Reforms and Muslim Women in Kerala

By Grace Mubashir, New Age Islam 12 June 2023 By the 19th century, reform movements accelerated across the country. The movements spread through individual efforts and collective organisational efforts. Contact with colonial modernity and the dismantling of older social structures hastened the process. Modern education, introduced by the British, brought upon new social enlightenment. Developments in the printing industry and the birth of a new educated middle class supported reform activities. Women empowerment occupied significant attention and aimed at swift social change. The reformers challenged many practices derogatory to women like widow issues, women issues, child marriage and the Purdah system. Likelihood could be found in reform activities among Kerala Muslims and other communities of Kerala. Anti-caste movements of Ezhavas (lower castes), and religious reforms of Nayars and Muslims drew their energy from the popularization of modern education and progressive thoughts. Muslim reformers of Kerala were the products of limited educational opportunities provided by secular educational development towards the end of the nineteenth century. Sanaulla Makti Thangal, Vakkom Moulavi, Chalilakath Kunchahammad Haji and Hamdani Thangal belong to the league of early Muslim reformers. They sagely used printing technology to contend with progressive changes in society to match the swift social changes of the time. Muslims of Kerala prioritized religious education with a contemptuous attitude toward secular education. These reformers first targeted popularizing education among Muslims and enable a positive social outlook towards the changing realities of colonial India. They addressed the marginalization of Muslim women from education. Religious reforms, the popularization of modern education and women's empowerment were the important agendas of reformers. They contended the deplorable conditions of women and savagely criticized the orthodoxy for desisting women from venturing into modernity. They promoted vernacular education to produce educational avenues for all sections of the Muslim community. The reformers addressed the vexing issue of the invisibility of women. They predicated their reform on bringing educational developments accessible to women so that they join the mainstream of society opened up by colonialism. Efforts by Vakkom Abdul Qadar Moulavi (1873-1932) are remarkable in this regard. He fought for women's education through his publications ‘al-Islam’, ‘al-Muslim’ and Deepika. In the first issue of al-Muslim, he analysed the dismal presence of Muslim women in Travancore princely state. He staunchly supported charity organisations and exhorted Muslim leaders to open schools for the sake of the upliftment of women. Madrassa reforms by Chalilakath Kunchahammad Haji (1866-1919) were revolutionary that changed the anachronistic pedagogic patterns followed in the state for imparting religious education. He introduced Malayalam learning and scientific subjects for the first time in Kerala religious institutions. He took the initiative in promoting women's education by enrolling his relatives in schools. For his scintillating efforts, he earned the sobriquet of ‘Sir Sayed of Kerala’. By the 1920s Kerala Muslim Aikya Sangham (Kerala Muslim Unity Conference) was established to channel the activities to a larger audience. In 1924, the second conference of the organisation passed a bold resolution to bring women to classrooms in a bid to empower the female human resources of the community. Organisation along with new colonial Muslim elites lobbied the British government to open schools. The popularity of the printing press in disseminating such thought could not be undermined. From the 1920s to 1960s disparate Muslim publications supported women empowerment programmes. Al-Ittihad, al-Bayan, Hidayath, and Murshid are examples. Haleema Beevi was a feisty women journalist who supported Muslim women’s causes. Halima Beevi has tried to make the plight of women very clear through her speeches and writings. She challenged the male class by hollering "It's up to you to make women responsible, sensible and wise," adding that education alone cannot satisfy women, but that women need to come together to make their needs clear and secure their rights. Her speech at the Women's Conference in Thiruvalla in 1938 can be read as a clarion call for the renaissance of women. Halima Beevi said that the purpose of this conference is to raise the self-esteem of women and that women are not supposed to be subjugated by men and that they should have freedom, existence and mission. "According to Shariah, a woman has the same rights as men. How many women among us have understood this meaning? Or is Prophet a role model for the men who have been degraded like this and turned into kitchen puppets into birth machines?" Though not as famous as Halima Beevi, there were many Muslim women in the public sphere. Some of them are Aisha Bimahin, Mrs. Rajamma Yusuf, Thankamma Malik and Mariam Beevimarakkar. Her contributions have been detailed in another article published in the portal. -------------------------------------------------------------------------- Also Read: Haleema Beevi: Pioneer of Social Reform and Broad-Based Muslim Education in Kerala -------------------------------------------------------------------------- The Rise Of Women's Organisations The phase up to 1970 was the phase of Muslim organisations' educational advancement that included Sunni and Salafi organisations. Women's education struggles for freedom of worship, and debates with traditionalists established the foundation of the reform movement. During this period, women were educated both in religious centres and schools. The rapid growth of educational institutions under different associations is an example of this. But after the 1970s, the organisation became very powerful and the way it functioned changed. The process of decentralization of power in the organisations shows that the organisation has got a new energy. Sub-organisations targeted only women such as Islahi Students Movement, Samastha Kerala Students Federation and Muslim Girls Majlis were formed. With this, a new phase began in women's education. Only a few works written in the 1940s and 1970s are discussed here. All that is done here is to highlight how women look at their social status and religious rights in the available writings. They have written works that deny patriarchy and priesthood in strong language. But in real life, patriarchy could not be rejected. They tried to create a place of woman's own within the framework of religion. Women were given a place in the annual conferences of the Kerala Nadwatul Mujahideen, Halima Beevi's speech is relevant here. After the 1950s, scholarly women gave lectures at many conferences. Moreover, it can be observed that the programmes and priorities adopted by the Renaissance movements during the women's empowerment phase were very advanced. From absolute literacy to higher education and equality in workplaces, agendas to enable representation in the socio-political spheres can be seen as part of the women's empowerment project. But the fact of the matter is that this stance on the women's empowerment project could not go ahead with the old vigour after the Salafi movement became more organized and women, student and youth elements were formed. Salafi Organisations have not been able to go much further in identifying the role and relevance of women beyond domestic life. This can be understood when we evaluate the positions and actions of the women's sections of the organisation and their publications. While Muslim women have been allowed entry into mosques and mosques, a closer analysis shows that Muslim women in Kerala are still far from the freedom allowed by Islam in the spheres of family, and social life. A comparison between Salafi newspaper publications and early writings in the post-1970s shows that women in literary thought have retreated from the Renaissance boom. In this second phase, there is a significant change in the process of women's advancement. The 'woman' under the organisation is seen to be more submissive than stronger. After the Kuttippuram (Malappuram) conference in 1987, the need for a separate women's wing was realized and subsequently, the Muslim Girls Majlis was formed. Later, MGM became very systematic among the Muslim women of Kerala. It worked against the evil practices among women through various awareness activities from numerous branches. Effective discussions were organized across Kerala with the theme 'Subhadra Kudumbam’ (Moral Family) to analyse women's problems and solutions. It was during this time that a magazine called 'Putava' (Dress) was started. This organisation aimed to "work to teach the society the freedom given to women by Islam and thereby uphold the dignity of Islam, and to equip Muslim women to lead the society within the Islamic framework". Even today, these women's organisations are not moving away from the ideas of the early reform organisations such as women's entry into mosques, immorality and dowry. These organisations do not take a serious approach to the issues of Muslim women in Kerala or gender inequality within the religion and practice of Shariah. In 1984, the Students' Organisation (GIO) of The Jamaat-e-Islami was established. This organisation aimed to empower women and emancipate women. But unlike MGM, it aimed at the involvement of women in the political arena. The organisation also has the intention of enabling women to take advantage of their opportunities in the field of public service and workplaces. In articles in their publications, we can see their feminine attitude. It highlighted the freedom and protection that religion allows for women and argues that women's freedom, freedom of expression and the anti-religious idea are influenced by Western thought. The influence of these organisations on the spread of ‘purdah’ is immense. Although they are not apparently in favour of ‘purdah’, their attitude to ‘purdah’ is evident in their articles. Like the purdah, Islamic Sharia is one of the most talked about topics among Muslim women. Since the Indian Muslim personal laws are not fully codified, there is a lot of scope for gender-discriminatory interpretations. Let's see how Muslim progressive movements evaluate this situation. No one has any objection that Islam is a religion that protects the rights of women. Therefore, they do not believe that Muslim personal law in India should be changed. They argue for changes describing the goodness of Islam, there is no mention of maintenance after divorce. Issues relating to personal law have not been discussed among Muslim women or new ideas have been created in it. Christian and Hindu women have organized and achieved the benefit of reforming their respective civil laws. However, such reforms are currently hazy among Muslim women and the demands for the same are not heard. As a result of the efforts of the Muslim reformers of Kerala like Maktithangal, Chalilakath Kunjahammed Haji and Vakkom Abdul Khader Moulavi, revolutionary progress was made among the Muslims at the educational, cultural and social levels. The Makti Thangals started a new school of thought among the Muslims of Kerala. With Maulana Chalilakath’s madrassa reform, the field of religious education has acquired a new dimension. The secular outlook of education promoted by Vakkom Moulavi made modern education accessible to Muslims rather than religious studies. The upliftment of Muslim women was the ultimate goal of these reformers. In the first phase of the Renaissance from the 1920s to 1960s, Muslim women entered the public sphere through magazines and speeches due to the efforts of the reformers. Within the framework of religion, they can be seen to have reacted strongly against the priesthood and patriarchy. In the second phase after the 1960s, these organisational movements gained strength and women's organisations emerged. New women's publications were also introduced during this period. Women's newspaper and magazine writings after the 1970s testify to the fact that the advances of women in the field of literature and thought during the Renaissance did not go very far. The woman in the organisation can be seen to be becoming more submissive than strengthened. These women became only a category to increase the strength of the organisations. It should be critically assessed that despite the existence of a large number of religious educational institutions, not a single Kerala Muslim woman has risen to the scholarly level. These organisations have not been able to make Muslim personal laws woman-friendly through systematic reform, including the Muslim marriage law changes. Current organisations don't do enough for legal equality related to life to achieve the freedom that Islam allows or to socialize with the changing world order. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/islam-women-feminism/reforms-muslim-kerala/d/129974 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

Nathuram Godse: Sapoot or Kapoot of India?

By Sumit Paul, New Age Islam 12 June 2023 Union Minister Giriraj Singh thinks that Nathuram Godse is Sapoot (worthy son) of the country! One shouldn't be surprised as this ain't unexpected of the ministers of the current political dispensation. Giriraj says that the assassin of Gandhi ji was not an invader like Babar and Aurangzeb as he was born in India! The glorification of certain egregious characters in the recent times has reached absurd proportions. People like Godse and Savarkar are being extolled. A government-sponsored commissioned work (Vikram Sampath's " Savarkar: Echoes from a Forgotten Past") on a British stooge Savarkar is being promoted and his political thoughts are on the syllabi of a few varsities. Gandhi and Nathuram Godse. Photos: Public domain Illustration: The Wire ----- DU has elbowed out Dr Muhammad Iqbal's political thoughts from its curriculum. In short, a false narrative is in circulation. This worthy Sapoot, Godse, urinated and defecated in his prison uniform while being led to the gallows. Mind you, he did defecate before hanging because hanged convicts often defecate when the sudden jerk caused by hanging breaks the neck bone and impacts spinal cord. That's why, hanging is such a crude, primitive and painful way of 'killing' a wrongdoer. But that's for some other day. This Sapoot already soiled his pyjama at the chilling sight of the noose. Let me use a rather rustic local phrase in Hindi. The 'worthy son of the country' who killed a frail old man of peace was in a state of Aage Se Geeli, Peechhe Se Peeli when standing and quivering on the scaffold at Ambala Central Jail on November 15, 1949. 'Veer' Savarkar sent 11 mercy petitions to the Viceroy begging that he'd remain an unwaveringly loyal servant to the British Raj and would even help the government by providing secret information of the revolutionaries. He even got a regular pension for his 'services' to the government. Now unfortunate students will get to read that quisling and Fifth Columnist Savarkar's venomous political thoughts and his outbursts against the Muslims! Jay Ho ! Some readers may say that I suffer from Hindu-phobia and have begun to favour Muslims. Sorry, I bat for none. I condemn everyone whenever an individual or a specific community does something reprehensible. It's time for the sane people to come together and openly castigate people like Giriraj, Maharaj, Pandits and Babas who're unofficial spokespersons of this regime which has done nothing except for spreading the culture of hate and fake news, communal politics, political showbiz, data manipulation, institutional atrophy, trolling and corruption. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/gandhi-nathuram-godse-sapoot-kapoot/d/129971 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

Kashmiri Writer Abu Aarif’s Life That Experienced Variegated Political Ideologies

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 12 June 2023 Khas Lamhey Zindagi Kye (Special Moments of Life) Author: Abu Aarif Publisher: Meezan Publishers and Distributors, Srinagar, Kashmir Year of Publication: 2018 Pages: 210, Price: Not mentioned ------- The Kashmir Conflict, since the partition of the subcontinent has led to numerous deaths of civilians and justified violence against them. The violence still continues to consume numerous souls, but its intensity has toned down. With the violent insurgency being at its lowest ebb, the militarization of the region has not gone down. It is the analysis of security experts that despite the stationing of more than a million troops that includes the local police, counter insurgency groups and informal militias, even less than two hundred non state violent actors have the potential to engage such huge proportions of security forces. Some call it the strength of the guerilla insurgency. Barring, the violent tussle between state and non-state violent actors, there are numerous people who belong to different political parties and ideologies and become casualty in the violent conflict. Variegated political ideologies and parties are enough to get someone eliminated in a violent conflict. The antagonistic parties believe that their path is the only correct one and any opposition needs to be decimated. The political parties certainly are either aligned to the State or against it, and both have the Guns for Hire, that can be potentially used to destroy the ‘enemies.’ Every politician, political worker or member of a political party has a huge story to share about his survival in the insurgency ridden Kashmir valley. A lot of political workers and members of political parties were gunned down by unknown gunmen. These included both pro Indian and anti-Indian political parties. In the early 1990s the pages of local newspapers were full of public notices by members and leaders of political parties particularly National Conference (NC) and Congress. In these public notices, they informed the public that they have resigned from the basic membership of these political parties and from now on they have no affiliation with them. These non-involvement notices, were published to escape from the wrath of insurgents, who killed any such person. The big political leaders and members who had the means escaped to other states, but lower rung members who had no such means had to publish their resignations, as a part of their survival. This book is a political memoir of a Congress member, Abdul Jabbar Lone, pen name Abu Arif from Kashmir. He has been member of Congress even during Sheikh Muhammad Abdullah’s time, who described them as worms of gutter. He asked people to socially, economically and religiously boycott them, and during that era many people affiliated with Congress party, were buried without anyone offering funeral prayers for them. He documents such details in his memoir. Now in his old age, he has realized that leaders are responsible and main culprits for the miseries of the people. He laments at the fact that they still have the power to deceive people (P-12). Among the first-generation leaders of Congress in Kashmir, was Ghulam Rasool Kar, with whom he had a working relationship but he could not trust Aarif’s loyalty. Although, he could not complete his formal studies, through his personal penchant for studies, he became a writer and poet. He describes how he was arrested in a false case by police, as a renegade turned politician of panther’s party was assassinated. It is a common trend even now, that innocent people are booked for the crimes that they did not commit. He is also critical of the newspapers and journalists because most of them do not stand with truth, but are driven by their vested interests. He informs the reader that despite being a Congress man, he was responsible for organizing the commemoration event of December 5 at the grave of Sheikh Muhammad Abdullah. Due to the threat from militants no commemoration of death anniversary of Sheikh was held for five long yeas. Given this commitment, NC offered him a ticket to stand for elections in 1996, that he declined (P-95). His commitment towards Congress seems to be misplaced, as he is praising NC, finds Geelani to be a nationalist (P-112). He also describes his tussle with ex Congress leader Abdul Ghani Lone, who then joined Hurriyat Conference. He called Arif agent of Ghulam Rasool Kar, but he rebutted him as being a paid agent too, who wanted to abrogate article 370 (P-113). The personality of Ghani Lone, is an enigma, who was a Congress leader, and then many say due to influence of Syed Ali Geelani joined Hurriyat and later on, due to the propaganda by Geelani, he was assassinated. But then he also praises the Lone clan, although the political leanings of his progeny are variegated. He likes Maulana Abul Aala Mawdudi, as well as Geelani too, as religious personalities, despite being a congressman. Either he is confused, or he has neither understood the works of Mawdudi nor the ideology of Congress, because both stand on opposite ends that can never meet. For a criticism of Congress, he should have read Hindustani Musalman Aur Maujuda Siyasi Kashmakash, penned down by Mawdudi before partition, as a series of essays that later on were compiled in three volumes. Arif describes how the survival of Indian political party members was difficult in Kashmir during 1990s. He is also critical of role of Congress in sabotaging Sheikh Abdullah’s rule. He is critical of how the Kashmiris were harassed by hotel owners of Jammu as they were running away from the Valley. He informs about Abdul Rahman Mukhlis a writer, who was demeaned despite being a competent writer. There are bits of information here and there scattered all around the book, because it does not follow a chronology or pattern. The book seems to be a compilation of essays written at different times, although informative but many times confuse the reader. We are informed about another Kashmiri Congress leader Muhammad Shafi Qureshi and his railway project about Kashmir. The criticism of Arif spans all over the book, from the Governor Jagmohan who is held responsible for the migration of Pandits from Kashmir. He criticizes Jagmohan based on the fact that instead of protecting the Hindu minority Pandits, he arranged free transport for them (P-148) He also holds Indo-Pak tussle responsible for hampering the progress of both these countries. It is a good read as it adds to understand a number of nuances about Kashmir, its politics and politicians. However, instead of just relying on his memory, a little background research will have helped to improve the book, as many times it churns wrong facts. Maqbool Bhat was not chairman of Liberation Front (P-19), Maulana Anwar Shah Kashmir, never praised Tafhim ul Quran (exegesis of Quran), written by Maulana Mawdudi (P-109). Anwar Shah Kashmiri passed away in 1933, Mawdudi had not even started writing Tafhim then. However, with these flaws the memoir contains an insider account about many issues, people and how politics worked out in Kashmir, from the pen of a congressman. ------ M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/moments-kashmiri-writer-aarif-life/d/129970 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Women's Decision to Wear the Hijab Is Also a Part of Freedom

By Kaniz Fatma, New Age Islam 10 June 2023 Wearing the Hijab Is Also Freedom, Just As Not Wearing One Is Main Points: 1. Islam is a religion that everyone has the freedom to practise, and women who follow its teachings are free to do so. 2. Muslim women must wear the veil to obey their Lord, Allah Almighty, not only for chastity matter but also in obedience to Him. 3. It is important to consider other factors when analysing freedom, such as women's freedom to wear or not wear the veil. ---- If women's refusal to wear the Hijab or the Purdah on the basis of their will constitutes freedom, then their decision to wear the Hijab on that basis also qualifies as freedom.   Some contend that Islam has deprived women of their freedom by mandating the veil. This is not true because Islam has actually given women freedom from evil eyes. Islam is a religion that I believe everyone has the freedom to practise. The ability to exercise the religion of one's choice is one definition of freedom, and in this sense, a woman who follows the teachings of Islam is completely free to do so. It seems to reason that anyone who supports limiting this religious freedom would also be perceived as limiting the freedom of women. Because the Quran makes no explicit mention of the Niqab, some people seek to confuse the terms Hijab, Niqab, and Purdah. Islam has made it unquestionably mandatory for women to cover themselves in some way, whether that be with a Hijab, Niqab, or Dupatta. Regardless of the type of clothing used, Muslim women must cover their entire bodies, including their heads, in front of non-Mahrams. With this interpretation, a Muslim woman is free to wear Hijab, Niqab or Burqa. This is her freedom—freedom from lustful eyes. The most crucial factor for a practical Muslim woman is that she obeys her Lord, Allah Almighty, by wearing the veil. She is required to wear the veil, even in front of others who might have admiring or good eyes and views of women. In order to uphold a modest and honourable communal code of behaviour, Allah the Almighty orders both men and women to drop their gaze. Both men and women must conduct themselves properly, speak with dignity, and dress modestly. Muslim women are obligated to dress modestly, and options include the Hijab, Niqab, Khimar, or Burqa. Muslim women are obligated to veil the concealable parts of their bodies (Satr-E-Aurat), which they do by wearing Hijab, Niqab, Khimar, or even Burqa, depending on their personal choice. The command to the veil was given for the first time in Surah Al-Ahzab. Allah says in this verse: “...and when you ask the wives of the Prophet for anything to use, ask for it from behind a curtain [Hijab]; this is purer for your hearts and for their hearts” (33:53). The word Hijab is used in this verse to refer to any curtain that covers the concealable parts of the body, and the rationale for this is that the veil can provide purity and modesty to the hearts. Following that, the Holy Qur'an revealed the command of Hijab (veiling) in verses 30 and 31 of Surah An-Noor. The males were addressed first, followed by the women. The following are the two verses: Allah Almighty says in the Holy Quran, “Command the Muslim men to keep their gaze low and to protect their private organs; that is much purer for them; indeed Allah is Aware of their deeds.” (24:30) “And command the Muslim women to keep their gaze low and to protect their chastity, and they should not expose their adornment [Zeenat] except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness, or such children who do not know of women’s nakedness, and not to stamp their feet on the ground in order that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success.” (Quran 24:31) The Arabic word Yaguddu is derived from Ghadd, which means to draw down, lower, or keep one's eyes down, as enjoined in the verse, which means to turn one's gaze away from something that Islam forbids one from seeing. For men, concealable parts (Satr) include all parts of the body from the navel to the knees, whereas for women, concealable parts include the entire body except the face and palms. The act of a man looking at a woman's Satr or a woman looking at a man's Satr is strictly forbidden because it violates the Quranic verses' exhortation to ‘lower their gaze’. It is for this reason that Muslim women are obligated to cover themselves appropriately as prescribed by Islam. It is for this reason that some women wear veils like as the Niqab, Hijab, headscarves, or Abaya. Allah then says, “...and they should not expose their adornment [Zeenat] except what is apparent”. According to Hazrat Abdullah bin Masud, this refers to a woman’s outer shawl. When a Muslim woman has to emerge from her house out of necessity, she should conceal her entire body. Non-Maharim individuals will only see her outer shawl at that point. Allah Almighty has commanded all believing Muslim women to wear the Hijab, also known as the veil. For all Muslim females who have reached puberty, it is required. In other words, if a Muslim woman decides not to do it, she is thought to have committed sin, just as skipping prayers or failing to fast during Ramadan is thought to constitute sin. These were all Islamic teachings regarding Muslim women's use of the Purdah. Let's get to the point: Are women not free to wear veils, just as it is claimed that they are free to do so? Has "freedom for women" come to mean the opportunity for women to choose not to wear veils? If this is freedom, why aren't women also free to choose to wear the Purdah? Why do some people have so many issues with the Purdah? They are free to hold their opinions, but it's important to take a few other elements into account when analysing how they perceive freedom in general. What kind of freedom is discussed in our society? Is obeying the lower self [Nafs e Ammara] more advantageous than obeying Allah? Being in Allah's obedience is actually emancipation from servitude of Nafs. In today's world, women are treated like toys. Gangsters are everywhere you look on the road, and they all have lustful eyes for women. Furthermore, even elderly persons have lustful eyes when viewing ladies. A woman's body is displayed in all marketing and advertising materials for a product to be easily sold. Is everything in this place freedom? Do people consider this to be freedom? Do they consider women who wear Purdas to be less free or not fully free? This situation is incredibly stunning and beyond sound reasoning. What I'm trying to say is that women in our society are free to choose what they wear, and as a result, a Muslim woman is likewise completely free to wear a veil. Therefore, saying that women who wear veils are not free is untrue and unjust. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/islam-women-feminism/niqab-dupatta-hijab-freedom/d/129959 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

Peer Ghulam Hassan Shah Khoihami: Flaws with Historical Discourses

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 10 June 2023 Peer Ghulam Hassan Shah Khoihami: Hayat Aur Karnamey Authors: Dr Parvez Ahmad Pala & Javed Ahmad Malla Publisher: Kitab Mahal, Srinagar, Kashmir Pages: 136, Price: Rs 599 ------ History writing is a serious profession, venture and even an adventure for many. Every nation, community, kingdom and ruling elite has its battery and coterie of historians. The historical works documented and penned down by the historians are an important source, for anyone to know about the past as well as the contemporary times. The kings used to employ court historians and poets, who used to present them as flawless, extraordinary people, whose rule was a shadow of God on earth (Zill e Ilahi) and indispensable for their salvation. These employed court historians always presented the king or queen as being the best, while vilifying the opponents. Among Muslims, Ibn Khaldun can be credited for breaking the tradition of writing the praises of kings and presenting it as official history of people. He was the first one to document the real life of people and how they eked out a living. His contribution to history and sociology are now being academically studied and researched. But again, his method of writing history did not gain wide acceptance and official historians continued to shower baseless praises on their employer, the King. This trend continued. Historian writing witnessed a major shift with the Marxist documentation of history and then subaltern critique of the mainstream history writing. In Islam, too the revisionist scholars now are taking a different stance to history writing, because the sectarianism, misogyny, patriarchy and other such evils prevalent among Muslims today, have their roots in historical traditions. This history was later on divinized, given an Islamic garb and today have become a part of religion. Hence, there is a dire need of changing the historical discourse, bringing forth the facts and truth, while discarding the narratives of Banu Ummayah, Abbasids and Fatimids. History writing even today is a contested domain. The manner, narrative, ideology and discourse in which facts are presented before us, constitute history. Despite, the professional training and academics involved in history writing, it certainly cannot be claimed to be free from stereotypes, prejudice and bias. The post-modern critique of history writing has rendered the objectivity as a casualty. However, keeping all these critiques and discourses in mind, history writing still continues and will constitute an important domain of understanding the past and present. The kings and official historians, now have been replaced by ruling political parties and regimes that have the power to censor everything presented as history. There are well funded institutes, that have been institutionalized to rewrite the past, and the manner in which school text books are written with an agenda, has weaponised history. With this weaponised history, the past is reconstructed, a certain community is demonized and contemporary people are rendered to hate each other based on this newly reconstructed past. In Kashmir, as a part of whole South Asia, the discourse of history writing was not different. However, similar to the past there were variegated independent historians, who may today be grouped as subalterns, as they did pen down history of their times. One such soul was Peer Ghulam Hasan Shah Koihami. This work by two researchers, Dr Parvez Ahmad Pala and Javed Ahmad Malla, try to explore the life and legacy of this historian. Koihami, documented his history known as Tareek e Hassan, in couple of volumes. He was a scholar, historian, poet and writer. He was associated with Sir Walter Lawrence, whose famed work History of Kashmir, offers a glimpse of Kashmir’s past as well as Dogra regime. Being associated with Lawrence, who was appointed as Land Settlement Commissioner by the British, Koihami would help him with the translation of Persian texts. His travels in most parts of Kashmir, did offer him great insights about his people, their plight and access to the primary material that helped him document the history. Although, not much is written about Koihami by his contemporaries because he was critical of the Dogra atrocities. The reader is made aware, that his parents migrated from Bandipora to Srinagar, during the Sikh rule. Being a poet, he expressed himself in Kashmiri and Persian. So we find his Hamds (praises for God) and Naats (encomiums written about Prophet Muhammad). Koihami, appears to be a moralist who intends and espouses how a man can overcome his baser instincts like lust and materialism. He criticizes the false and wrong values prevalent among the people during his times. He also informs us about the animals and birds found in Kashmir. He is also critical about the fictionalized stories about Uncle of Prophet Muhammad (pbuh), Ameer Hamza, who has been elegized in stories about Ameer Hamza. Also Dastango’s (story tellers) have weaved ill-conceived stories about Prophet and his first wife Khadija (RA). He opposes such writers and story tellers. He has a complete volume dedicated to documenting the hagiographies about religious personalities, saints and Sufis, but excludes Shias and Hindus from this volume, thus depicting his bias. His skipping about mentioning their details, very well points about the fact, how personal faith interferes with his historical documentation. It is true for most of the historians. Even now when history is written, rarely a Hindu or Muslim historian is able to do justice with the subject, because they take a certain subjective view of the facts, thus flawed facts and narratives are presented as history. It makes the efforts of Hindu-Muslim reconciliation more cumbersome. However, in spite of all these flaws his history remains an important source to understand and know about the Kashmir’s past. These scholars need to be felicitated, so is the publisher to be congratulated for publishing this important work that offers a reader, basic information about the thoughts, views and historical works Peer Hassan Shah Koihami. But this work can further be improved upon, with the addition about critically engaging with his methodology, flaws, contemporary relevance of his Tareek e Hassan. Is his Tareek, dispensable? Can Walter Lawrence suffice to be used as the sole source, that most of the English knowing scholars have utilized, as his Tareek still has not been translated into Urdu. If that is the case, then what is the utility and contemporary relevance of Koihami? These and many such more issues need to be judiciously and academically engaged, only then we can have enriched historical discourse about Kashmir. ----- M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/peer-khoihami-flaws-historical-discourses/d/129958 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

Burqa-Clad Auto Driver Defies Norms in Chennai

By Syed Ali Mujtaba, New Age Islam 10 June 2023 Meet Bhiyari Fatima a Burqa-clad Muslim woman auto-driver on the busy streets of Chennai. She has broken two myths, one that she is a female auto rickshaw driver, a profession reserved for men, second, she is a Burqa-clad woman auto-rickshaw driver who gleefully asserts her identity in this southern mega polis. Fatima says many passengers are surprised to see her in the auto-rickshaw’s driver’s seat. “Men while sitting in her auto-rickshaw would normally say; ‘OK or All right, Let's go,’ and then realize they are sitting in an auto-rickshaw driven by a woman. Then they may say, ‘I’m so sorry, I didn’t realize you are a woman’. Some passengers would say; I thought Muslim ladies only stay at home, busy in cooking or looking after the children. This is the first time I am seeing a burqa-clad Muslim woman auto-driver. I am really surprised.’ Fatima is born and bought up in Chennai and knows the city very well. She is married and has kids. It’s because of Covid 19, when her husband lost his job she chose to drive an auto rickshaw. ‘I chose to drive an auto-rickshaw to support my husband’s income and earn a separate living.’ Fatima thinks that with both of them earning, the couple will be able to make enough money to provide a good education to their children. “I love driving, it helps me to earn a livelihood and I don’t find anything wrong with it," she said and adds “My job gives me the liberty to pick up my children from school and take them to tuition.” She said her work thrives mostly on women customers as they prefer women auto rickshaw drivers to men. ‘I also lend a friendly ear to their problems as they want to talk about their problem and confide in me.’ Fatima says; “I regret not being able to wear the khaki dress worn by most of the auto-rickshaw drivers in Chennai. However, wearing Burqa gives me immense pride in my identity,” she proudly exclaims. “I want to make the point that burqa-clad women are not obscurantist or religious fanatics, but normal women who with modesty like to earn a living even if it means sweating out on the streets and driving an auto-rickshaw.” Women auto drivers are a growing tribe in Chennai. There are over 100 women auto drivers in the city. While women rickshaw drivers' choices do reflect a degree of empowerment, their workspace is full of challenges. There are no proper public toilets for them and there is no guarantee of their safety. They have to operate from all male-dominated auto rickshaw stand. Likewise, beneficiary schemes for women auto rickshaw drivers are non-existent. Nonetheless, these women auto rickshaw drivers have a point to make that whatever men can do, women can do much better. ---- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://newageislam.com/islam-women-feminism/burqa-auto-driver-chennai/d/129962 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

Don't Meet Me as a Worshipper inside the Mosque, I'm Standing at the Door of the Mosque, Meet Me There

By Sumit Paul, New Age Islam 10 June 2023 "Masjid Mein Mujh Se Namazi Ban Ke Na Mil / Khada Hoon Dahleez Pe, Aa Ke Mil” Munir Ahmed Niazi, Pakistani Urdu poet (Don't meet me as a Namazi inside the mosque / I'm standing at the threshold of the mosque, meet me there) A lover pressed his suit unsuccessfully for many months, suffering the atrocious pains of rejection. Finally his sweetheart yielded. “Come to such and such a place, at such and such an hour, “she said. So, the lover finally found himself seated beside his beloved. He pulled out a sheaf of love letters that he'd written to her over the months. They were passionate expressions of pain and burning desire. He began to read them aloud. The minutes passed and he read on and on. Finally the woman burst out, "What kind of a blockhead are you? Those letters tell of your longing. Well, here I'm with you at last, and you're in your ludicrous letters." Here I'm with you, “says god, "and you keep thinking of me in your head, talking of me with your tongue, and searching for me in your books. When will you shut up and see? " We don't see. Rather we don't want to see as we're blinded by our religio-social bindings, prejudices, fixed parameters and images. Justice Anand Narayan Mulla aptly said, "Ukeri Hai Aisi Tasveer-E-Khuda Zehan Mein / Khuda Khud Bhi Aakar Kahe Toh Zehan Na Mane" (We've created such an image of god in our mind / Even if god himself comes down, the mind will not recognize). Sigmund Freud said, 'Human mind believes more in imaginary manifestations than in real sensations.' Not only in the realm of spirituality and divinity, but also in our everyday existence, what's most important is to have discernment and insightful observation. That enables us to stay grounded. Books and written words are alright, but eyes should also be wide open. Only with open eyes can we see the reality. By just reading books on human psychology, the complexities of humans can never be understood. A sort of an interactive involvement is required. Alexander Pope wrote in his ' An Essay on Man '- 'Know then thyself, presume not God to scan; The proper study of mankind is man.' It's, therefore, imperative to come out of our ivory towers and mingle with humans. Imaginations always have their limits. See, interact and strike a rapport. That's the quiddity of human existence. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/namazi-mosque-god/d/129963 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 Contradiction of Values and an Exploitation of Interests Characterises the Muslim Brotherhood's Approach to Rights and Freedoms

By New Age Islam Staff Writer 9 June 2023 The Brotherhood's Position on Rights and Freedoms: Conflict of Values and Exploitation of Interests" موقف جماعة الإخوان المسلمين من الحقوق والحريات: تعارض قيمي واستغلال مصلحي Author: Trends Research and Advisory Language: Arabic Pages: 287 ISBN: 978-9948-789-68-0 ------ A substantial book titled "The Brotherhood's Position on Rights and Freedoms: Conflict of Values and Exploitation of Interests" has been published by the Trends Centre for Research and Advisory. This is the tenth issue published by the Centre, which has its headquarters in the UAE, in its Brotherhood's Encyclopaedia series. The book contains five chapters: Chapter 1 discusses the Muslim Brotherhood's stance on political involvement and the transfer of power, between Weakness and Empowerment. Chapter 2 covers the Muslim Brotherhood and its position on freedom of expression, thinking and scientific research. Chapter 3 deals with the Brotherhood's position on freedom of belief. Chapter 4 discusses civil society and the Muslim Brotherhood. Chapter 5 examines Women in the Muslim Brotherhood: Vision and Reality. The issues that the book addresses demonstrate that the Brotherhood as an ideology still prevails and needs to be opposed. The study exposes the Muslim Brotherhood's use of deceit and opportunism in pursuit of its objectives and its adherence to the maxim "the end justifies the means." The study demonstrates that the group does not hold to the ideals of democracy, rights, and freedoms, or the ideas associated with them, not only because these ideals run counter to its intellectual stance, but also because they are linked to the modern civil state, which the group views as hostile to, or at the very least incompatible with, Islam. In accordance with its literature, the Muslim Brotherhood holds that society and the modern state are built on ideas that have been discarded. This is the stance taken by Sayyid Qutb, Abdülkadir Udeh, Said Awwa, Al Jirshah, and Fathi Yakan, based on the (complete separation between the Islamic system and other systems in law, legislation, and the social, economic, and political system). The book highlights how the Muslim Brotherhood's understanding of political ideas differs significantly from the meaning and content that are acknowledged in political science. According to the book, one of the most obvious signs of the Muslim Brotherhood's lack of belief in these concepts is the organization's failure to incorporate the concepts of political involvement and power rotation into its organisational structure. It demonstrates how what is occurring between the fronts of London and Istanbul, where the idea of leadership dictatorship predominates, excludes the opposition and does not permit it to exist in addition to assuming leadership positions, is based on loyalty to the leadership and the organisational hierarchy and not on competence. The book made it abundantly clear and obvious that there is a significant difference between what the Muslim Brotherhood claims to uphold in terms of public rights and freedoms and how it actually does so—up until it reduces these rights and respect to meaningless platitudes that are only used to further the group's objectives. The Brotherhood, according to the book, also deals with political and religious piety-based pragmatism and opportunism, as well as the concepts of political engagement and peaceful power transfer. According to the ideas of its founder, Hassan al-Banna, the Brotherhood was founded with the intention of gaining power and creating the Brotherhood state in order to embark on a global leadership campaign with the catchphrase "The Professorship of the World." Although trials, imprisonments, and tribulations do not matter in the perceptions of righteousness because they happen to believers, non-believers, and unbelievers, the Muslim Brotherhood takes advantage of the stage of weakness or tribulations to strengthen its position on the scene and to challenge the current political systems. It is worthy to note that Hazrat Yusuf—peace be upon him—entered prison while on the right, and two polytheists joined him there while on the wrong. Both the prophet of truth and the people of falsehood are put to the test in prisons and suffering. The book demonstrates that while the group is in power, it tries to prevent any peaceful transfer of power and exclude the opposition in all of its forms and manifestations. It does this by using the tactic of takfir, in which it accuses the opposition of opposing the application of Sharia and of being hostile to Islam, placing them in the crossfire of takfir and threat. Experiences with political participation and the peaceful transfer of power by the Muslim Brotherhood and its numerous branches demonstrate that they never cherished these concepts. This is because, according to their intellectual framework, dealing with them necessitates imposing prohibitions because they are Western notions that are in opposition to the political structure and guiding principles of Islam. By looking at some of the Muslim Brotherhood's founding papers, it is clear that the organisation does not support the right to free speech, thought, or scientific research. Because it acts as though it were the Muslim community or the redeemed sect (Al-Firqa al-Naajiya), earnestly believing that it is the only group that correctly represents real Islam and that it is the only source of truth. It should be noted that the Muslim Brotherhood's announcement of its apparent temporary transformations by announcing its acceptance of some modern and democratic values, like elections, was not at the core of the group's ideology but rather a type of prevarication and deception to easily achieve its own goals and ambitions. URL: https://newageislam.com/books-documents/values-muslim-brotherhood-rights/d/129952 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

Asghar Ali Engineer: A Creative Interpreter of Islam and a Champion of Liberal and Secular Values Enshrined In the Indian Constitution

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 9 June 2023 A Living Faith, My Quest for Peace, Harmony and Social Change, an Autobiography of Asghar Ali Engineer Publisher: Orient Black Swan Private Limited, New Delhi, India Pages: 345, Price: Not Mentioned ISBN: 978 81 250 4197 9 ------ Asghar Ali Engineer ---- The end of British colonialism left many legacies which are still evident in the subcontinent, Kashmir issue, Communal riots, Corruption, Religion and Caste based politics are a few of this never ending creed. The Muslims, who remained in Indian after the creation of Pakistan, were held hostage to pseudo-secularism and democracy by politicians and Hindu fascists. Every now and then their loyalty to nation was brought under question, as their patriotism and love for democracy and harmony was always held under suspicion. Few Muslims tried to fight the structural prejudices and the ill-founded biases present in the minds of majority community against Muslims, and tried to educate the fellow compatriots about their community and religion. Fewer still tried their hand at reforming the society through active participation. Very rarely, Muslims opted for change through Pen. Asghar Ali Engineer is one such soul who tried his hand in all the three. His autobiography under review is a living testimony of his struggle on all these fronts. The autobiography carries a foreword by the noted historian Mashir Ul Hasan, who is all praises for the life struggle of Dr Engineer but laments about that the fact that there is no support for liberal initiatives from politicians and till now no award has been conferred on him for his exemplary work, though Engineer is least bothered about awards being a Sufi, who also initiated the reforms within the tradition he inherited and concludes his foreword with these words, “Asghar Ali Engineer will be remembered as a creative interpreter of Islam and as a champion of the liberal and secular values enshrined in the Indian constitution. His life clearly demonstrates that it is possible to be wedded to one’s tradition and at the same time be a quintessential liberal. There is no conflict of visions in Asghar Ali’s public life or writings”. The whole autobiography bears a testimony to these golden words. The autobiography is divided into three parts; Part First is titled as My Life, My Struggle, which contains five chapters, which deal with his early life, education, upbringing, marriage and his engagement with the reformist movement among his Bohra community. Bohras are a small closely knit sect of Ismaili Shias, who are headed by a dictatorial priest Syedna Burhanuddin Ahmad who has imposed suffocating and discriminatory policies against Bohras, by abusing his authority as chief and is filling his coffers at the cost of innocent Bohras. Engineer’s father was an Amil (local priest) of Bohras, but he was different and the repressive system of Bohra chief repelled him, hence he wanted his son to become a doctor or engineer, so that he would be able to liberate him from stifling impositions. Engineer describes the non-communal atmosphere of Wardha and contrasts it with communal sectarian atmosphere of the Dewas where he spent his childhood; Hindu-Muslim, Shia-Sunni divide was apparent but the teachers never discriminated against the students. Engineer describes his father as progressive as he used to have dialogue and held discussions with Hindu priests at his home, despite being an Amil, a habit deeply abhorred by orthodox Bohras. Engineer describes his upbringing in a religious atmosphere though contradictory elements were pulling him in different directions, and he went a sea change from orthodoxy to liberalism by being a voracious reader. While he was an engineering student at Indore during 1961 when the Jabalpur riots took place which had a profound effect on the tender mind of Engineer, and he decided to investigate, work out and write about communal riots and communal problem and this goal he still vehemently pursues. Engineer further describes his tryst with an engineering job and how time and again he felt suffocated in the corrupt system and describes various incidents when he was presented with bribes which he declined. There are many incidents related about his fight against corruption, nepotism, favouritism, red tapism and fight for justice, though he worked only for a brief period of time and ultimately, “I also came to the conclusion that it is not possible for any honest officer to work smoothly in a corrupt atmosphere. One either has to compromise or quite” (P-29), and Engineer opted for the latter. Engineer then describes his work related to Communal Harmony and his relationship with various Urdu poets and writers with whom he worked to restore communal harmony in the society. He then describes the 1969 Ahmadabad riots and 1970 Bhiwandi riots and his campaign and movement for diffusing the prevailing tension among the majority and minority community together with writers like Khawaja Ahmad Abbas, Rajinder Singh Bedi, Kishen Chander, poets like Kafi Azmi, Jan Nisar Akhtar, Sardar Jafri and even film personalities were concerned and played their roles like Balraj Sahni, Dilip Kumar, but Balraj’s death came as a personal loss for Engineer, as he lost one of the ardent champions of communal harmony and Hindu-Muslim unity. The totalitarian regime of Syedna and his exploitation of religion for achieving vested interests were always repulsive and revolting which prompted Engineer to intensify reform movement within Bohras which resulted in Baraat(social boycott initiated by Bohra Chief against those who don’t give in to his whims) whose imposition surprises one even in the enlightened 21st century. The impact of Baraat was disastrous for Engineer and his mother had to suffer heavily for her son’s stance and everybody taunted Engineer for his stance as his mother was forced to abandon him, but Engineer survived the criticism and came out stronger and firm in his belief of reform. Engineer then depicts the influence and power of Syedna and the persecution of reformist Bohras at his hands by stating that even the towering personality of Indira Gandhi couldn’t stand up for the rescue of reformist Bohras. Engineer then describes how Tarkunde-Nathwani commission was constituted to look into the human rights violations of reformists at the hands of Syedna during Janta Party rule, but nothing substantial came out of it and even religious leaders like Shahi Imam and Syed Shahabuddin did nothing to support them, and politicians like Chandra Shekhar too were fearful of Syedna’s influence. He even states that Vasantdada Patil who was Chief Minister of Maharashtra at one point promised to introduce a bill against social boycott (Baraat) in Legislative Assemble, but next day backed out, and “Even Shri Jayaprakash Narayan, who had appointed the Nathwani Commission, came under tremendous pressure from Muslim leaders and was forced to sign a statement saying he did not appoint any commission. S.M Joshi and Justice Tarkunde pointed out that he did in fact do so and the whole world knew about it” (P-60). Though in 1980s Nathwani Commission’s report was published with two recommendations 1. To enact a law against Baraat 2. To enact a law to control the priesthood’s financial income on the lines of Ajmer Dargah, but were never implemented, despite his indefatigable struggle but Engineer isn’t cowed down and relates “I came to the conclusion that real success does not lie in achieving the desired goal but in not giving up despite heavy odds. It is in continuing the struggle, in keeping with one’s conviction” (P-67). These lines sum up the whole life and struggle of Engineer. For his resistance against Syedna many murderous attacks were carried against Engineer and once in Egypt he was attacked by Bohras until he lost his consciousness and in the aftermath developed traumatic cataract in his eyes, but politicians Najma Hebtullah and Sibte Razi who accompanied him during the trip gave no statements condemning the attack, and he is aghast at the hypocrisy of the politicians. His house and office of Centre for Study of Secularism and Society was ransacked, books torn and thrown out on streets because of the false rumor of slapping Syedna by Engineer and he cautions Social Reformers about the price they have to pay for reform, but despite the price his courage and indomitable spirit continues to inspire him to carry forward his efforts, “Fighting for social reforms and change is an extremely challenging task. When we want to bring about social change the status quo is disturbed and those who benefit from it will use all means, fair or foul, to prevent change. False propaganda and violence are usual tools used by them. But how can one give up?”(P-73). Engineer then describes his certain efforts of reform among them organizing All World Dawoodi Bohra Conferences after every few years which brings together the reformists of the whole world, and he is all praise for the role that writers played during the initial stages of Bohra reformist struggle. Engineer then describes his stance during the emergency (1975-1977) imposed by Indira Gandhi and laments at the hypocrisy of writers like Krishan Chander, K.A Abbas, Sardar Jafri who welcomed the emergency but in the post emergency India changed their stance, but Engineer is surprised at the fact that despite speaking and writing against Emergency he was never harassed or arrested by the State. He then goes on to state about the communal riots which took place during the Janta Party rule and how Indira Gandhi developed a pro-Hindu slant in her politics in the post emergency period as she lost the Muslim support, hence further communalizing the atmosphere, and Engineer is deeply hurt by the fact that there was no sane, conscious voice among Muslims who could deal with the volatile and rapidly changing events and acknowledges the fact that, “Unfortunately after the death of Dr Zakir Hussain who was elevated to the post President of India, no Muslim leader who had wisdom and foresight appeared on the scene. Maulana Abul Kalam Azad died in 1958 and Dr Zakir Hussain in 1969. Both were highly dedicated leaders who had fought for freedom and had made sacrifices for the nation and were not driven by selfish motives. After them, there was no leader on the scene who could rise above power politics to lead Muslims with wisdom and foresight”(P-82). Engineer then further describes the role of Police during the communal riots which has become communalized and his efforts by organizing police workshops, in order to decommunalise their minds by educating and making them understand what secularism and constitution demands from them and what the real pristine teachings of Islam are. Engineer also unfortunately recalls the series of riots which took place in the aftermath of Babri Masjid demolition and how his opinion regarding Babri Masjid was ignored, which could have thwarted the innocent slaughter of human beings and the destruction of property worth billions. He was of the opinion that, “Let secular Hindus, I told Muslim leaders and intellectuals fight it out with the BJP and let Muslims remain in the background. This way the BJP would not benefit politically. When on the other hand, Muslim leaders confront BJP leaders on this issue, the BJP benefits immensely, politically. If Muslim leaders had remained in the background, I am sure, the Babri Masjid would not have been demolished and ultimately the BJP would not have come to power at the end of 1990s”(P-82). Alas this advice was paid no heed in the chaos of emotional outbursts. Engineer upholds 3D’s Democracy, Diversity and Dialogue essential for any meaningful politics and is concerned about the arrests of innocent youth in the bomb blasts many of which have been executed by the Hindutva outfits, but he is sad and bruised about the fact that, “After communal violence stopped, most of those who had worked with us so enthusiastically disappeared and our resolve to work to prevent further outbreak of communal violence could not be carried out. This is something that has saddened me throughout my career as a peace activist, that those who believe in communal harmony and secular values do not work consistently; it is only when violence and bloodshed beckons, that their concern finds a voice. The communal forces on the other hand, have a sense of deep concern and motivation. Secularists on the other hand have no such inspiration. Reason and secular values after all do not have such emotional appeal”(P-91). Hence steadfastness and perseverance is absent and missing among secularists and Peace activists and if rectified would help root out communalism from India. Beyond Boundaries: My Travels Abroad is the title of the second part of the autobiography which deals with his travels to various countries located in different continents. These chapters mostly cover the conferences he attended in these countries and describe the culture, people and Muslim community of the visited country along with the purpose of visit, and also contains some nostalgic memories of Engineer plus sour ones too like his humiliation and harassment by Immigration officers on various occasions on basis of stereotypical unfounded suspicion attributed to a Muslim. This part also offers invaluable information about various countries too. The last part is titled as The Journey So Far… which contains a single chapter Looking back, Looking Ahead, in which he describes his decision of giving up Engineering in favor of theology and philosophy as right and he describes that “Real education results in rejection of what is and developing in what should be. It is this tension in what is and what should be, that leads to the creation of a new world” and in which Engineer has been busy for his whole life and will remain in the future too. Overall the book is an inspiring read, prompts its readers to struggle for humane qualities of truth, justice, peace and fraternity and surely provides an authentic account of the journey of Engineer as an activist, but he not an activist only he is a profound scholar too who has written and edited more than fifty books but this autobiography fails to take account to this aspect of his life, which is also an embodiment of love for pen, paper and books, hope this flaw would be compensated in future. ------ Mushtaq Ul Haq Ahmad Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/engineer-liberal-secular-indian-constitution/d/129951 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

Harping On Aurangzeb and Tipu Sultan

By Sumit Paul, New Age Islam 9 June 2023 'Bas Ek Kisi Haaisa-e-Khaas Ka Jhonka Konain Tabahi Ke Kinare Par Hai’ (Just a big blow of a catastrophe/ The universe is on the edge of annihilation) While I am not sure of the annihilation of the universe immediately, I'm sure that this country is fast sliding into an anomie. Just the way people, esp. unemployed Hindus in Maharashtra, are reacting to some Muslim guys in Kolhapur displaying the picture of Aurangzeb in their status, one must say that humans are no better than animals. Politicians are fanning this insignificant issue and brainless Hindu youths are getting instigated. Agreed, Aurangzeb and Tipu Sultan were no angels and both abhorred Hindus, but centuries have elapsed. You cannot keep harping on the same old issues till eternity. Move on. If some Muslims idolize Tipu and Aurangzeb, let them adore. Is it a felony to put the pics of Aurangzeb and Tipu as a DP or one's status on a social platform? At the most, they can be reprimanded (even that's also unfair) by the police or cyber cell. Agatha Christie once wrote, “Crime mainly thrives in a criminal atmosphere; when other things are also conducive for the perpetration and perpetuation of a series of gory events." Very apt observation, I must say. When films like 'Kashmir Files', 'The Kerala Story', '72 Hoorain' and now 'Ajmer 92' will be screened and a specific narrative will be bandied about, crimes and communal conflicts are bound to break out. These Islam-bashing movies are acting as perfect catalysts and conduits for divisiveness in the society. The Hindu India is encouraging this polarisation. It's like the famous Urdu maxim, Aag Hai, Tawa Hai, Roti Senkna Ravaa Hai! There's so much hatred in both the communities that it seems, Hindus and Muslims cannot live together any longer. Here, I'm not panning Hindus and praising Muslims. Both are at fault. Even in such dismal circumstances, some Muslims are insidiously indulging in converting Hindus. Hindus are glorifying those Muslim girls who're converting to Hinduism to marry Hindu boys. Unscrupulous missionaries, deliberately oblivious to what's going on, are converting poor Hindus and Sikhs in the hinterland of Punjab. Sikhs are making a hue and cry that a mall in Patna installed their 10th Guru's statue as Sikhism doesn't believe in idolatry. That 50 percent and even more Sikhs visit Vaishno Devi is inconsequential. One can see scores of Sikhs at Shirdi temple in Maharashtra but they'll cry hoarse when their Guru's statute is installed and consecrated at a mall! Wahe Guru ji Da Khalsa, Wahe Guru ji Di Fateh! Religion has become much greater than humanity. A few days ago, the venerable octogenarian Mr Ghulam Mohiuddin rightly asked, “Should we hurtle towards the post-religious phase of mankind or wait for this to happen on its own?” Well, Mr Ghulam, we must hurtle toward that phase and eliminate all religions, their gods, 'holy' books, gurus and sects. What causes so much strife, must be extirpated forever. Humanity is urgently in need of a faithless and godless New World where we all can live peacefully. If a damn ordinary individual like yours truly can live sans god/s, religion and all useless 'holy' books, why can't others? Ask yourself? ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/interfaith-dialogue/aurangzeb-tipu-sultan/d/129950 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

Climate Change: In The Light Of Quran and Hadith

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 8 June 2023 Mausami Tabdeeli: Quran Aur Hadith Ki Roshni Mey (Climate Change: In the light of Quran and Hadith) Author: Maulana Anees Ur Rahman Nadwi Publisher: K.A Nizami Centre for Quranic Studies, Aligarh Muslim University, Aligarh Pages: 120, Price: Not mentioned ------ Climate change became a reality since last four decades. The depletion of natural resources and the threat of earth becoming inhospitable due to the thinning of ozone layer, rise in carbon dioxide, monoxide gases increasing the temperature of earth, resulting in rise in sea water level, as well as burning of fossil fuels all have contributed together for this process. This grave process threatens the living organisms inhabiting the earth. A concern was raised by the anti-climate change activists, world bodies and governments to educate the masses about the adverse impact of climate change. A lot of policies were framed, few executed and rarely implemented to put curbs on the negative climate change. The human intervention against nature, its norms, phenomena and processes has resulted in severe imbalances. The nature has its own process of rectifying these encroachments and attacks. Floods, Droughts, severe weather conditions can be constituted as the revenge of nature against human violations of nature. Covid-19 too can be described as the vendetta of nature against humans that brought the whole world to a standstill, thus helping the nature to heal itself by reducing the pollution levels and strengthening the ozone layer. Do religious scriptures engage with climate change? This is quite an intriguing question. Islam as a religion and particularly its theology and narrative has been created in such a manner, that it seems to answer and be a solution to every problem baffling mankind and humanity at large. This narrative is based on mediocrity and superficiality because Islam and its revealed book, Holy Quran does not have solutions to every problem, no revealed or written book has the audacity to make such a loud claim. Islam as well as Quran, offers some values, chalks out certain guidelines and provides few directions, that can act as signposts for drafting and forming a certain policy and finding a solution. ' It is for this reason that Ijtihad, has been emphasized by Islam. The one who makes Ijtihad, is called Mujtahid. As he/she is striving for providing a solution to a burning problem in accordance with Quran and Sunnah. Even if his/her Ijtihad fails to provide a solution or goes against the real teachings of Islam, still he/she is given the glad tidings of reward, because at least he/she tried to benefit the humanity. As climate change became a reality and burning topic, Muslim scholars could not turn a blind eye without engaging with this issue. So, we have Maulana Anees Ur Rahman Nadwi, coming out with this book that deals with the issue of climate change in the light of Quran and Hadith (Prophetic sayings). Maulana is involved with researching about this topic and like scientists and anti-negative climate change activists, he also believes that adverse climate change if not dealt pragmatically in time, then certainly things can go in adverse directions and the life on earth will be threatened. There are changes due to greenhouses gases, and even one, two or three degrees increase in earth’s temperature can create havoc. Further, Ozone layer depletion and acidic rains can damage crops, buildings and humans. So, these types of real problems and issues about the havoc that climate change can bring in its wake, is least deliberated, engaged, spoken or written about because they can unruffle a lot of elites. Even when the climate activists put forth different reports about the adverse climate change impact, they are rendered unauthentic or irrelevant by the vested interests, groups and government. The media too downplays these threats, because they have the power to give birth to rebellions and topple the regimes. So, people are kept busy and engaged with other types of issues that certainly make them forget about real burning problems. Hence, the Consent is manufactured in this manner. Maulana quotes a lot of prophecies about climate change from Quran and Hadith. It includes the verses of Surah Rum, that according to Maulana predict the climate change, “Corruption has spread on land and sea as a result of what people’s hands have done, so that Allah may cause them to taste ‘the consequences of’ some of their deeds and perhaps they might return ‘to the Right path.’ Say O Prophet ‘travel throughout the land and see what was the end of those destroyed before you-most of them were polytheists.” (30: 41-42) But does it really predict climate change or we are exaggerating and reading too much in these verses? Are they really meaning the same or it is just trying to fit those meanings on these verses that are not there? But certainly, negative climate change is corruption on the earth and sea, that has been created by humans. Maulana, then like any other writer who deliberates about the climate change issue, informs the reader about how industrialization and human activity is responsible for the climate change. Forest fires and how they create global warming, the need to preserve Amazon rain forests, trees absorbing excess Co2 and they can also reverse the process. Melting of ice caps, increase in sea level that will flood and gobble up the habitable coastal lands, leading to the destruction of settlements and displacement of humans. The book has an additional feature of having pictures printed on high quality photo paper that helps the reader understand the variegated impact of climate change. It is a good read for the Urdu knowing population, otherwise in English language we already have scholars coming up with the works and projects like Green Deen, that emphasize on reducing the carbon footprints, by rendering the masjids Green. It has been implemented in few places particularly by Muslims in the West. Overall, Maulana has done justice with this topic, while analyzing most of the contours of this challenge that is threatening humanity. ------ M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/climate-quran-hadith/d/129947 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

We Often Lose, Only To Gain

By Sumit Paul, New Age Islam 8 June 2023 A tale from the Bhagwat Puran: A crow once flew into the sky with a piece of meat in its beak. Twenty other crows set out in hot pursuit and began to attack it viciously. When the crow finally dropped the meat, its pursuers left it alone and flew off shrieking after the morsel. Said the crow, “I’ve lost the meat and gained this peaceful sky." Said a Zen monk: "When my house burnt down, I got an unobstructed view of the moon at night!” The so-called losses and gains are relative perceptions which are understood only in a context and often with hindsight wisdom. Sri Aurobindo cleared all six extremely difficult steps to becoming an ICS. But he failed in the last Equestrian Test and had to come back to India from England. An elderly relative in Bengal consoled him by suggesting that it was time for him to introspect and take the next step after meditative thinking. And that meditative thinking metamorphosed Sri Aurobindo's whole existence. Had he cleared the last hurdle to become an ICS, he would have had status and money but he would also have spent his whole life, licking the boots of the Brits just the way all ICS officers did during the British Raj. They remained spineless servants of the Brits and sang hymns and hosannas in praise of the English. Aurobindo's 'failure' in England paved the way for a far greater success. Though there's no definite method in the lives of humans and things often appear at random, it has been my personal experience that a loss provides a plethora of perspectives and options, whereas success restricts you to a limited space. Comforts in life don't jolt you but miseries stir you. It's all about how we perceive losses and miseries that visit our life in rotations. Sufis believe that when you've nothing, you've everything. "Faqat Ek Kashkool Haath Mein Tha/ Tamaam Kaainaat Uss Mein Utarti Chali Gayee” (I only had a bowl-mendicant's bowl- in my possession, the whole universe descended into it). The great mystic Nizami was a rich man who lost everything when fate turned its face. This turned out to be a blessing in disguise for the young Nizami, who thanked his (ostensibly dismal) fate and became a Darvesh who wrote, "Makhzan-al-Asraar" (A Treasure of Mysteries), "Khusrau wa Shirin," "Laila wa Majnu " "Iskandar Nama" and " Haft Paikar " (Seven Beauties; Haft: Seven in Persian; we say Hafta for a week). Ill-fate carries concealed blessings in its wake is an old Arabic proverb. But its relevance is eternal. This is the truth, clear and plain, we often lose only to gain. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/lose-gain/d/129946 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

How Sufism Reverberates Across the World As the Essence of Pluralistic Indo-Islamic Heritage!

By Ghulam Rasool Dehlvi, New Age Islam 7 June 2023 Indian Sufism Serves Today As the True Essence of the Pluralistic Indo-Islamic Heritage Which Is Increasingly Influencing the Islamic World At Large Main Points: 1. Indian Sufism is well anchored in universal humanism, egalitarian values of brotherhood, peace and pluralism, and thus it remains the bedrock of the composite Indian culture with the common good (Khair) and goodwill (Khair-Khwahi) as its foundational principles..... 2. Major Sufi Orders were born outside the Indian sub-continent. However, they gained maximum momentum only in India with the Qadiriyya, Chishtiyya, Naqshbandiyya, and Suhrawardiyya emanating from Central Asia. 3. In contemporary India, the multi-faceted Chishti Sufi tradition reflects an essentially pluralistic and composite culture that connects the people of this country beyond barriers. 4. Chishti Sufi masters of India-- right from Khwaja Gharib Nawaz of Ajmer Sharif to Delhi’s Hazrat Nizamuddin Aulia left an everlasting and magnetic impact on the social fabric of the country. ------ India has been the land of both Hindu/Buddhist mystics and Sufi saints as a centre of ‘universal spirituality’. Indian Sufism is anchored in universal humanism, egalitarian values of brotherhood, peace and pluralism, and thus it remains the bedrock of the composite Indian culture with the common good (Khair) and goodwill (Khair-Khwahi) as its foundational principles. The core teachings of Indian Sufi saints are based on pluralistic traditions that are in sync with the notion of ‘unity in diversity’. Thus, they preached a multicultural, vibrant, progressive, and pluralistic Islamic tradition, which was the key reason behind its popularity in the land of Vedic spirituality. Along with the Chishti tradition, numerous Sufi Silsilas (orders) like Naqshbandiyya, Suhrawardiyya, and Quadriyah were propagated by the Sufi saints in India. The major and most prominent Sufi Orders were born outside the Indian sub-continent. However, they gained maximum momentum only in India with the Qadiriyya, Chishtiyya, Naqshbandiyya, and Suhrawardiyya emanating from Central Asia. Within these Sufi Orders, numerous Indian-origin Silsilas and various new branches of Sufism sprang up in different parts of India. They were propounded and systematized by the Indian Muslim Mystics who were imbued with the local culture, indigenous spiritual traditions, and vernacular religious ethos. For instance—Silsilah Madariyya, Qalandariyya, Shattariyya, Safawiyya, and Naqshbandiyya-Mujaddidiyya are some of those Sufi Orders which emerged organically within the Indian-origin Sufism. Notably, Ajmer Sharif is the prime Sufi shrine in India with its anniversary (Urs) being one of the largest spiritual congregations in the world. The 811th Urs of Ajmer Sharif recently concluded. On this occasion, followers of all faith traditions flock to the shrine of the 11th-century Sufi mystic who founded the Chishti Sufi order in India — Hazrat Khwaja Moinuddin Chishti, popularly known as Gharib Nawaz (benefactor of the poor). The annual occasion of Urs is observed to mark the death anniversary of the departed Sufi soul. But historically, the Urs of Ajmer Sharif has been seen as a congregation of followers of all religions who participate in the shrine visitation with equal veneration. The annual Urs tradition in Ajmer Sharif began in 1236 when Gharib Nawaz, after praying in seclusion for six continuous days, met his Lord and thus achieved divine salvation. For Sufi Mystics like Khwaja Gharib Nawaz, death was their spiritual wedding; the divine union and therefore their lovers and followers have always celebrated it. Since then the annual Urs has been observed for six days as an occasion for spreading Khawaja’s core messages: love for all, hatred for none, social amity, communal harmony, and spiritual synergy. In fact, the Urs celebrations like the one in Ajmer Sharif greatly contribute to the strengthening of the mystical foundations on which the country’s composite culture rests. They reveal how different religions and cultures in India coexisted, exchanged, and accepted each other’s universal values in order to formulate a composite society. In contemporary India, the multi-faceted Chishti Sufi tradition reflects an essentially pluralistic and composite culture that connects the people of this country beyond barriers. The most positive aspect of the shrine-based Chishti Sufism’s appeal in India is its inherent openness, wide embrace, tolerance, and its accommodating nature. Chishti Indian Sufi masters right from Hazrat Khwaja Gharib Nawaz Moinuddin Hasan Chishti of Ajmer Sharif to Delhi’s Khwaja Qutbuddin Bakhtiyar Kaki and Mahbub-e-Ilahi Hazrat Nizamuddin Aulia to Chiragh-e-Dehli Khwaja Nasiruddin Chiragh Dehlavi; all these prominent proponents of the Chishti Silsilah left an everlasting and magnetic impact on the social fabric of the country. Now let's understand how Sufism as the true essence of Indian Islam is antidote to global radical and extremist Islamist movements. In the wake of the 9/11 bombings, Sufism emerged globally as the alternative peaceful and spiritually-inclined strain of Islam helping in peace making and counter-extremism. Radical ideologues of pan-Islamism worked out a complete theology of anti-pluralism seeking to justify extremist thoughts and actions, sectarian conflicts, faith-based violence, wanton killing of civilians and suicide-bombing. Against this backdrop, a rational and consistent narrative of peace and counter-extremism within an Islamic framework was called for. Therefore, noted Sufi scholars, especially in India as well as across the rest of the world brainstormed ways to tackle the onslaught of religious extremism catching the imagination of many young Muslim practitioners. In a bid to refute extremism on ideological grounds, they articulated a Sufism-inspired approach to peace and de-radicalization of the vulnerable sections of society. Thus, an Islam-based Sufi narrative of peace, counter-extremism and de-radicalization grounded in refutation of the extremist underpinnings was laid down within the framework of Indian Islam. Following this Indian model, rigorous Sufi activism aimed at finding concrete counterpoints to extremism has been geared up in the Middle East, Europe and America, South Asia and other parts of the world. Until recently, Sufi Islam was not fashionable for many Muslim countries. Rather, it was shunned not only by the upper class, government, military, and bureaucrats but also by the Ulema, Islamic authorities, clergymen and religious experts. But a reversing viewpoint is emerging now in the Muslim world and several Arab countries. Both the states and Ulema of many Muslim countries are beginning to embrace Sufism as a much more tolerant version of Islam that can better equip them to counter the rise of radicalism and extremism in their own Islamic lands. This is an out-and-out impact of India's counter-extremism efforts imbued with its deeply seated local traditions of Sufism. ------ A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar and English-Arabic-Urdu writer. He has graduated from a leading Sufi Islamic seminary in India, and acquired Diploma in Qur'anic sciences and a Certificate in Uloom ul Hadith from Al-Azhar Institute of Islamic Studies. He has also participated in the 3-year “Madrasa Discourses” program initiated by the University of Notre Dame, USA. URL: https://newageislam.com/islam-politics/sufism-reverberates-pluralistic-islamic-heritage/d/129939 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Rehana Fathima Deserves To Be Praised

By Sumit Paul, New Age Islam 7 June 2023 Tire Māthe Pe Ye Āñchal Bahut Hī Ḳhuub Hai Lekin Tū Is Āñchal Se Ik Parcham Banā Letī To Achchhā Thā तेरे माथे पे ये आँचल, बहुत ही खूब है लेकिन, तू इस आँचल से एक परचम बना लेती तो अच्छा था। "The covering on your head looks good. But, it'd have looked even better had you turned it into a flag “(Asrarul Haq Majaz). Rehana Fathima, a Kerala-based activist. ----- I congratulate Rehana Fathima (also known as Surya Gayatri) on winning the nudity case in Kerala High Court. Here, I'm not discussing nudity as some prudes may say that this forum is for Islam and not for promoting Uriyaniyat (nudity in Arabic).This is the freedom of an individual, esp. of a Muslim woman, always subjugated by religion. Rehana's triumph will pave the way for the women of all faiths and hues. One doesn't suggest nudity as a manifestation of freedom. Her upper-half or full nakedness is not an issue. It's a metaphor and a symbol of empowerment. When more and more Muslim women are opting for hijab and covering their whole bodies with a hideous black tent, it's indeed admirable for a woman to flaunt her body for a reason. "Aurat Ki Ibtida-e-Aazadi Barhangi Ke Khilaaf Aawaaz Buland Karne Se Shuroo Hoti Hai” (A woman's beginning of freedom begins when she condemns nudity). Saadat Hasan Manto is spot-on here. The patriarchal Islam has relegated women to commodities. They've no say in a predominantly male set-up. Breaking that glass ceiling and showing one's upper torso is a fearless move for which Rehana deserves full praise. Art doesn't distinguish between a man and a woman. If a Muslim Salman Khan takes off his shirt at the drop of a hat and Amir Khan can go full Monty for the movie PK, why can't a woman emulate them? Mind you, there's an aesthetic angle to Rehana's act of partial nudity. It doesn't look crude or vulgar. In other words, it doesn't stoke male masturbatory fantasies. It's time for Muslim women to break all shackles imposed by their men, Islam, Prophet, clerics and other male-dominated agencies. Pakistan's famous YouTuber Arzoo Kazmi openly asks the primitive clerics that if men will get 72 Houries (now a film is being made on it!) and 28 Gulmas (Beresh Launde, tender pubescent boys) in heaven for the obvious purpose, what will a woman get there? Rehana in India detonates faux religious morality by aesthetically showing her assets. This is an encouraging trend despite all religions asserting themselves in a vehement and violent manner in recent times. The moralists in all faiths may say that since she's not a practising Muslim, her understanding of morality is warped. But the court's decision underlines the fact that society at large needs to re-evaluate and reassess its skewed definition of morality. We need more and more women like her who can challenge the deep-rooted social and moral stereotypes. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/islam-women-feminism/rehana-fathima-praised/d/129938 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

Sufism Has Become Synonymous With Qawwalis, And Spirituality but the Fact Is Sufis Played a Key Role in Fighting the British Rule in India

By Saquib Salim, New Age Islam 7 June 2023 If you believe that Sufis are non-violent and apolitical people with no interest in the social, political, and economic lives of people you need to revisit history. In the 21st century, Sufism has commonly become synonymous with Qawwalis, and spirituality. Not many know that Sufis have taken part in politics in times of turbulence. An artist's imagination of the Sannyasi-Fakir fighting the British (Courtesy: Dharma) ----- The first Indian group to take up arms against British colonialism was of Sufis. Does it go with the perceived image of Sufis that within two years of the Battle of Plassey (1757) thousands of followers of Majnu Shah, a Madari Sufi mystic from Makanpur (U.P), started an armed resistance against the English East India Company? The resistance spread from Uttar Pradesh to present-day Bangladesh. Majnu Shah led the armed groups and collaborated with Hindu mystics, thus the movement came to be known as Faqir-Sanyasi Rebellion in colonial records. Majnu Shah was assisted by other Sufis like Hamiduddin, Musa Shah (who headed the movement after the death of Majnu in 1787), Pharagul Shah, Chiragh Shah, Sobhan Shah, etc. They used rockets, rifles, swords, and other traditional weapons in guerrilla wars against the British. Several officials of the English East India Company were killed by them till 1800. After that, the movement changed its course. At the end of the 18th century, Marathas were fighting against the English. Interestingly at this time, Marathas were also taking over power from Mughal rulers. Sufi mystics started joining these Maratha forces. Several others also joined Tipu Sultan, who was also fighting the British. Apart from that, Sufis took to public entertainment to preach anti-English feelings among the Indian sepoys of the English East India Company. After Tipu was defeated, Marathas lost interest in continuing the war. Sufis like Nabi Shah and Sheikh Adam, who were formerly with Tipu, led Indian sepoys in the Vellore mutiny of 1806. The preaching of Sufis motivated the rebels; they also provided leadership to the revolt. Ahmadullah Shah was a Sufi active in this region at the time. He and several others shifted their base from South India to the North. Ahmadullah Shah, according to Veer Savarkar, was one of the main leaders and planners of the First War of National Independence in 1857. He was considered to be a great general of warriors and led Indians to several victories before getting killed by an Indian Raja treacherously for a huge reward from the English. Sufis also joined Rani of Jhansi. The artillery of Jhansi, which created havoc in the English camp, was commanded by Sufi mystics. According to an English report, “The Chief of the Rebel Artillery was a first-rate Artillery man; he had under him two Companies of Golundauze. How the Rebels served their guns, repaired their defences, and reopened fire from Batteries and guns repeatedly shut up, was remarkable. From some Batteries, they returned shot for shot. The women were seen working in the Batteries and canning ammunition: The garden Battery was fought under the black flag of the Faqeers.” Somewhere else in Delhi, it was another famous Sufi thinker, Allama Fazl e Haq Khairabadi, whose Fatwa-i-Jihad brought masses into the revolt against the British. He was the man who drafted the constitution for Bahadur Shah Zafar-led Indian Empire where cow slaughter was banned and other communal issues were dealt with. The first man to give a call for complete non-cooperation with the British and to kick them out of India was another Sufi scholar Shah Abdul Aziz. His 1803 fatwa acted as a leading light for Muslim Ulema during the freedom struggle. His disciple Syed Ahmad Shaheed led an army in collaboration with Holkars against the British. Haji Imdadullah Muhajir Makki, a successor of Shah Waliullah and Shah Abdul Aziz, led an army in Shamli and Muzaffarnagar during the revolt in 1857. He successfully liberated Shamli for a few months and constituted a nationalist government there. In the later period, one finds Sufis from Sindh playing an important role in the Indian freedom struggle. Pir Jhandewala Rashidullah was one of the most important plotters of the Silk Letter Movement during the First World War. The movement formed a nationalist government in exile headed by Raja Mahendra Pratap, Maulana Ubaidullah Sindhi, and Barkatullah. Mir Mahbub, a younger brother of Pir Jhandewala, was the first to get arrested in the movement after the Jalianwala Bagh Massacre. He was charged with inciting people against the British government. Mahatma Gandhi after returning to India paid a visit to the Pir of Luwari in Sindh. Where he was offered assistance. The British believed that Pir asked him to launch a boycott and non-cooperation movement. In the late 1930s, the Pir of Pagaro raised an army of thousands to fight the British. Netaji Subhas Chandra Bose, Germany, and Italy had close contact with him. He was later captured and killed on gallows in 1943. His followers did not put down their arms till 1946. At the same time in Waziristan Faqir of Ipi was also fighting against the British with his army. Milan Hauner writes, “(Subhas Chandra) Bose indeed assigned the Tribal Territory an important role to play in his comprehensive 'Plan for Cooperation between the Axis Powers and India', which he submitted immediately after he arrived in Berlin. Isolated attacks, such as those carried out by the Faqir of Ipi, were to become part of an ambitious scheme to combine propaganda and subversion against the British Empire at its most vulnerable spot.” Could Dargah at Ajmer remain behind in our freedom struggle? No. A British intelligence report in 1922 noted, "The Dargah (Ajmer Sharif) is undoubtedly a danger-centre….the sedition is more or less confined to the Dargah and that it is very difficult to get evidence of what goes on there." Annual Urs were used to preach nationalism and in the 1920s its caretakers formed an armed group to fight against the British forces. We should not forget that Bahadur Shah Zafar was a Sufi with full devotion to Chishti silsila and Tipu Sultan had a Sufi spiritual teacher from Madaris. Sufis do lead people in times of political crisis and their leadership can be in the battlefield as well. URL: https://newageislam.com/islam-politics/sufism-qawwalis-spirituality-british-india/d/129937 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

Fringe Organizations Responsible for Hinduphobia

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 7 June 2023 Since the Bhartiya Janta Party (BJP), a right-wing political party has come to power in India, the Hindu fringe elements and groups have become quite empowered to carryout lynchings and mob attacks against Muslims with much ferocity and impunity. However, it is a fact that no major communal riot except, the Delhi riots of 2020 have taken place during a near decade long rule of BJP. Earlier, in the Congress rule, the Communal riots and anti-Muslim programs were a norm, but the Congress managed the aftermath in such a manner, that they never got the tag of being an anti-Muslim regime. It was because they believed in appeasing a section of Muslim Ashrafs and Ulema, who helped them mitigate the crisis and manage the anger of Muslims. These two sections of Ashrafs and Ulema, particularly of Jamiat e Ulema e Hind and All India Muslim Personal Law Board (AIMPLB) were enough for them to keep Muslims under clutch and not to worry about them. In the new political dispensation, the Muslims have been turned into an unwanted entity. Being a minority, the BJP has made it clear that they do not want Muslim votes, so they do not need to appease their Ashrafs or Ulema. Although, some Muslims do try to become face in the party, but they are unwanted both among Muslims and BJP. Time and again, BJP has been accused of Islamophobia, driving Muslims to periphery and empowering the fringe groups among Hindus to perpetuate violence against Muslims. The revenge of past Muslim rule (it was rule by few Muslim families) is being taken from the current Muslims, who are the most disempowered and marginalized communities of India. Who are these groups, what is their ideology, how do they operate and execute their programs, is detailed in a new book written by Dhirendra K Jha, a senior political journalist. The book titled Shadow Armies: Fringe Organizations and Foor Soldiers of Hindutva is study of eight Hindu fringe organizations. Four among them belong to Sangh Parivar and four operate independently. Rashtriya Swayamsevak Sangh (RSS), also known as Sangh is the biggest network of right wing Hindu organizations. Sangh constitutes scores of small organizations that believe in the supremacy of Hinduism and intend to create a Hindu state in India, using the tool of Hindutva. Its other organization Vishwa Hindu Parishad (VHP), like RSS does everything like a political party except for fighting elections. They orchestrate the attacks against Muslims, as it helps in polarization of masses, thus reaping electoral dividends for BJP, as it is the political wing of Sangh. The fringe groups studied in this work, some of them are involved in planning and executing bomb blasts, but once they are caught their organizations disown them. Then they involve a strong battery of lawyers to get them released. Also, these lawyers are wielded against critical journalists, rationalists as they file defamation lawsuits against them. Then we have Gau Raksha Manch (cow protection groups), that targets Muslims who are transporting cows and cattle. Many times, the Muslim cattle traders are lynched by these Hindutva mobs. Hindu Yuva Vahini, like RSS calls itself as a cultural organization, but in reality, it is political in its nature and contours. The current chief minister of Uttar Pradesh, Yogi Adityanath, who was a leader of this Hindu Yuva Vahini, had hate speech cases registered against him, but he never faced persecution. Bajrang Dal, another fringe group uses youth for hooliganism, vandalism and terrifying shopkeepers, mall owners forcing them to take their cadres for security, thus providing jobs to their members. This pattern is repeated for Muslim business owners too, and they are forced to hire Dal members as security, while they also act as foot soldiers for carrying out the agenda for their parent organizations. It was Bajrang Dal that kept the Babri masjid issue alive through various skirmishes. These groups also do not let Muslims buy properties in Hindu dominated areas. Further they also target artists, poets, writers who do not fit their definition of Hindu culture and tradition. So, they act as self-appointed vanguard for Hindu religion. One of their favourite activities is carrying out attacks against Valentine Day Celebrations, while stopping young couples to express their love for each other. These groups are quite afraid of love as they have been fed on a staple diet of bigotry and hatred. Love, has the power of decimating the edifice of hate, so they feel threatened by it. Then these groups are involved in carrying out forcible religious conversions and proselytization processes, while continuing with violence against those who eat beef. They have also added the project of Love Jihad to their bogey of activities. There are internal bickering and antagonistic politics within these groups, although to an outsider they appear to be homogenous and monolith. But this is far from reality. When, questioned intriguingly about the reasons for their communal and polarizing speeches, they describe them as awakening calls for the Hindus. They are working in the Deep South state of Kerala, as Hindutva groups have spread their tentacles in this part of India too. Sangh is exploiting the landless low caste peasants, to carry out its agenda of violence. Then there are groups like Abhinav Bharat that believes in using violence as a tool to achieve its ends. Hence, we have Bhonsala Military School where only Hindu students are being trained in the use of arms and ammunition. Now these groups are trying to make inroads among Sikhs too, because they consider them to be a part of Hinduism. However, this politics of amalgamation and assimilation of Sikhs is being resisted by them, leading to skirmishes. The journalist Dhirendra Jha, has meticulously used field interviews, ethnography and personal experience to weave a story about these Hindutva groups. Although, he considers them fringe because majority of Hindus are not their members, but they certainly have been able to make inroads in the mainstream Hindu body, because they do wield a strong clout when it comes to opinion formation of masses. These groups are quite instrumental in making BJP come to power, so to label many of them are fringe is not a correct assessment. However, Jha needs to be appreciated for his efforts to understand these diverse groups of Hindutva fringe, that are responsible for orchestrating Islamophobia and executing Hinduphobia among Muslims, not only in India but in the whole world. They are responsible for damaging the pluralistic and syncretic culture in India, and granting opportunities to outsiders to criticize India as being intolerant, unjust and biased against its Muslim minority. ------ M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/fringe-organizations-hinduphobia/d/129936 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