Milad-un-Nabi Unveiled: Exploring the Origins, Controversies, and Diverse Observances of the Prophet Muhammad’s Birth Anniversary

By Syed Amjad Hussain, New Age Islam 16 September 2024 Milad un Nabi, Commemorating Prophet Muhammad's Birth, Varies Globally With Rich Historical Roots, Theological Debates, And Diverse Celebrations, Reflecting Both Traditional And Contemporary Practices Main Points: 1. Milad un Nabi began with private recitations and evolved into public celebrations under the Abbasids and Fatimids, later formalized by the Ottomans. 2. Salafis reject the festival as an innovation, while many Sunni and Shia Muslims embrace it as a significant occasion. 3. Celebrations vary widely; for example, Pakistan features military salutes, while India includes public recitations and processions, and Bangladesh sees large-scale public events. 4. Saudi Arabia generally bans the celebration due to Salafi beliefs, while other countries like Egypt and Turkey observe it with public ceremonies and festivities. 5. Modern celebrations incorporate elements like fireworks and concerts, reflecting a blend of traditional and contemporary cultural expressions in various countries. ----- Introduction Milad un Nabi, also known as Mawlid or Eid-e-Milad, commemorates the birth of Prophet Muhammad, a figure central to Islamic faith. Observed on the 12th of Rabi' al-Awwal, the third month in the Islamic lunar calendar, Milad un Nabi holds profound significance in the Muslim world. However, its celebration is marked by diverse practices and interpretations, reflecting both historical evolution and theological debates. This detailed analysis explores the origins, historical development, theological controversies, regional practices, and contemporary innovations associated with Milad un Nabi. Historical Origins and Development The roots of Milad un Nabi trace back to the early days of Islam. Initially, the celebration of the Prophet Muhammad's birth was a private matter, observed through recitations of poetry and hymns in his honor. The earliest recorded observances are attributed to the Tabi‘un (the generation following the companions of the Prophet) who would gather to recite poetry and sing songs celebrating Muhammad's life. The practice began to take a more public form during the Abbasid Caliphate in Baghdad. The Abbasids, who ruled from 750 to 1258 CE, were known for their patronage of culture and scholarship. They helped institutionalise the Mawlid by incorporating it into their public celebrations, which often included poetry, music, and feasts. This trend continued with the Fatimid Caliphate, a Shia dynasty ruling from 909 to 1171 CE, which is credited with formalizing and popularizing the Mawlid as a grand public event. The Fatimids introduced elaborate public processions, sermons, and charitable acts, setting a precedent for future celebrations. In the 13th century, the Turkic general Gökböri, a deputy of Saladin, initiated the first annual public Mawlid festival in Erbil (present-day Iraq). This festival was marked by extensive public celebrations and the slaughtering of animals for feasts, reflecting the scale and grandeur the Mawlid was beginning to attain. The Ottoman Empire further institutionalized the Mawlid by declaring it an official holiday in 1588, known as Mevlid Kandil, embedding the celebration into state and religious life. (Juloos Eid e Milad un Nabi) ----- Theological Perspectives and Controversies The celebration of Milad un Nabi has been a subject of theological debate among various Islamic groups. The primary contention revolves around whether the celebration constitutes an innovation (Bid'ah) in religious practice. Orthodox groups, including Salafis and Wahhabis, oppose Mawlid, arguing that it was not observed during the Prophet's lifetime or by the immediate successors (the Rashidun Caliphs). They maintain that the Prophet's own example and teachings did not include the celebration of his birth, thus viewing Mawlid as an unnecessary and potentially misleading innovation. Conversely, many Sunni and Shia Muslims embrace the Mawlid as an opportunity to honor the Prophet Muhammad's life and teachings. For these groups, Mawlid is a means to express love and reverence for the Prophet, and the celebrations serve as a communal and educational event. Sunni scholars, especially those aligned with the Sufi tradition, view Mawlid as a positive way to enhance devotion and community spirit, even if it was not practiced by the Prophet himself. In Shia Islam, particularly among the Twelvers and Ismailis, the Mawlid is widely celebrated, emphasizing the Prophet's role and the historical continuity of his message. Shia observances may include recitations of elegies and sermons highlighting the Prophet's virtues and the significance of his birth. Regional Practices and Variations In the Indian subcontinent, Milad un Nabi is celebrated with remarkable enthusiasm and diversity. The celebrations are characterized by both religious observance and festive activities. In Pakistan, the day is marked by a 31-gun salute in Islamabad and 21-gun salutes in provincial capitals, reflecting the significance of the Mawlid in national culture. Public processions feature participants in traditional attire, carrying flags and banners, with streets and mosques adorned with decorations. In India, Milad un Nabi has evolved to include various traditional and contemporary practices. Observances include evening prayers led by Maulavis, public recitations of the Quran, and the distribution of sweets. The celebrations may also feature rituals such as lighting lamps and sprinkling rose water, reflecting the integration of local cultural elements into the religious observance. Bangladesh is known for its grand Mawlid celebrations, which involve large public processions and gatherings. In Dhaka and Chittagong, the streets come alive with colorful banners, flags, and processions. Public recitations and prayers are accompanied by music and speeches, and the festivities often extend to large-scale community events, including charity distributions. In Saudi Arabia, where Salafi influence prevails, Mawlid celebrations are generally discouraged or banned. Salafis argue that the festival lacks historical legitimacy and that celebrating the Prophet's birth is a deviation from the authentic practices of early Islam. As a result, Saudi authorities maintain a strict stance against public celebrations of Mawlid. In contrast, other countries in the Middle East and North Africa, such as Egypt and Turkey, have embraced Mawlid with elaborate celebrations. In Egypt, the festival is marked by public processions, sermons, and charitable acts. Traditional Mawlid celebrations include the recitation of poetry and the distribution of sweets, often featuring a carnival-like atmosphere. In Turkey, the Ottoman tradition of celebrating Mawlid continues, with public ceremonies and religious observances. The Ottoman legacy is evident in the country's approach to Mawlid, which includes both state-sponsored and grassroots celebrations. Contemporary Innovations and Global Observations In recent decades, the observance of Milad un Nabi has seen new innovations, blending traditional practices with contemporary cultural expressions. In countries like India and Pakistan, Mawlid celebrations may include modern elements such as fireworks, concerts, and large-scale public gatherings. These innovations reflect a broader trend of integrating traditional religious observances with contemporary cultural practices. The festival's global reach is also notable. In countries with significant Muslim populations, such as the United Kingdom, Canada, and Nigeria, Mawlid is celebrated with a blend of traditional and local customs. In the United Kingdom, for example, Muslim communities may organize public lectures, community dinners, and interfaith dialogues as part of the Mawlid celebrations. In non-Muslim majority countries, such as the United States and Canada, Mawlid is observed by Muslim communities through educational and communal events. These celebrations often include lectures on the life of the Prophet Muhammad, community service activities, and cultural exhibitions. Conclusion Milad un Nabi, or Mawlid, is a celebration of profound significance within the Islamic tradition, marked by a rich tapestry of historical evolution, theological debates, and diverse regional practices. From its early origins to its contemporary expressions, Mawlid reflects the dynamic interplay between religious devotion and cultural adaptation. Understanding the varied practices and perspectives surrounding Mawlid provides valuable insight into the broader landscape of Islamic traditions and their ongoing evolution across different cultural contexts. ----- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. URL: https://www.newageislam.com/islamic-society/milad-un-nabi-controversies-prophet-birth-anniversary/d/133214 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

'Muhammad' in World Scriptures: Notable References to Prophet Muhammad’s Advent in Arabia

By Ghulam Rasool Dehlvi, New Age Islam 16 September 2024 In Our Times, Roman Catholic Nun, Noted Writer And Christian Woman Mystic, Karen Armstrong, Wrote One Of The Best Books On The Life Of The Prophet (Pbuh) “Muhammad: A Prophet For Our Time”. Main Points: 1. Meelad conferences must also highlight the significance of Sacred Scriptures of the previous prophets which prophesied the birth of Prophet Muhammad (pbuh). 2. Waraqa Bin Nawfal, a didactic Christian theologian who lived in the 6th century Arabia was the first to confirm and verify the prophethood of Hazrat Muhammad from the holy scriptures. 3. The world scriptures’ references to Prophet Muhamad (pbuh) are open to debate among scholars, with varying interpretations and perspectives, but they cannot be rejected outright. 4. Scholars and theologians must discuss and debate these references, emphasizing the importance of nuanced understanding and respect for diverse perspectives. ----- Eid Milad-un-Nabi —celebrating the birthday of Prophet Muhammad (pbuh) — falls on September 16 this year in the Indian subcontinent, which is known as the 12th Rabi’ ul-Awwal according to the Sunni Hijri calendar. Shia Muslims, who equally venerate and celebrate the holy Prophet’s birthday, celebrate it on the 17th Rabi’ ul-Awwal. Significantly, this occasion is marked by dissemination of the true, essential and universal teachings of Prophet Muhammad (pbuh). Besides taking out the Julus processions and parades consisting of large crowds all day long, Muslims in India organise gatherings which they call “Milad Shareef”. The traditional reciters of Milad, popularly known as Milad Khwans, elaborate on the Sirah (lifetime and message) of the Prophet (pbuh). They recount moving moral and ethical stories from the Prophet’s life which stress his noblest personality traits such as being truthful (al-Sadiq), trustworthy (al-Amin) and generous (al-Sakhi). The most remarkable Prophetic character in which he is personified as “Rahmatul lil A’lamin” (mercy for all worlds) becomes the theme of most Meelad discourses. However, what is often overlooked or curiously ignored in the Meelad conferences and Mehflis is the significance of Sacred Books and Scriptures of the previous prophets which prophesied the birth of Prophet Muhammad (pbuh). When Gabriel (the angel of revelation) brought down the first revelation to the Prophet, he began trembling with great fright and worries. He wondered what was going to happen next. At this critical juncture, Prophet Muhammad (pbuh) resorted to his beloved wife, Khadijah Bint Khuwailid. He implored: "Cover me, cover me." She covered him and he restored calm and tranquillity. He then enumerated everything that occurred in the cave of Hira to Khadijah. He said he faced a sudden intense feeling of fear. Khadija, then, began to calm and pacify him: "God will never disgrace you, because you do good to the kith and kin, help the poor and the destitute [bear the burden of the weak]; you speak the truth, serve your guest generously and you assist those stricken with calamities." (Al-Bukhari, Volume 9, Hadith Number 111). Khadija reassured her husband on the divine revelation that was his first exposure to the source of Risalat—Prophethood. Khadija then took the Prophet (pbuh) to her first cousin, a didactic Christian priest of the Pre-lslamic Arabia, Waraqa bin Nawfal. Khadija said (to Waraqa), "O my cousin! Listen to what your nephew says." Waraqa said, "O my nephew! What have you seen?" Prophet then described whatever he had seen. Waraqa said, "This is the same Angel (Gabriel) who was sent to Moses.” Thus, it was Waraqa Bin Nawfal who is considered to be a Christian Haneef (who believed in One God) who first verified the prophethood of Hazrat Muhammad (SAW). Waraqa carefully listened to Prophet Muhammad's account and recognized the similarities between his experience and the biblical prophets. He confirmed Prophet Muhammad's Nabuwwah (prophethood) by identifying the angel Gabriel as the same messenger who appeared to Moses and Jesus. He also warned the Prophet of the consequent persecution he would face. His verification provided crucial support to the Prophetic mission of Muhammad (pbuh). But Waraqa died before even Prophet Muhammad began his prophetic preaching in public. However, his legacy as a witness to Prophet Muhammad's prophethood remains significant in Islamic tradition. Ibn Hisham's "Sirat Rasul Allah" (Biography of the Prophet Muhammad) and Ibn Sa'd's "Al-Tabaqat al-Kubra" (The Great Classes) and early Islamic historical texts have mentioned his name and prophecies in detail. Thus, the story of Prophet Muhammad (pbuh) starts off with a Christian priest confirming his prophethood. The Prophet had his vital scriptural support in propagating a new faith tradition which was vehemently opposed to the Jahiliyya culture and Bedouin society of the Meccan pagans. Therefore, we need to explore references to the Prophet Muhammad (pbuh) in earlier scriptures and revealed texts from various world religions. Not only the Biblical references from Christian scriptures (e.g., Gospel of John, Revelation) and Jewish scriptures (e.g., Torah, Talmud) mentioned these prophecies, Hindu scriptures (e.g., Bhavishya Purana, Atharva Veda) and Buddhist scriptures (e.g., Kalachakra Tantra) have also prophesied the prophet Mohammed (pbuh). Even Zoroastrian scriptures (e.g., Zend Avesta) which were divinely inspired, according to Islamic historiographer Abdul Karim Al-Shahristani (Kitab al–Milal wa al-Nihal; lit. The Book of Religions and Creeds) also contain such references. Christian Scripture Gospel of John mentioned the "Paraclete" or "Comforter" (John 14:16, 26; 16:7), interpreted as a reference to Prophet Muhammad. The holy Bible describes a figure called the "Spirit of Truth" (Revelation 19:10). Jewish Scripture “Torah” which is equally venerable in Islam suggests that Deuteronomy 18:15, 18 refers to Prophet Muhammad. It mentions a prophet named "Mahmad" or "Muhammad" as mentioned in Talmud. Zoroastrian Scripture “Zend Avesta” contains a reference to a prophet named "Mahmad" or "Muhammad". Hindu Scripture Bhavishya Purana described a prophet named "Mahamad" who will appear in Arabia. Atharva Veda mentioned a "Mahamati" (meaning: Muhammad) as a divine messenger. Buddhist Scriptures Kalachakra Tantra refers to a prophet named "Madhumati" or "Muhammad". The mention of "Mahamad" or "Muhammad" in Hindu scriptures is a topic of keen interest and debate among Comparative Religion scholars. Here's a brief overview: The Bhavishya Purana, a Hindu scripture compiled around 500-1000 CE, contains a passage in the Prati Sarg Parv, Ch. 3, Verses 1-5, which describes a prophet named "Mahamad". The text states: "Mahamad, the messenger of God, will appear in Arabia... He will have ten thousand followers and will vanquish the wicked... He will establish a new faith..." Several interpretations suggest this passage predicts the arrival of Prophet Muhammad (pbuh). Significantly, the Atharva Veda, an ancient Hindu scripture (estimated 1000-500 BCE), contains a mantra (20.126) that mentions "Mahamati". The verse reads: "Indra will glorify Mahamati, the destroyer of enemies..." Some scholars argue this refers to Prophet Muhammad, while others interpret "Mahamati" as a title for Lord Vishnu or another deity. The Kalki Purana, another Hindu scripture, describes the arrival of Kalki Avatar, the tenth incarnation of Lord Vishnu. There are interpretations which suggest that Kalki Avatar's characteristics match those of Prophet Muhammad but there are also significant inferences which state that these signs refer to the Imam Mahdi in Islam, in the lineage of Imam Ali (AS), the cousin and caliph of Prophet Muhammad (SAW). The significance of these non-Islamic references lies in their potential to demonstrate a scriptural dialogue which can foster a genuine understanding and unity among Muslims and non-Muslims, without resorting to religious supremacy. Showing that Hindu scriptures acknowledge Prophet Muhammad's arrival in Arabia should also assert the point that Vedas and Upanishads are divine revelations. It should highlight shared cultural and spiritual heritage promoting an understanding and respect between Islamic and other scriptures. However, debates surrounding supremacy and an ‘exclusive authenticity’ lead to inter-religious skirmishes and cross-scriptural conflicts. Some Islamic preachers extensively quote the Hindu, Christian and Jewish scriptures to prove their Islamic beliefs but at the same time they question the authenticity of these non-Islamic scriptures, suggesting later interpolations. Different interpretations of the religious texts lead to varying conclusions. Understanding the historical and cultural context of these scriptures is vitally important. Scholars and theologians must continue to discuss and debate these references, emphasizing the importance of nuanced understanding and respect for diverse perspectives. Therefore, the world scriptures’ references to Prophet Muhammad as mentioned above are open to debate among scholars, with varying interpretations and perspectives, but they cannot be rejected outright. In our times, a Roman Catholic nun, noted writer and Christian woman mystic, Karen Armstrong, wrote one of the best books on the life of the Prophet (pbuh) “Muhammad: A Prophet for Our Time”. She avers that Prophet Muhammad’s actual teachings are more relevant today than ever before, because “they offer crucial insight into the true origins of the misinterpreted and increasingly radicalised version of Islam”. Countering those who wrongly attribute to the Prophet (pbuh) a fanatical, retrogressive, misogynist and violent narrative of the faith, Ms Armstrong offered a moderate portrait of the Prophet (pbuh) and describes him as a “compassionate messenger” who lived a wholly merciful life. On the occasion of Eid Milad-un-Nabi, we need to revisit the true prophetic personality traits that we often overlook. We should particularly recall the Prophet’s mercifulness for all mankind, besides his truthfulness, forgiveness, generosity and magnanimity. The Meelad Khwans must also dwell on how gently the Prophet (pbuh) treated people of other faith-traditions on different historical occasions, especially with the pagans of the Makkah during the Hudaybiya peace treaty, the Jews of Madina, Christians of Najran and Habsha (Avicenna), and even those who professed no conventional belief. One of those moving moments was when the Prophet (pbuh) was sitting with a group of his companions and a Jewish funeral passed by. He stood up in respect of the deceased soul. But some of his companions, who had recently embraced Islam, asked him: “O Messenger of Allah, why did you stand up for the funeral of a Jew who used to live in denial of your message?” The Prophet replied: “Wasn’t he a human soul?” With his mercy and magnanimity for all people of religions, Prophet Muhammad (pbuh) rejuvenated the compassionate messages of all previous prophets of God, and therefore, he is called “Rahmatul lil A’lamin” (mercy for all the worlds). Popularly known in Arabia as “Al-Ameen” (trustworthy) and Al-Sadiq (truthful), the Prophet (pbuh) was best described by his wife, Khadijah, as a person is best known to his wife. “You assist those stricken with”, she said. Tellingly, the two most significant attributes which Hazrat Khadija used for his husband are: Haqq (truthfulness) and Nawa’ib (calamities or vicissitudes). According to the interpretation of Imam Al-Qastalani—14th century Qur’an exegete and prominent Islamic theologian, while Haqq connotes a meaning similar to Khair (righteousness), Nawa’ib implies that the Prophet assisted both the righteous and the un-righteous, because the vicissitudes affect both of them. In fact, this was the mystical inclination from which his four personality traits—morality, reliability, sociability and truthfulness—were borne. -------- 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/muhammad-world-scriptures-advent-arabia/d/133210 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Understanding Shirk: Are Muslims Who Visit Shrines Committing Shirk?

By Ariba Razvi, New Age Islam 16 September 2024 Shirk, Or Associating Partners With Allah, Is Misunderstood. It Is Categorized Into Worship, Essence, And Attributes. Sunnis Are Free From Shirk, As They Differentiate Between Allah’s Inherent Qualities And Those Granted To Others By His Will, Debunking Accusations Of Shirk Against Them. Main Points 1. Types of Shirk: Shirk is divided into three categories: Shirk fil Ibadah (worship), Shirk fiz Zaat (essence), and Shirk fis Sifat (attributes). 2. Shirk fiz Zaat: Believing there are two essences of the Creator contradicts monotheism. 3. Shirk fis Sifat: Attributing Allah’s exclusive qualities to others, like His mercy and knowledge, is shirk in attributes. 4. Misconceptions About Sunnis: Accusing Sunnis of shirk is incorrect. Muslims believe Allah’s attributes are unique, while those of the Prophet are by Allah’s will, not equals. ---- In today's society, we often see that Muslims who visit shrines are quickly labelled as committing "Shirk." If someone kisses the sheet of a saint in reverence, it's called shirk; if someone salutes the flag, it's Shirk; even if someone slightly bows while shaking hands, it's shirk. This trend of labelling people with shirk has become quite active these days. In this article, we will explore whether it's truly that easy to label someone with shirk. Can anyone just call another person a "Mushrik" without proper understanding? Anyone who accuses Sunnis of shirk is, in fact, outside the fold of Islam. Let’s explore what shirk truly means. There are three types of shirk: 1. Shirk in worship (Shirk fil-Ibadah) 2. Shirk in essence (Shirk fiz-Zat) 3. Shirk in attributes (Shirk fis-Sifat) 1. Shirk in Worship (Shirk fil-Ibadah) Shirk in worship means considering anyone other than Allah as worthy of worship. For example, the polytheists of Makkah kept 360 idols in the Kaaba and worshipped them. They worshipped these lifeless stones instead of Allah. In essence, worshipping anyone besides Allah is shirk in worship. The declaration of faith: لا إله إلا الله “There is no one worthy of worship except Allah.” 2. Shirk in Essence (Shirk fiz-Zat) Shirk in essence refers to the belief that the Creator of the universe, Allah, has more than one entity. Such a belief is shirk in essence. Muslims, however, neither fall into shirk in worship nor into shirk in essence because they worship none but Allah and do not compare anyone to Him. 3. Shirk in Attributes (Shirk fis-Sifat) Understanding shirk in attributes is crucial. It refers to attributing the qualities of Allah to anyone else. For instance, Allah describes Himself as "Ra'uf" (kind) and "Rahim" (merciful) in the Quran: اِنَّ اللّٰهَ بِالنَّاسِ لَرَءُوْفٌ رَّحِیْمٌ “Indeed, Allah is kind and merciful to the people.” (Quran) In another verse, the Prophet Muhammad (PBUH) is also described as Ra'uf and Rahim: لَقَدْ جَآءَكُمْ رَسُوْلٌ مِّنْ اَنْفُسِكُمْ عَزِیْزٌ عَلَیْهِ مَا عَنِتُّمْ حَرِیْصٌ عَلَیْكُمْ بِالْمُؤْمِنِیْنَ رَءُوْفٌ رَّحِیْمٌ “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you, and to the believers is kind and merciful.” (Quran) One might question if this implies similarity between Allah and the Prophet (PBUH). Scholars explain this beautifully. Allah is Ra'uf and Rahim by His essence, whereas the Prophet (PBUH) is Ra'uf and Rahim by Allah’s bestowal. Allah has always been kind and merciful, whereas the Prophet became so only when Allah granted him this status. Therefore, no equivalence exists, and shirk does not arise. Further Examples: Another verse states: قُلْ لَّا یَعْلَمُ مَنْ فِی السَّمٰوٰتِ وَ الْاَرْضِ الْغَیْبَ اِلَّا اللّٰهُ “Say: None in the heavens and the earth knows the unseen except Allah.” (Quran) However, another verse states: عٰلِمُ الْغَیْبِ فَلَا یُظْهِرُ عَلٰى غَیْبِهٖۤ اَحَدًاۙ اِلَّا مَنِ ارْتَضٰى مِنْ رَّسُوْلٍ “[He is] the Knower of the unseen, and He does not disclose His knowledge of the unseen to anyone, except whom He has approved of messengers.” (Quran) Scholars explain that in reality, only Allah knows the unseen. Without His grant, no one can have such knowledge. However, when Allah bestows it upon His beloved messengers, they too, by His permission, know the unseen. Allah knows the unseen by His essence, whereas the Prophet (PBUH) knows it through Allah’s gift. Similarly: اِنَّمَا وَلِیُّكُمُ اللّٰهُ وَ رَسُوْلُهٗ وَ الَّذِیْنَ اٰمَنُوا “Indeed, your ally is Allah and His Messenger and those who believe.” (Quran) Here again, there’s a distinction. Allah is the ally by His essence, while the Prophet and the believers are allies by Allah’s grant. Therefore, there's no shirk, as the distinction between the Creator and the creation remains clear. Healing and Miracles: Prophet Isa (AS) is recorded in the Quran as saying: وَ اُبْرِئُ الْاَكْمَهَ وَ الْاَبْرَصَ وَ اُحْیِ الْمَوْتٰى بِاِذْنِ اللّٰهِ “I cure the blind and the leper and I give life to the dead by Allah’s permission.” (Quran) Prophet Isa (AS) explicitly clarifies that he performs these miracles by Allah’s will, not by his independent power. Hence, no shirk occurs because it is always understood that these abilities are by Allah’s permission. Addressing Misunderstandings In the time of the Prophet Muhammad (PBUH), hypocrites accused him of shirk because they failed to grasp this distinction between essence and bestowal. Imam Fakhruddin Razi (RA) mentions in Tafsir al-Kabir that when the Prophet (PBUH) said, “Whoever loves me, has loved Allah,” the hypocrites alleged that he was committing shirk by elevating himself to Allah’s level. In response, Allah revealed: مَنْ یُّطِعِ الرَّسُوْلَ فَقَدْ اَطَاعَ اللّٰهَۚ “Whoever obeys the Messenger has indeed obeyed Allah.” (Quran) This demonstrates that loving and following the Prophet is a means of loving and following Allah, without implying any form of shirk. Conclusion It is essential to note that falsely accusing a Muslim of shirk when they are innocent of it is a grave sin. The Prophet (PBUH) warned in Sahih al-Bukhari that calling someone a disbeliever unjustly could cause the accuser themselves to leave the fold of Islam. Thus, Muslims are free from shirk, and falsely labelling them as such is not just incorrect but also dangerous for the accuser. Wallahu A'lamu wa Rasuluhu A'lam. (Allah and His Messenger know best.) ----- Ariba Razvi is a Sunni Islamic scholar, currently serving as a teacher in a girls' Islamic seminary. URL: https://www.newageislam.com/the-war-within-islam/muslims-shrines-committing-shirk/d/133209 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

After The Demolition of the Babri Masjid, Destruction of Muslim Religious Sites: A New Pastime in India

By Syed Ali Mujtaba, New Age Islam 15 September 2024 It seems that after the destruction of the Babri masjid, the appetite for the demolition of mosques continues unabated in India. Media reports are agog with stories about mosques being demolished in Delhi, Haryana, Rajasthan, UP, Uttarakhand, and Himachal Pradesh. Someone needs to do a count of how many mosques have been destroyed since the ill-fated event on December 6. 1992. The latest incident occurred on Friday, September 13, 2024, at the Railway Colony in Prayagraj/Allahabad. There when the Muslim worshippers arrived for the weekly Friday prayers, they found their place of worship in a demolished state. The mosque was situated around 150 meters from Prayagraj Railway Station and was torn down by the local authorities without any prior notice or following any legal procedure. Eyewitnesses reported that during demolition no one gave any respect to the copies of the holy Holy Quran kept inside the mosque that were reported to be desecrated during the incident. Some apologists have argued that the mosque was constructed on unauthorized land. Since it was done without legal permission, the demolition of the mosque did not warrant following any legal procedure. The straight answer is that this was a functional mosque where people were going for religious purposes and that is protected under the right of religious freedom. In such a case Muslims cannot be subjected to such a targeted attack on their place of worship. No doubt, the sudden demolition of the mosque has deeply hurt the religious sentiments of the local Muslims and the community members are in shock over such an outrageous activity. This incident has raised serious concerns about the protection of Muslim religious sites and the legal protocols that should be followed in such matters. What is noticed is that the Hindutva elements have found a new handle to attack the Muslim community and this time targeting the mosques that may be constructed on unauthorized land. Recently, the Sanjauli mosque in Shimla grabbed headlines for unauthorized construction. This was followed by a similar incident at a mosque in Mandi in Himachal Pradesh. In both places, a peaceful resolution was reached after the consultation with the concerned parties. However, in the case of the Railway Colony mosque in Prayagraj, no such efforts were ever being made. The mosque was demolished to humiliate the Muslim community. Explicit in the design was an anti-Muslim agenda. This is a sorry picture of contemporary India, where wanton destruction of Muslim religious sites has become a new pastime in India. ---- Syed Ali Mujtaba is a journalist. URL: https://www.newageislam.com/interfaith-dialogue/babri-masjid-muslim-religious-sites-india/d/133208 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 Very Idea of a Punitive God Is an Affront to Godhood

By Sumit Paul, New Age Islam 16 September 2024 "I'm able to love my god because he gives me freedom to deny him." Whenever I read this exalted thought of Rabindranath Tagore, I'm filled with a sense of ineffable bliss. God, if at all it does exist, is unlike despotic rulers who punish their subjects for disobeying and defying them. The very thought of a punitive god is repugnant. Albert Einstein, though not an outright atheist, he was agnostic, always doubted the concept of a personal god who would punish humans for their sins and transgressions. The concept of a punishing god is only in the Semitic faiths, viz, Judaism, Christianity and Islam. That's why, English and quite a few western languages have an unpleasant word like 'god-fearing'. Isn't it an oxymoron? When you say god is all love, then how can love and fear co-exist? Why don't people say, god-loving? In the eastern spiritual traditions and metaphysics, god is the transcendental consciousness that manifests itself as The Universal Love. In the East, the Supreme Being is an all-pervasive spirit whereas in the Semitic consciousness, god is an anthropomorphic being. Muslims (particularly Muslims), Christians and Jews subconsciously anthropomorphise their god and endow it with all (undesirable) human attributes like anger, jealousy, revenge, among others. It's the jealous and revengeful god of the Old Testament that still frightens and obfuscates the religious thinking of the followers of these three faiths. When lofty humans like Gandhi, Mandela, Buddha, Mahavira and Confucius could forgive people without a skerrick of rancour, can't your Rabb ul-Aalameen (god of the universe) forgive humans? It means, he's even worse than the humans! It's an affront to your god. Why do humans relegate their god to a quotidian level of a strict and sadistic taskmaster? Why do they make him so draconian? Your god is not a martinet like an autocrat or an erstwhile slave-master. A qualified and genuine psychiatrist like Mr Ghulam Mohiyuddin will agree with me that the deep-rooted collective masochism of humans and their propensity to act as gluttons for punishment make them see their god as a perennially angry concoction that perversely enjoys spanking its helpless subjects. I shall be thankful to Mr Mohiyuddin if he can throw some light on this masochistic behaviour of humans in religious context. ------ 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/idea-punitive-god-affront-godhood/d/133207 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

Sailani Baba's Dargah: An Iconoclastic Beacon of Communal Harmony and Religious Tolerance

By Sahil Razvi, New Age Islam 16 September 2024 Sailani Baba's Dargah Exemplifies India's Religious Harmony, Where Hindus and Muslims Celebrate Ganesh Chaturthi and Other Festivals Together. Established by Shankar Baba, The Site Fosters Unity and Mutual Respect, Embodying The Spiritual Legacy of Sailani Baba and His Teachings of Peace, Tolerance, And Brotherhood. Main Points: 1. Sailani Baba’s Dargah in Maharashtra fosters religious unity, where Hindus and Muslims celebrate Ganesh Chaturthi together. 2. This tradition of communal harmony was initiated by Shankar Baba Pothikar, a disciple of Sailani Baba. 3. Sailani Baba, born in Delhi in 1871, embraced Sufism and spread messages of peace and devotion. 4. The Dargah celebrates both Islamic and Hindu festivals, exemplifying tolerance and mutual respect. 5. The site is maintained jointly by Hindus and Muslims, symbolizing India's pluralistic spirit. ------ Sailani Baba's Dargah ----- Just seven km away from Sambhajinagar city, an oasis of calm Dargah, situated in Sailani Nagar, becomes a host to one-of-its-kind tradition every year. This unusual practice was initiated by Sadguru Shankar Baba Pothikar, a very ardent disciple of Sailani Baba. The main Dargah of Hazrat Shah Abdur Rahman Shah Sailani, commonly known as Sailani Baba, is situated in Buldhana district of Maharashtra and is spiritually very significant. Dargahs dot the national landscape, where people from different religions get together to celebrate festivities convivially. The most striking example is perhaps the Dargah of Sailani Baba, where Hindus and Muslims together celebrated Ganesh Chaturthi over the years. It has become part of living memory that forms part of the religious tolerance and social cohesion so essential to Indian pluralism. Sailani Baba: A Brief Introduction Abdur Rahman Shah Sailani was more popularly known as Sailani Baba, born in 1871 in Delhi, to a fairly well-off family. His father was Kale Khan, and he was a businessman by profession. He was born after many years of a childless marriage of his parents, which his family believed was granted through the prayers of a reverend Sufi saint. Such was the zeal of youth for wrestling that from Delhi, he went to the Deccan, where he trained under the great Noor Miyan in Balapur. The spiritual streak soon started in Hyderabad with the great Sufi saint Khairuddin Makhdoom Mujarrad, who took him under his wings. It is here that Sailani Baba was greatly influenced by the teachings of Makhdoom Mujarrad and turned to Sufism, following a path full of spiritual devotion. Under the mentorship of Khairuddin Mujarrad, deeper into the wisdom of Sufi traditions he was acculturated and gained reverence as a spiritual head. Years were spent in Nanded replete with Sufi rites and spreading the message of peace and piety. The Tradition of Religious Tolerance The Ganesh Utsav in Dargah Sailani Baba began some 30 years ago. This is a unique practice and a strong sign of communal harmony and religious tolerance. A mausoleum was built in the Dargah premises after Shankar Baba's death, who introduced this Ganesh festival in the Dargah. After Shankar Baba's wife died, she was also buried with him in the same place, strengthening the landmark place of spiritual communalism. During the Ganesh Utsav, a statue of Lord Ganesha is kept at the Dargah, where people of every faith come to join in the celebrations. The idols are kept together, and both the Aarti of Ganesh and Namaz are solemnly carried out at the same place, portraying in a nutshell the teaching of love, unity, and respect for every religion. This harmony of coexistence with diverse religious practices speaks volumes about the heart of Sailani Baba's teachings: peace, tolerance, and brotherhood. Respect for All Faiths Apart from Dargah, there are temples of Lord Hanuman and Lord Mahadev within its premises. Every Thursday, Aarti is performed for Lord Ganesh, Lord Dattatreya, Lord Mahadev, and Sailani Baba, attracting all classes of people. Kalika Mata and Tulja Bhavani Mata festivals are celebrated with equal enthusiasm along with Ganesh Utsav, drawing all faiths to this holy space. Pallavi Pothikar, daughter-in-law of Shankar Baba, says that the dargah has turned into a confluence of the followers of different religions. The joint celebration of festivals not only brings spiritual advancement among the followers but is also sending across a strong message of social cohesion and brotherhood. Anwar Pathan, a frequent visitor, has the following comment to make: 'Visiting here brings immense spiritual fulfillment. The coexistence of Baba's mausoleum with Lord Ganesha's idol is a great example of religious tolerance and respect for all faiths.' Unity Model The Dargah of Sailani Baba is an epitome that upholds the pluralistic spirit of India, and religious harmony with due respect is the hallmark there. The spirit of Sailani Baba and the tradition initiated by Shankar Baba continue to inspire people from all communities to come together in celebration and peace. The Dargah is jointly looked after by both Hindus and Muslims. Thus, it signifies a deeper sense of unity beyond religious frontiers. In a time when social divisions are exploited for petty reasons all the time, the story of Sailani Baba's Dargah and Shankar Baba-and the values they stood for-offers a serious lesson in the strength that comes from religious tolerance and harmony. The tradition of unity at Sailani Baba's Dargah offers a serious lesson to those who fight in the name of religion and cause division in society on how much more can be achieved through mutual respect and understanding. ------ Sahil Razvi is an author and research scholar specialising in Sufism and history. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/sailani-baba-dargah-communal-harmony-religious-tolerance/d/133206 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

Experiencing the Divine: Moments of Awe, Revelation, and Connection

By Naseer Ahmed, New Age Islam 14 September 2024 “Had the most incredible time experiencing the infinite variety of nature... From the deepest blue of lake Tahoe to the solemn towering greys of yosemite mountains.... From the dense pine forests to the turbulent waters of pacific. The best part is having your family around you sharing in the joy & wonder of the moment! Not to forget watching the gigantic arch of the Milky way, with a million stars, sprawling across the glacier point in the strange stillness & silence of the darkest midnight... Never did I feel so awed & humbled in my life. The politics, competitiveness, ego hassles and Arudhas looked so petty & inconsequential in the presence of that immeasurable timeless beauty! Thought I was taking a break from jyotish... But the Light has a way of following you & finding you...” (Lakshmi Ramesh) Experiencing divinity is a profound moment where the boundaries between the self and the universe blur, and a sense of connection to a greater, infinite presence is felt. It can happen in the stillness of contemplation, in moments of awe, or when the mysteries of life suddenly make sense. These experiences transcend ordinary perception, offering a glimpse into the sacredness of life itself. The following are reflections on how divinity manifests in different facets of life. Experiencing God in Nature There is a deep, almost primordial connection between humans and nature. When confronted with the vastness and beauty of the natural world, one can’t help but feel small, humbled, and simultaneously interconnected with something larger than the self. In the words of my friend Lakshmi Ramesh, a Vedic astrologer of international standing with many disciples and followers, she recounts her experience: “Had the most incredible time experiencing the infinite variety of nature... From the deepest blue of lake Tahoe to the solemn towering greys of Yosemite mountains.... From the dense pine forests to the turbulent waters of Pacific. The best part is having your family around you sharing in the joy & wonder of the moment!" Here, the immensity of nature—from the depths of Lake Tahoe to the majestic Yosemite mountains—elicits a profound sense of awe. These natural wonders become gateways to experiencing the divine, reminding us of the enormity and complexity of creation. It’s as if the layers of life’s daily struggles, competitiveness, and ego melt away when faced with such grandeur. In its purest form, nature has a way of dissolving human preoccupations, allowing space for one to feel divinity. “Not to forget watching the gigantic arch of the Milky Way, with a million stars, sprawling across the Glacier Point in the strange stillness & silence of the darkest midnight... Never did I feel so awed & humbled in my life." In witnessing the vast arch of the Milky Way, she is overcome by the grandeur of the universe. In that moment of stillness, the timeless, immeasurable beauty makes human concerns seem insignificant. This is a direct experience of God’s presence through awe and wonder—a reminder of the sublime forces at work in the universe, forces far beyond human control. Experiencing God in Revelation and Understanding There are also moments when one feels a divine connection through the discovery of deeper meaning, as when the mysteries of sacred texts like the Quran or the Vedas reveal themselves. In such moments, the divine seems to communicate directly, providing answers that resonate on a profound level. You experience God when a verse whose meaning eluded you for years suddenly becomes clear in light of a new scientific discovery. For instance, the Quran’s verse: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.” (Quran 41:53) This verse reflects the idea that divine truth is revealed both through the external world and within the self. When modern scientific discoveries affirm ancient spiritual truths, the connection between divine wisdom and human understanding becomes tangible. This recognition brings a sense of ecstasy—God’s words, science, and personal experience converge in harmony. The feeling of revelation is a direct experience of divinity, where knowledge becomes a pathway to the sacred. Experiencing God in Contemplation and Science Pursuing knowledge and the quest to understand the universe are, in themselves, a form of worship. As one delves deeper into the intricacies of science and creation, the divine design becomes more evident. When contemplating the complexity of life, the precise balance of natural forces, or the structure of the cosmos, one feels an overwhelming sense of connection to the divine intelligence behind it all. You experience God in contemplating His creation, in other words, in the pursuit of science. For many, science is not separate from spirituality; instead, it is another lens through which to observe the magnificence of God. The perfect harmony of the laws of physics, the delicate balance of ecosystems, and the boundless universe all point toward an intelligence beyond human comprehension. As my friend, the Vedic astrologer notes, even while she thought she was taking a break from her practice, the light of divine knowledge found her: “Thought I was taking a break from Jyotish... But the Light has a way of following you & finding you.” This statement reflects the idea that divine experiences often occur unexpectedly, in moments when one is not actively seeking them. Whether through the study of the cosmos, nature, or sacred texts, these moments are an invitation to feel the presence of the divine in everything. Experiencing God Through Personal Inspiration There are moments when answers to deep, existential questions seem to arise spontaneously, as if placed there by a higher power. In times of reflection, the perfect insights, the words, or the solutions one seeks suddenly appear, seemingly guided by an unseen hand. These instances feel as though they are direct communications from God, moments when divinity aligns with human thought, and an overwhelming sense of inspiration fills the soul. This experience is often felt as a profound synchronicity—the realization that everything is connected, and that divine guidance is at play in our lives, often without us even realizing it. Feeling inspired, as though God Himself is offering direction, is one of the most personal ways in which we experience His presence. Conclusion Experiencing God is a deeply personal and transformative process that can happen at any moment—whether in the natural world, through the revelation of sacred texts, or in the pursuit of scientific understanding. Each of these moments of awe, insight, and wonder is an invitation to see beyond the mundane, to experience the divine, and to recognise the infinite wisdom and beauty that permeates all of creation. These moments remind us that the sacred is not something separate from our lives but intertwined with every experience, every discovery, and every moment of inspiration. ----- 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/islam-spiritualism/divine-moments-awe-revelation-connection/d/133196 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 Madrasa Is An Apology For A School

By Sumit Paul, New Age Islam 14 September 2024 This refers to, Madrasas ‘Unfit’ For Proper Education, Textbooks “Profess Supremacy Of Islam”, Child Rights Panel Tells Supreme Court Madrasas are indeed not suitable for the intellectual growth of a child. To put it bluntly, a madrasa is an apology for a school. It's a travesty of education. Now, what's education? Education is a catalyst to awaken an individual. But instead of awakening, madrasas are eclipsing and stunting students' all round development. Granted, nowadays quite a few madrasas have introduced NCERT books to their orthodox curricula but the fact remains: The 'knowledge' imparted at madrasas is regressive and primitive. This type of education trains and educates students to become Maulvis and Quran-Hadees teachers. It doesn't prepare them to face the practical challenges in life. Moreover, the focus is mainly on religious study. Many poor non-Muslims in Bihar, MP, UP and West Bengal send their wards to these madrasas where even non-Muslims have to study the Quran, Hadees and Sharia. Just think, when even highly-educated engineers, doctors, corporate 'trainers', 'coaches' and 'mentors' among the Muslims behave in a religiously obstinate and fixed manner, what will be the fate of these poor products of madrasas and Islamic seminaries? Their thinking will be all the more bad and warped. Any kind of religio-scriptural education is bad for the young and impressionable minds. When schools in Europe are doing away with prayers and all kinds of religious education, madrasas are still teaching antediluvian things culled and gleaned from the Quran and Muhammad's obscure teachings. The fossilised education at madrasas ossifies the minds. It eggs them on to think only on religious lines. Anwar Shaikh, Ibn Warraq, Salman Rushdie, among others rightly said that madrasas were ideal nurseries where future terrorists and fanatics were trained and nurtured. Though things have changed of late, most of the madrasas are still not properly equipped to impart even a semblance of quality education. This sham must be stopped. There mustn't be an independent Madrasa Board. All madrasas must operate under the aegis of the State Boards and they shall have to follow the curriculum prescribed by the respective State Boards. No religious study, no Qur’anic verses or Muhammad's muddy teachings should be allowed there. A classroom has no place for a bronze-age education, ethics, ethos and etiquette. Embrace modernity instead. ------ 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/interfaith-dialogue/madrasa-apology-school/d/133195 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

Seal The Unauthorized Portion Of The Simla Mosque, Demolish It Once The Court Delivers A Verdict On The Matter: Muslim Group

By Syed Ali Mujtaba, New Age Islam 14 September 2024 The Muslim group in Shimla has urged the municipal authorities to seal the unauthorized portion of the Sanjauli mosque and offered to demolish it once the court delivered a verdict on the matter. With this gesture, the contentious dispute over the extra-constructed floors of the mosque in the Sanjauli area in Shimla seems to have ended. A still from footage released by the Shimla Police shows two men throwing stones. On the right, a still from a video of a protest outside the mosque in Sanjauli. | Screengrab from CCTV footage released by Shimla Police and a video of protests by Rachna Verma ------ At the heart of the dispute is a five-story mosque in the Sanjauli area, which some Hindu organizations claim was constructed illegally. The controversy has its roots in accusations that the mosque's expansion from a single floor to five stories was carried out without proper authorization. The Hindu group argues that such unauthorized constructions threaten the local demographic balance and has called for an investigation into the backgrounds of local Muslims, suspecting that some may be illegal immigrants from Myanmar or Bangladesh. The Muslim group says that the original construction of the mosque dates back to 1947. Since there was an increase in the attendance of the worshipers, additional floors were built. The Waqf Board claims ownership of the land and argues that the extended construction carried out on the top of the first floor of the mosque is in line with the rules. The dispute dates back to 2010 when a case was registered regarding the raising of illegal construction in the mosque. Since then, four floors have been added to the single-story structure, with the extended construction taking place under successive governments. The Shimla Municipal Corporation has been actively involved in addressing the issue. The municipal court recently heard the matter and during the hearing, the court questioned the Waqf Board and the mosque committee to explain how the original single floor of the mosque expanded to four floors. The court criticized the Waqf Board for lacking the necessary legal approvals for the extended construction. This case is scheduled for the next hearing on October 5. Seeing the escalating tension, the local Muslim welfare committee submitted a memorandum to the municipal commissioner, urging him to seal the unauthorized portion of the structure and offered to demolish it once the court delivered a verdict on the matter. Bhupender Kumar Attri, Municipal Commissioner, Shimla, said; “The matter is Sub judice and pending in court. If one party is willing to not use the portion of a structure in question and offers to seal it, the authorities can act on it till the outcome of the pending case in the court of law. I am going through the contents of the memorandum,” he added. Meanwhile, members of the Dev Bhoomi Sangharsh Samiti, who are spearheading the protest, welcomed the Muslim gesture. “We welcome this initiative from the Muslim community and would be the first to embrace them for taking such a step in the larger interest,” Vijay Sharma, a member of the Samiti, said. ----- Syed Ali Mujtaba is a journalist. URL: https://www.newageislam.com/interfaith-dialogue/seal-simla-mosque-court-verdict-muslim/d/133194 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Essence Of Wisdom In Hindu Scriptures: Can Hindus Be Considered Ahl-e-Kitab?

By Sultan Shahin, Founder-Editor, New Age Islam 11 September 2024 One of the reasons why Muslim scholars (ulema) have difficulty accepting Hindus as ahl-e-Kitab is their ignorance of Hindu scriptures. The essence of wisdom contained in Hindu scriptures eludes them altogether. They just consider Hindus as a polytheistic community just as Al-e-Hadees and other Salafis consider most Muslims, coming from Sufi traditions, as a polytheistic community, Mushrik or even Kafir. Those ulema who have studied Hindu scriptures a little and cannot deny the depth and breadth of Hindu mysticism, still refuse to call them ahl-e-Kitab, but deign to call them shibh (like) ahl-e-Kitab. I have studied Hindu scriptures a little and consider them inspired. God has told us in Quran that there is no nation on earth where messengers were not sent. وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَـٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةًۭ وَمِنْهَاجًۭا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ٤٨ Quran 5:48 “We have revealed to you ˹O Prophet˺ this Book with the truth, as a confirmation of previous Scriptures and a supreme authority on them. So, judge between them by what Allah has revealed, and do not follow their desires over the truth that has come to you. To each of you We have ordained a code of law and a way of life. If Allah had willed, He would have made you one community, but His Will is to test you with what He has given ˹each of˺ you. So, compete with one another in doing good. To Allah you will all return, then He will inform you ˹of the truth˺ regarding your differences.” وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍۢ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّـٰغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَـٰلَةُ ۚ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ ٣٦ Quran: 16; 36; We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” But some of them were guided by Allah, while others were destined to stray. So, travel throughout the land and see the fate of the deniers! Allah also says, “For every community a warner has been sent.” (Qur’ān, 35:24) In another verse, He says, “We have sent messengers before you, some of whom We have mentioned to you and some We have not.” (Qur’ān, 40:78) And those prophets whom Allah Almighty has spoken about in the Qur’ān are twenty-five: Adam, Enoch, Noah, Hūd, Şāliḩ, Abraham, Lot, Ishmael, Isaac, Jacob, Joseph, Shu‛aib, Moses, Aaron, David, Solomon, Job, Elijah, Jonah, Ezekiel, Elisha, Zechariah, John the Baptist, Jesus, and Mohammad, peace upon them all. Belief in all of them is obligatory, as stated in the Holy Qur’ān: “So [you believers], say, ‘We believe in Allah and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses, Jesus, and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him.” (Qur’ān, 2:136) The reason given is that all prophets are brethren in the call to the religion of Allah, even though every one of them belonged to a particular people, and a particular epoch. Prophet Mohammad (peace be upon him) has also said: "The prophets are brothers in faith, having different mothers. Their religion is, however, one." (Hadith by Al-Bukhāri and Muslim) And no messenger was sent by God who was not given revelations. “[Prophet], all the messengers We sent before you were simply men to whom We had given Revelation.” (Qur’ān, 16:43) And when we collect revelations, they become books. So, it stands to reason that Hindu scriptures or parts of them which clearly appear inspired revelations were brought by prophets or messengers of God. One difficulty in my mind is the following: were the authors of these books prophets, or the heroic characters presented in these books as avatars of God almighty were prophets? How should we understand them? But I also wonder, if that is so important. We should concern ourselves more with the essence of wisdom contained in these books rather than either the literal text or other controversies. In the light of Quran’s revelations, it’s impossible for our vast sub-continent now divided into India, Pakistan, Afghanistan, Bangladesh, Burma, Sri Lanka, Nepal and Maldives, not to have had a number of prophets, as every community was bestowed a prophet and historically this vast landmass consisted of many communities and states. Indian scriptures are so many and the mystical literature is so vast that it would be difficult for any human to give us an accurate description. So, I turned to machine intelligence. I am giving below what I learnt from the Artificial Intelligence-run chatbot ChatGpt. How accurate this is only someone who has spent a lifetime studying these scriptures can tell. But with my little learning, it does appear fairly accurate to me. This is, of course, open to question, like everything else on this open site. The comment section is meant for that. I would request Muslim scholars (ulema), in particular, to study them and share their views. ChatGPT Nature and concept of God in Vedas and other Hindu scriptures The concept of God in Hinduism is complex and diverse, reflecting the rich tapestry of the religion. Hinduism does not have a single, standardized belief system, and different schools of thought within Hindu philosophy offer various perspectives on the nature of the divine. The Vedas, Upanishads, and other Hindu scriptures contribute to this multifaceted understanding. Here are some key aspects of the nature and concept of God in Hindu scriptures: 1. Brahman in the Vedas: • The Rigveda, the oldest of the Vedas, contains hymns that express reverence for a supreme, all-encompassing reality called Brahman. • Brahman is often described as formless, infinite, and beyond all attributes. It represents the ultimate, unchanging reality that underlies the entire universe. 2. Personal Deities (Devas) in the Vedas: • While emphasizing the transcendent Brahman, the Vedas also recognize a pantheon of deities or devas. These deities are personifications of various natural forces, cosmic principles, and aspects of the divine. • Indra, Agni, Varuna, and others are celebrated in the Vedas as powerful deities with specific attributes and functions. 3. Henotheism and Polytheism: • The Vedas exhibit elements of henotheism, where one supreme deity is worshipped without denying the existence of other deities. This coexists with polytheistic aspects, where multiple deities are venerated. • Different hymns may focus on different deities as the supreme, reflecting diverse perspectives. 4. Bhagavad Gita and Personal God: • The Bhagavad Gita, a revered scripture within the Indian epic Mahabharata, presents Lord Krishna as the Supreme Being (Bhagavan). Krishna reveals himself to be the ultimate reality behind the cosmos. • The Gita introduces the concept of Bhakti Yoga, emphasizing devotion to a personal God as a means of attaining spiritual realization. 5. Trimurti (Brahma, Vishnu, Shiva): • In later Hindu tradition, the concept of Trimurti emerges, representing the three aspects of the divine: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). • This triad is a way of expressing the cyclical nature of creation, preservation, and dissolution in the cosmos. 6. Ishvara in Vedanta: • Vedanta philosophy, especially as articulated in the Upanishads, introduces the concept of Ishvara, a personal aspect of the divine that governs the universe. • Ishvara is seen as the source of creation, but it is transcendent and immanent, encompassing both the personal and the formless aspects of God. 7. Saguna and Nirguna Brahman: • Hindu philosophy distinguishes between Saguna Brahman (Brahman with attributes) and Nirguna Brahman (Brahman without attributes). • Saguna Brahman is associated with personal deities, while Nirguna Brahman is the formless, attributeless reality beyond conceptualization. 8. Concepts in Bhakti Tradition: • In the Bhakti tradition, devotees often focus on a particular deity as the object of their devotion. Radha and Krishna, Rama and Sita, Shiva and Parvati are popular divine pairs in Bhakti literature. --- ChatGPT The Bhagavad Gita, often referred to as the Gita, is a 700-verse Hindu scripture that is part of the Indian epic Mahabharata. It takes the form of a dialogue between Prince Arjuna and the god Krishna, who serves as his charioteer. The Bhagavad Gita addresses the moral and philosophical dilemmas faced by Arjuna on the battlefield and imparts profound teachings. The essence of the Bhagavad Gita can be summarized as follows: 1. Duty and Dharma: The Gita emphasizes the importance of performing one's duty (dharma) without attachment to the results. It teaches that individuals should act selflessly and responsibly, fulfilling their roles and responsibilities in society. 2. Detachment: Krishna advises Arjuna to act with detachment, meaning to perform his duties without being overly attached to success or failure. Detachment allows one to maintain inner peace and equanimity in the face of challenges. 3. Pathways to Liberation (Yogas): The Gita describes different paths to spiritual realization, known as yogas. These include Karma Yoga (the path of selfless action), Bhakti Yoga (the path of devotion), Jnana Yoga (the path of knowledge), and Raja Yoga (the path of meditation). Each individual can choose a path that suits their temperament and inclinations. 4. Equality of Souls: The Gita underscores the idea that all beings are essentially the same at a spiritual level, and differences such as caste, gender, or social status are superficial. The realization of the oneness of all souls is central to spiritual growth. 5. Self-Realization and Liberation (Moksha): The ultimate goal of life, according to the Bhagavad Gita, is self-realization and liberation from the cycle of birth and death (samsara). This is achieved through understanding one's true nature as the eternal soul (atman) and realizing the divine unity of all existence. 6. Faith and Devotion: The Gita encourages faith and devotion to a higher power, recognizing the divine presence in all aspects of life. Devotion is seen as a powerful means to attain spiritual wisdom and liberation. 7. Resilience and Inner Strength: The Gita teaches the importance of facing challenges with courage and resilience. Arjuna is urged to rise above his doubts and fears, fulfilling his duty with a strong and focused mind. The Bhagavad Gita's teachings have had a profound impact on Hindu philosophy and have also been appreciated for their universal wisdom, influencing thinkers and leaders worldwide. --- The Essence Of The Teachings Of Ramayana ChatGPT The Ramayana, one of the ancient Indian epics, is attributed to the sage Valmiki and narrates the life and adventures of Lord Rama. The teachings of the Ramayana encompass a wide range of moral, ethical, and spiritual principles. Here are some key aspects: 1. Dharma (Righteousness): The Ramayana emphasizes the importance of adhering to dharma, or righteousness, in one's life. Lord Rama is depicted as the embodiment of dharma, and his adherence to ethical principles, duty, and moral conduct is a central theme. 2. Devotion and Loyalty: The relationship between Lord Rama and his devotees, especially Hanuman and Sita, highlights the significance of unwavering devotion and loyalty. Hanuman's selfless devotion to Rama is particularly celebrated, illustrating the power of a sincere and dedicated connection with the divine. 3. Family Values: The Ramayana underscores the importance of family values, duty towards parents, and the responsibilities of each family member. Rama's deep love and respect for his parents, as well as his role as a responsible son, husband, and brother, serve as examples for the ideal family structure. 4. Sacrifice and Selflessness: The characters in the Ramayana, especially Rama, Sita, and Lakshmana, exemplify sacrifice and selflessness. Rama's willingness to sacrifice personal comforts and his throne for the greater good of upholding dharma is a powerful lesson. 5. Victory of Good over Evil: The epic portrays the eternal battle between good (represented by Rama) and evil (embodied by Ravana). The triumph of good over evil symbolizes the victory of righteousness, truth, and virtue, conveying the message that ultimately, goodness prevails. 6. Lesson of Forgiveness: Despite facing numerous challenges and betrayals, Lord Rama demonstrates forgiveness. His ability to forgive even those who wronged him, such as the repentant Vibhishana, illustrates the importance of forgiveness as a noble quality. 7. Understanding the Nature of Life: The Ramayana delves into the transient nature of life, the inevitability of change, and the cyclical pattern of existence. It encourages individuals to approach life with equanimity and detachment from material desires. 8. Respect for Nature: The epic also conveys a sense of reverence for nature. Rama's alliance with the vanaras (monkey army) and their cooperation in building the bridge to Lanka reflects a harmonious relationship with the environment. In summary, the Ramayana imparts timeless wisdom about righteous living, devotion, family values, sacrifice, forgiveness, and the eternal struggle between good and evil. The narrative serves as a guide for leading a virtuous and meaningful life, drawing inspiration from the exemplary conduct of its characters, especially Lord Rama. Essence of Teachings of Vasistha Ramayan or Yog Vasistha ChatGPT The "Yoga Vasistha," also known as the "Vasistha Ramayana," is a philosophical text that explores profound concepts related to the nature of reality, existence, and the path to spiritual liberation. Here are some key teachings and themes from the Yoga Vasistha: 1. Illusory Nature of the World (Maya): The Yoga Vasistha delves into the concept of Maya, emphasizing that the world is impermanent and ever-changing. It teaches that the material world is illusory and transient, and true understanding requires looking beyond the apparent reality. 2. The Mind and Consciousness: A significant portion of the text is dedicated to the nature of the mind and consciousness. It explores the mind's role in creating the illusion of the world and the importance of understanding and transcending the mind for spiritual growth. 3. Pathways to Liberation (Moksha): The Yoga Vasistha discusses various paths to liberation, including the paths of knowledge (Jnana Yoga), devotion (Bhakti Yoga), and meditation (Dhyana Yoga). It provides insights into how individuals can transcend the cycle of birth and death to attain ultimate liberation. 4. The Nature of the Self (Atman): The text explores the nature of the self (Atman) and its connection to the ultimate reality (Brahman). It teaches that realizing the true nature of the self leads to liberation from the cycle of samsara (the cycle of birth and death). 5. Detachment and Renunciation: Yoga Vasistha emphasizes the importance of detachment from worldly attachments and desires. It encourages individuals to cultivate a sense of detachment to overcome the fluctuations of joy and sorrow and to remain steady in the pursuit of spiritual goals. 6. The Role of Guru and Disciple: The relationship between Lord Rama and Sage Vasistha serves as an example of the guru-disciple tradition. The guidance provided by the sage to the seeker represents the importance of seeking knowledge from a wise teacher on the spiritual path. 7. Stories and Parables: The teachings in Yoga Vasistha often take the form of stories, parables, and philosophical dialogues. These narratives are designed to convey complex philosophical concepts in a more accessible and relatable manner. 8. Time and Cosmic Order: The text explores the nature of time and the cosmic order, illustrating the cyclical nature of creation, preservation, and dissolution. It emphasizes that understanding the eternal nature of reality requires transcending the limitations of time. In essence, the Yoga Vasistha provides a comprehensive guide to understanding the nature of existence and offers practical insights for spiritual seekers. Its teachings are rooted in deep philosophical inquiry and aim to lead individuals towards self-realization and liberation from the illusions of the material world. ------- Essence Of The Wisdom Of Vedas ChatGPT The Vedas, considered the oldest sacred scriptures of Hinduism, contain a vast body of knowledge encompassing various aspects of life, philosophy, rituals, and spirituality. While summarizing the wisdom of the Vedas is a challenging task due to their extensive content, here are some key themes and teachings that encapsulate the essence of Vedic wisdom: 1. Cosmic Order (Rita or Rta): The Vedas emphasize the concept of Rita or Rta, which represents the cosmic order and harmony. It signifies the natural order and balance in the universe, highlighting the interconnectedness of all aspects of creation. 2. Dharma (Righteous Duty): Dharma is a central theme in the Vedas, representing the moral and ethical duties and responsibilities that individuals must uphold. Following dharma is seen as essential for personal well-being, societal harmony, and spiritual progress. 3. Yajna (Sacrificial Rituals): The Vedas prescribe various yajnas or sacrificial rituals as a means of harmonizing the individual with the cosmic order. Yajnas are considered a way to express gratitude to the divine forces, seek blessings, and maintain balance in the universe. 4. Fourfold Purusharthas (Goals of Life): The Vedas articulate the four primary goals of life, known as Purusharthas. These are Dharma (righteousness), Artha (wealth and prosperity), Kama (desire and pleasure), and Moksha (liberation from the cycle of birth and death). Balancing these goals is seen as the key to a fulfilled and purposeful life. 5. Mantras and Hymns: The Vedas are rich in hymns (Samhitas) and mantras that are chanted during rituals and prayers. These sacred sounds are believed to have a transformative and purifying effect, connecting individuals with the divine and invoking spiritual energies. 6. Brahman (Ultimate Reality): The Vedas introduce the concept of Brahman, the ultimate, formless, and transcendental reality that underlies and permeates the entire universe. Understanding and realizing Brahman is considered the highest spiritual attainment. 7. Upanishadic Wisdom: The concluding portions of the Vedas, known as the Upanishads, delve into profound philosophical inquiries about the nature of the self (Atman) and its relationship with Brahman. The Upanishads form the foundation of Vedanta philosophy, emphasizing self-realization and union with the divine. 8. Gurukula System and Guru-Disciple Tradition: The Vedas prescribe the Gurukula system of education, where students live with a guru (teacher) to receive holistic education encompassing not only academic knowledge but also moral and spiritual guidance. The guru-disciple tradition is highly revered in Vedic culture. 9. Cycles of Creation and Dissolution: The Vedas describe the cyclical nature of the universe, involving periods of creation (Srishti), preservation (Sthiti), and dissolution (Samhara). This cyclical process is governed by cosmic laws and reflects the eternal rhythm of existence. In essence, the wisdom of the Vedas encompasses a holistic and integrated approach to life, blending rituals, ethical conduct, spiritual realization, and a deep understanding of the cosmic order. The teachings aim at harmonizing individual life with the greater universal consciousness, fostering balance, and facilitating spiritual evolution. --- Essence Of The Wisdom Of Upnishads ChatGPT The Upanishads, a collection of philosophical texts that form the concluding part of the Vedic literature, explore the profound and metaphysical aspects of existence. The wisdom of the Upanishads is rich and multifaceted, but here are some key themes that capture the essence of their teachings: 1. Nature of Ultimate Reality (Brahman): The Upanishads extensively discuss Brahman, the ultimate, formless, and transcendent reality that underlies and permeates the entire universe. Realizing one's identity with Brahman is considered the goal of life and the path to liberation (moksha). 2. Concept of Atman (Self): The Upanishads expound on the concept of Atman, the individual self or soul. They teach that Atman is identical to Brahman, emphasizing the oneness of the individual soul with the universal consciousness. Self-realization involves recognizing this inherent unity. 3. Neti-Neti (Not This, Not This): The Upanishads employ the method of negation, known as "Neti-Neti," to describe the nature of Brahman. They assert that Brahman cannot be defined or limited by any specific attributes and can only be expressed by negating what it is not. 4. Importance of Knowledge (Jnana): The Upanishads emphasize the role of knowledge in attaining liberation. This knowledge is not intellectual or scholarly but a direct realization of the ultimate truth. It involves transcending the limitations of the mind and ego to perceive the underlying unity of all existence. 5. Concept of Maya (Illusion): Maya is a recurring theme in the Upanishads, representing the illusory and changing nature of the material world. Understanding and transcending Maya is essential for realizing the eternal and unchanging reality beyond it. 6. Meditation and Contemplation: The Upanishads prescribe various meditative practices and contemplative techniques to go beyond the limitations of the mind and senses. These practices aim at quieting the mind and attaining direct experiential knowledge of the self and Brahman. 7. Pathways to Liberation (Moksha): The Upanishads describe different paths to liberation, including the path of knowledge (Jnana Yoga), the path of devotion (Bhakti Yoga), and the path of disciplined action (Karma Yoga). These paths cater to individuals with different temperaments and inclinations. 8. Unity of All Existence: The Upanishads proclaim the unity of all existence, emphasizing that everything in the universe is interconnected and inseparable. Recognizing this interconnectedness is crucial for spiritual realization and ethical living. 9. Transcendence of Dualities: The Upanishads teach the transcendence of dualities such as good and bad, pleasure and pain, and success and failure. True wisdom lies in recognizing the underlying unity beyond these dualistic distinctions. 10. Guru-Disciple Relationship: The Upanishads highlight the importance of the guru-disciple relationship for spiritual guidance. The guru serves as a guide who imparts the knowledge of the self and helps the disciple navigate the path to realization. In essence, the Upanishads provide profound insights into the nature of reality, the self, and the path to liberation. Their teachings inspire seekers to transcend the limitations of the material world, attain self-realization, and recognize the eternal and unchanging essence that underlies all of existence. In summary, Hindu scriptures present a diverse and inclusive understanding of the divine, ranging from the formless Brahman of the Vedas to the personal deities and the Trimurti of later traditions. The flexibility within Hinduism allows individuals to approach the divine in ways that resonate with their spiritual inclinations and cultural backgrounds. URL: https://www.newageislam.com/interfaith-dialogue/essence-wisdom-hindu-scriptures-ahl-kitab/d/133177 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 Divine Luminary: The Holy Prophet’s Glory amidst the Shadows of Makkan Oppression

By Kaniz Fatma, New Age Islam 11 September 2024 The Excesses of the Quraysh Elite and The Transformative Teachings of the Holy Prophet Muhammad (PBUH) Main Points: 1. Prophet Muhammad's (PBUH) life was marked by moral integrity and compassion, contrasting the oppressive regime of the Quraysh elite. 2. Quraysh, driven by greed and power, exploited marginalized groups. 3. Prophet's teachings emphasized social equity, spiritual enlightenment, and ethical conduct. 4. His teachings emphasized the intrinsic dignity of every individual. 5. His life championed the rights of women and orphans, fostering brotherhood. 6. His inclusive community-building approach laid the groundwork for a pluralistic society. 7. His legacy transcends religious doctrine, embodying a profound ethical framework. ----- The life of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) stands as a beacon of moral integrity and compassion amidst the tumultuous backdrop of pre-Islamic Arabia, where the excesses and oppression of the Quraysh elite reigned supreme. The infidels of Makkah not only marginalized the poor and vulnerable but also perpetuated a culture steeped in injustice and persecution. In stark contrast, the Prophet's teachings emphasized social equity, spiritual enlightenment, and ethical conduct, laying the foundation for a transformative socio-religious movement. This essay will analyze how the Prophet's exemplary character and profound message not only countered the prevailing injustices of his time but also established a legacy that continues to inspire millions around the globe today. The socio-political landscape of Makkah prior to the advent of Islam was characterized by stark inequalities and rampant injustices, primarily orchestrated by the Quraysh tribe. The elite class, driven by greed and a desire for power, exploited the marginalized segments of society, including women, orphans, and the economically disadvantaged. This systemic oppression is well-documented in historical analyses, such as those found in "The Life of the Prophet Muhammad" by Muhammad Husayn Haykal, which illustrates how the Quraysh maintained their dominance through economic exploitation and social stratification (Haykal, 1976). In contrast, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) emerged as a revolutionary figure advocating for justice and equality. His teachings emphasized the intrinsic dignity of every individual, irrespective of their social status. For instance, the Quranic injunctions against usury and exploitation reflect his commitment to economic fairness (Quran 2:275-279). The Prophet's own life exemplified these principles; he championed the rights of women and orphans, often reminding his followers of their responsibilities towards these vulnerable groups. This advocacy is echoed in numerous Hadiths, where he stated, “The best among you are those who are best to their families” (Sunan Ibn Majah). Moreover, the Prophet’s approach to community building was inclusive, fostering a sense of brotherhood that transcended tribal affiliations. His establishment of the Constitution of Medina serves as a testament to this vision, creating a multi-religious society based on mutual respect and cooperation. Scholars like Tariq Ramadan highlight how this document laid the groundwork for a pluralistic society, challenging the exclusivist tendencies of the Quraysh (Ramadan, 2004). Thus, while the infidels of Makkah thrived on division and oppression, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) offered a transformative vision rooted in compassion and justice, fundamentally altering the moral fabric of Arabian society and setting a precedent for future generations. In conclusion, the stark contrast between the excesses of the Quraysh elite and the transformative teachings of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) underscores a pivotal moment in history. The Prophet's unwavering commitment to justice, equality, and compassion not only challenged the oppressive structures of pre-Islamic Makkah but also laid the groundwork for a more equitable society. His advocacy for the marginalized and his inclusive vision fostered a sense of community that transcended tribal divisions. This analysis reveals that the legacy of the Prophet extends beyond mere religious doctrine; it embodies a profound ethical framework that continues to resonate today. By understanding this dynamic interplay between oppression and prophetic guidance, we gain deeper insights into the enduring relevance of his message in addressing contemporary social injustices and fostering global harmony. ---- URL: https://www.newageislam.com/islam-spiritualism/divine-luminary-holy-prophet-makkan-oppression/d/133174Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When Doctors and Teachers Start Discriminating

By Sumit Paul, New Age Islam 12 September 2024 This pertains to Doctor Refuses to Transfuse Blood of A Muslim Man To A Hindu Woman, Says He May Be In Trouble If He Does So! I fully agree with Mr Anburaj that ' the fools are everywhere. That doctor must be prevented from practising medicine.' It's all the more shocking because doctors are expected to remain unaffected by all these shenanigans and religious discrimination. Doctors and teachers (believed to be the noblest humans) are also viewed as individuals with a scientific temperament. Where's that scientific temperament? Agreed, we're all humans and we all have certain prejudices and religious biases. But those biases mustn't regulate our professional lives. In one of his earliest stories, William Somerset Maugham, described a doctor who hated a person but when that person required an emergency surgery, that doctor came to his rescue and saved his life. After saving the life of that person, doctor told his wife, "Being a human, I may dislike, or even hate, a person but being a doctor I can only try to save the life of even those I dislike." By the way, Maugham himself was a doctor who never practised. Even rabid preachers like Dr Zakir Naik and Dr Praveen Togadia once said that as doctors they couldn't think or dream of any religious discrimination. A doctor doesn't discriminate. Rather, he cannot and shouldn't. But today, religious hatred has crept too deep into the consciousness of all. Now even teachers are discriminating. Almost every day, you read in newspapers that a school teacher ordered Hindu students to insult a Muslim student or even beat him in the class. All these incidents involving teachers and doctors are proofs that religion has negatively influenced all. I've come across army doctors in Poona and elsewhere who nonchalantly abuse Muslims. Mind you, they're not young doctors. They're in their late 60s and 70s! If they can be so full of hatred at this age, why should young doctors and teachers remain unaffected? Won't they follow suit? In Netherlands, doctors are advised to refrain from using religious terminology and keep their faiths back home. Agreed, Netherlands is an atheistic countries, but all medicos in that country aren't atheists. Many have their religions. But they don't use religious terms, symbols and totems in public. But here in India, even a doctors' group on WhatsApp will freely use Allah, Jai Shri Ram, Jai Shri Krishna, Alhamdulillah and what not. Don't be so blatantly and flagrantly religious. You're a doctor. Behave in a non-religious manner and rise above all pettiness. It doesn't behove a doctor stooping so low as to differentiate between Hindu and Muslim blood. I'm appalled. Aren't you? ------ 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/doctors-teachers-discriminating/d/133180 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

An EYE-OPENER: How The Liberal and Modern Western Leaders Think About Dealing with Arabs and Muslims - British PM Keir Starmer

By Khaled Nizami, New Age Islam 12 September 2024 Very, very important If you want to know the global equation for the relationship between Muslims and the West, read this article by the new British Prime Minister *Keir Starmer!!* A very important article, as it is the confessions of the leader of the Labor Party and the new British Prime Minister Keir Starmer, so it must be read very carefully to know how the liberal and modern Western leaders think about dealing with us as Arabs and Muslims (since the outbreak of the Al-Aqsa Flood) at least, please do not neglect to read this important and dangerous article published by the British Newspaper The Sun.* British Prime Minister Starmer says: We must be honest with ourselves, and clear at the same time about our relationship with the Arab and Islamic world and tell the truth to our children so that we do not clash with them one day, or that they feel intellectual turmoil and psychological contradiction syndrome, between their belief in liberal values and the needs of our national security, whose contradictions have been increased by the cognitive revolution, information technology and cross-continental means of communication. *Our differences are not really with the Islamic peoples or the ruling regimes, because the regimes revolve around us and derive their survival from us, and implement our policies that serve Western national security first, regardless of their national security. *So where does the reality of the crisis lie in our relations with the Islamic world as a whole and the Arab world as the center of this world? *Our real problem lies with Islam and Muhammad, the Prophet of Islam because it is a civilized religion that has detailed answers to all existential and civilizational questions, and it is a stubborn competitor to Western civilization, which has begun to lose its brilliance, while Islam and Muhammad are becoming increasingly brilliant even within our European societies, which liberal values have allowed freedom of thought and weakened the authority of the Church, and this free and abstract thinking has led many elites and youth to embrace Islam, because they found in it all the answers to their psychological, spiritual, existential and social needs that our contradictory civilization has drowned them in. *Our real problem is with Islam itself and will remain so because we have no choice but to confront the Islamic flow and Islamic thought in all ways, because the other choice is to acknowledge that Islam is the true religion of God and the religion of Jesus and all the prophets, and this will lead us to embrace it, so that we may reach the kingdom of God in this world and the afterlife. This will take us back to square one in the conflicts of religion and state in Christian thought, although there is a vast difference between Islam and Christianity on these issues. *We have no choice but to resist Islam, even if this leads to our countries and institutions abandoning liberal values. We must enact laws that push Muslims to leave Europe. Sweden is an example, which imposes homosexuality, perversion, and atheism laws. This is what most prompts Muslims to leave Europe or assimilate into its civilization and lose their faith in Islam. We must also prevent immigration from the Islamic world to Europe and America, even in cooperation with Islamic countries, and open the way for the immigration of non-Muslim peoples. *On the other hand, we must continue to support Israel, no matter how harsh its measures are, so that it does not allow the establishment of a nucleus for an Islamic regime in Gaza that encourages Islamic peoples to follow its example. In this regard, it is possible to benefit from the great support that Israel enjoys from Arab countries, which fear the establishment of any Islamic or democratic regime. This is a third important point, which is supporting Arab regimes, their institutions, armies, and various agencies that prevent the establishment of any regime that derives its values from the teachings of Muhammad and his holy book. *It does not matter whether what we are doing is wrong or invalid or legitimate or illegitimate, this is a matter that must be settled and we must work on it and through it. We are facing a major challenge between our liberal values and our national security, which are now two contradictory values, and the Islamic momentum emanating from everywhere in the world as if it were water vapor that we do not know where the sun rose from. We must not test the correctness and incorrectness of Islamic values because that may lead most of us to Islam and the religious values of Muhammad. At the same time, there is a need for doses of Christianity, but in a controlled manner that does not affect the achievements of Western civilization, with the aim of limiting the penetration of Islam into our lands. *We are now between contradictory and frightening options because continuing with our liberal options makes us lose immunity from the Islamic invasion, and returning to the church destroys our liberal values and affects our civilizational achievements. Generations have grown up in the West who do not believe in Christ and will not be able to return to the church after the winds of unlimited openness. *What I fear is that in the future we will have no choice but to push towards a major war that will limit freedoms, disrupt public life, ignite endless wars in Islamic countries, and deprive Islam of the climate of peace through which it can expand. *Unless we address this, mosques and minarets will fill Europe, and Islamists will control parliamentary seats, public opinion, and the economy in any European election, and then rule Europe with the teachings of Islam. ------ *Translation: Laura Edward* URL: https://www.newageislam.com/islam-west/liberal-modern-western-leaders-arabs-muslims-keir-starmer/d/133179To view this discussion on the web visit https://groups.google.com/d/msgid/viewswire/CAOPyTwTpoapscWwRRj-o9Da2qrqoLPNUc5ka-CHkEzFy311W5g 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

“He’s Permitted to Hit Her”: Does The Qur’an Allow Violence Against Women?

By Brooke Scullion, New Age Islam 12 September 2024 An Investigative Journalism Piece On Domestic Violence in Islamic Contexts ----- Marriage Becomes A Contract Of Exchange In Which The Husband, In Return For Paying A Dowry And Obliging To Maintain His Wife Financially, Known As Nafaqa, Is Granted Control Over Her, And She Is Expected To Obey Him, Which Is Referred To As Ta’a Or Tamkin ------ In 2017, a video shared online by the Women of Hizb ut-Tahrir Australia Facebook group sparked controversy after it seemingly condoned domestic violence by Muslim men against their wives (Burke, 2017). The post features two Muslim women discussing the highly contentious Verse 4:34 of the Qur’an, which describes the relationship between a husband and wife and their respective roles in an Islamic marriage (Dukes, 2009). The verse also concerns a wife’s rebellion (Nushuz) towards her husband and the measures he can take to address this. The nature of marriage in classical Islamic tradition is based on the concepts qiwama, wilaya and faddala. Qiwamais generally denoted as a husband’s authority over his wife and his duty to maintain her financially (Mir-Hosseini, 2022), while wilayarefers to a male’s right and duty to exercise guardianship over female family members and grants fathers the right to child custody over mothers (Duderija et al., 2020). Finally, faddalais the concept that asserts men’s natural or divine superiority over women as ordained by Allah (Duderija et al., 2020). Therefore, marriage becomes a contract of exchangein which the husband, in return for paying a dowry and obliging to maintain his wife financially, known as Nafaqa, is granted control over her, and she is expected to obey him, which is referred to as Ta’a or Tamkin (Mir-Hosseini, 2022). The women in the video adhere strongly to these traditional conceptualisations of gender roles in Islamic jurisprudence. They justify the use of beating or hitting by a husband against his wife as a “last resort” to curb her disobedience and preserve the integrity of the marriage (Burke, 2017). Though, they clarified that this was only to be done with a “small stick” (a siwaak,) or a “coiled scarf” so to not cause any pain (Burke, 2017). Sheikh Assim al-Hakeem, a Saudi cleric, expressed similar views in a YouTube video, explaining that any form of physical reprimand was to be “symbolic” and to “not leave any marks” (al-Hakeem, 2020). Additionally, the women argued that a husband is “not obliged nor encouraged” by the Qur’an, but is permitted to hit his wife (Burke, 2017). Regardless, of these clarifications, the video quickly backlash, most notably from the Minister for Women at the time, Michaelia Cash, and Channel 9 news presenter, Ben Fordham, who both condemned any justification of domestic violence as “abhorrent” and “never excusable” (Burke, 2017). It is important to note that the interpretations offered by the women in the video and al-Hakeem reflect a classical interpretative approach to Islam that is deeply rooted in patriarchal tradition. Such approaches tend to take each verse literally and disregard their context. Many scholars have warned against this, stressing that the Qur’an and its associated texts cannot be comprehended without contextualisation from expert sources (Alkiek et al., 2017). Thematic-holistic interpretations highlight that Verse 4:34 should be understood in relation to the overall teachings of Islam and the example set by the Prophet Muhammad in his everyday life. Laleh Bakhtiar combines this approach with one that problematises how the word ‘Daraba’ is predominantly translated to mean ‘strike’, ‘hit’ or ‘beat’ in English. Instead, she rejects these translations and offers one that promotes non-violence – “go away from them”.(Bakhtiar, 2011, p. 432). Bakhtiar gives several reasons to justify this translation, including the linguistics of the Arabic word and its diverse meanings and uses within other verses (2011). Most importantly though, she argues that if the Prophet is considered to be “the living Qur’an” then he would follow the command that is revealed to him by Allah in Verse 4:34 (Bakhtiar, 2011, p. 433). Except, it has been reported countless times through various hadith that the Prophet ““never struck a woman, servant or an animal . His wife, Aisha, said: “The Messenger of Allah, peace and blessings be upon him, did not strike a servant or a woman, and he never struck anything with his hand,” Ṣaḥīḥ Muslim 2328, Grade: Sahih; Elias, 2014). This claim is recognised as authentic, and as the vice-president of the Islamic Council of Victoria, Adel Salman, states, it receives “zero conjecture”). Abdullah bin Zam’ah similarly recounted that the Prophet said, “How does one of you beat his wife as he beats the stallion camel and then embrace her?” (from Ṣaḥīḥ al-Bukhārī 5695,, Grade: Sahih; Elias, 2014), which highlights the incongruity of such an act. Using these examples, Bakhtiar concludes that ‘daraba’ in Verse 4:34 means “to go away from them” – in that a husband should take time away from his wife to let his anger subside Bakhtiar, 2011, p. 433). Not only does Bakhtiar’s translation reject any interpretation that suggests domestic violence is permitted by the Qur’an, but it also promotes the virtues of patience and compassion that are emphasised throughout the text. Like in the following hadith, which reports the Prophet as saying, "A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry." (." (Al-Bukhari; Book 47, No. 47.3.12).) Given that the Prophet is a “model that every believer should emulate”. Muslims, regardless of whether they are a man or a woman, should never beat anyone, or anything. Ahmed Aliprovides another alternative translation of ‘Daraba’ by referencing the work of eleventh-century scholar, al-Raghib al-Isfahani (Ali, 2003). Ali notes that al- Raghib interprets the word to metaphorically mean “have intercourse with them” based on the expression ‘Darab Al-Fahl An-Naqah’ or “the stud camel covered the she- camel,” (Ali, 2003). He also references the hadith Bukhārī as well as another that states ""Never beat God's handmaidens” to contextualise and justify this translation (Ali, 2003). While these various interpretations provide a strong argument that the Qur’an does not permit domestic violence (or that of any kind) there are still Muslim men that misuse it to justify and maintain forms of control over their wives. Domestic violence is an issue that is rooted in patriarchal tradition (which not only affects the Islamic faith, but other religions like some Christian sects) that posits men as having a divine or natural order above women. As the chief executive of the Australian Muslim Women’s Centre for Human Rights, Joumanah El Matrah, points out in an interview with the ABC, the Qur’an “doesn't propel men towards violence, but for some of these men, it gives them a worldview that they are superior to women," (Gleeson, 2017). Gender egalitarian or reformist approaches target such issues rooted in patriarchal tradition by reinterpreting Verse 4:34 in a way that aligns with contemporary values of equality and human rights. Like thematic-holistic interpretative methods, they give meaning to the verse with relation to other Islamic texts, but also place emphasis on the historical socio-cultural context in which these were revealed. Since the Qur’an and its hadith emerged in Arabia in the seventh century, initial understandings of the texts reflect the cultural norms of that era. In premodern Islamic interpretative traditions, a gendered hierarchy was established based on specific characterisations of masculinity and femininity. Men were prescribed as having biological, ontological, intellectual, spiritual and political superiorityover women. This rhetoric shaped how the world was organised and experienced by the people of this time, giving way for patriarchal interpretations. It should be noted that these historic conceptualisations of gender are not limited to Islamic societies but can be found throughout most cultures across the world. Today, however, such norms are outdated, making any interpretation that upholds them also irrelevant to our time. From a gender egalitarian viewpoint, one way that Verse 4:34 can be understood is not as a prescription of men’s natural superiority over women (based on the above characterisations), but rather, in reference to historical patriarchal traditions that have afforded men more rights than women. Men are the protectors and financial maintainers of women because they have a sociocultural advantage over them as enabled by the patriarchy (which was established by men). In her book, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, feminist scholar Amina Wadud illustrates this by debunking the characterisations that differentiate men from women through her interpretation of the Qur’an (1999). Historically, women’s position in society has been limited based on their biological function as child bearers. Today, however, there are many factors that influence whether a woman will become a mother such as her career and financial situation, relationships, and importantly, her own preference on the matter. Wadud argues that Verse 4:34 reflects a “balanced and shared society” where men have an obligation to provide their wives with everything they need to comfortably fulfil this role, if they wish to become a mother (1999, p. 73). Wadud also provides an alternative interpretation of the concept of Nushuz. As previously noted, nushuz is most often understood as disobedience in reference to a wife against her husband, however, Wadud argues that it actually refers to “state of disorder between the married couple”. She claims that Ta’a (obedience) is not a command given to wives, but to husbands. At the time of revelation, a wife’s obedience to her husband was considered the norm, therefore, he is commanded to ‘not seek a way against’ her, or to treat her well, if she obeys. Today, ta’a can be applied to both a man and woman. The steps outlined in the verse are therefore measures that can be taken by both a husband or wife regain marital harmony. She acknowledges that daraba is often translated to mean ‘strike’ as found in most translations of Verse 4:34, though, like Bakhtiar, she suggests that in this instance, it means‘to leave. Wadud contends Verse 4:34 symbolises an Islamic marriage that is built on “love and mercy” and maintained through mutual consultation. It is evident that through a gender egalitarian interpretation to Verse 4:34 and the Qur’an overall that it can be understood that domestic violence is not permitted. Although Islam is often portrayed as a religion that oppresses women, there is is no evidence that suggests that Muslim women experience higher rates of domestic violence compared to non-Muslim women. However, it remains a significant issue within Australia, regardless of religious denomination of perpetrators and victims. A quarter of women in this countryhave experienced domestic abuse. Many Muslim women face unique barriers when seeking support that are intertwined with their faith. Often Muslim victims of domestic violence are told by imams that ““God will reward them for being patient” with their husbands, encouraging them to stay in abusive relationships (Gleeson, 2017). That being said, a study that interviewed Muslim women who had experienced domestic violence found that the majority of participants stated that their faith had been “a source of empowerment and resilience”, suggesting that Islam is a useful tool for navigating times of difficulty. Ultimately though, significant change is required to address not only these barriers but the root of domestic violence: outdated, patriarchal thought that continues to subordinate women. Muslim religious leaders should promote gender egalitarian interpretations of the Qur’an and hadith to promote its messages of compassion and justice. Not only will this aid in dismantling the association between Islam and issues of gender inequality, but it will also provide believers with a stronger sense of faith with the knowledge that their texts are still relevant to contemporary times. URL: https://www.newageislam.com/islam-women-feminism/permitted-hit-quran-violence-/d/133182 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