Mahatma Gandhi: “Palestine Belongs To The Arabs In The Same Sense That England Belongs To The English Or France To The French”

By Saquib Salim for New Age Islam 02-10-2024 Mohandas Karamchand Gandhi, better known as Mahatma (a Hindi word for sage) Gandhi, is the most influential person to have lived during the 20th century. Other illustrious figures who changed the course of history in the century were Lenin, Hitler, Mao, Ayatollah, Ho Chi Minh, etc. but none continued to be universally admired as Gandhi did. Gandhi has emerged as a world leader and, unlike many other well-known Indian leaders; his appeal was not limited to India. Even though he was a colony citizen, the so-called superpowers of the time noticed him and tried to influence him. Mussolini is a case in point here. He invited Gandhi to visit Italy in the hope that a few words of appreciation by him would bolster his case. One of the most important political events involving Gandhi which continues to echo to date in global politics was the demand for a Jewish State by the Zionists at the geographical location of the British mandate of Palestine. Right after the Balfour Declaration of 1917, the British government committed itself, under the pressure of rich Jews, to the creation of a Jewish state in Palestine. The only debate that divided the British was whether the whole of Palestine would become the Jewish State or a region within Palestine would be given to the Jews. It is a less appreciated fact that Gandhi rose on the stage of Indian politics to speak for Palestine. Another rather well-known fact is about the Khilafat Movement and Gandhi’s support for it. This movement was aimed at saving Jerusalem from the political control of non-Muslims. On 16 March 1921, at the height of the Khilafat Movement, Gandhi told The Daily Herald, “No influence, direct or indirect, over the Holy Places of Islam will ever be tolerated by Indian Muslims. It follows, therefore, that even Palestine must be under Muslim control. So far as I am aware, there never has been difficulty put in the way of the Jews and Christians visiting Palestine and performing all their religious rights. No canon, however, of ethics or war can justify the gift by the Allies of Palestine to Jews.” Mahatma Gandhi, SoniaSchlesin, his secretary and Jewish friend Hermann Kallenbach ----- Two days later at Nagpur, Gandhi said, “Many friends ask me whether we shall win Palestine also. I say, certainly we shall win even Palestine if you are prepared to turn yourselves into fakirs and if you remain peaceful.” Gandhi wrote in The Young India on 23 March 1921, “By no canon of ethics or war, therefore, can Palestine be given to the Jews as a result of the War. Either Zionists must revise their ideal about Palestine, or, if Judaism permits the arbitrament of war, engage in a ‘holy war’ with the Muslims of the world with the Christians throwing in their influence on their side. But one may hope that the trend of world opinion will make ‘holy wars’ impossible and religious questions or differences will tend more and more towards a peaceful adjustment based upon the strictest moral considerations. But, whether such a happy time ever comes or not, it is clear as daylight that the Khilafat terms to be just must mean the restitution of Jazirut-ul-Arab to complete Muslim control under the spiritual sovereignty of the Caliph.” I can go on quoting Gandhi more but the point here is not to quote him but to establish the fact that one of his finest, and highest, moments in Indian politics was the struggle to win Palestine for Arab Muslims. The movement is known as Khilafat Movement and is considered one of the finest displays of Hindu-Muslim unity. It was the time when Shankaracharya was arrested for promoting Islamic fatwa, Hindu leaders were invited to mosques, Muslim leaders spoke at Hindu community gatherings, etc. A couple of years later the Khilafat Movement collapsed with the abolition of the Ottoman Caliph by the Allies in the aftermath of the First World War. Gandhi was not found to be expressing his opinion on the Palestinian question publicly because, for the Indian public, the subject did not matter much. In October 1931, during the Round Table Conference in London, Gandhi gave an interview to The Jewish Chronicle where he reportedly said, “Zionism meaning reoccupation of Palestine has no attraction for me. I can understand the longing of a Jew to return to Palestine, and he can do so if he can without the help of bayonets, whether his own or those of Britain. In that event, he would go to Palestine peacefully and in perfect friendliness with the Arabs. The real Zionism of which I have given you my meaning is the thing to strive for, long for, and die for. Zion lies in one’s heart. It is the abode of God. The real Jerusalem is the spiritual Jerusalem.” Gandhi clearly showed that his view of the Palestinian problem had not changed much since 1921. He believed, and preached, that the political rights over Palestinian territory should belong to Arabs while Jews from Europe should be completely free to visit, or even settle, in harmony with the locals. In the 1930s, the Zionist Movement to demand a Jewish State in Palestine was at its peak. Gandhi was one of the tallest, if not the tallest, political leaders of the time. The world took notice of his views. To create a favourable world opinion it was important, if not necessary, for the Zionists to get Gandhi’s approval for the scheme of Israel. In 1936, the Political Department of the Jewish Agency, an organization recognized by the British Government as a representative body of the Jews that was fighting for the creation of Israel, sent Dr. Immanuel Olsvanger, a Jewish Sanskrit Scholar, to influence Gandhi’s opinion on Israel. Olsvanger directly reported to senior leaders Moshe Sharett (He later became Prime Minister of Israel) and Chaim Weizmann (the First President of Israel). The fact that Olsvanger knew Sanskrit and had also lived in South Africa, where Gandhi had also lived, made him a choice to influence the Indian leader. Though he could not succeed much, he told Sharett about Hermann Kallenbach, a close friend of Gandhi in South Africa and a leader of South African Zionists. Sharett wrote to Kallenbach, “You are in a unique position to help Zionism in a field where the resources of the Jewish people are so meager as to be practically inexistent.” Kallenbach was asked to accompany Olsvanger but did not join him during the latter’s visit to India in October 1936. In April 1937, Sharett, Weizmann, and Olsvanger met Kallenbach in London to make him understand the urgency. The talks of Olsvanger with Gandhi had failed and the Indian National Congress did not change its pro-Arab stand. As a result, in May 1937 Kallenbach came to India, met Gandhi, and lived with him for a few weeks. Kallenbach writes, “Bapu approached, and embraced me -i- put to me the question "After how many years?". "23", I answered. "We all had despaired of your coming. Come into the light, so that I can have a good look at you." He drew me into a room, and with a lantern he lighted up my face and my head and touched my hair. "Your hair has turned grey, just like mine." Then he asked me many questions.” A statue of Friendship of Gandhi and Kallenbachas in the Lithuanian town of Rusne ------ Gandhi preached non-violence to Kallenbach as well. He did not want bloodshed in the name of Palestine or Israel. In an unpublished statement in 1937, Gandhi said, “In my opinion, the Jews should disclaim any intention of realising their aspiration(s), under the protection of arms and should rely wholly on the goodwill of Arabs. No exception can possibly be taken to the natural desire of the Jews to find a home in Palestine. But they must wait for its fulfilment, till Arab opinion is ripe for it. And the best way to enlist that opinion is to rely wholly upon the moral justice of the desire and therefore the moral sense of the Arabs and the Islamic world.” As a result of these talks, Kallenbach started having second thoughts about the goal of the Zionist Movement. On 1 July 1937, he wrote to Weizzman, “(And) otherwise accepting the position that we are able to prepare ourselves for self-defense in Palestine (, can) a comparatively speaking, a handful of Jews defend itself against the many millions of the Islamic world who believe that notwithstanding the promises of Britain & the League of Nations, we had & have no right to enter Palestine without the goodwill of the Arabs? Is it wise to force the position of further relying entirely on British protection & on our own self-defense?" Maulana Abul Kalam Azad and Jawaharlal Nehru also met Kallenbach on the insistence of Gandhi. They offered to mediate between Arabs and Jews. You can pause for a moment and think that a colonised India was this important in global affairs. Weizmann was informed by Kallenbach, "Both think that by direct conversation between Arabs and Jews only, will it be possible to reach an understanding and they believe the time ripe now for such conversations. They are willing to assist in bringing about these conversations when called upon to do so, so is Mahatma Gandhi. The Mohammedan population of India, being 70,000,000, is by far the most important one in the world. The intervention of some of their leaders with a view to reach conciliation, may have far-reaching results. What do you think about it?" In July 1937, Kallenbach returned from India but Gandhi remained in talks with different Jewish representatives. Gandhi could not agree on the political partition of Palestine on religious lines. It has been observed by multiple scholars that if Gandhi and Congress had agreed upon the partition of Palestine, and the establishment of a Jewish state, based on religion it would have made their position on Pakistan's demand of Mohammad Ali Jinnah ambiguous. The nationalist politicians believed that any partition based on religion was being forced by the colonial rulers. The yardstick for Palestine could not be different. Gandhi explained his stand in an article titled The Jews published in Harijan on 26 November 1938. Gandhi wrote, “Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs. What is going on in Palestine today cannot be justified by any moral code of conduct. The mandates have no sanction but that of the last war. Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home.” The article was pro-Arab where Gandhi declared, “I am not defending the Arab excesses. I wish they had chosen the way of non-violence in resisting what they rightly regarded as an unwarrantable encroachment upon their country. But according to the accepted canons of right and wrong, nothing can be said against the Arab resistance in the face of overwhelming odds.” Once the World War was over and Israel was looking like a reality, Gandhi wrote on 14 July 1946, “In my opinion, they (Jews) have erred grievously in seeking to impose themselves on Palestine with the aid of America and Britain and now with the aid of naked terrorism….. Why should they depend upon American money or British arms to force themselves on an unwelcome land? Why should they resort to terrorism to make good their forcible landing in Palestine? If they were to adopt the matchless weapon of non-violence whose use their best Prophets have taught and which Jesus the Jew who gladly wore the crown of thorns bequeathed to a groaning world, their case would be the world’s and I have no doubt that among the many things that the Jews have given to the world, this would be the best and the brightest. It is twice as blessed. It will make them happy and rich in the true sense of the word and it will be a soothing balm to the aching world.” URL: https://www.newageislam.com/islam-politics/gandhi-palestine-arabs-england-france/d/133339 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

Paths to Peaceful Settlement between Israel and the Muslim World: Prioritizing Civilian Safety

By New Age Islam Staff Writer 2 October 2024 Conflict Resolution Strategies in Israel-Muslim Conflict Main Points: 1. Prioritize civilian safety and well-being through constructive dialogues and mutual understanding. 2. Regular communication is crucial for de-escalating tensions. 3. Community-led dialogue initiatives can reduce fear and hatred. 4. Foster mutual benefits through collaborative ventures in technology, agriculture, and tourism. 5. Two-state solutions and land swap agreements are potential peace frameworks. 6. Countries like the United States, the European Union, Egypt, and Jordan must honestly add credibility to the negotiation process. 7. Neutral third-party mediators can bridge gaps and ensure constructive dialogues. 8. The United Nations is responsible for managing ceasefires and peace agreements, ensuring stability and acting as a barrier between conflicting factions. 9. Collective action needed to avoid further anguish and establish a sustainable path for harmonious coexistence. ---- Israel Prime Minister Netanyahu/ Photo from Files ------ The enduring conflict between Israel and the broader Muslim world, with its tragic history of violence, deep-rooted animosity, and significant civilian casualties on both sides, has created a landscape of persistent unrest that permeates regions like Gaza and the West Bank. Civilians, inadvertently caught in the crossfire of these hostilities, endure the heaviest toll, facing the harsh reality of becoming victims in a conflict they did not choose. It is crucial to acknowledge the relentless cycle of civilian deaths resulting from military operations, airstrikes, or retaliatory measures, as this recognition is fundamental to fostering a sense of urgency towards achieving a lasting and peaceful resolution. In light of these challenges, it becomes imperative to lay down comprehensive strategies that prioritize the safety and well-being of civilians above all else, emphasizing the need for constructive dialogues, enhanced mutual understanding, and a concerted effort to safeguard the lives of those most affected by the ongoing struggle. This article delves into approaches aimed at nurturing dialogue, promoting empathy and respect between opposing factions, and placing a premium on protecting civilian populations in the quest for a sustainable and inclusive peace agreement. Encouraging Dialogue and Diplomacy Encouraging Dialogue and Diplomacy through various means such as open channels of communication is essential for effective diplomatic relations. By fostering continuous dialogue between Israeli and Muslim leaders, grievances like the tragic loss of civilian lives can be addressed and hopefully resolved. Establishing diplomatic channels in different forms - from high-level negotiations to informal community leader meetings - is vital for maintaining peace and understanding. Regular communication acts as a powerful tool in de-escalating tensions before they escalate into violence and conflict. Moreover, structured diplomacy, such as organizing regular summits under neutral third-party facilitators like Norway or Switzerland, creates a platform for leaders to address sensitive issues directly, particularly concerning civilian safety. Involving a diverse range of stakeholders, from religious leaders to women's groups and youth representatives, ensures a comprehensive perspective is considered during these discussions. Additionally, grassroots initiatives are fundamental in complementing high-level negotiations. Community-led dialogue initiatives break down barriers of fear and hatred by enabling individuals to share personal experiences and build mutual understanding. Programs like "Dialogue for Peace" engender these interactions, uniting people from different backgrounds through meaningful conversations and activities that foster reconciliation. Furthermore, cultural exchanges emphasizing shared histories and values serve as a crucial step in reducing tensions. Collaborative artistic projects, music festivals, and sports events provide platforms for cooperation and mutual respect, ultimately humanizing individuals across cultural divides and strengthening bonds of empathy and peace. Addressing Core Issues In addressing the core issues surrounding the Israeli-Palestinian conflict, it is imperative to focus on the intricate dynamics of land and rights. The contentious question of land ownership lies at the heart of the conflict, demanding a sustainable resolution that not only addresses territorial disputes but also upholds the rights of refugees seeking justice and restitution. Various proposals, notably the two-state solutions, have emerged as potential frameworks for peace, yet they necessitate in-depth deliberations on crucial elements such as defining borders, addressing settlement issues, and determining the status of Jerusalem as a shared or divided capital. In the pursuit of innovative approaches to conflict resolution, the concept of land swap agreements presents an intriguing possibility for fostering mutual understanding and creating viable solutions. By enabling both parties to assert sovereignty over designated areas of land, these agreements offer a pathway to balancing territorial claims while preserving demographic integrity. The essence of compromise and embracing creative solutions becomes pivotal in alleviating tensions and cultivating a climate of coexistence where both Israelis and Palestinians can envision a shared future. Beyond the realm of territorial negotiations, the significance of economic cooperation emerges as a potent catalyst for lasting peace. Collaborative ventures in sectors such as technology, agriculture, and tourism hold immense potential for forging interdependencies that render the prospect of conflict less appealing. For instance, joint agricultural projects not only address vital concerns like food security but also stimulate economic prosperity, fostering deep-rooted partnerships and mutual benefits across communities. Moreover, the role of international investors in supporting shared projects that benefit both Israelis and Palestinians cannot be overstated. By injecting capital into initiatives that showcase the palpable advantages of peace, these investments serve as tangible testimonials to the dividends of prioritizing cooperation over conflict. Such endeavors not only lay the groundwork for sustainable economic growth but also instill a sense of unity and common purpose among local stakeholders, underscoring the transformative power of collective action in building a brighter tomorrow for all involved parties. International Involvement International involvement from global powers is vital for fostering fruitful negotiations and endorsing peace endeavours. Countries such as the United States, the European Union, Egypt, and Jordan play pivotal roles in adding credibility to the negotiation process. Their active participation facilitates a collective commitment from all involved parties towards achieving a sustainable resolution. Furthermore, the presence of neutral third-party mediators can serve as a crucial link in bridging gaps and ensuring that dialogues continue on a constructive path. Collaborative efforts from entities like the Quartet, comprising the United States, the European Union, Russia, and the United Nations, can synchronize mediation strategies to offer a cohesive and supportive stance. Moreover, the United Nations holds a significant position in overseeing ceasefires and peace accords. By deploying peacekeeping forces in conflict-stricken regions, the UN can uphold stability and act as a barrier between conflicting factions, thereby safeguarding civilians and reducing casualties during turbulent times. In instances where ceasefires are precarious, humanitarian intervention becomes imperative to shield civilians and deliver essential services. Navigating through conflict zones to provide humanitarian aid to affected populations not only alleviates suffering but also fosters goodwill among communities affected by conflict situations. By ensuring the efficient delivery of aid, humanitarian organizations play a crucial role in minimizing the impact of conflicts on vulnerable populations and supporting long-term peace and stability efforts. Focusing on Humanitarian Efforts Humanitarian assistance plays a paramount role in mitigating the suffering of populations affected by conflict and in fostering trust among communities. Ensuring the effective delivery of humanitarian aid to those in need requires coordinated efforts among various stakeholders and organizations, including renowned entities like the Red Cross and numerous NGOs. Negotiating access with conflicting parties is essential to guarantee the safe and uninterrupted flow of assistance to affected regions. Moreover, the establishment of collaborative humanitarian projects serves as a valuable platform for promoting mutual cooperation and understanding. These projects, encompassing vital areas such as healthcare, education, and food security, not only showcase the benefits of working together but also cultivate a spirit of goodwill and shared objectives, paving the way for sustained peacebuilding efforts. Furthermore, providing support to local civil society organizations focused on conflict resolution, education, and community development is crucial for laying down a solid groundwork for lasting peace. These grassroots entities possess valuable insights into local dynamics and are best positioned to address the specific needs of civilians, especially those directly impacted by violence. By extending crucial support in terms of financial assistance, training programs, and capacity-building initiatives, the impact of these organizations can be significantly enhanced, thus bolstering their contributions to conflict resolution and social cohesion. Additionally, civil society organizations can serve as powerful advocates for the protection of civilian rights, championing the cause for adherence to international humanitarian law. By shedding light on the hardships faced by civilians in conflict zones, including the frequent civilian casualties resulting from military operations, these advocacy efforts can garner international backing and exert pressure on conflicting parties to prioritize the safety and well-being of non-combatant populations. Public Safety Measures In addition to the aforementioned public safety measures, it is crucial to prioritize the implementation of ceasefire agreements to effectively safeguard civilians in conflict zones. Immediate cessation of hostilities not only prevents further loss of innocent lives but also sets the stage for meaningful dialogue between conflicting parties. The commitment of both sides to upholding ceasefires, along with swift responses to any violations, plays a pivotal role in nurturing mutual trust and preserving the fragile peace. Moreover, the establishment of reliable monitoring and verification mechanisms becomes imperative in ensuring compliance with ceasefire terms. These independent oversight bodies serve the crucial function of tracking and reporting violations, particularly instances of civilian harm caused by military operations. By holding both parties accountable for their actions, these mechanisms contribute significantly to upholding the integrity of ceasefire agreements and fostering a climate of trust and respect. Furthermore, the provision of security guarantees for civilian populations is paramount in alleviating fear and fostering stability amidst conflict. Collaborative security frameworks can be devised to distribute the responsibility of safeguarding vulnerable communities across all parties involved. Such arrangements enable the effective protection of those most at risk from the repercussions of military actions, thereby instilling a sense of security and reassurance within the affected populations. Lastly, emphasizing community policing initiatives emerges as another critical facet of enhancing public safety in conflict areas. By involving local communities in security efforts and engaging them in crime prevention strategies, a strong foundation of trust and cooperation between citizens and law enforcement can be established. This collaborative approach not only strengthens the overall safety infrastructure but also nurtures a conducive environment where civilians feel empowered, secure, and well-protected. Educational Initiatives Educational Initiatives with a Focus on Peace Education are instrumental in shaping the perspectives of future generations. By incorporating peace education into school curriculums, institutions can nurture a culture of harmonious coexistence. Children who are taught conflict resolution skills and cultural awareness from a young age are less likely to resort to violence in the future. Schools, as nurturing environments for dialogue, can foster an appreciation for diversity among students, encouraging them to collaborate towards common goals and values. Furthermore, Establishing Collaborative Relationships between Educational Institutions in Israel and the Muslim world opens up opportunities for mutual understanding and cultural exchange. Initiating student exchange programs and joint research endeavours can bridge the gap between different communities, fostering a sense of shared humanity and promoting peace-oriented initiatives. Such collaborations serve as a foundation for building lasting relationships among young individuals, fostering cross-cultural dialogue and global citizenship. Moreover, Recognizing the Influence of the Media in shaping public perceptions, it is imperative to advocate for Responsible Reporting practices. By promoting ethical journalism that prioritizes accuracy and objectivity, misinformation and sensationalism can be minimized. Media outlets must highlight stories that showcase efforts towards peacebuilding and reconciliation, while also responsibly addressing the impact of military actions on civilian populations. Lastly, Offering Training Programs for Journalists on responsible reporting practices is essential for enhancing their capacity to cover sensitive topics with sensitivity and empathy. By focusing on human interest narratives and facilitating constructive dialogues, the media can actively contribute to the peace process and draw attention to the urgent need for safeguarding civilian lives in conflict zones. Conclusion In navigating the complex terrain toward a peaceful resolution between Israel and the Muslim world, one cannot ignore the myriad obstacles that lie ahead; however, the potential rewards in terms of bolstering civilian safety and enhancing regional stability are truly profound. It is crucial to acknowledge the distressing reality of civilian casualties resulting from military operations, prioritize open and constructive dialogue, tackle the underlying root causes of the conflict, garner robust international support, and place a strong emphasis on humanitarian initiatives. Such multifaceted approaches offer a promising framework within which peace can not only take root but also thrive. It is incumbent upon the global community to come together in a concerted effort to champion these endeavours, ensuring that the voices of innocent civilians, who bear the brunt of the conflict's impact, are not only acknowledged but given due significance in the ongoing quest for enduring peace. Confronting the heart-wrenching toll of civilian casualties is not simply a matter of moral obligation but a critical stride towards constructing a future where every individual can aspire to a life free from the shackles of violence and fear. The urgency of the moment necessitates collective action as we strive collaboratively to avert further anguish and lay down a sustainable pathway leading towards a harmonious coexistence. URL: https://www.newageislam.com/islam-politics/peaceful-settlement-israel-muslim-world-civilian-safety/d/133338 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

Pitching For Updating 1951 NRC Across India

By Nava Thakuria, New Age Islam 2 October 2024 As the National Register of Citizens (NRC) updating process in Assam embraced corruption and malpractices, the issue often drew media attention across India and lately Assam chief minister Himanta Biswa Sarma added another dimension advocating for a countrywide NRC. The outspoken saffron leader argued that the illegal migrants are not confined to Assam alone as they can move to other parts of the country and settle down there as legitimate citizens. He also opined that the issue of NRC should be discussed in the Parliament for a pragmatic way of actions. One can remember that on the midnight of 31 August 2019, the then State NRC coordinator Prateek Hajela released the final NRC draft for Assam after five years of rigorous exercise under ‘monitoring’ of the Supreme Court of India. However, the NRC supplementary list is yet to be endorsed by the Registrar General of India. Meanwhile, a growing demand is placed for a complete re-verification of the NRC draft as it allegedly includes thousands of migrant families’ names. Former CM Sarbananda Sonowal publicly expressed dissatisfaction with the updated NRC and advocated for a 20% revision in border districts and a 10% revision in other areas. However, neither Sonowal nor his successor Sarma initiated the process and filed an affidavit in the apex court. Later the Comptroller and Auditor General of India came out with the revelation that a scam of no less than Rs 260 crore took place during the NRC updating process. The highest national audit body also recommended penal actions against Hajela and Wipro (which worked as the system instigator). Another concerning matter remains the plight of over 6,000 temporary workers, who functioned as the data entry operators in the process along with over 50,000 government employees, but yet to get their due salaries till date. Wipro limited received an average of Rs 14,500 per DEO every month from the NRC authority, it released only around Rs 5,500 per month (an amount below the legal minimum wages). A simple calculation can find the total volume of money (over Rs 100 crore), which was siphoned by Wipro and its sub-contract Integrated System and Services. The NRC left out 19 lakhs people, who either did not apply or could not place valid documents to prove Indian citizenship (contrary to the national cut-off year, Assam still practices 1971 as the base year to detect a foreign settler, thanks to the Assam Accord, signed in 1985 to culminate the historic Asom Andolan). Suspicions had arisen that Hajela used tampered software to include millions of Bangladeshi nationals (and exclude many inhabitants) to the NRC in return of a huge volume of foreign money (read Islamist patronage). But surprisingly Hajela was granted voluntary retirement benefits by the current government in Dispur. Now demands have been raised for a correct NRC with the base year of 1951 to identify the illegal migrants. It was amazing how some Guwahati-based television journalists tried to project the NRC draft as perfect and the final one. They (probable beneficiaries of NRC scam) almost killed the voices supporting 1951 as the cut-off year in their respective talk shows pointing out that it would burn Assam once again. Now when Sarma pursues a country wide NRC, it’s assumed that Assam will also enjoy the same base year as other States do. Amidst all negative news about the NRC, the indigenous population will only expect due political will from both the governments in Dispur and New Delhi. The pertinent issue was recently discussed in a prime time show, hosted by Assamese satellite news channel ND24. Anchored by its chief editor Rajdeep Bailung Baruah, the program was enriched by the presence of Hitesh Devsarma, the immediate successor of Hajela as the State NRC coordinator, Assam Public Works president Aabhijeet Sharma (who approached the SC for updating of NRC in Assam), party representatives Shiladitya Deb (Bharatiya Janata Party) and Ratul Patowary (Indian National Congress). Asom Sanmilita Mahasangha leader Motiur Rahman, who also participated in the program, revealed that they were expecting guidelines from the SC over the exclusive cut-off date (to identify an illegal migrant) for Assam very shortly. If the apex court endorses the national cut-off year for Assam, responding to their petition, the current NRC will need to be redrafted once again, where the applicants submitting the documents reflecting the post 1951 period will have to reapply for justifying their citizenship. Hence Rahman urged everyone to wait patiently for the direction of SC, which may come by this year. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/updating-1951-nrc-india/d/133337 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

Zakir Naik and His Influence on Indian Muslims: An Examination of Polarizing Preaching

By Grace Mubashir, New Age Islam 1 October 2024 Zakir Naik’s Teachings Present a Significant Challenge to The Idea of Plural Islam in India. His Rigid Interpretation of the Faith, influenced by Conservative Strains of Islamic Thought, stands in Stark Contrast to The Inclusive, Pluralistic Traditions That Have Shaped Indian Islam for Centuries. His Recent Visit to Pakistan and The Statements He Made Are Worryingly Disturbing. Main Points: 1. India, with its sizable Muslim population of over 200 million, has a long tradition of religious pluralism. 2. Zakir Naik's teachings, however, stand in stark contrast to the pluralistic ethos of Indian Islam 3. Naik’s influence has also emboldened a section of conservative Muslims who seek to impose a singular interpretation of Islam on the broader community. ------ Zakir Naik, a prominent Islamic preacher from India, has gained both significant popularity and immense controversy over the years. Known for his sharp rhetoric, his ability to recite verses from religious texts, and his focus on debating religious issues, Naik has positioned himself as a global religious figure. Yet, while his followers admire his ability to present Islamic viewpoints in a modern context, his detractors accuse him of polarizing communities and promoting a rigid, exclusivist interpretation of Islam. His controversial statements and his recent activities, particularly his latest visit to Pakistan, have reignited debates on the compatibility of his teachings with the idea of plural Islam in India. This essay explores Zakir Naik’s ideological influence on Indian Muslims, examines his role in shaping religious discourse, and assesses how his recent actions have contributed to increasing polarization. Special attention is given to his remarks during his visit to Pakistan and the impact of his preaching on Indian Muslims' pluralistic identity. Zakir Naik’s Rise to Prominence Zakir Naik gained prominence through his debates and lectures on comparative religion, broadcast through his channel, Peace TV, and other platforms. Unlike traditional Islamic scholars, Naik’s approach is marked by a unique blend of religious conservatism and modern rhetorical techniques. He frequently quotes not only the Quran but also texts from the Bible, Torah, and Hindu scriptures, positioning himself as an authority on comparative religion. His lectures, which often frame Islam as the only true religion, have been viewed by millions across the world. For many Muslims in India and beyond, Naik offers a sense of empowerment, presenting Islam as a religion compatible with logic, science, and modernity. However, critics argue that his approach is divisive, promoting a version of Islam that marginalizes other faiths and even alternative interpretations of Islam itself. Zakir Naik's Preaching: A Threat to Pluralistic Islam? India, with its sizable Muslim population of over 200 million, has a long tradition of religious pluralism. Historically, Indian Islam has been shaped by diverse cultural influences, including Sufism, which emphasizes inclusivity, tolerance, and spiritual connection. Sufi saints like Khwaja Moinuddin Chishti and Hazrat Nizamuddin Auliya have long embodied the pluralistic spirit of Indian Islam, which encourages peaceful coexistence with other faiths. Indian Muslims, while part of a global Islamic community, have developed their own local practices and interpretations, influenced by centuries of interaction with Hinduism, Buddhism, Jainism, and Sikhism. This pluralistic identity has allowed Indian Islam to flourish as a dynamic and multifaceted faith. Naik’s Opposition to Pluralism Zakir Naik's teachings, however, stand in stark contrast to the pluralistic ethos of Indian Islam. His preaching advocate for a puritanical interpretation of Islam, one that is heavily influenced by Wahhabism—a conservative Islamic movement originating in Saudi Arabia. Naik frequently dismisses local Islamic practices, such as visiting Sufi shrines or engaging in syncretic religious rituals, labelling them as innovations (Bida’h) that deviate from the true teachings of Islam. For Naik, the only legitimate version of Islam is one that strictly adheres to the Quran and Hadith, rejecting any practices or interpretations that he considers un-Islamic. This rigid outlook threatens the pluralistic nature of Indian Islam, where diverse interpretations have coexisted for centuries. Impact on Indian Muslims The rise of Zakir Naik’s influence has had a polarizing effect on Indian Muslims. While many, particularly the younger generation, are drawn to his modern style and rationalist approach, others fear that his teachings are eroding the pluralistic traditions that have defined Indian Islam for centuries. His emphasis on exclusivity and doctrinal purity undermines the inclusive practices that have allowed Indian Muslims to coexist peacefully in a religiously diverse society. Naik’s influence has also emboldened a section of conservative Muslims who seek to impose a singular interpretation of Islam on the broader community. This has led to tensions not only between Muslims and other religious groups but also within the Muslim community itself. Sectarian divisions, particularly between Sunni and Shia Muslims, have deepened as a result of Naik’s rhetoric. Zakir Naik's Controversies and His Polarizing Remarks Allegations of Hate Speech Zakir Naik’s preaching has not been without controversy. He has been accused of promoting hate speech and extremism on multiple occasions. In 2016, Naik was implicated in the investigation of a terrorist attack in Dhaka, Bangladesh, after one of the attackers was reportedly influenced by his sermons. This incident led to increased scrutiny of his lectures, which often emphasize the superiority of Islam over other religions and criticize practices that deviate from his interpretation of Islamic orthodoxy. Indian authorities have since charged Naik with money laundering and incitement of hatred, leading to his self-imposed exile in Malaysia. Despite being banned from delivering public speeches in India, Naik continues to have a global platform through social media and his online lectures. Recent Visit to Pakistan Recently, Zakir Naik made headlines with his visit to Pakistan, a country where he remains a revered figure among certain religious circles. During this visit, Naik was invited to deliver lectures at various religious gatherings, where he reiterated his views on Islamic supremacy, the need for religious purity, and the rejection of practices that he deems un-Islamic. His speeches in Pakistan were filled with polarizing remarks, including his critique of sects within Islam, particularly Shia Muslims, and his disdain for interfaith dialogue. He emphasized the idea that Islam is under threat from both external enemies and internal deviations, a message that resonates with conservative elements but alienates those who advocate for religious tolerance and diversity. Naik’s visit also sparked controversy for his remarks on India and Indian Muslims. He portrayed India as a hostile environment for Muslims, accusing the Indian government of systematically oppressing the Muslim minority. While there is indeed a growing concern about the status of Muslims in India, Naik’s rhetoric further stoked tensions by portraying the situation in black-and-white terms. His portrayal of India as a land of persecution has contributed to increasing fear and division among Indian Muslims, many of whom already feel marginalized by the rise of Hindu nationalism. Naik's Role in Radicalizing Muslim Youth: A Catalyst for Radicalism? One of the most alarming aspects of Zakir Naik’s preaching is the potential role they have played in radicalizing Muslim youth. Naik’s rhetoric, which often emphasizes the need for Muslims to assert their religious identity and resist assimilation into non-Islamic cultures, has resonated with young Muslims who feel alienated in a world shaped by globalization and rising Islamophobia. While Naik has repeatedly denied any connection to extremism, his critics argue that his black-and-white portrayal of religious identity and his calls for Muslims to defend their faith at all costs create fertile ground for radicalization. Naik’s emphasis on doctrinal purity and rejection of pluralism mirrors the ideology of extremist groups, even if he himself does not advocate for violence. The Indian government has expressed concern about the influence of Naik’s teachings on young Muslims, particularly those who are vulnerable to radicalization. His lectures, widely available online, continue to attract followers who may interpret his calls for religious purity as a justification for more extreme actions. Controversial Statements on Terrorism Zakir Naik has also been criticized for his ambiguous statements on terrorism. While he publicly condemns acts of violence, he has made statements in the past that suggest a conditional acceptance of violence in certain circumstances. For instance, he once said that "every Muslim should be a terrorist" when it comes to terrorizing "anti-social elements" such as criminals or enemies of Islam. Though he later clarified that his remarks were taken out of context, such statements have contributed to the perception that Naik’s rhetoric can be interpreted as tacitly endorsing extremist behaviour. Conclusion: The Future of Indian Islam and the Impact of Zakir Naik Zakir Naik’s teachings present a significant challenge to the idea of plural Islam in India. His rigid interpretation of the faith, influenced by conservative strains of Islamic thought, stands in stark contrast to the inclusive, pluralistic traditions that have shaped Indian Islam for centuries. While his rhetoric has empowered certain sections of the Muslim community, particularly the youth, it has also deepened divisions both within the Muslim community and between Muslims and other religious groups. Naik’s recent visit to Pakistan and his polarizing remarks have only exacerbated these tensions. His portrayal of Muslims as victims of persecution and his calls for religious purity risk alienating Indian Muslims from the pluralistic society in which they have historically thrived. In a time when India is grappling with rising religious polarization, it is crucial for Indian Muslims to reaffirm their commitment to pluralism, tolerance, and peaceful coexistence. The teachings of figures like Zakir Naik may offer a sense of identity and empowerment, but they also pose a risk to the delicate balance of religious harmony that has characterized Indian society for centuries. In the end, the future of Indian Islam will depend on whether its adherents choose to embrace a pluralistic vision of the faith or a more exclusivist, rigid interpretation. Zakir Naik’s influence, though significant, must be weighed against the rich, diverse heritage of Indian Islam, which has long championed inclusivity, tolerance, and peace. ----- Grace Mubashir is an independent researcher on contemporary South Asian Muslims URL: https://www.newageislam.com/the-war-within-islam/zakir-naik-influence-indian-muslims-polarizing-preaching/d/133331 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

Forced Conversions and Forced Marriages of Hindu Girls in Pakistan: Does Islam Allow Such Immorality and Coercion?

By Kaniz Fatma, New Age Islam 1 October 2024 Suggesting A Comprehensive Approach to Preventing Forced Conversion and Marriage In Pakistan Main Points: 1. Islamic teachings emphasize mutual consent, stating that forced conversion and marriage is against Islamic teachings and a violation of individual rights. 2. The Qur'an and Hadith emphasize the necessity of free and informed agreement in marriage. 3. Despite religious prohibitions against forced conversion and forced marriage, cultural practices in Pakistan often overshadow these teachings. 4. Mr. Sultan Shahin's article at the UNHRC highlighted the alarming rates of forced conversions and forced marriages in Pakistan. 5. He emphasized the need for the international community to recognize forced conversion and marriage as a violation of human rights and advocate for comprehensive measures to protect individuals, particularly women, from coercive practices. 6. A comprehensive approach that includes legal reform, education, and cultural change is required to address forced conversion and forced marriage. ------- (Representative Photo from Files) ------ Forced conversions and forced marriages of Hindu and Christian girls are a deeply concerning issue that continue to affect individuals worldwide, including in certain Muslim-majority countries like Pakistan. While Islamic teachings unequivocally reject the notion of forced conversion and marriage, cultural practices and societal pressures often lead to situations where individuals, especially women, are compelled to marry against their will. This article will explore the religious framework surrounding forced conversion and marriage in Islam, examine the cultural context in Pakistan, highlight recent reports including Mr. Sultan Shahin's presentation at the United Nations Human Rights Council (UNHRC), and discuss ongoing efforts to combat forced conversion and marriage. ---------------------------------------------------------------------------------------------- Also Read: Pakistan’s Blasphemy Laws as Well as Forced Conversions and Marriages Not Only Violate The UN Charter but Also Islam’s Pristine Values; Sultan Shahin Tells UNHRC at Geneva On 20 September 2024 ---------------------------------------------------------------------------------------------- Islamic Teachings on Consent in Marriage At the heart of Islamic marital principles is the emphasis on mutual consent. The Qur'an and Hadith underscore the necessity of free and informed agreement between both parties entering a marriage. The Qur'an states: “O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take part of what you gave them.” (Qur'an 4:19) This verse highlights the prohibition of coercion in marriage, indicating that women must not be forced into unions against their will. Furthermore, the Prophet Muhammad's teachings reinforce this notion; he famously stated, “A woman’s consent is essential for a valid marriage.” These foundational principles make it clear that forced marriage is not only against Islamic teachings but also a violation of individual rights. Cultural Practices and Their Impact in Pakistan Despite the clear religious prohibitions against forced marriage, cultural practices in Pakistan often overshadow these teachings. In many communities, patriarchal norms dictate that decisions regarding marriage are made primarily by male relatives, leaving women with little to no say. Cultural beliefs about honor and family reputation can compel families to arrange marriages for their daughters without their consent. Economic considerations also play a significant role; families may pressure daughters into marriage as a means of securing financial stability or enhancing social standing. Moreover, in rural areas of Pakistan, where traditional practices are deeply entrenched, forced marriages can be prevalent. These unions often occur without the informed consent of the individuals involved, leading to significant psychological and emotional distress. Victims may face isolation, abuse, and a lack of support from their families and communities, further exacerbating their plight. Reported Forced conversion and marriage of Hindu girls in Pakistan violates Islam The forced conversion of Hindu girls in Pakistan and their subsequent forced marriages is a critical human rights issue that has drawn attention from various international bodies, including the United Nations Human Rights Council (UNHRC). Reports indicate that these practices often involve coercion, manipulation, and violence, targeting vulnerable individuals within minority communities. Such actions not only violate the principles of free will and consent central to Islamic teachings but also highlight a broader pattern of discrimination and intolerance against religious minorities in Pakistan. Islamic teachings emphasize that faith must be embraced freely and that individuals should not be compelled to change their beliefs. The Quran explicitly states that "there is no compulsion in religion" (Quran 2:256), underscoring the importance of personal choice in matters of faith. The forced conversion of young girls undermines this fundamental principle and raises ethical questions about the legitimacy of such actions. Moreover, these practices can lead to severe psychological and social consequences for the affected individuals, often stripping them of their agency and subjecting them to abusive situations. The UNHRC has recognized the urgency of addressing these violations, calling for stronger legal protections and frameworks to safeguard the rights of religious minorities. Advocacy efforts focus on raising awareness, promoting legal reforms, and ensuring that perpetrators of these human rights abuses are held accountable. Addressing the forced conversion and marriage of Hindu girls is essential not only for upholding the principles of justice and equality but also for fostering an inclusive society that respects and protects the rights of all its members. Recent Reports and UNHRC Involvement In recent discussions surrounding forced marriage, Mr. Sultan Shahin's article presented at the UNHRC session has brought international attention to this critical issue in Pakistan. Mr. Shahin’s report highlights the alarming rates of forced conversions and forced marriages in the country, particularly among women and girls, who often lack the autonomy to choose their life partners. Mr. Shahin emphasizes the need for the international community to recognize forced conversion and forced marriage as a violation of human rights. He advocates for comprehensive measures to protect individuals, particularly women, from coercive practices. By drawing attention to these issues at a global forum, Mr. Shahin's report serves as a call to action for governments, NGOs, and human rights advocates to address the underlying cultural and legal challenges that perpetuate forced conversion and forced marriage. Legal Framework and Enforcement Challenges Pakistan has laws that ostensibly prohibit forced marriages, including the Prohibition of Child Marriage Act and various provisions in the Penal Code. However, enforcement of these laws is often inconsistent, and cultural norms frequently undermine legal protections. In many cases, families may choose to ignore the law, opting instead to follow traditional practices that prioritize familial expectations over individual rights. Legal loopholes and a lack of awareness about rights can further complicate matters for victims. Many women and girls may not know their legal entitlements or feel that they can seek help due to fear of backlash from their families or communities. Additionally, law enforcement agencies may lack the training or resources to effectively address forced marriage cases, resulting in a significant gap between the law and its application. Efforts for Change: Grassroots Movements and Advocacy Grassroots organizations and human rights advocates in Pakistan are actively working to combat forced marriage. These groups aim to raise awareness about the rights of individuals, particularly women, and promote education around the importance of consent in marriage. Initiatives often focus on empowering women through skill-building, education, and community engagement. Organizations like the Aurat Foundation and War Against Rape (WAR) play vital roles in advocating for women's rights and providing support to victims of forced marriage. They work to create safe spaces for women to share their experiences and seek assistance, while also engaging in public awareness campaigns to challenge societal norms that perpetuate forced marriage. International organizations, such as the United Nations, are also involved in supporting local efforts to combat forced marriage. These organizations provide funding, resources, and technical assistance to help NGOs develop programs that promote gender equality and empower women. The Role of Education in Preventing Forced Marriage Education is a powerful tool in addressing the issue of forced marriage. By increasing awareness about individual rights and options, education can empower individuals—particularly women—to resist coercive practices. Educational programs that emphasize the importance of consent, personal agency, and legal rights can help shift cultural perceptions around marriage. Community-based education initiatives can also play a crucial role in changing societal attitudes. Engaging both men and women in discussions about gender equality and the rights of individuals can foster a culture of respect and understanding. By promoting dialogue and awareness, communities can begin to challenge and dismantle harmful practices that perpetuate forced marriage. Conclusion Forced marriage remains a pressing issue that intersects with cultural practices and interpretations of Islamic teachings in Pakistan. While Islam categorically prohibits forced marriage, the realities on the ground often tell a different story. Recent reports, including Mr. Sultan Shahin's presentation at the UNHRC, highlights the urgent need for action to protect individuals facing coercive marriages. Addressing the issue of forced marriage requires a comprehensive approach that includes legal reform, education, and cultural change. By empowering individuals and promoting a deeper understanding of Islamic teachings, communities can work towards ensuring that marriage is based on mutual consent, respect, and love. Through these collective efforts, there is hope for a future where the sanctity of marriage is upheld, aligning with the core principles of Islam and fostering a society that values individual autonomy and human rights. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/forced-conversion-marriage-pakistan-immorality-coercion/d/133330 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

ChatGPT: Still A Long Way to Go

By Sumit Paul, New Age Islam 1 October 2024 There's a famous poetic quote, " Though change is painful/ Yet, ever needful." Embracing all types of changes must be viewed positively and welcomed wholeheartedly. " Jo badalte waqt ke saath nahin badla / Chhod ke waqt use aage nikal gaya " ( Who has not changed with the changing times/ Time has dumped him and gone ahead). In a techno-savvy world, changes and advancements happen faster than one can say Jack Robinson. There's no hope for a luddite in this technologically and scientifically surcharged world. That said, AI or Artificial Intelligence is one such example which has swept the world off its feet. ChatGPT is the latest tool in the hands of those who're mistaken in their belief that AI is omniscient, so much so that it can replace humans and their intelligence. They're resorting to it to strengthen their own fallacies and erroneous beliefs. Assisted and augmented intelligence of ChatGPT is being mistaken for conscious human intellect and discernment. ------------------------------------------------------------------- Also Read: Using ChatGPT To Confirm the Meaning of “Seven Heavens” ------------------------------------------------------------------- ChatGPT processes and works in a planned and predictable manner. It lacks the Desirable Unpredictability of Human Creativity. It spits out what's fed into it. And who's feeding? Humans are feeding an ocean, nay cosmos, of information into ChatGPT which it quickly processes and churns out answers or solutions we're seeking to get. Since it lacks emotional intelligence and consciousness, it cannot create something out of the box the way a human brain ( no mind; it doesn't exist) can. At the moment, I'm not talking about the future, ChatGPT works on the Fallacy of Pre-conception. In other words, it provides solutions that have already been conceived by the users. For example, if one is already convinced that his/her religious book mentions the Big Bang or the Seven Heavens, that person, however 'educated' he or she may be, will use and operate AI only to consolidate and further his/her fallacies. Humans see what they want to see. Human brain gets what it wants. Human intelligence is so subtle and vast that no machine-oriented intelligence can ever replace it. As for enhanced creativity, esp. in written works, the use of ChatGPT produces a predictable template or an identical copy. A few days ago, I was chatting with the editors of leading Dutch and French dailies I write for. Both told me that despite admitting the relevance of ChatGPT, writing an exclusive and exquisite text or a copy is still far from the domain of ChatGPT. AI still cannot process or emulate the stylistics part of an individual, esp. of a writer or a poet. Creativity is a holistic as well as individualistic process. It involves so many aspects and factors. AI can produce a 'perfect' copy but it'll lack the human elements and emotions. To cut the matter short, AI cannot write a Shakespearean or Keatsian sonnet. An editor is not a machine. Nor does he want a machine to write for his portal or publication. He doesn't want identical texts for all the pieces for his publication. Moreover, language-conscious editors don't appreciate an AI assisted copy for, it could be a grammatically sound copy, it'll be stripped of the shades and hues of a language. After all, who likes to read an AI-generated prosaic and vapid text or copy? Editorial discernment and discretion are much better and more advisable than the soi disant 'perfection' and 'finesse' vomited by a ChatGPT. Let the seasoned editors discharge their editorial duties. They're much more competent than a few 'supremely-gifted' ( ironic, of course) contributors. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/chatgpt-long-way/d/133329 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

Amjadi Bano Begum: A Revolutionary Voice for Women's Empowerment and India's Independence

By Rehan Ahmed Khan, New Age Islam 1 October 2024 Amjadi Bano Begum Was A Pioneering Leader In India’s Independence Movement, Championing Women’s Education, Social Reform, And Muslim Women’s Rights, While Playing A Vital Role In Fundraising And Political Activism Alongside Mahatma Gandhi. Main Points 1. Advocate for Women's Education: Amjadi Bano Begum co-founded the Aligarh Women's College, promoting education for Muslim women, challenging conservative norms, and emphasizing the importance of educated women contributing to society and nation-building. 2. Social Reformer: She advocated for women's rights in marriage, inheritance, and divorce within the Muslim community, pushing for equality under the Muslim Personal Law. 3. Role in Independence Movement: Amjadi Bano played a critical role in fundraising for the Indian independence movement and the Khilafat Movement, working alongside Gandhi and Mohammad Ali Jauhar. 4. Courage and Leadership: After her husband's arrest, Amjadi Bano fearlessly led the Khilafat Movement, mentoring students at Jamia Millia Islamia and representing the cause at the Congress sessions. 5. Legacy: Her contributions to education, social reform, and women’s rights left a lasting impact on Indian society, particularly through the institutions she helped establish and the empowerment of Muslim women. ------ Amjadi Bano Begum ----- Introduction In the annals of Indian history, particularly within the narrative of the Indian independence movement and the battle for women's empowerment, one name stands out for her resilience, leadership, and far-reaching impact: Amjadi Bano Begum. A figure of immense significance, Amjadi Bano’s life is a testament to the strength and intellect of women who not only supported but actively shaped India’s socio-political landscape. Through her advocacy for women's education, her involvement in social reforms, and her role in the Indian freedom struggle, Amjadi Bano emerged as a powerful and inspiring figure during a time when women's voices were often relegated to the background. Early Life and Marriage to Sheikh Mohammad Abdullah Amjadi Bano Begum was born into a culturally rich and well-established family in India. Growing up in an environment where education and political discussion were valued, she was exposed to progressive ideals early on. This foundation would guide her through the various social challenges she would face in her lifetime. Her marriage to Sheikh Mohammad Abdullah, a renowned educationist and reformer, marked the beginning of a partnership that would greatly influence the course of women's education in India, particularly among Muslim women. The couple became a dynamic force, dedicated to the advancement of education and the empowerment of women, with a special focus on lifting the socio-religious restrictions imposed on Muslim women during that era. Championing Women's Education One of Amjadi Bano’s most significant contributions was her tireless advocacy for women’s education. During a time when societal and religious constraints often kept Muslim women from pursuing formal schooling, Amjadi Bano, along with her husband, spearheaded efforts to change this narrative. Together, they founded the Aligarh Women’s College, an extension of Aligarh Muslim University, which provided Muslim women access to higher education—a crucial step toward their empowerment. Amjadi Bano’s influence extended beyond establishing institutions; she actively campaigned for the importance of education among the Muslim community, advocating for the idea that educated women would not only benefit their families but also contribute to the nation. She confronted conservative mind-sets head-on, demonstrating that education was not at odds with tradition but rather a path to progress and modernity. Leading Social Reforms for Women's Rights Amjadi Bano’s contributions to the social fabric of India were not limited to education alone. She was a vocal advocate for broader social reforms, particularly concerning the rights and status of women within the Muslim community. She believed that empowering women was essential for the advancement of society, and she challenged deeply rooted patriarchal norms that restricted women's freedom in matters such as marriage, inheritance, and divorce. Her involvement in shaping discussions around the Muslim Personal Law in India exemplified her commitment to reform. She sought to ensure that women had legal protections and a voice in decisions affecting their personal lives, striving for equality and dignity for women within the framework of Islamic law. Participation in the Indian Freedom Struggle Amjadi Bano’s contributions to India’s independence struggle were equally noteworthy. Although not a front-line political leader, she played an instrumental role behind the scenes, particularly in mobilizing women and raising political awareness among Muslim women. Her involvement in fundraising campaigns for the Indian National Congress and the Khilafat Movement was significant, and she worked alongside key figures like Mahatma Gandhi and Mohammad Ali Jauhar to gather financial support for the nationalist cause. Her ability to galvanize support for the Tilak Swaraj Fund and the Khilafat Fund was extraordinary. Amjadi Bano’s appeal was so powerful that she was invited to fundraising campaigns across the country. Her efforts were instrumental in raising crores of rupees, enabling the freedom movement to thrive. Gandhi himself recognized her vital contributions, referring to Amjadi Bano as a "brave woman" who led fundraising efforts from the front. He often marveled at her ability to connect with audiences and stir them into action. He noted that her public speaking was so impactful that it helped popularize Gandhi's cause, especially among women, and contributed significantly to his becoming a national figure. In one of his articles, Gandhi even joked that Amjadi Bano could have taught her husband the art of public oratory, such was her skill at moving audiences with her words. Courage in the Face of Adversity Amjadi Bano's courage and commitment to the cause were evident in some of the most challenging moments of the independence movement. In one particularly significant event, when her husband Mohammad Ali was arrested in 1921, Amjadi Bano’s steadfastness came to the fore. As Ali was taken into custody at Waltair station, Amjadi Bano was the only person allowed to see him. Her calm and fearless demeanour in the face of adversity was admired by Gandhi, who later wrote about her strength during that difficult time. After her meeting with Ali, Amjadi Bano resumed her journey with Gandhi, undeterred by the circumstances, and continued raising funds for the movement in Kerala while her husband was transferred to a jail in Karachi. Mohammad Ali, who was imprisoned along with his brother Shaukat, deeply admired his wife's leadership and strength. In his writings, he expressed his pride in Amjadi Bano, referring to her not only as his life partner but as a comrade and companion in the struggle for national liberation. Continued Leadership after Mohammad Ali’s Death Even after the death of Mohammad Ali in 1931, Amjadi Bano remained a central figure in the movement. The loss of her husband was a devastating blow, but she continued her political work with determination, championing the causes they had fought for together. Her leadership in the Khilafat Movement, her role in guiding Jamia Millia Islamia, and her efforts to represent the United Provinces at Congress sessions demonstrated her political acumen and unwavering commitment to the cause of Muslim representation. Legacy and Impact Amjadi Bano Begum’s legacy is profound. She was a visionary who understood the power of education and reform in transforming society, particularly for women. The Aligarh Women’s College remains a testament to her dedication to women’s education, and her advocacy for social reforms continues to inspire movements for women's rights in India. Amjadi Bano's life and work illustrate that she was not simply a supportive figure in her husband's political career but a leader in her own right. Her contributions were vital in shaping the Indian independence movement, and her impact on Muslim women’s education and rights was transformative. Her ability to balance her public roles as an educator, reformer, and political activist while maintaining her commitment to family and community made her a truly exceptional figure in Indian history. In the words of Mohammad Ali, she was not only his beloved wife but his comrade in arms, an equal partner in their shared mission. As India approached independence in 1947, Amjadi Bano remained a powerful influence until her death in March of that year, leaving behind a legacy that continues to inspire generations. Conclusion Amjadi Bano Begum’s life is a story of courage, intellect, and unyielding dedication to the causes she believed in. Her role in shaping modern India through education, social reform, and political activism is undeniable. She stands as a beacon of change, a pioneer who not only advocated for women's rights but lived out the principles she preached. Today, her contributions are remembered as integral to both the independence movement and the ongoing struggle for gender equality in India. ----- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony. URL: https://www.newageislam.com/islam-women-feminism/amjadi-begum-revolutionary-empowerment-independence/d/133328 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Impact of Wahhabi-Salafi Extremism on India and Islamic Traditions

By Sahil Razvi, New Age Islam 30 September 2024 Wahhabi-Salafi Extremism Has Undermined India’s Islamic Traditions, Promoting Division, Cultural Destruction, And Violence. Supported by Saudi Funding for Almost Half a Century, It Rejects Sufism and Fosters Radicalism, Damaging Islam’s Peaceful Heritage. Main Points: 1. Wahhabi-Salafi ideology rejects Sufi and Shia traditions as innovations. 2. It has caused divisions within the Indian Muslim community. 3. Wahhabi-Salafi extremism has attacked Indian Islamic cultural heritage. 4. It promotes terrorism and violence, damaging Islam's image. 5. Saudi financial support has fuelled its spread in India. ------ (Photo from Files) An offshoot of 18th-century Saudi Arabia, founded by Muhammad ibn Abd al-Wahhab, Wahhabi-Salafi extremism has been a religious movement that pushes for a strict and intolerant understanding of Islam, displaying animosity towards Islam's traditions, particularly Sufism and Shia belief. Rejecting the spiritual and cultural nature of Islam, the Wahhab ideology has badly affected India's Islamic tradition and its society mainly in the period during and after British rule. Traditions of Islam were also always represented in India by liberal traditions of Sufi saints and scholars. Such a representation, over the years, also ensured peace, tolerance, and brotherhood in society. Wahhabi-Salafi extremists, however, regarded these traditions as "bid'ah" (innovation). They questioned Sufism and the veneration at dargahs (shrines) and pilgrimages to such places, deeming these customs against the principles of Islam. This narrow vision divided the Muslim community and created dissensions and fights within it. The Indian Islamic tradition has been led by the mystic saints and scholars, who promoted love, spirituality, and service to humanity. However, the Wahhabi-Salafi ideology branded those traditions as involving "shirk," or something equivalent to idol worship, when it spoke of the worship of Sufi saints' tombs and dargahs. In many regions, an attempt was made to destroy those sacred places, which, to some extent, badly damaged the Indian Islamic cultural heritage and undermined centuries-old traditions of religious devotion. Wahhabi-Salafi ideology has also promoted violence and terrorism. Wahhabi ideologies have inspired numerous such organizations that have committed various terrorist activities and thus caused severe damage to the image of Islam worldwide. In India, extremist groups influenced by Wahhabi thought have committed violent acts that instilled fear among the members of this community. Wahhabi-Salafi extremism has been harmful to the practice of Hindu-Muslim unity in India. Indian Islam is deeply rooted in Sufism and supports Hindu-Muslim unity. Sufi shrines have become places of faith and worship for people from all religions and communities. Wahhabi extremists questioned the meaning of these shrines and helped grow religious divisions and communal tensions. Indian Islamic culture, which ranges from Qawwali (Sufi devotional music) to religious art and Sufi music, has long been a mainstay of the social setup. Such cultural traditions, however, are considered illegitimate as per Wahhabi ideology. Thus, Indian Islamic cultural entities have confronted existential threats; in other words, their credibility has been undermined. Wahhabi-Salafi extremism is aimed at derooting the harmony between Islamic thought and Indian cultural traditions that have existed for centuries. (Photo from Files) ------ Islamic education also suffered the worst at the hands of Wahhabi-Salafi extremism. Madrasas, which classically used to teach teachings of Sufi and liberalism, were replaced with Wahhabi-Salafi ideology-based rigid curriculums. This new-generation mindset changed the minds of Muslims, and Muslim youngsters and their intelligentsia began to dislike other branches and traditions within Islam and adopted an intolerant approach towards religious belief. Above all, the spread of Wahhabi ideology in India was largely facilitated by financial backing from Saudi Arabia. In fact, much investment was made by Saudi Arabia into the promotion of Salafi-Wahhabism. Financial backing paved the way for the rapid expansion of Salafi-Wahhabi ideology in India. The ideology also became a political tool to propagate extreme thought dislocated from the true and historical essence of Indian Islam. Wahhabi-Salafi extremism has significantly impacted Indian Islamic traditions, cultural diversity, and religious tolerance. It has nurtured a factional situation among the Muslims of India and promoted violence, thereby splitting the unity of Hindus and Muslims. The rigid and intolerant Wahhabi-Salafi ideology not only threatens the very essence of Indian Islamic traditions but also leads to discrediting the face of Islam all over the world. Muslim communities must vigilantly watch out for the dangers that Wahhabi-Salafi extremism might pose so as to keep the real essence of Islam intact in India. ------ Sahil Razvi is an author and research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/wahhabi-salafi-extremism-india-islamic-traditions/d/133317 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

Justice Through Law: Rejecting Vigilantism in the Name of Religious Sentiment

By Syed Amjad Hussain, New Age Islam 30 September 2024 The Murder of Kanhaiya Lal Highlights Rising Vigilantism in India, Fuelled By Extremist Ideologies. Prominent Voices Emphasize the Need for Legal Accountability and Dialogue Over Violence, Reinforcing That Grievances Should Be Addressed Through Established Legal Processes Rather Than Personal Vendettas. Main Points- 1. Kanhaiya Lal’s murder highlights the alarming rise of vigilantism in India, fueled by extremist ideologies. 2. Online radicalization plays a significant role in inciting violence. 3. Indian law strictly prohibits personal justice, reserving punishment for the courts. 4. Prominent scholars emphasize the need for legal processes over vigilante actions. 5. Fostering dialogue and accountability is essential for ensuring communal harmony and upholding the sanctity of life in society. ---- Introduction The murder of Kanhaiya Lal, a tailor in Udaipur, highlights a disturbing trend of vigilantism that undermines the rule of law in India. This act of violence, committed by individuals claiming to avenge an alleged insult to Prophet Muhammad, raises critical questions about how society addresses grievances within a secular framework. Context of the Incident Kanhaiya Lal's death followed his support for controversial remarks made by Nupur Sharma, a suspended BJP spokesperson, sparking outrage among some Muslims. The two assailants, Ghous Mohammed and Riyaz Attari, were affiliated with Dawat-e-Islami, a Pakistan-based organization that claims to propagate Sufism and a softer interpretation of Islam. Founded in 1981, Dawat-e-Islami was established to counteract the spread of Deobandism, particularly through the Tablighi Jamaat. In 1989, a delegation of Ulema from Pakistan visited India, leading to the establishment of Dawat-e-Islami’s branches in Delhi and Mumbai. Sayed Arif Ali Attari, a top functionary, has been actively working to expand the organization’s presence in India. Those connected with Dawat-e-Islami often use "Attari" as their surname, reflecting their affiliation with the group. As per the reports, previously, the organization was managed by Shakir Ali Noori, who later parted ways to found Sunni Dawate Islami, which has no connections with Dawat-e-Islami. Rajasthan Director General of Police (DGP) ML Lather confirmed that Ghous Mohammed had links with Karachi-based Dawat-e-Islami and had visited the city in 2014. “During the investigation, it was found that the accused, Ghouse Mohammad, was in touch with the organisation (Dawat-e-Islami) and had even made a visit to Karachi,” the DGP stated at a press conference. Recent Incident of Radicalization In November 2023, Laraib Hashmi, a BTech student from Prayagraj, Uttar Pradesh, attacked an electric bus conductor. Laraib, influenced by aggressive sermons from Pakistani Maulanas, recorded a video after the attack, chanting religious slogans and invoking Khadim Hussain Razvi, founder of Tehreek-e-Labbaik Pakistan (TLP). Investigations revealed that Laraib was an introvert and seldom interacted with other students at his college, suggesting a troubling pattern of isolation leading to radicalization. His case exemplifies how individuals can be swayed by extremist rhetoric, leading to acts of violence in the name of religious sentiment. The language and accent in his video were influenced by the religious leader he followed on YouTube, highlighting the role of online radicalization. The Role of Tehreek-e-Labbaik Pakistan Tehreek-e-Labbaik Pakistan is a far-right Islamist political party founded by Khadim Hussain Rizvi in August 2015. The party emerged in response to perceived threats against Pakistan's blasphemy laws and has gained significant attention for its violent protests and radical demands. In the 2018 Pakistani general election, Tehreek-e-Labbaik Pakistan became the fifth-largest party, securing over 2.2 million votes, though it failed to win seats in the National Assembly or Punjab Assembly, managing to win three seats in the Sindh Assembly. TLP is known for its aggressive stance against any changes to the blasphemy law, often resorting to violent protests, which have included attacks on law enforcement and calls for the deaths of judges. The party demands the establishment of Sharia as the fundamental law in Pakistan through a gradual legal and political process. Leaders of TLP frequently quote a hadith, "Man Sabba Nabiyyan Faq Tulu" (Whoever insults the Prophet, kill them), to justify their violent rhetoric and actions. This environment of intolerance and extremism fosters a culture of fear and can lead to radicalization, as evidenced by cases like that of Laraib Hashmi. The party’s tactics of blackmail and coercion against the government highlight the risks of unchecked religious extremism. Legal Framework and Fatwas Indian law clearly prohibits taking justice into one’s own hands. The Indian Penal Code recognizes murder as a serious offense, and only courts are authorized to impose punishments. This fundamental principle of justice is crucial in maintaining a democratic society, where legal avenues must be pursued rather than mob violence. Prominent Islamic scholars, including Imam Ahmed Raza Khan Barelvi, founder of the Barelvi movement, have emphasized the importance of legal processes in matters of justice. In his work Husamul Haramain, he explicitly states that individuals do not have the right to enact law or punishment; such authority rests solely with the courts. This perspective underscores the necessity of pursuing grievances through established legal channels rather than resorting to vigilantism. Maulana Shahabuddin Razvi, founder of All India Muslim Jamaat who previously worked with All India Tanzeem Ulama-e-Islam and All India Jamaat Raza-e-Mustafa, echoed similar sentiments, condemning the killers' actions as criminal under both Sharia and Indian law. He stressed that grievances should be directed to the government, not resolved through extrajudicial measures. Asaduddin Owaisi, Member of Parliament from Hyderabad also condemned the acts of violence, asserting that no one has the right to take the law into their own hands and urging the need for peaceful resolution of disputes. Historical Perspectives on Blasphemy The issue of blasphemy has a complex history within Islamic scholarship. Various interpretations exist, with the Hanafi school suggesting that non-habitual offenders should not face the death penalty. Historical fatwas have emphasized mercy and the rare application of severe punishments, challenging extremist views advocating for violence. In the 19th century, a collective of over 450 scholars rejected the idea that blasphemers should be executed, highlighting the politicization of such extreme measures. This historical context reinforces the argument that calls for death in response to perceived insults deviate from established Islamic jurisprudence. The Role of Extremism Extremist ideologies often exploit religious sentiments to incite violence. Groups like Tehreek-e-Labbaik Pakistan propagate slogans demanding retribution, distorting the true essence of Islam and threatening societal harmony. Ghous Mohammed and Laraib Hashmi’s cases illustrate how radicalization can manifest in violent acts, often fueled by isolation and exposure to extremist content online. Muslim clerics in Gujarat have criticized Dawat-e-Islami for allegedly collecting donations in India to fund terror groups in Pakistan, contributing to the narrative of radicalization and the risks it poses to communal stability. The rise of such rhetoric poses a significant risk to communal stability in a nation that values secularism and pluralism. Conclusion The murder of Kanhaiya Lal and the attack by Laraib Hashmi serve as poignant reminders of the urgent need for dialogue surrounding free speech, religious sensitivity, and legal accountability. It is essential for the Muslim community, alongside other groups, to reject vigilantism and promote narratives rooted in lawfulness and peace. As we navigate the complexities of faith and modernity, we must affirm that taking a life—whether for blasphemy or any other reason—is unacceptable in India. Upholding the rule of law is paramount, and grievances should be addressed through established legal processes. In doing so, we can foster a society that respects the dignity of all individuals and values dialogue over violence. Ultimately, “The sanctity of life must be upheld above all; true justice lies in dialogue, not in bloodshed.” Through this understanding, we can aspire to build a more harmonious society that honours both law and humanity. ----- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book based on Sufism in Bihar. URL: https://www.newageislam.com/radical-islamism-jihad/justice-law-vigilantism-religious-sentiment-kanhaiya/d/133321 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

Maximising the Potential of Artificial Intelligence Chatbots: Strategies for Effective Use

By Naseer Ahmed, New Age Islam 30 September 2024 Artificial Intelligence (AI) has existed since the 1950s, with early examples like the Turing Test proposed in 1950 and the General Problem Solver developed in 1957. The earlier solutions were limited in scope and required experts to use them. They were not for layman users. The introduction of ChatGPT by OpenAI in November 2022 has made AI accessible to lay users. Since then, several other AI chatbots and platforms have mushroomed. ChatGPT is an advanced AI language model by OpenAI with an interface for human interaction using ordinary language to ask questions or give commands for specific tasks. It uses GPT (Generative Pre-Trained Transformer) architecture, a neural network trained on vast text datasets to understand and generate human-like text. Other notable AI assistants, each with their GPT-alternative architectures, include Google's Gemini, Anthropic's Claude, Microsoft Copilot, Meta's LLaMA, Perplexity AI founded by Aravind Srinivas (a former OpenAI researcher), and phind.com. These are all large language models (LLMs) but employ distinct underlying technologies to achieve similar capabilities. Most AI chatbots have free and paid versions for extra capabilities. Some of the famous AI sites are: 1. ChatGPT (https://chatgpt.com/) 2. Poe (https://poe.com/) is a platform that provides access to multiple AI chatbots, including GPT-4, Claude, Gemini, LLaMA and others. It allows users to switch between different AIs easily. 3. Gemini (https://gemini.google.com/). Google's AI chatbot. 4. Claude (https://claude.ai): Developed by Anthropic, Claude is known for its strong language understanding and generation capabilities. 5. Microsoft Copilot (https://www.bing.com/chat):Previously known as Bing Chat, Copilot is Microsoft's AI assistant integrated into various Microsoft products 6. Perplexity AI (https://www.perplexity.ai/): Perplexity AI is an AI-powered search engine that provides direct answers to questions by analysing multiple sources of information. It offers a chat interface for interactive Q&A sessions. 7. Phind (https://www.phind.com 8. You.com (https://you.com/chat) It integrates AI tools like YouChat, YouWrite, and YouImagine to deliver relevant results, generate content, and create images. ------------------------------------------------------------- Also Read: Using ChatGPT To Confirm the Meaning of “Seven Heavens” ------------------------------------------------------------- Prompts Prompts are the input or instructions you provide to an AI chatbot to guide its response. The quality and specificity of your prompt directly influences the relevance and usefulness of the AI's output. A well-crafted prompt can help you extract the most valuable insights and information from the AI, while a poorly worded prompt may lead to generic or irrelevant responses. Here are some examples of well-written prompts: Creative Writing Assistance: "Imagine a story set in a world where it rains diamonds instead of water. Start the story with a young scientist discovering a way to harvest these diamonds without getting hurt." Historical Analysis: "Explain the causes and effects of the Industrial Revolution in Europe on global trade patterns, and hypothesise how different the world would be if it had started in Asia instead." Scientific Explanation: "Describe the process of photosynthesis as if you're explaining it to a 10-year-old. Make sure to include why it's important for the planet." Philosophical Inquiry: "Discuss the concept of free will versus determinism. Provide arguments from both perspectives and conclude with your analysis on which is more plausible. The best way to use AI Chatbots like ChatGPT depends on your goals and the type of interaction you’re looking for. Here are some tips and strategies to get the most out of them: 1. Ask Clear, Specific Questions • Clarity matters: The more specific your question, the more precise the response will be. Avoid vague or broad questions like "Tell me about history." Instead, try "What were the main causes of World War I?" or "How did the Industrial Revolution Impact European economies?" • Examples help: If you're looking for explanations or creative ideas, providing examples of what you're aiming for can help ChatGPT tailor its response more effectively. 2. Use It for Brainstorming and Creativity • Creative tasks: ChatGPT can assist with brainstorming, writing prompts, or generating creative ideas. You can ask it to help with: · Generating titles or headlines · Offering story ideas · Creating characters for novels or games · Suggesting ways to solve problems in a project or assignment • Iterative refining: Start broad, then refine the ideas. For example, “Can you help brainstorm ideas for a science fiction novel?” followed by “Can you narrow that to a dystopian theme with environmental collapse?” 3. Research and Learning Assistance • Quick explanations: ChatGPT is great for quick explanations on a variety of topics. Whether it's technical subjects like coding or general knowledge like historical events, you can ask for summaries, key concepts, or definitions. • Ask follow-up questions: If something isn't clear, ask follow-up questions. ChatGPT can clarify or expand on previous answers. • Comparisons and summaries: It’s useful for summarizing long texts, articles, or making comparisons between different ideas, theories, or products. • 4. Productivity and Organization • To-do lists: Ask it to help you organize tasks or create to-do lists for specific projects. • Outlining: You can request help with outlining an essay, presentation, or proposal. • Writing assistance: Use ChatGPT to draft emails, letters, or formal documents. You can also request grammar and style tips. 5. Learning and Problem-Solving with Code • Coding help: ChatGPT can assist with coding problems, explain algorithms, help you debug, or write snippets of code. For example, "How do I reverse a string in Python?" or "Can you explain recursion with a simple example?" • Learning new programming languages: It can offer tutorials or explain concepts in various programming languages like Python, JavaScript, etc. 6. Discuss Ideas and Get Feedback • Debate topics: Use ChatGPT to simulate discussions or debates on philosophical, ethical, or controversial topics. For instance, "What are the pros and cons of universal basic income?" It can help you see different perspectives on an issue. • Feedback on writing or ideas: You can paste sections of your writing (essays, reports, stories) and ask for suggestions on how to improve, refine, or clarify them. 7. Creative Collaboration for Content Creation • Co-write blog posts: Ask ChatGPT to co-write sections of blog posts or articles. You can give it an outline or key points, and it will generate text that you can later refine. • Content for social media: You can use it to create captions, descriptions, or even draft entire posts. 8. Language Translation and Practice • Multilingual support: ChatGPT can translate phrases or texts between languages. For example, "How do I say 'Thank you for your help' in French?" • Practice conversations: You can also simulate conversations in other languages to practice language skills, like asking it to talk to you in Spanish or German. 9. Personalization and Iteration • Personalized tips: Providing ChatGPT with more context about your preferences or needs can give better answers. For example, if you are a student, let it know your subject area to get more tailored advice. • Iterate on responses: If the initial response doesn’t meet your needs, you can refine your request and ask it to try again. For example, “Can you explain that more simply?” or “Could you give me more examples?” 10. Use it for Exploration and Fun • Interactive experiences: You can ask it to role-play, create games, or simulate scenarios. For example, "Can we play a text-based adventure game?" or "Pretend you're an expert guide showing me around ancient Egypt." • Fun activities: Whether it’s writing poems, creating riddles, or playing trivia, ChatGPT can be a source of entertainment and creativity. 11. Cross-Check Facts • Fact-checking: While ChatGPT is a valuable tool for information, it's important to double-check facts with reliable sources, especially for critical or time-sensitive matters. It might not always be up-to-date on breaking news or highly specific data. 12. Be Mindful of the Limits • Data cut-off: The knowledge base of ChatGPT may be outdated for recent events or developments (anything after 2021-2023 depending on the model version), so always verify time-sensitive information. • Not a replacement for deep expertise: While ChatGPT provides broad and well-rounded answers, for complex subjects, it’s best to consult experts or professionals. Summary • Ask clear, specific questions. • Use it for creative and productive purposes (brainstorming, organizing, writing). • Iterate on responses by asking follow-up questions or refining your request. • Use it as a learning and research tool but cross-check important information. • Enjoy interactive and creative experiences. Importance of Human Intelligence AI Chatbots can become a versatile and powerful tool for work and leisure. AI Chatbots are a great productivity tool but not a replacement for human intelligence. AI Chatbot cannot provide an answer that no one else has provided before but can check your hypothesis for its validity against all relevant facts and tell you how well it fits with or does not fit with them. It is a great tool to flag off logical and factual fallacies in your writings, highlight prejudices or blinkered opinions, and lack of balance, ignoring the validity of counterarguments. AI Chatbots are trained on vast data sets and will reflect the predominant viewpoint, which today is Islamophobic—by asking pointed questions, you can get rid of its biases. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/spiritual-meditations/maximising-potential-ai-chatbots-strategies-effective/d/133318 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

Mature Yourself and Be Secure from A Change for The Worse - Become the Light

By Sumit Paul, New Age Islam 30 September 2024 "No Mirror Ever Became Iron Again; No Bread Ever Became Wheat; No Ripened Grape Ever Became Sour Fruit. Mature Yourself and Be Secure from A Change for The Worse. Become The Light. " Jalaluddin Rumi Rumi was born on September 30 ------ The profound words of Rumi remind us of the immutable nature of transformation. Just as no mirror can ever reverse its metallurgy, bread cannot revert to its original wheat form, and a ripened grape can never turn back into sour fruit, we too must embrace the irreversible growth and maturation of our own selves. Rumi urges us to mature ourselves, to evolve into our fullest potential, and in doing so, find security in our unwavering commitment to personal growth. By becoming the light – embodying wisdom and enlightenment – we shield ourselves from any possibility of regressing into a state of darkness or stagnation. Rumi's quote inspires us to continually expand our minds, nurture our souls, and embrace life's continual process of transformation. There's a famous Dutch adage, "Eenmaal Ontwaakt, Altijd Ontwaakt" (Once awakened, forever awakened). A truly awakened mind stays forever awakened and doesn't revert into its (earlier) state of mediocrity. "Khilta Gulaab Ghuncha Nahin Banta" (A blooming rose doesn't descend back into a rose). It's one of the last quotes of Rumi. Professor Reynold A Nicholson sent it to his student Muhammad Iqbal with his Persian note that once you're on the path of betterment, take rest only when you become the best. Don't look back during the journey of self-enlightenment. Rumi humbly realized the sublimation of his human existence towards the fag-end of his life when he was 66-yr-old (born on September 30, 1207- passed away on December 17, 1273). A life reached its acme, will search for a further peak and a new apogee. "Pahunch Uss Maqaam Pe / Palatna Jahan Se Tauheen Lage" (Reach that stage and status from where reverting seems infra-dig). It's like, once you're used to the very best, even the best will cease to appeal to you. Humans need to evolve all the time because ascension is life, descension is death. Going beyond all pettiness is a sign of evolution. Squabbling over religions, books, gods, nations, hell, heaven, territories and all that jazz is descension and decadence. Rumi's exalted philosophy is a canopy of universal wisdom. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/mature-secure-worse-light-rumi/d/133316 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

AMU Professor, Dr Suhail Sabir, Donates Rs 50 Lakh to Create Endowment Fund To Help Students Realize Their Academic Aspirations

By Syed Ali Mujtaba, New Age Islam 30 September 2024 Dr Suhail Sabir, a retired Professor from the Department of Chemistry AMU has donated Rupees 50 lakh to establish an Endowment Fund at the University. This is one of the highest single donations made by an individual from the teaching community from his/her funds to the university, said the press release from the PRO of the University. Prof. Suhail Sabir has been a guiding force in promoting education and uplifting the student community through his teaching career till his retirement in 2023. His contribution to his Alma Matter is an example of the transformative power of education in shaping the future of students. "The income generated from Prof. Suhail Sabir’s Endowment will be utilized to provide scholarships to deserving students through an open, interview-based selection process, helping students realize their academic aspirations and lifting the needy in the community." the press release said. With such a generous gesture, Prof. Suhail Sabir truly embodies the spirit of giving back to the University what he has achieved after studying and teaching at this prestigious Muslim University of India. Such acts of generosity signify that the true greatness lies in the willingness to give back to the institution, and what it has given to him. His generosity encourages alumni and well-wishers of the AMU to follow in his footsteps and support the alma mater in more meaningful ways. Prof. Suhail Sabir is a role model in philanthropy and community service. His contribution will set a new benchmark for alumni engagement and support for the AMU student community. Prof. Suhail Sabir deserves these lines of Shakespeare in praise of his philanthropy. “His life was gentle; and the elements So mixed in him, that Nature might stand up And say to all the world, THIS WAS A MAN!” ― William Shakespeare, Julius Caesar ----- Dr Syed Ali Mujtaba is a journalist based in Chennai. Currently, he is a Professor at Dr. MGR University Chennai. He has taken undergraduate and postgraduate degrees from AMU Aligarh. He lived in room no 16 Nasrullah hostel, VM Hall from 1978 to 1984. He represented the AMU senior football team from 1978 to 1982. URL: https://www.newageislam.com/current-affairs/amu-suhail-sabir-create-endowment-academic-aspirations/d/133315 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

Secularism: Indian Context?

By Ram Puniyani, New Age Islam 30 September 2024 Indian freedom struggle was plural and strove towards secular and democratic values. This got reflected in our Constitution in its Preamble, which talks of Liberty, Equality, Fraternity and social justice in most of the articles. Equality here stands for equality as citizens, irrespective of caste, gender and religion. Most of its clauses were based on Secular values. The word secular was not there in the preamble, but all the provisions make it secular in essence. While it was drafted by Dr. Ambedkar had participation of diverse political groups and was implemented on 26th January 1950. The Hindu nationalists stood to oppose it on the ground that the constitution did not reflect the age-old values inherent in our Holy Books, the hierarchy of caste and gender. RSS Organ Organiser on 19th 1949 wrote “But in our constitution there is no mention of the unique constitutional development in ancient Bharat. Manu’s Laws were written long before Lycurgus of Sparta or Solon of Persia. To this day his laws as enunciated in the Manusmriti excite the admiration of the world and elicit spontaneous obedience and conformity. But to our constitutional pundits that means nothing”. Hindu nationalists kept calling our secular democratic republic as Hindu Rashtra and it was core part of the training in the RSS Shakhas. The ruling establishment kept trying to pursue secular policies and affirmative action for religious minorities. After the Shah Bano fiasco and with the rise of the strength of the Right wing, they started calling the secular formations as Pseudo-Secular and used other derogatory words like Siculars were gay abandon. Lately there are voices opposing Indian Constitution, first Vajpayee regime constituted Venakatchaliah Commission to review Indian Constitution. The commission submitted its report but due to popular protests it was not taken up seriously. RSS’s K.Sudarshan in 2000, when he became the Sarsanghchalak stated that the Indian Constitution is based on Western values and should be replaced by one which is based on Indian Holy books. Change of Constitution became a plank for many BJP leaders, like Anantkumar Hegde openly started voicing that Indian Constitution needs to be changed. In the recently held General Election 2024, the slogan of 400 par (beyond) was linked with the aim of changing the Indian Constitution as well. One of the reasons for BJP getting a setback was that India alliance leaders put the Constitution book in their hands and said that their primary goal is to save the Indian Constitution. It is in this background that Tamil Nadu Governor R.N. Ravi’s statement that "Secularism is not a Bhartiya concept, it is a European concept, let it be there, let them be happy with it. How can India be away from Dharma? " T.N. governor said at the convocation of Hindu Dharma Vidya Peetham at Thiruvattar in Kanyakumari. He also tried to create a false binary between Nehru-Patel and Indira Gandhi. As per him the architects of Indian Constitution Nehru and Ambedkar did not want a secular Constitution, so the word was not there in the preamble of the Constitution. He goes on to say that since Indira Gandhi was insecure she brought in this word in the preamble. He is trying to show that Dharma which means religiously ordained duties and social organization into Varna-caste given in Hindu scriptures, particularly Manusmsriti, is different from religion. As such every religion has an aspect of moral preaching like Deen in Islam and Ethics in Christianity. So as per him secularism is opposed to Dharma. In a way he is right as Secularism stands for equality of all irrespective of Religion, caste and gender. Dharma in the Indian case upholds gross inequality. It seems the Governor seems to be ignorant of the fact that though the word secular was not there in the preamble, the whole Constitution is based on pluralism, secularism, diversity and quality of all religions. To say that it is a mere western value just shows where concept of secularism began. Surely it began with the industrial revolutions in the west along with elements of democracy and acceptance of plurality. It is in a way a modern concept, where industrialization; rise of Industrial class, working class and women’s longing for equality challenge the feudal authorities of Kings and Clergy alliance. Ravi reduces secularism merely to the struggle between the powers of Church (Clergy) and the King. Incidentally the organization of clergy and its relation to kings was very clear-cut in the west. In other places also there were parallels. In Hindu ethos there is Raja-Raj guru; in Islam we see Nawab- Shahi Imam. This duo of King (Feudal Lord) and organized religion ruled the roost in feudal society. In Colonial states, particularly India as there was colonialism, on one hand the secular-plural social groups like Industrialists, Workers, Women and educated classes came up due to introduction of Industries and modern education. Secularism was the seed, nurtured by these classes. The feudal classes were declining and threw up communal formations like Muslim League, Hindu Mahasabha and RSS. They wanted to preserve the facade of ‘divinely ordained’ superiority under the garb of religion. In India, the widely prevalent Hinduism is presented not as religion but as dharma, to confuse the people. To sound as the preserver of Religion, meant actually to preserve social hierarchies of caste and gender. The main agenda of such forces is pre democratic power structures (One man one vote versus divine power of the King to rule, promoted by the clergy). Such forces do identify an enemy to consolidate themselves, like in India it is Muslims (And Christians) in many a gulf countries Women are targeted. Incidentally the organization ‘Muslim Brotherhood’ in that region also imposes that Secularism is the concept of West only. So while, Ravi has been criticized by many as unfit to remain as Governor with the present Constitution in place. So what has been his real motive? As per one leader it is an attempt to test the waters, whether those trying to remove secularism, to observe as to what will be the reaction to such an anti-democratic norm in present times. Today the main challenge is not just the increasing spiral against religious minorities but also to preserve secular values which is the other side of the coin of democracy! ----- (First Published in The Wire) URL: https://www.newageislam.com/current-affairs/secularism-indian-context/d/133320 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