data Darbar shrine in Lahore and the attack on the shrine of Khwaja Moinuddin Chishti in Ajmer. These attacks are not isolated incidents but part of a broader pattern aimed at eradicating the influence of Sufism and its message of peace and inclusivity. Internally, the right-wing group inspired by Wahhabi ideology also supports these attacks and tries to justify them by claiming that ‘shrines are not a part of Islam and should be abolished.’ They argue that visiting shrines and seeking the intercession of saints constitutes 'shirk' (idolatry), a concept that is vehemently opposed in Wahhabi doctrine. This group sees the presence of Sufi traditions as an impurity within Islam that needs to be cleansed. The Rise of Wahhabi Extremism and Its Role The emergence of Wahhabi extremism has catalysed a dangerous right-wing faction within our society that opposes Sufi traditions, shrines, and revered elders of the faith. Wahhabism, which originated in the Arabian Peninsula in the 18th century, is a puritanical form of Islam that rejects many traditional practices, including Sufism. Over the past century, Wahhabi ideology has spread globally, often through well-funded campaigns that aim to reshape Islamic thought and practice. This ideology views shrines and other symbols of Sufi practice as innovations ('bid’ah') that deviate from their interpretation of Islam's original teachings. This extreme stance not only alienates those who follow Sufi traditions but also threatens the broader social fabric by promoting a divisive and intolerant interpretation of Islam. In India, Wahhabi ideology has found fertile ground among certain groups who, influenced by external funding and ideological support, have begun to oppose Sufi practices and preach against the veneration of saints and shrines. This internal faction is attempting to erase centuries of spiritual and cultural history, which has been shaped by the teachings of Sufi saints. The Importance of Shrines and Sufi Saints Shrines and Sufi saints have played a crucial role in maintaining peace and harmony in Indian society for centuries. The syncretic nature of Sufism, which emphasises love, compassion, and devotion to God, has allowed it to bridge gaps between different communities. This inclusive approach has made Sufi shrines a place of solace and spirituality not just for Muslims but also for people of other faiths. The shrine of Khwaja Moinuddin Chishti in Ajmer, for example, attracts millions of pilgrims every year from diverse religious backgrounds. Such places symbolise a shared cultural heritage that has historically protected society from extremism and has fostered a spirit of unity and brotherhood. The role of Sufi saints in promoting social harmony cannot be overstated—they have been vital in spreading the message of peace and tolerance across the subcontinent. The Dangerous Mindset of Wahhabi Ideology and Internal Right-Wing Groups The right-wing group within our society, inspired by Wahhabi ideology, spreads hatred against shrines and attempts to declare Sufi saints outside the fold of Islam. They insult Sufi traditions and elders under a narrow interpretation of Islam, which they believe purges the faith of 'impurities.' This group overlooks the profound spiritual and cultural contributions of Sufi saints, who are symbols of Islamic preaching and love. Historically, Sufi saints have been the torchbearers of Islam in India, guiding countless individuals towards the faith with their emphasis on love, humility, and spiritual discipline. These saints dedicated their entire lives to spreading the message of Islam and establishing peace, often at great personal risk. Their teachings have provided a counter-narrative to the rigid and literalist interpretations of Islam that are now being propagated by Wahhabi-inspired groups. Ignoring History: Where Did the Roots of Hatred Come From? It is crucial to consider the origins of this hatred. Why does this ideology oppose the elders who taught our ancestors the Kalma (Islamic declaration of faith) and who are responsible for our Islamic identity today? If we support attacks on shrines today, this same ideology will likely target our mosques and homes tomorrow. The roots of this hatred lie in a misunderstanding and misrepresentation of Islamic teachings, driven by external influences and a desire to control religious narratives for political gains. Historically, Sufi saints like Khwaja Moinuddin Chishti, Baba Farid, and Nizamuddin Auliya, Ala Hazrat Imam Ahmad Raza Khan, Akhtar Raza Khan played a vital role in spreading Islam in the Indian subcontinent through their teachings and practices. They emphasised the essence of Islam, which is about submission to God, love, compassion, and social justice. The current wave of extremism, however, disregards these teachings in favour of a narrow, rigid interpretation that suits a particular agenda. The Dangerous Consequences of Wahhabi Ideology Wahhabi ideology not only opposes shrines and Sufi traditions but also promotes extremism and intolerance within society. By fostering hatred and division, this ideology weakens religious harmony and unity. The consequences of this are severe: a divided society, prone to conflict and discord, where mutual respect and understanding are eroded. The rise of such ideologies has coincided with increased sectarian violence and radicalization within Muslim communities worldwide. This trend, if left unchecked, threatens to destabilise societies and undermine centuries of peaceful coexistence between different religious and cultural groups. The Teachings of Ala Hazrat: An Inspiration The teachings of Imam of the Ahl al-Sunnah, Ala Hazrat Fazile Barelvi, offer a powerful reminder of the importance of unity and respect for our spiritual heritage: Aur Tum Par Mere Aaqa Ki Inayat Na Sahi Najdiyo! Kalma Padhane Ka Bhi Ehsaan Gaya Aaj Le Unki Panaah, Aaj Madad Maang Unse Phir Na Maanenge Qiyamat Mein Agar Maan Gaya "And even if you don’t have my master's favour on you Najdi (Wahhabis), you have even forgotten the favour of being taught the Kalma Seek refuge with them today, ask for their help They will not accept on the Day of Judgment if you do not accept now." This poem underscores the importance of recognizing and honouring the spiritual legacy of our elders, who played a crucial role in the spread of Islam and the nurturing of a spiritually rich and diverse community. Conclusion We must understand the importance of respecting our elders and following their teachings for our society. They are not only our religious guides but also play a critical role in strengthening the cultural and social fabric of our society. Their legacy should be cherished and protected against any form of extremism, whether external or internal. It is our responsibility to safeguard our society from the influence of Wahhabi extremism and right-wing groups. By doing so, we preserve our religious and cultural heritage and ensure that future generations can continue to draw inspiration from the teachings of Sufi saints and the inclusive, pluralistic spirit they embodied. Our unity in preserving this heritage is paramount. We must come together, irrespective of our differences, to reject the divisive ideologies that threaten to tear apart the very fabric of our society. By standing firm against extremism, we honour the memory of our saints and protect the peace and harmony they worked so hard to establish. --- Sahil Razvi is an author and research scholar specializing in Sufism and history. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islam-politics/sufi-heritage-right-wing-extremism-wahhabi-ideology-india/d/133048 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

Escalation Of Hostilities Along The Israeli-Lebanese Border Raises More Questions Than It Provides Answers

By Dr. James M. Dorsey for New Age Islam 27 August 2024 Israeli Said It Launched Airstrikes Against 40 Targets In Southern Lebanon To Pre-Empt Retaliation By Hezbollah, The Iranian-Backed Lebanese Shiite Militia, For The July 30 Killing In Beirut Of The Group’s Military Commander, Fuad Shukr. ------ Israeli Prime Minister Binyamin Netanyahu and Hezbollah leader Hassan Nasrallah. Credit WorldwideInfo ------ Sunday’s escalation of hostilities along the Israeli-Lebanese border raises more questions than it provides answers. Israeli said it launched airstrikes against 40 targets in southern Lebanon to pre-empt retaliation by Hezbollah, the Iranian-backed Lebanese Shiite militia, for the July 30 killing in Beirut of the group’s military commander, Fuad Shukr. Hezbollah confirmed the Israeli assertion, saying it fired some 320 Katyusha rockets and a “large number” of drones at military targets in Israel in an initial response to Mr. Shukr’s killing, raising the spectre of further retaliatory operations. Israeli Prime Minister Binyamin Netanyahu, Defence Minister Yoav Gallant and military leaders discuss escalation of hostilities with Hezbollah. Credit: Israel Defence Ministry Israeli Prime Minister Benjamin Netanyahu issued a similar warning, despite insisting that Israel does not want an escalated war. Speaking after a Cabinet meeting, Mr. Netanyahu said the pre-emptive strikes were "not the final word." He said the strikes were “another step towards changing the situation in the north and safely returning our residents to their homes.” Israel, like Lebanon, has evacuated tens of thousands of residents along the Lebanese Israel border. Israeli officials had hoped to return the Israelis to their homes by September 1. As straightforward as all of this may seem, it’s not that simple. URL: https://www.newageislam.com/current-affairs/escalation-hostilities-israeli-lebanese-/d/133047 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

Razia Parveen And Saroj Devi: “He Is Like My Son, I Wish Him Well”

By New Age Islam Staff Writer 27 August 2024 Mother Everywhere Think Alike Main Points: 1. Arshad Nadeem of Pakistan won gold in Paris Olympics. 2. Neeraj Chopra of India won silver. 3. Neeraj provided moral support to Arshad Nadeem before the event. 4. Mothers of both the sportsmen turned the occasion into a joint celebration. ----- Saroj Devi, mother of athlete Neeraj Chopra . (PTI Photo) (PTI) ----- In her article, "Nationalism Versus Sense Of Community", Anuradha Vellat has nicely pointed out the role of two mothers on the both sides of the border in reversing the atmosphere of perennial acrimony between the people of India and Pakistan, particularly in the arena of sports . Neeraj Chopra of India and Arshad Nadeem of Pakistan respectively won the silver and gold in the Paris Olympics and the atmosphere in both the countries was suddenly charged with nationalism tinged with communalism. A Pakistani sportsman had beaten an Indian and so for the common Pakistanis the victory was twofold but when the story of Neeraj providing Arshad with moral support to put in a good performance and the statement of the mothers of both the sportsmen came out, the traditional atmosphere of rivalry and communal euphoria was replaced by a rare bonhomie and joint celebration of sportsmanship by the people of both India and Pakistan. Thus the event showed that sportsmen do not recognise borders and their mothers also proved that they were also mothers of sportsmen and that mothers think alike. They know that the mothers suffered the most during the bloodshed after partition. They lost their sons to the game played by politicians. Borders were drawn within the nation and neighbours had become Indians and Pakistanis overnight. If the mothers had the authority over the issue, India would not have gone through the tragedy of partition and mothers would not have suffered the trauma of losing their sons. The mothers of Neeraj and Arshad have once again reminded the Indians and Pakistanis of their common roots and have subtly underlined the need to work for the promotion of harmony and brotherhood among the people. ----- Nationalism Versus Sense Of Community By Anuradha Vellat Aug 24, 2024 At a point when bricks are being concretised on the communal walls the world over, one might turn to everyday humans, like mothers, to loosen the strings around the human condition At the Paris Olympics, Pakistani athlete Arshad Nadeem clinched the country’s first individual gold medal, which was also its first track-and-field medal. India’s Neeraj Chopra secured a splendid silver in the same game of javelin throw. Things were fragile for a few hours after the game. Some elements on this side of the border posed questions about India losing to Pakistan, and a Hindu losing to a Muslim. There was gloating along these lines by some across the border. The fact that the match happened only a week ahead of the Independence Days of the two countries (August 14 and 15) perhaps served to whip up such sentiments. But, soon enough, emerged two silver linings — the mothers of the athletes, Razia Parveen and Saroj Devi — who undid the spurious animosities in simple sentences. Reporters interviewed the two women about their sons’ successes after the game and asked the obvious question: How do you feel about who your son competed against? Both women had the same answer about their son’s competitor: “He is like my son, I wish him well”. Through their responses, the women showed an alpha community charged with hyper-nationalism the origins of the word “community” — which is to have something in common. They also underlined the meaning of sportspersonship, which is reflected in the benignant camaraderie displayed by the two athletes on the podium finish. These events point to a larger political proscenium, which has its roots in the fight for freedom from a common imperial oppressor and the subsequent mapping of frail boundaries that cannot fully contain overlapping tendencies. They prod us to question how borders are imagined and how cultures cross over. The similarity we see in a person from another community or religion, practising life differently, is a frustrating view. The others look like us, use the same spices in food but cook them differently; they procure the same fabric but wear their clothes differently; adhere to the same values but implement them differently; and think the same thoughts but speak differently. Communities, and, by extension, nations, are imagined on foundations of standardised antiquity. A unified past that ties everything together. Any departure from this process of standardisation leads to the othering of a person. Empathy is a virtue we extend to commonness. A case in point is the character of Subodh Malgaonkar (played by Ashutosh Rana), the Right-wing leader in Mahesh Bhatt’s phenomenal film, Zakhm (1998), who stresses on abiding by the rituals of a community, even if the deceased wanted the last rites done differently. He says: “Our lives are not entirely ours... We also have to live according to what people expect of us.” In his seminal work — Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983) — Irish political scientist and historian Benedict Anderson outlines the thoughts that gave rise to the concept of nationalism. He points out how modern notions of nationalism emerged when religious philosophies declined. In the New World, pamphlets and manifestoes replaced religious scriptures, but they rendered a similar effect, which was to limit the individual from crossing over, giving rise to confusion in exercises of belonging and identity. Of course, Anderson’s is a much more complicated thought than what can be summarised in a short essay. But he opens a window to the modern reader to allow the differences in, only to find similarities. Motherhood is a good place to begin this imagination. An important location where this imagination is realised is the arts, especially cinema. Even in popular Bollywood films like Yash Chopra’s Veer-Zaara (2004), there have been attempts to resolve territorial disputes through love, landscapes, and values, as is the case in Meghna Gulzar’s Raazi (2018). While the former is an extensive, albeit exaggerated, take on “love triumphs all”, the latter is centred on the fatigue of nationalism itself. In Zakhm, motherhood is visualised as a state that transgresses religious identities to arrive at concepts of love and care. At a point when bricks are being concretised on the communal walls the world over, one might turn to everyday humans like mothers to loosen the strings around the human condition. One might take a leaf out of Parveen’s and Devi’s books and maybe even crack a wall. URL: https://www.newageislam.com/interfaith-dialogue/razia-parveen-saroj-devi-arshad-neeraj/d/133046(The views expressed are personal) 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