Combating the Shadows Strategies to Prevent Islamist Radicalization on Social Media and the Internet

By Grace Mubashir, New Age Islam 24 January 2024 The Internet, A Double-Edged Sword, Offers Both Connection And Vulnerability. While It Empowers Individuals And Fosters Communities, It Also Provides Fertile Ground For Extremist Groups To Spread Their Ideologies And Recruit Susceptible Individuals. Recognizing This Challenge, Various Strategies Can Be Implemented To Curb Online Radicalization And Safeguard Individuals From Its Pernicious Influence. Main Points: 1. Ways to prevent online radicalisation 1. Empowering Individuals: a. Media Literacy: Equipping individuals with the critical thinking skills to evaluate online information effectively is crucial. Educational programs can teach users to identify bias, verify sources, and recognize manipulative tactics employed by extremist groups. b. Alternative Narratives: Countering extremist propaganda requires promoting positive and diverse narratives online. This can be achieved through supporting alternative media outlets, encouraging user-generated content that challenges extremist messages, and amplifying voices advocating for tolerance and understanding. c. Social Support Networks: Fostering strong social connections online and offline can bolster individuals' resilience against radicalization. Community engagement initiatives, online support groups, and mental health resources can provide individuals with a sense of belonging and combat feelings of isolation that extremist groups often exploit. 2. Countering Extremist Content: d. Content Moderation: Social media platforms and online service providers have a responsibility to moderate content that incites violence or promotes extremist ideologies. Robust content moderation policies, coupled with efficient reporting mechanisms, can help curb the spread of harmful content. e. Algorithmic Transparency: Demystifying the algorithms that govern online content delivery is crucial. Understanding how platforms recommend and prioritize content can help identify potential biases and develop strategies to prevent the algorithmic amplification of extremist narratives. f. Collaboration with Law Enforcement: Building bridges between social media platforms, law enforcement agencies, and civil society organizations can facilitate information sharing and coordinated efforts to identify and counter online radicalization activities. 3. Addressing Underlying Vulnerabilities: g. Addressing Socioeconomic Inequalities: Social and economic marginalization can contribute to feelings of alienation and disenfranchisement, making individuals more susceptible to extremist narratives. Addressing socioeconomic inequalities through targeted policies and support programs can reduce vulnerabilities and foster social inclusion. h. Promoting Education and Opportunity: Educational opportunities and skills development programs can empower individuals to build fulfilling lives and contribute meaningfully to their communities. This can reduce the risk of turning to extremist groups for a sense of purpose or belonging. i. Promoting Interfaith Dialogue and Understanding: Fostering interfaith dialogue and promoting understanding between different communities can help combat prejudice and discrimination, ultimately reducing the appeal of extremist ideologies that often thrive on divisiveness and hatred. ------ Online radicalization to violence is a complex process wherein an individual is exposed to an ideological message and belief system that pushes them from mainstream perspectives toward extreme views. This transformation primarily takes place through online media channels, including popular social networks like Facebook, Twitter, and YouTube. The extreme views often arise from radical interpretations of mainstream religious or political doctrines, and they may advocate, endorse, provoke, or support violence as a means to achieve various social, religious, or political changes. It's crucial to note that online radicalization typically doesn't happen abruptly, triggered by a single video or post. Instead, it tends to unfold gradually over time. The factors influencing an individual's radicalization can be dynamic, changing based on circumstances or personal developments. Furthermore, the process itself is not uniform, as individuals may move back and forth between different stages or remain static, while various factors and levels interact and influence one another. Likewise, prevention is also a complicated issue. Preventing The Dissemination Of Terrorist Content Online Preventing the dissemination of terrorist content online constitutes the primary strategy for countering radicalization on social media and the internet. This approach involves employing digital mechanisms and tools to curb the spread of terrorist propaganda, encompassing legislative and policy measures, content and platform blocking, and filtering and removal of such content. These measures are interconnected, with legislative frameworks adapting to emerging technological tools in the prevention space. It is crucial to acknowledge that the prevention of terrorist content online relies on the utilization of technology and platforms predominantly owned by the private sector. Therefore, effective implementation involves fostering public-private partnerships and cooperation. Tech Against Terrorism is a noteworthy example of such collaboration, aligning with the United Nations Security Council Resolution 2354 (2017). This initiative focuses on enhancing the capabilities of smaller start-up companies and furnishing online tools to the private sector technology industry to mitigate the spread of terrorist content on their platforms. Collaborating with multiple private sector entities, including Facebook, Tech Against Terrorism consistently engages with UN Security Council bodies. Countering The Narratives Of Violent Extremism And Terrorism In The Digital Space A strategy aimed at preventing radicalization on social media and the internet involves countering the narratives of violent extremism and terrorism in the digital space, either directly or indirectly. While the definition of "counter-narratives" has sparked debates within the CVE (Countering Violent Extremism) community, for the purpose of this chapter, it is adopted as an attempt "to challenge extremist and violent extremist messages, whether directly or indirectly through a range of online and offline means." Several key points are relevant to this strategy. Firstly, countering narratives online should carefully consider the target audience within the local context. For a counter-narrative to be effective, it must address the grievances or needs of individuals joining terrorist groups and counter the attractions of terrorist propaganda. Empowering communities, both online and offline, with the necessary knowledge, skills, and tools to contest and counter the messages of violent extremism and terrorism in their networks is crucial. Organizations have implemented capacity-building initiatives for "local voices" as part of broader communication campaigns against terrorism. An illustrative example is the #insolidarity campaign by YADEN based in Kenya. This initiative offers capacity-building, tools, and platforms for youth to create their own messages and share stories about how terrorism has impacted their lives. The effectiveness of a counter-narrative lies in its ability to be both appealing and informative, dissuading individuals from being enticed by terrorist groups. Achieving this involves various approaches: deconstructing terrorists' arguments by highlighting inaccuracies in their claims, undermining the credibility of the group, and presenting alternative narratives that emphasize non-violent actions. Additionally, it is essential for counter-narratives to be reinforced by positive actions. Mere words and images are insufficient to persuade dissatisfied individuals unless accompanied by credible and consistent deeds. It also includes: · Deconstructing Terrorist Arguments · De-legitimizing Terrorist Groups and Actions · Positive Messages and Alternatives to Terrorism Building Digital Resilience and Media Literacy In the contemporary digital landscape, combating the challenges of "fake news," "misinformation," and "disinformation" is crucial, as these tactics are employed by political actors and terrorist groups alike. A third strategy for preventing online terrorism involves building digital resilience and enhancing media literacy skills. This approach is based on two key assumptions. Firstly, by fostering digital resilience and media literacy, individuals can peacefully address grievances that might lead to incorrect radicalization based on misinformation or disinformation. Secondly, individuals with improved abilities to evaluate information content and source credibility are less likely to be swayed by terrorist propaganda. To clarify these terms within the context of terrorism prevention, "fake news" is defined as "fabricated information that mimics news media content in form but not in organizational process or intent." "Misinformation" refers to false or misleading information, while "disinformation" is false information intentionally spread to deceive people. These types of content are leveraged by various actors, including politicians and terrorist groups. While not always intended to cause harm, these tools can be employed by terrorist organizations to exacerbate societal grievances, push factors leading to radicalization, or recruitment efforts. Additionally, these tactics may reinforce black-and-white thinking, encourage polarized worldviews, and exploit divisive rhetoric, further emphasizing the "us" versus "them" dynamic. When combined with hate speech and divisive narratives, the use of "fake news," "misinformation," and "disinformation" by terrorist groups can contribute to a dangerous environment. The formal education sector holds a pivotal role in equipping students with the skills to discern and counter various tactics employed by terrorist groups in spreading their messages. To support educators in this endeavour, numerous resources are available to enhance their ability to teach students about digital resilience. UNESCO offers valuable tools, such as a framework and assessment tools, designed to monitor global progress in digital literacy skills, aligning with Sustainable Development Goal #4 on Quality Education. This framework offers guidelines covering diverse digital competencies, including: · information and data literacy (e.g. browsing, searching, and evaluating data online; • communication and collaboration (e.g. interacting, sharing, and collaborating using digital technologies); • digital content creation (e.g. developing digital content, copyrights, and licensing); • safety (e.g. protecting devices, personal data, and well-being); and • problem-solving (e.g. identifying needs and digital/technical responses). Conclusion This article emphasizes several potential approaches that could contribute to terrorism prevention. A key recommendation is the implementation of a public-private cooperative and inclusive approach, recognizing the need to enhance all prevention efforts. The lack of understanding within the public sector regarding the operations of various online platforms, especially smaller, lesser-known ones, underscores the importance of coordinating with relevant providers in developing legislation, policies, and practical responses. Realistic legislation, engaging private sector representatives during development, is considered valuable for prosecuting individuals and organizations, penalizing content, and making it illegal to host such content on platforms. Blocking access to content shared by terrorist groups is another approach discussed, with a cautionary note on unintentional effects on the general population and potential infringement upon universal human rights. The resilience of online platforms, where blocked platforms are often replaced by others, suggests that a more effective approach, albeit resource-intensive, involves the takedown of terrorist content. While primarily based on private organizations' policies, this approach could benefit from robust public-private cooperation, enabling government agencies to inform platform providers about content that needs removal. The article highlights the importance of forward-looking strategies in addressing terrorism online. While the discussed approaches are preventative, they are also reactive, evolving based on past experiences and current methods employed by terrorist groups. The emphasis is placed on the need for governments and online platform providers to anticipate how platforms might be exploited in the future and anticipate potential forthcoming platforms that could contribute to radicalization and recruitment. Identifying possible future threats is crucial for developing proactive prevention strategies, and ensuring positive outcomes in the ongoing effort to counter online terrorism. References: Bulbeck, Emilia, ‘The Path to Persuasion: An Investigation into how al-Shabab Constructs their Brand in their Digital Magazine Gaidi Mtaani,’ Master’s Thesis, Uppsala University, 2017. Available at: http://uu.diva-portal.org/smash/record.jsf?pid=diva2%3A1148028&dswid=-8240 Paganini, Pierluigi, ‘The Role of Technology in Modern Terrorism,’ INFOSEC, 2018. Available at: https://resources.infosecinstitute.com/topic/the-role-of-technology-inmodern-terrorism/#gref Tech Against Terrorism, ‘Project Background (Online),’ Tech Against Terrorism, 2017. Available at: https://www.techagainstterrorism.org/project-background/. Twitter Help Center, ‘Terrorism and Violent Extremism Policy,’ Twitter Help Centre, 2019. https://transparency.twitter.com/content/dam/transparency-twitter/download/2019-juldec/Twitter_Transparency-Rules_Enforcement_Jul-Dec-2019.pdf Weimann, Gabriel, ‘Going Dark: Terrorism on the Dark Web,’ Studies in Conflict & Terrorism, 39(3), 2015, Zeiger, Sara, Undermining Violent Extremist Narratives in East Africa: A How-To Guide,’ Abu Dhabi: Hedayah, 2018. Available at: https://www.hedayahcenter.org/resources/reports_and_publications/undermining-violentextremist-narratives-in-east-africa-a-how-to-guide-2 ------ Previous Articles: Islamic Terrorism In Cyberspace: Changing Frontiers Of Global Muslim Terrorism (Part One) ISIS And Manipulation of Cyberspace for Terrorism (Part Two) Online Islamist Radicalism and the Threat of Lone Wolves Terrorist Recruitment and Communication Revolution: The Double-Edged Sword of the Digital Age Online Islamist Radicalisation Mechanisms: Impact of the Internet on the Radicalization of Lone Actor Terrorists ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/islam-terrorism-jihad/combating-islamist-radicalization-social-media-internet/d/131578 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 Prophet as a Mercy to All Worlds: His Forgiveness and Compassion for Unbelievers - Part 2

By Kaniz Fatma, New Age Islam 24 January 2024 This Part Solely Highlights The Prophet's Benevolence And Pardon. It Recounts An Incident In Which The Prophet, Instead Of Punishing Or Taking Revenge On The Polytheist Bedouin, Opted To Show Him Forgiveness. This Story Emphasises The Importance Of These Qualities And Serves As A Reminder That The All-Powerful Allah Sent The Prophet (Peace Be Upon Him) As A Mercy To All Worlds. ------ When the Prophet (peace be upon him) was returning on the occasion of the battle of Zaat Al-Riqa, an incident involving a Bedouin occurred. This incident serves as another illustration of the prophetic kindness, mercy, and forgiveness for unbelievers. According to Jabir bin Abdullah's narration, he travelled with the Messenger of Allah (peace be upon him) to Najd to take part in a Ghazwa. He narrates: “When the Messenger of Allah (peace be upon him) returned, he too returned with him. Midday came upon them while they were in a valley having many thorny trees. The Messenger of Allah and the people dismounted and dispersed to rest in the shade of the trees. The Messenger of Allah rested under a tree and hung his sword on it. We all took a nap and suddenly we heard the Messenger of Allah calling us. We woke up to see a Bedouin with him. The Messenger of Allah said, “This Bedouin took out my sword while I was sleeping and when I woke up, I found the unsheathed sword in his hand and he challenged me saying, ‘Who will save you from me?’ I said thrice, ‘Allah.’ The Messenger of Allah (peace be upon him) did not punish him but sat down.” According to another hadith, the polytheist said, “Who will protect you from me?” The Messenger of Allah replied, “Allah.” As soon as he said this, the sword fell down from his hand and the Messenger of Allah, catching the sword, asked him, “Who will protect you from me.” He said, “Please forgive me.” The Messenger of Allah (peace be upon him) let him go. The Bedouin then went back to his companions and said: “I have come to you from one of the best of mankind”. (Sahih Bukhari: 4135) This incident exemplifies the mercy and forgiveness of Allah's Messenger (peace be upon him). This further demonstrates his whole trust in Allah, which is something we desperately need in our lives. The Almighty Allah states in the Quran: “And He will provide him from (sources) he could never imagine. And whoever puts their trust in Allah, then He will suffice him. Verily, Allah will accomplish His purpose. Indeed, Allah has set a measure for all things.’ [65:3] Ghaurath son of al-Harith was the name of that Bedouin polytheist. Even though the Messenger of Allah had complete control and might over the non-Muslim Bedouin, he chose not to take revenge for the deadly tragedy and the murderous plot. He did not threaten him for his transgression, nor did he utilise his authority to exact revenge. He was merciful and offered him forgiveness. According to a narration, it was the outcome of his mercy and kindness that the Bedouin embraced Islam. (Fathul Bari, the commentary on Sahih Bukhari, 7/428) Despite the harsh and impolite attitude of the Taifites, the Prophet (peace be upon him) exhibited a great deal of kindness, mercy, compassion, sympathy, and patience, as we saw in the first section of the article. Rather than punishing or taking revenge on the Bedouin, as we have seen in this second section of the article, the Prophet's gesture of forgiveness and kindness emphasises the importance of these qualities. It was as a mercy to all worlds that the All-Powerful Allah sent him. (Continued) Part 1: The Prophet as a Mercy to All Worlds: His Moral Conduct and Compassion for Unbelievers - Part 1 ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/islamic-personalities/prophet-mercy-forgiveness-compassion-unbelievers-part-2/d/131577 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

Winston Churchill Was Fond Of Iqbal's Poetry!

By Sumit Paul, New Age Islam 24 January 2024 Winston Churchill's antipathy for the people of British India is well-known. He never missed an opportunity to condemn and castigate them, including M K Gandhi. He was actually a racist for whom the colour of skin did matter. Yet, there was one Muslim whose creative genius impressed the fastidious Churchill and that man was Dr Muhammad Iqbal. Winston Churchill as writer – Wikipedia Winston Churchill passed away on January 24, 1965. ----- Now researchers at Hull and Reading Universities in England are of the view that having read Nicholson, Gibb, Griffith and Spofforth's English translations of Iqbal's Urdu and Persian works, Churchill was convinced that Iqbal would get the Nobel in Literature sooner or later. But that never happened. Ironically, Churchill himself got the Nobel for Literature (!) in 1953 and his role as a peacemaker was ignored by the Nobel Committee. On 16 October 1953, Prime Minister Winston Churchill learned that he had won the Nobel Prize in Literature. His private secretary, Anthony Montague Browne recalled that day. “Churchill deeply wished to be remembered as a peacemaker…. I remember vividly his early and touching joy, which turned to indifference when he learned that it was for Literature and not for Peace.” Churchill thought of the Peace Prize as the ultimate acknowledgment of his life’s work. He had been a resolute peacemaker since the early 1900s. He helped to end the Boer War, negotiated the Irish Treaty, engineered a Middle East settlement, and promoted a Jewish national home. For the last twenty years his efforts for peace through strength were unduplicated. Now he was trying to ward off a Cold War and a potential nuclear conflagration. But it was not to be. Coming back to Churchill rooting for Iqbal's Nobel (Iqbal's name was suggested for both the categories, viz, Peace/Literature), it's said that Iqbal's universality (not his mysticism) appealed to Churchill. Till the late 30s, Iqbal wrote on universality and universal values. Islam started obfuscating Iqbal's sublime poetry after the age of 40. Since Iqbal and Churchill both had a similar vision of a Supreme Human (Ubermensch in German) sans any divine intervention and participation, they liked each other a lot. Iqbal's Persian professor at Cambridge, Reynold A Nicholson even arranged their meeting at his place in Cambridge. It's a pity that just a handful of influential whites promoted Iqbal in the West. Churchill was one of them! Further research is required in this field because The Economist reported in 1941 that Churchill enquired whether someone could get the Nobel posthumously? Iqbal already passed away in 1938. This rather unknown facet of Churchill's persona needs to be highlighted. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/winston-churchill-iqbal-poetry/d/131576 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

Issue Of The Red Sea, The Gulf Of Aden: Indo-Iran Ties Strengthened Further

By Asad Mirza, New Age Islam 23 January 2024 External Affairs Minister S. Jaishankar’s Two-Day Visit To Iran, Last Week, Was A Crucially Timed Diplomatic Engagement. The Visit Besides Discussing The Regional Security Situation Was Also Aimed At Further Strengthening The Political, Economic And Cultural Aspects Of The Bilateral Relations. ----- External Affairs Minister S Jaishankar will visit Iran on January 14-15 (ANI) ----- As the crisis in the Red Sea spurred by the Israel-Hamas war escalates, India has begun a diplomatic outreach to crucial regional players to secure the country’s trade and strategic interests. The outreach treads a line of neutrality in the conflict between the Western powers and the Islamic world wherein India has not joined the US-led multinational naval coalition in the Red Sea while it remains critical of the Houthis’ violence. In this backdrop, Minister of External Affair S Jaishankar’s recent visit to Tehran was aimed to express India’s concerns on the increasing attacks by the allegedly Iran-backed Houthis in the Red Sea, which he shared with Iranian Foreign Minister Hossein Amirabdollahian. MEA spokesperson said the issue of the Red Sea, the Gulf of Aden, and the violence and destabilisation there, were among the things that were discussed, as India is ‘deeply concerned about the whole situation’. In the last weeks, both the US and the UK have launched air strikes targeting the Houthi positions in Yemen. On its part, India has been closely monitoring the unfolding situation in the Red Sea. The issue also figured in a phone conversation between Jaishankar and US Secretary of State Antony Blinken on 11 January. Countries like India are concerned that the conflict may impact most of Asian trade with Europe. This may lead to a supply chain restructuring, with neighbouring countries at higher costs. Iran supposedly has close links with the Houthi militia in Yemen which have launched a series of attacks on shipping vessels plying the Red Sea route since mid-November. A key motivation for Jaishankar’s visit was the recent attacks on several India-linked shipping vessels. Terming the attacks on ships in the vicinity of India as a matter of ‘grave concern’ to the international community, S Jaishankar said in Tehran that such threats have a direct bearing on India's energy and economic interest as he underlined that this ‘fraught situation’ is not to the benefit of any party. "There has also recently been a perceptible increase in threats to the safety of maritime commercial traffic in this important part of the Indian Ocean," he said in a joint press statement after wide-ranging talks with his Iranian counterpart Hossein Amirabdollahian. He stressed that it's important that this issue be ‘speedily addressed’, in an apparent reference to the targeting of merchant vessels in the Red Sea - one of the busiest trade routes - by Iranian-backed Yemen's Houthi rebels amid the Israel-Hamas conflict. Economic Aspects EAM Jaishankar also met with Iran’s Minister of Roads and Urban Development Mehrdad Bazrpash and held a detailed and productive discussion on establishing a long-term cooperation framework on the strategically vital Chabahar Port. During the visit, on 15 January, India and Iran signed an agreement on the further development of the Chabahar Port Located in Sistan-Balochistan province on Iran's southern coast, the Chabahar Port is being developed jointly by India and Iran to boost connectivity and trade ties. India has been pushing for the port project to boost regional trade, especially for its connectivity to Afghanistan. Earlier, Jaishankar had projected the Chabahar Port as a ‘key regional transit hub’ at a connectivity conference in Tashkent in 2021. The port is also seen as a key hub for the International North-South Transport Corridor (INSTC) project. The INSTC project is a 7,200-km-long multimode transport project for moving freight between India, Iran, Afghanistan, Armenia, Azerbaijan, Russia, Central Asia and Europe. Cultural Links In a significant move to deepen cultural ties, EAM S Jaishankar announced that the Government of India has decided to include Farsi (Persian) as one of the nine classical languages in India under the New Education Policy. "The government of India has decided to include Farsi as one of the nine classical languages of India in our New Education Policy," said Jaishankar, highlighting the cultural, literary, and linguistic connections between Iran and India. Jaishankar, made the above remarks during a joint press joint press conference with his Iranian counterpart, H Amirabdollahian on 15 January. Indian Outreach Indian foreign minister’s recent visit to Iran was part of the diplomatic efforts that have been stepped up to secure India’s interests regionally. Though, the Shiite population in India is quite small compared to the Sunni Muslims. Yet, the Indian government has always been able to build and balance its relationship with Iran and Saudi Arabia, both seen as the leaders of the Shia and Sunni communities globally. This diplomatic balancing has always worked to India’s advantage, besides giving it a regional clout At a regional level India has always accorded a significant priority to its ties with Iran. As the country apart from offering it a gateway to the central Asian republics and also Afghanistan, has also been a reliable oil supplier to India, and that too on a favourable rupee payment basis. Therefore, the issues discussed during the foreign minister’s visit also encompassed all aspects of the sustained relationship between India and Iran, as they covered regional security, trade and development and cultural ties. The announcement related to Farsi, was also timed right and was aimed at targeting the Muslim minority in the country. Over the years Indo-Iran ties have moved ahead, in spite of meddling by other countries and the current diplomatic policy led by PM Modi and Iranian President Ebrahim Raisi, in this regard has not only carried on the old relationship, but the manner in which trade, economic and cultural tries between the two countries have progressed, shows their commitment to build a long-lasting relationship. ----- Asad Mirza is a Delhi-based senior political and international affairs commentator. URL: https://newageislam.com/current-affairs/red-sea-gulf-aden-indo-iran/d/131571 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 Road Not Taken

By Sumit Paul, New Age Islam 23January 2024 “Two roads diverged in a wood, and I I took the one less travelled by, And that has made all the difference.” ― Robert Frost The most oft-quoted lines of Robert Frost never seem to lose their relevance because life's biggest thrill lies in exploring the world, hitherto unexplored. Wahi Kaamyaab Hua Hayaat Mein/ Raah Jis Ne Koi Nai Akhtiyaar Ki (One who has chosen a different path has succeeded in his/her life). A well-travelled road may lead you to your destination but it'll be devoid of challenges. Life is all about facing challenges manfully. Life ensconced in a comfort zone soon becomes dull, boring and unexciting. Rough seas produce efficient and more competent sailors. The great mystic poet Fariduddin Attar of Nishapur chose to write mystical poetry though in his whole clan, there was not a single poet! As his name 'Attar' suggests, his family was into making Itra / Attar (perfumes/scent) and they were very wealthy. But Attar had different plans: Nee Azkeen Muattar Mee Zai Qalam (I'll spread the scent through my quill). He said this in Tazaki (Attar's mother spoke Tazaki) and chose a path of poetry which none of his family members ever thought of. Needless to say, young Attar became one of the greatest mystics in the annals of mysticism and is believed to have guided Maulana Rumi in his initial years. Life is all about accepting the responsibility of every decision that you take. If your decision clicks, give wholesome credit to yourself and even if you fail, you've the satisfaction that it was your decision and was not imposed upon you by others. If you watch or read the end of a suspense thriller, you'll never read or watch the whole movie or book because you've killed the suspense. So, suspense is a must for retaining the excitement in life. Sabhi Toh Chalte Hain Pite-Pitaye Raston Par/ Kabhi Toh Chal Ke Dekh Apni Raah Par (All walk upon beaten tracks/ Find a road for yourself to traverse upon). Remember Steve Jobs' sagacious advice: You've every right to do things your own way regardless of what your dad and grand-dad did in their lives. Yours truly chose to study religions, languages and civilizations despite having a series of medicos in the family for more than a century. And at this age and stage of his life, he's very much happy with his decision. You must do what pleases your heart and carve a niche for yourself. Often the roads less taken lead you to an exciting heaven. It's always admirable to be different from run-of-the-mill. It doesn't mean that you should be scornful of others. But you must be mindful of your inclinations and proclivities. So, never choose a tried out road. Instead, choose a road you've to try out. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/road-not-taken/d/131569 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

Competing Visions of the Prophetic Legacy: An Opportunity for Principled Pluralism

By Adis Duderija, New Age Islam 22 January 2024 Within Islamic Intellectual Traditions, We Find A Range Of Interpretations And Applications Of The Prophet's Teachings. These Diverse Interpretations Have Given Rise To Differing Perspectives On Social Conservatism, Radical Change, Traditionalism, And Modernism ------ As an academic who has been publishing on hadith literature and the debates surrounding the Sunna of the Prophet of Islam since 2007 I have come to appreciate the complex and multifaceted nature of competing and often irreconcilable visions of what constitutes his legacy. The diversity within Islamic intellectual traditions itself testifies to this inherent complexity. Rather than being a cause for distress or denial, this reality presents an opportunity for us to embrace principled pluralism. By recognizing and respecting the existence of multiple competing visions of the prophetic example and teachings, we can foster inclusive discussions and move away from claims of a singular 'true' Islam. This essay expands on the main points by exploring the implications of principled pluralism in interpreting the prophetic legacy and its potential for a progressive and compassionate approach to Islam. The Plurality of Understandings: Within Islamic intellectual traditions, we find a range of interpretations and applications of the Prophet's teachings. These diverse interpretations have given rise to differing perspectives on social conservatism, radical change, traditionalism, and modernism. Rather than asserting a single authoritative narrative, we should recognize that Islam, like all faiths, encompasses a plurality of valid understandings and applications. This understanding empowers communities to discern principles of justice and compassion, prioritizing them over cultural accretions in their own contexts. It allows for a dynamic engagement with the prophetic legacy, enabling Muslims to adapt and respond to the evolving needs of society. Assessing the Influence of Context: An awareness of our interpretive role is crucial in assessing how various conceptualisations of the prophetic sunna reflect universal ethics or more temporal or sectarian influences. By critically examining the historical and cultural contexts in which interpretations have emerged, we can engage in inclusive discussions rather than resorting to accusations or polemics. This approach encourages a spirit of inquisitiveness and fosters an environment where diverse conclusions can coexist. While disagreements may persist, the emphasis on respectful dialogue and integrity in interpretation enriches society and promotes a deeper understanding of the faith. Embracing the Diversity of Faiths: Recognizing the diversity within Islam, as well as within all faiths, is liberating rather than confusing. It shifts the responsibility for determining principles from imposition to individual and communal conscience. This principled pluralism aligns with an Islamo-realistic approach as adopted in progressive Muslim thought that neither promotes radical relativism nor static dogmatism. Instead, it embraces dynamism and gives primacy to beauty, mercy and the common good. By acknowledging the multiplicity of interpretations, we create space for a faithful progression that aligns with Islam's timeless call for justice in the face of changing conditions. The Quest for Faithful Progress: In a world characterized by rapid social, cultural, and technological changes, a diversity of thought, rather than uniformity, better enables the quest for faithful progress. Principled pluralism as ,for example found in progressive Muslim thought, allows for the continuous exploration and application of Islam's moral principles while adapting to evolving societal needs. It encourages Muslims to engage in critical reflection, drawing from their diverse understandings of the prophetic legacy. This approach fosters a dynamic and compassionate interpretation of Islam that resonates with the challenges of the contemporary world. Competing visions of the prophetic legacy present an opportunity for principled pluralism. Recognizing the diversity of interpretations within Islamic intellectual traditions allows for inclusive discussions and a departure from claims of a singular 'true' Islam. By assessing the influence of context, embracing diversity, and prioritizing principles of beauty, justice and compassion, Muslims can engage in a dynamic and progressive interpretation of the faith. This principled pluralism enables a faithful progression that responds to the evolving needs of society while staying true to the timeless call for mercy and common good. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honor in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://newageislam.com/islam-spiritualism/visions-prophetic-legacy-principled-pluralism/d/131562 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 Prophet as a Mercy to All Worlds: His Moral Conduct and Compassion for Unbelievers - Part 1

By Kaniz Fatma, New Age Islam 22 January 2024 Despite facing attacks in Taif, the Prophet displayed his mercy and good treatment towards non-believers The Almighty Allah sent the Prophet Muhammad as a mercy to all worlds. His arrival illuminated the world, brought Islam to the masses, and blessed those who were in the dark. All of creation—humans, Jinns, animals, and plants—benefited from the Prophet’s mercy. Allah says in the Quran: “And We have not sent you but as a mercy for all the worlds.” (Al-Ambiya: 107) One questions if the Prophet showed his mercy to those who refused to accept him as the messenger of God. Abdullah bin Abbas answered this question in the explanation of the verse above. He says: Mercy has been predestined for those who believe in Allah and the Last Day, both in this life and the Hereafter. He [the Prophet] is a mercy in this world to those who do not believe in Allah and His Messenger (i.e., those who remain unbelievers), as they were not subjected to the divine torment that the earlier nations endured—that of being buried beneath the earth and hit by falling stones. (Quoted in Tafsir Ibn Kathir: 5/387) In this series, I will showcase some instances of the Prophet's mercy, forgiveness, and compassion for non-Muslims. Despite facing attacks in Taif, the Prophet displayed his mercy and good treatment towards non-believers In the tenth year of prophethood in Islamic tradition, known as the Year of Sorrow or Aam al-Huzn, the Prophet Muhammad (peace be upon him) walked fifty miles to Ta'if, a city in the high mountains southeast of Makkah, to invite its people to Islam. The year of sorrow was marked by the deaths of Prophet Muhammad's uncle Abu Talib and his wife Khadijah. Despite the milder temperatures and an abundance of greenery, the journey to Ta'if was challenging, even if the region was lovely with fruits, and veggies. The Prophet (peace be upon him) accompanied Zayd ibn Harithah on his travel to Taif. He first met with the local authorities in the city after arriving. He delivered his word to the three brothers who served as the Thakif tribe's chiefs. He then extended an invitation to Islam to them. They each replied in the most caustic manner possible after declining the invitation. The Prophet (peace be upon him), while grieved by their words, did not give up or lose hope. It is reported that following this meeting, he called the people of Ta'if to Islam and stayed there for about a week. This incident shows that despite being assailed by unbelievers in Taif, the Prophet treated them with kindness and mercy. He called them towards Islam, but nobody answered in Ta'if. However, some were prepared to answer his invitation and embrace Islam as his tour drew to an end. The Ta'if leaders were furious to hear this news. They dispatched a group of youths to assault and stone the Prophet (peace be upon him). Sadly, the attack was successful. The Prophet Muhammad (peace be upon him) and Zayd bin Haritha were driven from the city by the mob. The stones thrown at them wounded the Prophet and his companion Zayd bin Haritha, leaving their feet covered in blood. After what had transpired, they were traumatised and walked for almost eight kilometres. After arriving in a garden with trees outside of Ta'if, they took a seat to recuperate from their shock. That was the location of Prophet Muhammad's well-known prayer to Allah. The Prophet noticed a cloud blocking his view of the sky when he raised his head. Jibrail, the angel, was present, and called him, saying, "Allah has heard what the people said and responded to you. Allah has sent the angel of the mountains to you so that you might give him the commands to do with these people as you please." The angel of the mountains greeted him and shouted out to him, saying, "O Muhammad (peace be upon him)! You can place any kind of order! I can let Al-Akhshabain, which consists of Abu Qubais and Qu'aeiqia'an, two mountains on either side of Makkah, fall upon them if that is what you would like. In response, the Prophet (SAWS) said, "I pray to Allah that they will have children who will worship Him Alone, and will worship none besides him.” (Sahih Bukhari: 3231) Regarding the disobedient and rude people of Taif, the Prophet (peace be upon him) responded to the angel of the mountains with a great degree of kindness, mercy, compassion, sympathy, and patience. It was because the All-Powerful Allah sent him as a mercy to all worlds. Had the prophet (peace be upon him) permitted the angels to execute his plan and permit the mountains to collapse upon the disbelieving people of Taif, they would have been crushed and annihilated. ------ Kaniz Fatma is a regular columnist for New Age Islam. URL: https://newageislam.com/islamic-personalities/prophet-mercy-compassion-unbelievers-part-1/d/131565 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

Munawwar Rana: The Post-Modern Poet Who Celebrated Oriental Values

By S. Arshad, New Age Islam 22 January 2024 His Poetry Transcended Borders Main Points: 1. Munawwar Rana was one of the most celebrated poet of Urdu after Independence. 2. He was the last of the most popular Indian Urdu poets after Bashir Badr, Nida Fazli and Rahat Indori. 3. After Wahshat Kalkatvi and Pervez, Shahdi, Munawwar Rana was the most prominent Urdu poet from Bengal. ------ Munawwar Rana/ANI ------ The picture of film writer and poet Javed Akhtar lending his shoulder to Munawwar Rana' s coffin was very suggestive. It was a meaningful coincidence that both the poets celebrated the Mother. It was the 1975 film Deewar written by Salim -Javed duo that had the famous dialogue: Mere Paas Maa Hai (Mother is my precious possession). Munawwar Rana had carried on the legacy of celebrating the mother in poetry and the summum bonum of his poetry was: Mere Paas Maa Hai. He was the first Urdu poet who sang paeans not to an imaginary doe-eyed girl but to the mother. He presented various shades of the life and personality of a mother: her sacrifices for her sons and daughters, her power of endurance, her love and affection etc. Munawwar Rana had started his poetic career during the 70s under the patronage of the senior poet Wali Aasi who turned Munawwar Ali Aatish into Munawwar Rana. Rana came and settled in Kolkata where his father ran a transport business. In Kolkata, Rana 's poetic imagination started soaring and soon his poetic calibre and charisma caught the attention of lovers of poetry. By the 1990s, Munawwar Rana became a well known poet of Bengal who was equally popular among the Urdu and Hindi audience. His anthologies were published both in Hindi and Urdu because his poetry transcended the boundaries of language and countries. His Ghazals and Nazms (poems) captured the emotions of general masses. His Ghazals expressed the joys and sorrows, trials and tribulations of the man of the 20th and 21st century. He did not subscribe to any Ism or ideology like the Progressivism of the 40s or the modernism of the 70s. He was a wandering minstrel of the post-modern era who composed Ghazals on every aspect of the modern life. Poverty, joblessness, opportunism, the fall of moral values, social evils, ill-effects of industrialisation and urbanisation and the psychological dilemma of modern man became the topics of Rana's Ghazals. The most important contribution of Rana's poetry to the contemporary Urdu poetry, particularly Ghazal is that his poetry brought the two major communities of India ---Hindus and Muslims closer and strengthened the cultural bond between them at a time when the poetry presented in Mushairas and Kavi Sammelans have increasingly been marred by communal undertones. Munawwar Rana's poetry celebrates the composite culture of India and the common values of Indian society. Though he also presents political satire in his Ghazals, he does not make incendiary and communal remarks like other poets of Urdu and Hindi. Munawwar Rana was the last of the four most popular poets of India after Independence. Bashir Badr, Nida Fazli, Rahat Indori and Munawwar Rana's poetry transcended boundaries. The demise of Rana leaves a big vacuum in the arena of Urdu poetry. Munawwar Rana's greatness lies also in the fact that he was one of the few poets of Bengal who had made their mark outside Bengal. Wahshat Kalkatvi was the greatest Urdu poet of Bengal in the pre-Independence era. He was known also as Ghalib-e-Thani and was a respected poet in the history of Urdu poetry. Pervez Shahidi was another poet of Bengal who made a mark by his unique style and depth of thought. He presented progressive ideas in modern style and diction. Munawwar Rana was the third poet of Bengal who won international fame by dint of his poetic art, creativity and flight of imagination. He covered the issues and topics hitherto untouched by Urdu poets. Hijrat (migration) has been a favourite topic of Urdu poets of the Indian sub-continent since the Independence. The partition of India and the migration following it was the most tragic event in the history of India. Both Hindus and Muslims suffered hugely during the migration but the Muslims migrating to Pakistan suffered greater psychological scars as they were called Muhajir (migrants) and were not assimilated into the mainstream of Pakistani society. They are still considered outsiders. Urdu poetry of India and Pakistan is replete with the expression of pain of leaving one's home and living the life of a migrant in a hostile country. Munawwar Rana's Ghazals also express the pain and psychological dilemma of migrants. His epic poem Muhajir Nama is an outstanding piece of poetic art that recounts the painful experience of those leaving India to migrate to Pakistan. Muhajir Nama is matchless in its style and diction. Munawwar Rana's poetry was a cultural bridge between the Hindus and Muslims. Unlike Urdu poetry of the pre-Independence era, his poetry does not have an Iranian atmosphere. His poetry is rooted in Indian culture. The language of his poetry is also not Persianised as is the poetry of other poets of Urdu. He speaks the language of the masses. This was the secret of his popularity as a poet of the masses. His death has left a vacuum in the Urdu poetic world. A voice that sang the song of love, harmony and human values has become silent. The mother of Urdu poetry is mourning the death of her beloved son. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://newageislam.com/current-affairs/munawwar-rana-modern-poet-oriental-values/d/131560 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Drop Of Ink Can Make A Million Think

By Sumit Paul, New Age Islam 22 January 2024 January 22 is English poet Lord Byron's Birth Anniversary. One of the most famous aphorisms in any language is Lord Byron's 'A drop of ink can make a million think.' But it's interesting to know that this famous quote is actually an example of reverse sublimation after he wrote, "A drop of semen can produce the worst of men" (Refer to Benita Eisler's 'Byron: Child of Passion, Fool of Fame,' 2001). Though nowadays, people barely use a pen, much less an ink pen, this quote hasn't lost its eternal relevance because 'ink' is now a metaphor for written words. Voltaire said, "To hold a pen is to be at war." Despite our gadget-oriented and social media driven lives, (written) words still appeal to us. Just think, you'd not have been reading this article had you not been fascinated by the power of words. It's the power of words that can bring about a change. If reams of papers are being wasted on the narcissistic megalomania of a deluded leader, words of sanity are also appearing to strike a balance because the pen is the lever that moves the world. We must never forget that it's through the tongue, the pen, and the press that truth is principally propagated. Words are permanent inscriptions on the slab of time and the granite of collective human experiences and sufferings. Writing is not only a cathartic experience for a writer, it's also a process of universal catharsis as it binds humanity together. To quote Hindi poet Shamsher Bahadur Singh, "Tera Bhi Wahi Haal, Mera Bhi Wahi Haal/ Aa Mil Ke Paida Karein Koi Bhoochaal" (We both have the same state of circumstances/ Let's create a seismic effect). The whole world has changed drastically in the last quarter of a century. Human perceptions have undergone a sea-change; priorities, preferences and predilections have witnessed a tectonic shift. A new world order has emerged. Yet, written or printed words are still valued despite their orthographic and grammatical anomalies. Those who think, still read a book and ruminate. They at least, read a newspaper. Words ennoble us. The dictum of every purposeful and thinking existence is Rene Descartes' "Cogito, Ergo Sum" (I think, therefore, I'm). And how you think? Words make you think. Saadat Hasan Manto aptly said, "Ek Qatrah Syahi Ka Aab-e-Samandar Se Kahin Zyada Ahmiyat Rakhta Hai" (A drop of ink has much more value than the water of a sea). Today, we remember Lord Byron not because of his bohemianism or reprobate lifestyle, we remember him because of his immortal poetry; for his sublime works like 'Don Juan,' ' She walks in beauty, ' Prometheus ' and that supremely poignant poem, ' When we two parted ' among others. This is the everlasting impact of words. They seep into every crevice of your existence. By the way, it's often said about Byron, "He left a name to all succeeding times/ Linked with one virtue and a thousand crimes." What was that virtue? His deathless poetry that still moves mankind and makes us think. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/lord-byron-ink-think/d/131561 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 Discerning Eye Sees In Ram, Rasool!

By Ghulam Rasool Dehlvi, New Age Islam 20 January 2024 Hai Ram Ke Wajood Pe Hindustan Ko Naz, Ahl-e-Nazar Samajhte Hain Jinko Imam-E-Hind! (The land of India takes its pride on Rama’s existence, the discerning eye sees in Ram, a prophet) Allama Iqbal It is about time Muslims in India revisit the historicity and sanctity of their beautiful abode; Mother India, Bharat or Hindustan as the land of their Prophets too. Needless to state that every nation was bestowed with a Prophet according to the holy Qur’an: “And We certainly sent into every nation a messenger” (Surah An-Nahl: 36). India is thus the land to which Allah has sent most Messengers in all likelihood and strong probability. If an ancient philosophy of religious pluralism (Sarva Dharma Sama Bhava) and peaceful coexistence of various faith traditions has historically been recorded here, the reason is not difficult to see. The Message of all Seers and Sage—from Rishi Munis, Prophets, Mystics, to the Sufis—was One. Mahatma Gandhi interpreted this concept as the one that embodies the equality of the destination of the different paths followed by different people. “The Truth is One but the Wise call it by many names”, says the Maha Upanishad. An over 5,000-year-old civilisation with various faith traditions, Mother India birthed Hinduism, Buddhism, Jainism and Sikhism (along with other new variants of them) and widely embraced Islam which converged in a spiritual synergy of Sufism. And it was only in India where the pluralistic Persianite strain of Islam emerged with the coming of Sufi saints from Central Asia. There were some sages and mystics among them who saw Rasool (prophet) in Rama and Krishna. Take a look at the following flowing passage (Letter No. 14, Maqamat-e-Mazhari, Page No. 259) authored by Shah Ghulam Ali Dehlvi. This shows how our ancient indigenous Indic tradition was looked at through the prism of purely Sufi Islamic perspective. This book has been compiled in the light of the letters written by Mirzā Mazhar Jaan-e-Janan: “India and the Hindu community from a theological viewpoint: In the Indian territories, Prophets and Messengers were sent by Allah Almighty. Their accounts are recorded in their books and several other signs and indicators tell us that the Hindu people had reached high culminations [in faith and spirituality]. The Divine mercy did not forget this vast land or its people and their state of affairs. Needless to say, before the Prophet Muhammad (PBUH), every nation was bestowed with a Prophet, and every community was entitled to follow their own Prophet rather than anyone else”. Mirzā Mazhar Jaan-e-Janan (1699–1780) was an authoritative Islamic saint-scholar of the Naqshbandi Sufi Order, which was established in India by Khwaja Baqi Billah (d. 1603)—Delhi’s most prominent Naqshbandi master. He was instrumental behind the inclusivist legacy and pluralist theology of Shah Ghulam Ali Dehlvi—the 19th century Sufi master of the Naqshbandi Order in Delhi. For today’s Indian Muslims, Mirzā Mazhar Jaan-e-Janan (Soul of the Souls) and Ghulam Ali Dehlvi offers much to reflect upon, as proponents of Wahdat-e-Wahy (unity in scriptures and divine revelations) between the Qur’an and the Vedas. Consider the crucial memoir as follows: He [Jaan-e-Janan] was staying at Sirhind (a city in Punjab popularly known as Fatehgarh Sahib). I sought and obtained the permission to visit the master. My heart was instantaneously enticed and ensnared by the charismatic saint. He tied the game of his heart to the saddle straps of my spiritual courser. I was particularly attracted to the teachings of his Exalted Presence [Jaan-e-Jana], that the Vedas were Holy Scriptures revealed by Allah, and that Shri Krishna and Shri Rama were Prophets; thus Jaan-e-Janan privileged the Hindus as the ‘People of the Book’.(As quoted in “The Mirror of Beauty”, By Shamsur Rahman Faruqi, 2014). The Letter No. 14 in Maqamat-e-Mazhari examines the Vedic notion of Avatarvad, in accordance with the Islamic concept of Nubuwwat and Risalat (prophethood). Based on the Qur’anic verses such as "There is a Messenger for every community" (Surah al-R’ad: 07) and “There was not a Nation without a warner” (36:06), the letter premises that Allah has created no community in the world without a Prophet, and that belief in all Prophets, not just one, is one of the six articles of the Islamic faith. It then looks at the main characteristics of the Hindu belief of Avatarvad and Prophethood from an Islamic perspective. This terrain of thought in Indian Muslim theology was later leveraged and further accentuated by Allama Muhammad Iqbal, the poet-philosopher popularly known as the Wise of Umma (Hakeem ul Ummat) in the Indian subcontinent. The Poet of the East (Shaer-e-Mashriq) took the temerity to proclaim the prophethood of Shri Rama and composed the following verses which speak volumes about his devoutness for Rama: Labrez Hai Sharab-I-Haqiqat Se Jam-e-Hind! Sab Falsafi Hain Khitta-i-Maghrib Ke Ram-e-Hind Yeh Hindiyon Ke Fikr-i-Falak Ras Ka Hai Asar, Rifat Men Asman Se Bhi Ooncha Hai Bam-e-Hind Rifat Men Asman Se Bhi Ooncha Hai Bam-E-Hind Is Des Men Huey Hain Hazaron Malak Sarisht, Mashoor Jinke Dam Se Hai Duniya Men Nam-e-Hind Hai Ram Ke Wujood Pe Hindostan Ko Naz, Ahle Nazar Samajhte Hain Usko Imam-E-Hind! Ejaz Us Chiragh-E-Hidayat Ka Hai Yahi Raushan Tar As Sahar Hai Zamane Men Sham-E-Hind! Talwar Ka Dhani Tha, Shujat Men Fard Tha! Pakeezgi Men Josh-E-Mohabbat Men Fard Tha! Translation: The cup of Hind overflows with the wine of truth. Philosophers of the Western world are its devotees. The mysticism of her philosophers makes Hind’s star soar above all constellations. Thousands of angels have descended to proclaim Hind’s name before the world. And proud of his existence the discerning eye sees in Ram, a prophet. The glow from this lamp of wisdom makes Hind’s evening more radiant than the world’s daybreak. Valrous, brave, a master swordsman! In purity, in love, Ram, was unmatched. The bowl of India is full to the brim with the wine of Truth All the philosophers of the Western world have acknowledged India It is owing to the refined thinking of Indians That India’s stature is even higher than the sky This country has seen many people of an angelic disposition Who have made the name of India recognisable in the world India is proud of Rama’s very name To the discerning he is Imam-e-Hind Such is the miracle of the light of righteousness That the Indian evening is brighter than the morning elsewhere in the world Accomplished in sword-play, unparalleled in bravery Matchless in purity and spirit of love. The above Urdu Nazm of Allama Iqbal is part of his poetic work, Bāng-e-Darā (The Call of the Marching Bell). It is seen as an unmatched and extraordinary tribute to the persona of Shri Rama. However, while the Allama eulogises Shri Ram as Imam-e-Hind (Spiritual leader of India), in yet another poem, he cautions us against the waywardness of the priestly class Brahmins who misuse his name and are not true to his teachings and spiritual ideals and Dharmic legacy. Thus, this Muslim Sage and Poet of the East also wrote an Urdu Nazm “Naya Shivala” where he talks of Hindu-Muslim unity with a note of caution: Sach Kah Dun Aye Brahman Gar Tu Bura Na Mane (I Will Tell You The Truth O! Brahman, If You Do Not Mind) Tere Sanam Kadon Ke Butt Ho Gaye Purane (The Idols Of Your Temple Have Turned Old) Apnon Se Bair Rakhna Tu Ne Buton Se Sikha (You have learnt to nurse enmity towards own people) Jang-O-Jadal Sikhaye Waiz Ko Bhi Khuda Ne (The god has even taught the preacher to battle) Pathron Ki Muraton Mein Samjha Hai Tu Khuda Hai (You believe that God exists in idols of stones) Khak-e-Watan Ka Mujh Ko Har Zarah Devta Hai (But for me every speck of our nation’s land is a god) While it is an opportune time for Muslims to recall the Ummah’s Wise Man, Allama Iqbal’s six inspiring couplets on Shri Rama, it is also about time for Hindus of India to reflect on the actual meaning and essence of Ram-bhakti and discern between the veneration of Rama and its political expressions. While celebrating the inauguration of Ayodhya Ram Mandir, let’s not forget the return to Ayodhya of Shri Rama after 14 years of exile in the forest. It offers us all a great learning to be evolved into a replica of the divine qualities; love, justice, forbearance, forgiveness and righteousness. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar and English-Arabic-Urdu writer. He has graduated from a leading Sufi Islamic seminary in India URL: https://newageislam.com/interfaith-dialogue/discerning-eye-ram-rasool/d/131552 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 King of Hindustan—Hazrat Khawaja Gharib Nawaz

By Ghulam Ghaus Siddiqi, New Age Islam 20 January 2024 Islamic saint Khawaja Gharib Nawaz was a Sultan al-Hind, the King of India. He established his kingdom governed by Sufism, Spirituality, and Islamic sainthood, rather than resorting to force, army and power. Khawaja Gharib Nawaz comes to mind the moment we hear the phrase "Hind Ke Raja, or Sultan al-Hind" which means "King of Hindustan or India". Typically, a king possesses an army of soldiers. However, if Khawaja Gharib Nawaz lacked an army, soldiers, or military might, how could he have been a king? The reason he is referred to be the King of India is because he ruled over the hearts of the Indians. Khawaja Gharib Nawaz lit the lamp of God's love and remembrance, illuminating the dark and broken hearts of India. File Photo: Dargah Hazrat Khwaja Gharib Nawaz ------ Khawaja Gharib Nawaz adopted the teachings of the Quran and Sunnah as a way of life. His works and letters make clear how deeply spiritual his interpretation of the sacred scriptures was. He was honest, moral, kind, and spiritual in all he did, and he spent his entire life behaving as a friend of Allah [Wali]. His extraordinary achievements, morals, virtues, and miracles served as an inspiration to many powerful and well-known individuals during his time. He became such a great Wali [friend] of Allah that he possessed miracles and is still renowned for them because he discovered such an ample portion of the blessings and bounties of the Qur'an and the Sunnah. He became so committed to serving Allah Almighty that he was able to live a life free from the shackles of the Self [Nafs]. He kindled the divine love candle in his blessed heart with such intensity that centuries later, people still find solace in its light for their shattered and tormented hearts. There is a pro-freedom chant going on, "Hum Leke Rahenge Azaadi." While some employ these catchphrases for political purposes, others do so to achieve peace and freedom under different circumstances. In actuality, real freedom can only come from submitting to divine will and giving up all ambitions and desires of the Self. To understand this spiritual idea, one must read Futhul Ghaib by the Master and King of Sufis, Huzoor Ghaus-e-Paak, with sincere mystical observations and meditations. Some people think that after they reach their objectives, they will be content, but in reality, the Nafs forbid them from ever being content. Rather, the Nafs feed their avarice in a variety of ways and make people fret about success—whether it has to do with money, power, fame or popularity. People don't realise that their captivity to Self [Nafs] prevents them from finding perfect peace and contentment. Islamic mysticism implies that the attainment of contentment and freedom from captivity to the Nafs depend on an individual's total surrender to obedience to, and the will of Allah. The noble servant, the Wali of Allah is the only one who is genuinely unbound from the chains of the Nafs and ego. Khawaja Gharib Nawaz became highly regarded as an Islamic saint, a great Wali of Allah. His steadfast goals were to approach the All-Powerful God in humility and ask for His guidance regarding piety, good acts, the divine will, and divine pleasure. These were the reasons behind his victory over the hearts of the Indians. He acquired this kingdom in Sufism, Spirituality, and Wilaayat [Islamic sainthood]. It was not a kingdom that could be conquered by bloody battles, bows and arrows, swords, spears, and armies, but rather one that won and ruled over people's hearts. Hasan is the name of Khawaja Gharib Nawaz. In 537 A.H., he was born in the Sanjar region of Sajistan or Sistan, which is now a region of Iran. He is Hasani and Hussaini Syed from his parents, which makes him Najib al-Tarfain. Moinuddin, Khawaja Gharib Nawaz, and Sultan Al-Hind are some of his well-known nicknames. His title ‘Gharib Nawaz’ came from his strong pro-poor stance. He did not get this title from any monarch; rather, the Almighty Allah had predetermined that Hazrat Gharib Nawaz would benefit the underprivileged, which is why he carried out this mission throughout his life and earned the reputation of Gharib Nawaz, the benefactor of the poor. We offer the above words in remembrance of Khawaja Gharib Nawaz, the Sultan of India, on the occasion of the yearly Urs of 2024. We also pray that Allah may grant us all His grace and kindness via the Waseela of His beloved Prophet (peace and blessings of Allah be upon him) and through the Waseela of His beloved Friend [Wali], Hazrat Gharib Nawaz (may Allah be pleased with him). ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar), with a Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B. A (Hons.) in Arabic, M.A. in Arabic and M.A. in English from JMI, New Delhi. He is interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and Islamic mysticism (Tasawwuf). URL: https://newageislam.com/islamic-personalities/king-hindustan-hazrat-khawaja-gharib-nawaz/d/131555 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

We Anthropomorphized Nature As God

By Sumit Paul, New Age Islam 20 January 2024 I am of the view that God gave humans Reason, not Religion, and that Reason is a gift of God while Religion is a human construct. By Myerli You're right but allow me to go a step further and state that both god and religion are human constructs. Nature has endowed us with reasoning. Alfred Wallace, the man who independently reached the same conclusions Charles Darwin also reached in his Theory of Evolution, opined that reason and logical thinking were acquired by humans after lakhs of years of (human) evolution. Please refer to Dr Ajay Kansal's, 'The Evolution of Gods: The Scientific Origin of Divinity and Religion' and Pascal Boyer's 'Religion Explained: The Evolutionary Origins of Religious Thought.' Both argued that mankind created god and religion and not the other way around. We must remember that evolution is a constant process and not just humans but all creatures are slowly and imperceptibly evolving. We needed (we still need) some kind of support from nature for our survival. Since the human brain is programmed to anthropomorphize things and give a concrete shape to all that we (want to) believe in, we anthropomorphized nature as god. All our fake philosophical thoughts and discourses that god has no form are absolute self-deception and theological Double Dutch. Human brain (not mind; it doesn't exist) cannot think or envisage in formless context/s. So, we created and conceptualized gods as per the level of our evolution. With the passage of time, we superimposed our own instincts and emotions on the gods our primitive ancestors fabricated long ago. Anthropologically, god is a manifestation of humans' evolutionary development. Religion came rather late in the history of human civilization. When humans realized that this concocted god could be better used through an agency or conduit, religions came into existence. A simple analogy will make you understand. We often form trusts, NGOs and other such organizations to facilitate our missions and objectives. Religions were created by humans to 'serve' the gods as John Updike wittily said, "A suspended god without a religion is forever in a limbo." So, god and religion are not just human constructs but also the oldest human undertakings with a semblance of vested interests. The semblance has now become a worldwide business. See, the level of idiocy going on in India. Idols of Ram and Sita are being consecrated. They call it Praan-Pratishtha: Infusing life into the idols. You're giving life to your deities! What an irony! This is a metaphor for our concoction of gods. We created them and also enlivened them. To quote an Urdu poet, "Mere Haathon Ke Tarashe Hue Patthar Ke Sanam/ Aaj Bhagwan Bane Baithe Hain Butkhanon Mein" (The stone idols I carved out with my own hands/ Are installed at temples as gods). It's religion that has divided the whole world and it's god that has deluded mankind. What our prehistoric ancestors created, degenerated into Frankensteins as time glided by. But deluded brains will not understand this. To them, their Allah, god, Jesus, Moses, Trinity (the biggest theological hoax), Ram etc. will remain their guiding spirits till the end. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/anthropomorphized-nature-god/d/131551 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

Online Islamist Radicalisation Mechanisms: Impact of the Internet on the Radicalization of Lone Actor Terrorists

By Grace Mubashir, New Age Islam 19 January 2024 Islamist Radicalisation Is Not Exclusively An Online Process, As Offline Detachment And Vulnerabilities Played A Crucial Role In All Three Cases. This Aligns With The Existing Research Consensus That The Internet Alone Cannot Drive Individual Radicalization. Main Points: 1. The utilization of the Internet for terrorist recruitment and operations has witnessed a substantial increase in recent years. 2. The path to radicalization is rarely linear, often paved with pre-existing vulnerabilities that make individuals susceptible to extremist ideologies. These vulnerabilities encompass a vast spectrum, weaving together personal struggles, social factors, and psychological experiences. 3. While the acknowledgement of the internet as a platform for radicalization is widely accepted by policymakers, researchers, and the media, the underlying mechanisms of online radicalization have remained unclear. ------ (File Photo) ------ This study explores the scope and severity of the threat associated with online radicalization in the context of terrorist activities and related offences. The influence of online platforms is widely acknowledged as a significant factor driving the dissemination and adoption of extremist ideologies, often rooted in collective grievances, leading to subsequent acts of violence. While the focus is particularly evident in discussions around lone actor terrorism, it extends to various forms of extremist offences and beyond. The present research contextualizes the phenomenon of online radicalization that culminates in terrorist acts within the broader landscape of grievance-based beliefs and attitudes. It also delves into existing perspectives and debates regarding the relevance and mechanisms of online radicalization in the context of terrorist offences. The ensuing discussion explores diverse interpretations of the presented estimates, acknowledging that while online radicalization is indeed a reality, both with and without ties to offline processes, the current threat level is disproportionately high. It is important to note, however, that this evaluation pertains to the present, and the landscape may evolve in the future given the continual growth and acceleration of online activities among terrorist actors. Mechanisms Of Online Radicalization The utilization of the Internet for terrorist recruitment and operations has witnessed a substantial increase in recent years. This growth includes the adoption of Western social media platforms like Facebook, Twitter, and YouTube. While the prevalence of this phenomenon is well-documented, the intricacies of the mechanisms and power dynamics underlying the use of online media for promoting radicalization, which can escalate into terrorism, remain challenging to ascertain due to limited research. Presently, more conventional models are employed, focusing on concepts such as psychological warfare, propaganda, indoctrination, and data mining. Additionally, narratives are recognized as a significant element in the allure of radicalization. Major online mechanisms of online radicalisation are described below along with strategies to counter it. 1. Compensation In the pre-radicalization phase, compensation primarily emerges as individuals strive to address offline vulnerabilities by creating an alternative online presence. This concept establishes a connection between offline vulnerabilities and the dynamics of online radicalization. The underlying assumption is that easily accessible online content provides vulnerable individuals with alternative worldviews that align with shared ideologies. Opting to seek affiliation in an alternative social environment with a low inclusion threshold becomes an appealing choice. Importantly, the accessibility for unmoored and vulnerable individuals distinguishes online compensation from seeking compensation through joining radical networks offline. The path to radicalization is rarely linear, often paved with pre-existing vulnerabilities that make individuals susceptible to extremist ideologies. These vulnerabilities encompass a vast spectrum, weaving together personal struggles, social factors, and psychological experiences. On a personal level, life crises, mental health challenges, and past trauma can create a sense of isolation and despair. Individuals grappling with such burdens may be more likely to seek solace and belonging, making them susceptible to the promises of a seemingly stable and purpose-driven community offered by extremist groups. A history of violence can also be a factor, as it indicates a potential propensity for conflict and a desensitization to violence. Similarly, negative familial experiences and socio-economic hardships can foster alienation and disillusionment with existing social structures, pushing individuals towards alternative ideologies that promise radical change. 2. Isolation Isolation acts as a potent magnet for radicalization, drawing individuals in through both offline alienation and online immersion. This process unfolds over different stages, playing a pivotal role in both pre-radicalization and the radicalization phase itself. The journey towards radicalization often begins with a sense of social disconnection and detachment. Feeling marginalized by their communities or society at large, individuals experience a weakening of offline ties and relationships. This sense of isolation disrupts their sense of belonging and can leave them vulnerable to alternative narratives, particularly those offered by online extremist groups. The internet emerges as a seductive escape hatch for these individuals. Drawn to online forums and communities that validate their feelings and echo their frustrations, they find a virtual haven for belonging. Engaging with like-minded individuals online can further exacerbate their offline isolation, leading to a withdrawal from real-world relationships and a deepening immersion in the virtual world. This dynamic is particularly relevant for lone actors, who often lack strong real-world connections and find their sense of community entirely within online forums and platforms. They operate within a virtual echo chamber, constantly bombarded with extremist narratives that solidify their convictions and fuel their isolation. During the pre-radicalization phase, this offline alienation acts as a priming factor. Feeling ostracized and misunderstood, individuals become more receptive to radical narratives that promise acceptance and a sense of belonging. Online forums offer a ready platform for these narratives, providing a fertile ground for their seeds to germinate. As the radicalization phase progresses, isolation transforms into a more dynamic force. It manifests as a confrontational dance between real-world relationships and online integration. While not entirely severing ties with the offline world, radicalized individuals often exhibit a gradual withdrawal, prioritizing their online communities over real-world interactions. Fierce clashes with family and friends become commonplace as the online ideology takes precedence over established bonds. Understanding the complex interplay between offline alienation and online immersion is crucial for designing effective counter-radicalization strategies. Addressing the root causes of social isolation, promoting online literacy and healthy online communities, and offering alternative narratives of belonging can help break the cycle. By fostering social inclusivity and providing support systems that address vulnerabilities, we can shield individuals from the alluring grip of isolation and offer a brighter path forward. 3. Facilitation Facilitation encompasses the elements within the online sphere that enhance and simplify exposure to and interaction with extremist content. Researchers widely agree that the Internet serves as a facilitative tool, offering opportunities for both ideological development and operational planning. Scholars analysing data from interviews with extreme-right and jihadi offenders, asserted that the internet plays a crucial role in radicalization by serving as a "key source of information, communication, and propaganda for their extremist beliefs," providing a "greater opportunity than offline interactions to confirm existing beliefs." Similarly, in a quantitative study examining the role of the Internet in the terrorist activities of 227 convicted extremists, scholars found that the internet facilitates radicalization by enabling it rather than driving it. In the unfortunate trajectory of radicalization, facilitation plays a crucial role, acting as a catalyst for both solidifying extremist ideologies and enabling their translation into harmful actions. This support can take various forms, evolving as the individual progresses through different stages. Shaping Ideological Foundations: During the radicalization phase, facilitators act as architects of extremist thought. They employ various tactics to inform and develop the target's ideology, including: Sharing Propaganda: Disseminating extremist materials like online guides, videos, or speeches can shape the individual's worldview, normalizing violent narratives and demonizing opposing perspectives. Mentoring And Guidance: Experienced facilitators engage in one-on-one interactions, providing personalized advice and bolstering the individual's sense of belonging within the extremist community. Debates and discussions: Online forums and closed communities offer platforms for controlled discussions, where facilitators steer conversations towards reinforcing extremist beliefs and silencing dissenting voices. Enabling Operationalization: As the individual becomes more entrenched in their ideology, facilitation shifts towards enabling them to translate their beliefs into action. This support may involve: Logistical assistance: Facilitators may help acquire materials like weapons or explosives, provide secure communication channels, or offer training in operational tactics. Financial support: Funds may be provided to cover expenses related to travel, equipment, or living arrangements, removing logistical obstacles to planned attacks. Network connections: Facilitators may introduce the individual to other operatives or provide access to secure channels for communication and coordination within the extremist network. Combating Facilitation: Disrupting the Cycle of Harm Understanding the multifaceted nature of facilitation is crucial for developing effective counter-terrorism strategies. By identifying and disrupting these support networks, we can hinder the spread of extremist ideologies and prevent their translation into harmful actions. This requires a multi-pronged approach that: Counters online propaganda: Disrupting the dissemination of extremist content online by identifying and reporting harmful materials, promoting media literacy, and supporting alternative narratives. Identifies and monitors facilitators: Building robust intelligence networks to track the movements and activities of known facilitators and disrupt their ability to connect with potential recruits. Offers alternative pathways: Providing support systems and resources for individuals at risk of radicalization, offering them positive alternatives to the allure of extremism. 4. Echoing In the intricate realm of online extremism, a troubling phenomenon looms large - the echo chamber. Here, instead of reverberating with echoes of laughter and conversation, the chamber amplifies and solidifies extremist views. Surrounded by like-minded individuals who mirror their radical perspectives, people find a distorted form of validation, a twisted sense of belonging that can cement their beliefs and legitimize even the most violent ideologies. The internet's most perilous potential may not lie solely in exposure to extremist rhetoric, but rather in its capacity to forge communities where such rhetoric gains acceptance and affirmation. Envision a closed room, bereft of windows and dissenting voices, where extreme messages reverberate, gaining strength and distorting perceptions with each repetition. This is the disconcerting reality of the echo chamber, aptly characterized by scholars as "insulation from pervasive outside influence". Within these virtual walls, alternative perspectives are stifled, providing fertile ground for the unchallenged amplification of radical narratives. Over time, this internal echo can transform into a deafening roar, drowning out reason and potentially paving the way for the unthinkable. Breaking the cycle of the echo chamber requires a multi-pronged approach. Individuals must be equipped with the tools of media literacy, enabling them to critically evaluate information and discern the insidious whispers of extremism amid the cacophony of online voices. By promoting platforms for alternative narratives, glimpses of hope and inclusivity can be offered, presenting visions for a future that stand in stark contrast to the darkness propagated by extremist communities. Finally, disrupting these closed networks, introducing dissenting voices, and fostering critical thinking within their confines are crucial steps in dismantling the walls of the echo chamber and allowing sunlight to penetrate the shadows. The echo chamber effect is not an unavoidable aspect of the online world. By nurturing open dialogue, promoting critical thinking, and creating spaces for diverse voices to be heard, we can shape a digital landscape where reason regains its rightful place, and the echoes of hate and violence fade into a distant memory. In the realm of online extremism, the echo chamber emerges as a disturbing space where extreme voices resonate without restraint, cultivating not only intensified beliefs but also a chilling transformation in one's worldview. Within these confined walls, a perilous polarization takes hold. The "in-group," a close-knit community of like-minded extremists, becomes a refuge, offering a sense of belonging and validation. However, this newfound identity comes at a sinister cost – the "out-group," those beyond the echo chamber, ceases to be merely different and is instead fundamentally other. Dehumanization infiltrates, casting the external world in the darkest hues of animosity. The process, termed "echoing" by scholars, extends beyond legitimizing violent discourse; it erodes the internal barriers that might have once deterred violence as a means of change. Surrounded by voices endorsing or celebrating violence, the individual's internal resistance weakens. What was once inconceivable becomes, within the distorted reality of the echo chamber, a conceivable tool for achieving the group's perceived righteous goals. This transformation transcends the embrace of radical ideas; it entails a complete reconstruction of the self. The individual discards their former identity, constructing a new one based on the echo chamber's distorted values and worldview. The online community becomes not just a source of validation but the very cornerstone of their new existence. Liberating oneself from this self-constructed extremist prison necessitates more than exposing the lies and distortions propagated within. It requires an understanding of the echo chamber's insidious impact on identity and perception. Offering alternative narratives, spaces for constructive dialogue, and opportunities to rebuild connections with the "out-group" – friends, family, and the broader community obscured by the echo chamber – becomes imperative. The polarizing effect of the echo chamber serves as a chilling reminder that the online world, with its potential for good, can also serve as a breeding ground for intolerance and violence. By acknowledging its dangers and actively fostering empathy and understanding, we can combat the distortions of the echo chamber and build a digital landscape where diverse voices coexist without dehumanization or the allure of violence. 5. Action Triggering Action triggering marks the pivotal moment that propels individuals toward committing acts of political violence. It's essential to differentiate between the decision to engage in violence and the willingness to participate in radical networks and discourse. Many scholars emphasize the necessity of an action trigger to connect preexisting grievances with a defined adversary. The factors that trigger violent actions are highly subjective, varying for each individual. These triggers may encompass personal challenges, societal occurrences, inspiration drawn from a previous successful terrorist attack, experiences provoking "moral outrage," or a perception that one's community is under threat. Crucially, scholars concur that action triggering can occur exclusively in the online realm, such as through video or written messages from an organization's leadership, online chat forums, emails, or social media posts. Conclusion While the acknowledgement of the internet as a platform for radicalization is widely accepted by policymakers, researchers, and the media, the underlying mechanisms of online radicalization have remained unclear. This article reveals that distinct mechanisms were at play in each case, with no single mechanism fully active across all instances. Isolation, echoing, and (ideological) facilitation were, to some extent, present in all three cases, suggesting their significant relevance in explaining online radicalization. Thus, the study both supports and challenges prevailing theories. It emphasizes that online radicalization is not exclusively an online process, as offline detachment and vulnerabilities played a crucial role in all three cases. This aligns with the existing research consensus that the internet alone cannot drive individual radicalization. Additionally, the study dispels the notion that face-to-face interactions with other extremists are universally necessary, indicating that online communication with like-minded individuals is sufficient for radicalization to occur. Ultimately, it is evident that the internet influences lone actor radicalization through various channels, serving as one among several probable causes of radicalization. In practice, online radicalization involves individuals whose actions cannot be comprehended without taking into account the social contexts that shape their beliefs and influence their behaviours, both within the online realm and beyond it. References: Anderson, R. A. (2020). Online utilization for terrorist self-radicalization purposes. In J.R. Vacca (Ed.), Online terrorist propaganda, recruitment, and radicalization (pp. 3–33). CRC Press. Retrieved from https://www.taylorfrancis.com/books/e/9781315170251/chapters/10. 1201/9781315170251-1 Beadle, S. (2017). How does the internet facilitate radicalization. Homegrown radicalization and counter-radicalization. War Studies Department, King’s College London. Crenshaw, M. (1981). The causes of terrorism. Comparative Politics, 13(4), 379–399. https://doi.org/10.2307/421717 Feldman, M. (2018). Terrorist ‘radicalising networks’: A qualitative case study on radical right lone-wolf terrorism. In K. Steiner & A. Önnerfors (Eds.), Expressions of radicalization (pp. 39–60). Palgrave Macmillan. Spaaij, R. (2010). The enigma of lone wolf terrorism: An assessment. Studies in Conflict & Terrorism, 33(9), 854–870. https://doi.org/10.1080/1057610X.2010.501426 ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/islam-terrorism-jihad/online-islamist-radicalisation-lone-terrorists/d/131544 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

Those Whom God Wishes To Destroy, He First Deprives Of Reason

By Sumit Paul, New Age Islam 19 January 2024 “Nationalism is our form of incest, is our idolatry, is our insanity. 'Patriotism’ is its cult. In less educated and enlightened societies, religion and nationalism are entwined and they create divisions." Erich Fromm, quoted by Anthony Grayling in The Good Book: A Humanist Bible What Erich Fromm observed in 1946, is very much obvious. The proponents of this toxic faith are asserting that those who're against Ram Mandir are against India! In other words, if one refrains from saying Jai Sri Ram, he/she is a Deshdrohi (traitor). The intensity of your Ram Bhakti decides your love for the country. In a city like Poona, which is considered to be a 'cultured' city, Hindus, even Jains, are greeting each other saying Jai Sri Ram. Good morning, good afternoon and good evening have disappeared. Now Ram Naam is all-pervading. In his book, "Religion Within The Bounds Of Bare Reason," Immanuel Kant wrote that, "When a religion is systematically promoted, it influences an individual's reasoning. Then it influences the reasoning of a larger group. Gradually, all people get influenced by it." Hindus, though they believed in Ram, were least bothered about the Phenomenon of Ram as late as 2018. But now the situation is different. Entire country is chanting Jai Sri Ram. Now, the name of Ram is an electoral tool and a metaphor for social mobilization. Roman emperor Marcus Aurelius warned two millenniums ago that a king who dwelt too much upon gods , would sooner or later realize his blunder. Will this megalomaniac leader at the helm learn even a semblance from Marcus Aurelius's advice? But the question is, has he ever heard the name of Marcus Aurelius, let alone, read him? I seriously doubt it. At the moment, the whole nation is in the throes of Ram and if you say anything against the ongoing madness, you may jeopardise your life or limbs. People are mad about Ram and it reminds me of the famous Latin adage, "Quos Deus Vult Perdere, Prius Dementat " (literally: Those whom god wishes to destroy, he first deprives of reason). A German newspaper recently wrote in its editorial that it's indeed strange as to how almost all Hindus of a huge country like India are collectively convinced in the name of a religion and its particularly revered character. This is not a compliment. This is criticism in disguise. January 22 is being projected as a Golden-Letter-Day in the modern history of India. But to me, it's the birthday of my favourite English poet Lord Byron who said, " God and religion are for those who're cerebrally deficient." By the way, Poona has a Byron Appreciation Club comprising the lovers and connoisseurs of Byron's sublime poetry. They meet on Jan 22 and April 19 (the day he passed away) and discuss his great poetry. Let's hope they don't talk on Ram Mandir when they meet on Jan 22! ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/god-wishes-destroy-deprives-reason/d/131548 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 Pakistan Affairs: The Enemies of the People

By Saeed A. Malik, New Age Islam 19 January 2024 On Jan 8, 2024, when Qazi Isa, assisted by two of his sucklings, divested PTI of its electoral symbol, for all practical purposes he ruled the most popular political party in Pakistan, out of the electoral contest to be held on Feb 8, 2024. This was a body blow to Pakistan. He is one of the lesser touts in a galaxy of more glittering ones, but his stamp and signatures were essential to the delegitimisation of the only force capable of holding the country together in times of great strains pulling it apart. By doing what he has done, he has pushed Pakistan to the same brink where it stood in 1971, before it shattered. The difference between 1971 and today is that in 1971 the intelligence assessment went wrong. They did not expect any party to win an outright majority, which would throw up a fractured parliament. And a fractured parliament would allow Yahya Khan's boozing party to continue uninterrupted. But this was not what happened. So this time, when it is so clear that Imran Khan shall wipe the others out, no intelligence assessment was considered necessary. To ensure therefore, that there wont be any risk of interference with the "Fauji" party, they have decided to bastardize the entire electoral process BEFORE the elections, rather than wait for the catastrophe and begin applying stitches after the results are in. And towards this end, they have put the most popular party out of the contest. This is what happens when people who have never peeped out of the box, begin thinking out of it. I wonder if they have thought how they will sell such a brazenly illegitimate election abroad, and to a highly charged and resentful population at home. Nothing less than a rise in civil unrest, on the one side, and the ongoing insurgency on the other, should be expected from the path they have taken. This will eventually take a lurching country to its second and final break-up. Only idiots should expect different results from the administration of the same poison to different victims. After the dismemberment of Pakistan, the feelings among younger officers varied from anger to rage. Those gripped with rage fell into the Attock Conspiracy. Though their meetings often fell into cacophony, they were very clear about one thing: that if the generals who created the conditions for the 1971 War thought themselves deserving of their privileges, they were surely also deserving of being indicted for the defeat and surrender which came in its wake. Therefore a general who could not prove that he raised an objection against being pushed into that disastrous war, ought to be held guilty of complicity in taking the country into the disaster. But there was the other view as well; that planning to overthrow the government and then moving to trials of the generals was a conceit based on the assumption of success. Qazi Faiz Isa is an enemy of the people moved by malice. That this is malice aforethought is beyond question. Thus being a cog in a conspiracy against the state makes his judgments invaluable because they open a window into the thinking in GHQ, which we have no way of scrutinizing. Intimately connected with Qazi is Sikander Sultan Raja. A cog in a different end of this machine is Lt Gen Nazir Butt of NAB, who orchestrated Imran's arrest, which led to the May 9 False Flag. And then there is Justice Amir Farooq and Judges Humayun Dullavar and Abul Hasat Zulqarnain. And coordinating terror in the whole of Punjab is Mohsin R. Naqvi, its infamous Chief Minister and his IG Police, Usman Anwar [remember Zille Shah?] in partnership with IG Islamabad, Akbar Nasir Khan. These are enemies of the people and the state. And there are more. They must never be forgotten. They are responsible for debauching Pakistan's present and ruining its future. They rule the roost today. But time changes. We cannot talk about tomorrow. But the least even the most helpless Pakistani must keep doing is to keep updating lists of the enemies of the people. Their day of atonement should not be found wanting of charges when it dawns, as it certainly will. At long last the blackguards should pay for their crimes against the people. ---- URL: https://newageislam.com/the-war-within-islam/pakistan-affairs-enemies-people/d/131543 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

Malicious Remarks About Lord Ram And Promotion of 'Love Jihad’: Hindutva Apologists Stop Viewing Tamil Film 'Annapoorani'

By Syed Ali Mujtaba, New Age Islam 18 January 2024 Annapoorani' a Tamil film starring Kollywood heartthrob, Nayanthara, is removed from the theatres and OTT platforms like Netflix, following uproar by the Hindutva group of hurting the religious feelings of the Hindus. The film explores the titular character Annapoorani’s (essayed by Nayanthara) childhood dream of becoming the best chef in India. However, Annapoorani is a Hindu Brahmin girl who has to deal with non-vegetarian food if she wants to pursue her passion to become the best Chef. In the process, she alleged to have shown some disrespect to lord Ram, as she has reportedly said that the Hindu has also eaten meat during his 14 years of exile. Further, Annapoorani is shown as a rebel from the Hindu traditional values and is alleged to have a friendship with a Muslim boy, a fellow chef who encourages her dream of cooking meat but leaves the choice of eating it to her discretion. Well, these thoughts are enough to light the communal flames of the Hindutva folks who rose, up in arms complaining that the movie is hurting the religious sentiments of the Hindus. Police have filed complaints against eight persons, including the actor and the film's producer, over allegations that certain scenes in the film have outraged the religious sentiments of the Hindus. The complaints allege that the film made deliberate and malicious remarks about Lord Ram and has also promoted the forbidden act of 'love jihad.' Tamil Director Vetrimaaran who is known for creating politically relevant movies has lent his support to the film. Vetrimaaran in an interaction with the media, stated that there is no genuine uncensored creative freedom for films in India, including those released on the OTT platforms. He argued that even after a film receives approval from the censor board, external pressures can lead to its removal from theaters and streaming services. He raised concerns about the credibility of the censor board's decisions when external influences interfere with the release of a previously approved film. 'Annapoorani' was released on December 1, 2023, in theaters. After the religious uproar, the movie team apologized to the public and removed it from public viewing. Annapoorani is not the first Tamil film to ‘offend' Hindu or Brahmin sentiments. The history of Tamil cinema is littered with films that have anti-Brahmin and anti-Hindu overtones. Now the Hindutva force's strident campaign in India for Hindus, and Hindi- – Hindu – Hindustan, has changed the outlook of the people and they now refuse to entertain any contrarian viewpoint. In the process, the creativity of cinematic art is being sacrificed in the country. ---- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://newageislam.com/current-affairs/malicious-lord-ram-love-jihad-hindutva-annapoorani/d/131542 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