When Absurdities And Idiosyncrasies Constitute Religiosity

By Sumit Paul, New Age Islam 21 February 2024 "What's outright indecent in a social context is always absolutely decent in a religious sphere." Bertrand Russell, Unpopular Essays, 1950 The memories of studying Jainism flooded back as I read tributes to a sky-clad (using a euphemism) Digambar Jain muni in premier dailies. He breathed his last a few days ago. I've always believed that just like 'spirituality,' 'secularism' is also a very vague and nebulous term. While studying Jainism and its various sects during my religious studies in comparative religions at leading British and American Universities, I focussed on the Digambar sect of Jainism. The Munis and ascetic persons belonging to this sect roam naked like gymnosophists of ancient Greece. I once asked an Indian scholar of Jainism, who belonged to this sect, regarding this 'awkward' social behaviour in the name of religion. He agreed with me in toto and said that this bizarre religious manifestation was totally unacceptable. I quote him verbatim what he said, "When you see a person sans clothes, your very first reaction is of embarrassment. Even the followers of Digambar Jain community will prefer to look askance when they get to see a person minus clothes because embarrassment to see a naked person is a natural social reaction that's embedded in all of us. But those very people belonging to Digambar sect will brainlessly genuflect before an ascetic from their community who chose to shed all his clothes in the name of faith. This dichotomy in reaction stems from hardcore religiosity. Nakedness causes embarrassment in the social domain but it's very much extolled when it gets religious sanction. He further added that the very concept of roaming naked in the name of religion and god is a blatant social nuisance and an acute national embarrassment. The government must put a ban on it. Now the question is: What's so great about shedding all your clothes in the name of religion and god? Cannot your religion and god be served by wearing all clothes? What was the contextual necessity for Mahavir to shed his clothes? As many as 6 Agamas, written during Mahavir's lifetime and slightly late, don't say that Mahavir did away with all clothes. That's a later-day interpolation, say 2200 years ago, as Jainism, like Buddhism, is 2600-yr-old. Humans can go to any stupid length/s to satiate their religious ego. Alfred Adler believed that followers of different faiths indulge in all weird things just to show that they're religiously different and also 'superior.' The Buddha realized this extremism in religious thoughts, So, he chose the middle path that was between the extreme austerity of Jainism and corresponding bohemianism of Charvaka Darshan. 'Never tilt towards extreme behaviour,' (Par Beni Dhyana Neti Inn Vikritam) was his message in Pali. So, despite being totally non-violent, Buddha didn't stretch Ahimsa the way Jainism stretched it and made it impractical to the point of being rank ridiculous. All these religions, their innumerable sects and followers are not in search of a higher reality or consciousness. They're all trying to prove that their respective sectarian religiosity is the best and the only way. This saddens all those who use their reasons and brains. But how many people apply their brains? This is a million-dollar question. Isn't it? ------ 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/absurdities-idiosyncrasies-religiosity/d/131766 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

Lioness Sita And Lion Akbar Belonging To Different Religious Faiths Smack Love Jihad

By Syed Ali Mujtaba, New Age Islam 21 February 2024 The Calcutta High Court is hearing a petition filed by the Vishwa Hindu Parishad (VHP) cadres as to why a zoo in Silliguri, West Bengal has put a lioness named Sita in the same enclosure with a lion that shares the name with the Mughal emperor Akbar. The Hindu group is demanding that the lioness named Sita should be separated from the lion Akbar. They should not share the same enclosure as two animals belonging to different religious faiths and as such smack love jihad, which is sacrilegious. According to reports, the two big cats were brought to the Siliguri zoo from Tripura's Sepahijala Zoo along with eight other animals, as part of an animal exchange programme on February 12. (Representational Photo) ------- The petition in the court filed by the Vishwa Hindu Parishad (VHP) says such a misdemeanour has hurt Hindu religious sensibilities and the animals should be separated. Media reported; “Sita cannot stay with Akbar,” VHP leader Anup Mondal told reporters in Kolkata. “Such naming of animals after the name of religious deities is very much sacrilegious and tantamount to blasphemy,” he added. In its petition, VHP has demanded action against the officials of the Zoo in Silliguri where the two animals’ male and female are put in the same cage. Alarmed at the protest the VHP, and the zoo officials separated the two lions and transferred them to the zoo in Tripura. The protests by the VHP have sparked concerns in India about the rising intolerance by the Hindu hardliner groups. This is yet another example of how Hindu extremist groups are raising the Spector of intolerance and setting an example of how their actions and words may inspire the coming generation. ------- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://newageislam.com/current-affairs/lioness-sita-lion-akbar-religious-faiths-love-jihad/d/131765 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

Will Moderate Islam In Kerala Be Radicalised?

By Grace Mubashir, New Age Islam 20 February 2024 How An Extreme Trend That Has Gradually Been Introduced Into The Social Life Of The Muslims In Kerala By Advocating Piety And True Islam Has Become A Challenge To Their Social Life Main Points: 1. Islam came to Kerala with a loose structure and character 2. A distinctive local Islam was formed on the Kerala coast, retaining an indigenization even in the manner of construction of places of worship, including customs and rituals. 3. Puritanism has transformed many societies like Kerala, which have come to have their own cultural characteristics. 4. The history of the last half-century is that the entire cultural characteristics of a Muslim society, which even Malayalised the Arabic language and script, were destroyed. Muslims today live in a religious-societal structure dominated by extreme narratives, with no religious recognition of the religious and social lives Muslims lived unchallenged half a century ago. ------- Historians do not have a uniform opinion as to when Islam came to the coast of Kerala. There are different opinions as to whether it is in the 7th century or the 8th century. Whatever the time, one thing is certain. Islam came here with a loose structure and character. It was not an Islam of extreme creeds or purity. If that were the case, Islam would not have received any acceptance here. It is because it is not too stubborn that people are ready to join it and it has been given the conditions to grow. These are some of the facts that we can understand from the available evidence about the social discourses of early Islam in keeping with the local culture. Chronologically, Islam came to Kerala at a time when there were strong Arab and Chinese relations. Like Arab traders, Chinese traders also played a major role in spreading Islam along the Kerala coast. But when it comes to telling the Kerala history of Islam, religious organizations do not show much interest in revealing its Chinese connections. It must be because they only believe in the Arabic tradition of religion. Whether Arabs or Chinese, the business community is generally undemanding and prefers friendly conditions. An Islam that grew through trade would have a very different cultural environment from an Islam that grew through preachers and theoretical scholars or through political conditions formed after wars and conquests. The main reason why the Muslim community formed in Kerala has its historical and cultural characteristics is because it was one that came through the commercial stream. This characteristic can be seen in all the different Islamic streams of the world, which were cultivated by the mercantile people. Muslim foreign traders used to marry from Kerala in the early days. Many of them were staying here for a long period of time. How could the Arab Muslims at that time have married natives of other religions who did not know the Arabic language or the doctrines of Islam and fully obeyed the religious principles? If it is argued that they were taught religious doctrines, converted to Islam and married, there will be a question as to how and in what language the communication took place. According to religious doctrines, if one is simply captured and converted, can one marry? Muslim traders married women of other religions from here not following strict religious rules as seen today. This was also the case when Mughal kings married Rajput women. The reason for that is simply that they held a much looser, less demanding, more inclusive religious outlook. Islam started as a loose structure and remained so for ages in the Kerala backwaters. One thing becomes clear when we examine the Islamic tradition of Kerala. By spreading the religion, the Arabs did not convert indigenous new believers to their culture. Instead, they changed the religious beliefs they brought to the culture here. This cultural feature is formed not only in human life. A distinctive local Islam emerged on the Kerala coast, retaining an indigenization even in the manner of construction of places of worship, including customs and rituals. A distinctive local Islam was formed on the Kerala coast, retaining an indigenization even in the manner of construction of places of worship, including customs and rituals. Until recently, two or three decades ago to be precise, the costumes of Muslim men and women in Kerala were not as seen today. It is not about the change in the general costumes of the Malayalees. Especially the role of Muslim women. The unprecedented change in Muslim dress today is a product of the introduction of Puritanism into a people who, while religiously sanctioned, lived a life of self-denial. Puritanism has transformed many societies like Kerala, which have come to have their own cultural characteristics. The new generation may be surprised to learn that there was a past here when even the wives of religious scholars and imams of mosques lived in public life wearing mundus and half-sleeved shirts, later sarees and blouses. This liberal structure was the speciality of Islam that existed in Kerala. It was this liberal structure that made Muslim social life co-operative. Even Muslim names were Malayalised. Examples include hundreds of names like Maiteen, Aidrus, Vavakkunju, Utuman, Mammad, Pathumma, Asia, Anumma, and Biyathu. The history of the last half-century is that the entire cultural characteristics of a Muslim society, which even Malayalized the Arabic language and script, were destroyed. Muslims today live in a religious-societal structure dominated by extreme narratives, with no religious recognition of the religious and social lives Muslims lived unchallenged half a century ago. There needs to be further examination of how these extreme narratives were formed here. There are many people who have left a unique mark on the social life of Kerala Muslims in the past. From historical men like Kunjali Marakare to Premnaseer, there is a huge list. We also need to examine what the religious life of such people, whom Muslims remember with pride even today, was like. None of them accepted the extreme narratives of religion. They all lived within the liberal framework of religion. Even the contents of the early religious reform efforts in Kerala contained liberal views. None of them were strict and rigorous in their views and practices. Efforts have been made to reinterpret religion to the extent that it can be socially and liberally interpreted to keep the religious stream close to the social mainstream of Kerala. Reform initiatives like the Kerala Muslim United Union have advanced by upholding the concepts of gender equality, modernity, democratic values, rationality, scientific consciousness, individual freedom and civic consciousness. The early religious reformers were the early religious reformers who interpreted bank interest, which is still considered taboo by the general Muslim community, with the support of modern economics and decided that it was not irreligious. The reformer Sanaulla Makti Thangal fought against the society of that time and engaged in efforts to educate girls and boys in a class. Decades have passed since Makti Thangal. The contemporary Malayalee Muslim is characterized by anti-social interpretations of 'Scriptural Islam' by placing boys and girls in separate classes again with increased vigour, insisting that a Muslim woman's dress is religious only if she covers her face, making the subsequent traditional Muslim social life anti-religious, and issuing many Fatwas that separate the ordinary Muslim life from the mainstream. Modern narratives to anti-Islamize the past, which tried to maintain the common culture in social life while incorporating religion, are not at all harmless. An extreme trend that has gradually introduced into the social life of Muslims in Kerala by advocating piety and true Islam has now become a challenge to their social life itself. Every religious and ideological school in the world has extreme interpretations. When an ideology is formed, many other points of view that it does not have will later find their way into it. Radical religious schools are formed by the development of original ideas contributed to them by radical philosophers living in different eras. As sociology develops, religious theories that do not develop accordingly will later lead to rigid attitudes. This was the crisis that befell Arabian Islam after the world conditions of the nineteenth century. The religious narratives that came to be known as 'scriptural Islam' rejected the pluralistic traditions of Islam and the cultural combinations that formed them. Through a narrative that Muslim lives should change according to what the book says, radical interpretations full of socially undeveloped and unmodern views have entered various Muslim communities. It was the delay in distinguishing and understanding this line of interpretation that completely rejected Kerala's unique Muslim tradition that gave them the opportunity to influence this society so much. Fifteen centuries old, Islam has a variety of religious views and perspectives. There are many internal currents within it that are diametrically opposed to each other. But none of the currents with extreme arguments and views could survive. Textual Islam that create conflict with the external society and reject cultural pluralism will either become unstable or they will be gradually converted to liberal positions. If extreme ideas gain the upper hand somewhere, it is only a temporary phenomenon. The extreme ideas of religion are not strong enough to overcome the growth of time and the social development of man. Only liberal interpretations advance with time. Time and history are proof of that. ----- 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/islamic-q-a/moderate-kerala-radicalised/d/131761 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When Akbar And Sita Meet In The Zoo!

By Sumit Paul, New Age Islam 20 February 2024 Yesterday's (February 19) TOI carried a funny but worrisome snippet on its edit page (Leonine we ain't): Silliguri bench of Calcutta high court will hear Bengal VHP’s plea that religious sentiments are “hurt” because a lioness is named Sita, who has a companion named Akbar. Both were brought from Tripura’s zoo. Their names wouldn’t have hurt anyone’s sentiment, and their arrival in Silliguri would have generated only excitement, as always happens when big cats come to town. But clearly VHP spotted an opportunity for needless controversy. According to reports, the two big cats were brought to the Siliguri zoo from Tripura's Sepahijala Zoo along with eight other animals, as part of an animal exchange programme on February 12. (Representational Photo) ------- Even animals aren't being spared by these Hindu fanatics. Religion has completely hijacked our thinking. It has usurped our brains (but did we have brains in the first place?). This is not medievalism. This is primitivism. One wonders whether to laugh or cry. Now animals are being pigeonholed into different faiths and they'll soon have sects and castes as the devolved humans have ! Mark Twain aptly said, "The more I learn about people, the more I like my dog." Let these poor animals meet and mate. Why should their names be impediments and suggestive of religion/s? We're going backwards at a breakneck speed. More than two decades ago, there was a popular milk brand in western Maharashtra. It was Sita Doodh. Yes, you read it right. No one ever tried to read between the lines and thought what you may be thinking at the moment, thanks to the sickening religiosity of our times. Until twenty years ago, Ram and Sita were mere names. There was no extra and unnecessary divinity attached to their names. No one made a hue and cry that their names were being desecrated. Sigmund Freud wrote that a fanatic society is not just over-sensitive about its gods and books. It stretches this religious sensitivity further to include everything that it considers as sacrosanct. Just like the Victorian morality that saw eroticism in all things and covered even the legs of a dining table, these people are concerned that a lion, named Akbar, mustn't defile and 'deflower' the lioness, whose name happens to be Sita. This stupid Hindu-Muslim angle is everywhere in India. Of late, this has assumed ridiculous proportions. I wonder, what would have happened, had the name of the lion been Ram/Shyam or based on some 'Hindu character' and lioness would have been named as Noorjahan or Jahanara? Would these oafs still have protested? Muslims are condemned for their Fatwa Sanskriti (culture of issuing decrees at the drop of a hat). Aren't today's Hindus equally asinine and mutton-headed? Agreed, such fanaticism cannot go on forever and this too will pass but by the time this idiocy ends, it'll have done much damage to our social fabric and collective sanity. Correct me if I'm wrong. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/interfaith-dialogue/akbar-sita-zoo/d/131756 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

To Be Truly Spiritual, One Has to Be Human-Centric

By Sumit Paul, New Age Islam 19 February 2024 "The so-called spirituality is the realization and synchronization of all the finest human qualities and traits. There's nothing transcendental to it." Madalyn Murray O'Hair, a famous female atheist from the US " Your personality is spiritual." " If a person has realised it, their greatest asset is their spirit of true and pure love—whether that love is for Allah Almighty or humans." Thanks, Mr Ghulam Ghaus Siddiqi. This is a very succinct way to encapsulate an individual's whole persona and I liked it. In fact, we all need to become spiritual in a humane and humanistic manner. Well, most of us are spiritual because of our love for god/Allah and our respective faith/s. There's nothing wrong. But, 'spirituality' right from the beginning, has always been a misunderstood and misused word. Today, spirituality has become synonymous with religiosity. In fact, spirituality has become a euphemism for religiosity. This is the relegation of the word 'spirituality' which has nothing to do with any esoteric belief/s or supernatural phenomena. In his seminal essay, ' Camus: A 'Spiritual' Atheist, ' Conrad Clinz defined the term 'spirituality' by divorcing it from any kind of perceived divinity. French existentialist Camus was the greatest spiritual person despite being an avowed atheist. How? To be spiritual is to be aware of your own existence. In other words, spirituality is existential awareness. It's the realization of one's own self. When one's aware of one's own existence, he or she is aware of the existence of all that he or she can relate to. Clinz further says, " Camus' existential awareness tied him with the existence of all creatures. He never cared for Books and Gods. But he cared for humans. He, therefore, understood spirituality far better than all the so-called spiritual people put together." Because of his love for mankind, Camus could talk of all creatures as if they were his existential extensions and offshoots. This is called spirituality. This dovetails you to all and sundry and doesn't exhort you to tie your apron-strings to someone up in heaven whom you never saw and who'll never appear before you in any form at any point in time. So, why waste your love, empathy and piety for something you only heard about but never saw? And if you say that you experienced it, then it could be a hallucination. Even if there's something up there, can you relate to IT the way you relate to your fellow humans and love them? So, why not focus on getting connected with those you can relate to? Here, I'm not bothered about whether or not there's any Supreme Power hidden in the Universe. My point is: Every individual's spirituality is his/her relatability to the world and people around. What's the use if one loves an unknown and unseen god but doesn't love the humans which are very much visible? Most of the people who call themselves 'spiritual' are god-centric or sect-centric. But to be truly spiritual, you've to be human-centric. Your unconditional and overflowing love for all creatures makes you a loving and spiritual person. The problem with our age and with humans is that we've belittled everything down to a cult. Today, spirituality is a cult. Kabir's wisdom is relegated to a cult. Vipul Rikhi's book cultifies Kabir's teachings. 'Liberal' Islamic scholar Javed Ghamidi doesn't approve of the construction of a Hindu temple in the Arab Peninsula because somewhere he's a part of a cult, called Islam. Can these people be called 'spiritual'? Nope. They're all cult-followers and worshippers. But a truly spiritual person will never look at Kabir through the prism of a panth/sect or cult and a genuinely spiritual Muslim will never care for what's being built in an Arab country or in India. Nor will a truly spiritual Hindu ever care for constructing a temple in Abu Dhabi. That's a sheer waste of money and an outright religious ego-trip of a megalomaniac. Today, political religiosity is being projected as spirituality. Alas, hardly any of us has imbibed the spirit of spirituality. Be humans, love your fellow humans. This is the essence of Humanity and the crux of Universality. … 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/truly-spiritual-human-centric/d/131750 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

DMK government to give Pre-Matric scholarship to Muslim Students in Tamil Nadu

By Syed Ali Mujtaba, New Age Islam 19 February 2024 Chennai Feb 18, 2024 - Tamil Nadu Chief Minister M.K. Stalin announced a slew of welfare measures for the minority community in the state, particularly Muslims. Addressing a meeting of the Tamil Nadu Minorities Welfare Board, Stalin said, that Muslim students in the state have been facing financial difficulties since 2022-23 after the Central Government terminated the pre-matric scholarship to minority students of classes 1 to 8. Notwithstanding, “the Tamil Nadu government would implement the scheme through the Wakf Board, which would benefit a total of 1,26, 256 students in the state.” Further, Stalin said, “Hereafter, co-operative banks would release educational loans of up to ₹5 lakh to students of the minority communities.” MK Stalin further announced “the extension of the Chief Minister’s Breakfast Scheme to the students of classes 1 to 5 in government-aided minority schools in rural areas of Tamil Nadu” Mr. Stalin said the government would soon grant permission to the Wakf Board to give its lands, on a lease for 30 years, to promote educational, medical, and social goals. On the issues of Wakf properties under litigation, Stalin said, “his government will get permission from the High Court to set up a tribunal in Madurai to deal with cases related to Wakf Board properties on the lines of the tribunal now functioning in Chennai.” The Chief Minister further announced, “The State government has brought out an order on February 2, 2024, for the issuing of permanent minority status certificates to all minority educational institutions that would have permanent status,” “A web portal by the T.N. e-Governance Agency (TNeGA) is launched to simplify the procedure for the issuing of minority status certificates to educational institutions run by minorities,” he said. On the appointment of teachers in the minority institutions, the Chief Minister said, “The existing age in the government schools, would also be extended to the appointment of teachers in the minority educational institutions.” “The government will give recognition to teachers recruited by minority colleges as per the University Grants Commission and the government rules.” The Tamil Nadu Chief Minister's announcements also included, that “his government is taking steps to issue a standard operating procedure (SOP) for the repair and renovation of places of worship of minorities in the state.” ------ Syed Ali Mujtaba is a journalist based in Chennai. ------ URL: https://newageislam.com/current-affairs/dmk-government-muslim-students-tamil-nadu/d/131752 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

India clarifies views on Israel-Palestine issue at Munich Security Conference of global leaders

By Asad Mirza, New Age Islam 19 February 2024 The Munich Security Conference (MSC) 2024 got underway in the background of the continued war in Palestine. Significantly, India’s external affairs minister made India’s position on Palestinian statehood clearer at the conference, besides holding talks with other global leaders. Indian External Affairs Minister, S Jaishankar has called for a ‘permanent fix’ to the Israel-Palestine conflict. In his speech at the Munich Security Conference (MSC) 2024, Jaishankar stated that a large number of nations, particularly those in the Global South, believe that terrorism shouldn't be justified. Though calling Hamas’ attack on Israel on 7 October, an act of terrorism, EAM Jaishankar said that Israel should have been “very mindful” of civilian casualties in its response and emphasised its “obligation to observe international humanitarian law.” He also outlined key dimensions of the Israel-Palestine conflict so as to have a long-term and permanent solution to the issue. Jaishankar’s latest speech stresses two points that India, as the PM noted in his first reaction, after the 7 October attacks, emphasises that the Hamas’ attacks were a “terrorist attack”, yet it has further reiterated its age-old stand that the solution to the Palestinian issue, could be found only through a two-stage solution. However, the outlines of any such “two-state solution” are yet to be defined and by the time the international comity agrees to those parameters, a lot of innocent Palestinians would have been killed in the ongoing Israeli attacks. What is of paramount importance here is an immediate cessation of hostilities by the IDF and an ensured flow of humanitarian aid to the besieged Palestinians. In his speech EAM, also praised the efforts by the US Secretary of State Antony Blinken, but Blinken on his part said that the US is committed to Israel's security and supports the proposition that Israel has to find ways to ensure that whatever happened on 7 October “never happens again.” This underlies the continued American support to the Bibi regime in Israel and till the time this monetary and military support is not halted by the US, signs of the war ending immediately are very slim. In his speech, Jaishankar also stated that a large number of nations, particularly those in the Global South, believe that terrorism shouldn't be justified. He said that these nations believe a two-state solution should not be delayed. "I think a very large number of countries, especially those in the Global South, believe that terrorism shouldn't be countenanced or justified. But they equally strongly believe that a two-state solution should not be delayed. These are not choices. These are both musts. And unless we are able to address both these issues, we are not going to really solve the problem," EAM said. At the conference, Jaishankar also met with his Saudi Arabian counterpart Faisal bin Farhan Al Saud and discussed the West Asia situation and the strategic partnership between India and Saudi Arabia. Notably, India and Saudi Arabia share centuries-old economic and socio-cultural ties. Economic ties are an important aspect of the bilateral strategic partnership between the two nations, according to the Indian Embassy in Saudi Arabia. If, however, India and Saudi Arabia share the same page on the Palestinian issue, then it seems plausible that the war may end soon in Palestine. Saudi is one of the prominent Middle Eastern nations, that are pursuing diplomatic efforts to get the conflict, ended as soon as possible. Meanwhile, there are reports that Russia has invited various Palestinian factions to meet in Moscow on 26 February, the Palestinian Authority prime minister said on Sunday, adding that the PA was ready to engage with Hamas. “Russia has invited all Palestinian factions who will be meeting on the 26 of this month in Moscow. We will see if Hamas is ready to come to the ground with us” Mohammad Shtayyeh told the Munich Security Conference. “We are ready to engage. If Hamas is not then that’s a different story. We need Palestinian unity,” he said, adding that to be part of that unity Hamas needed to meet certain prerequisites. The Russian initiative has come rather as a surprise to the Western world, but it should not be marred by any indifference. As far as the question of Hamas participating at the 26 February meeting is concerned, Russia may take the help of its crucial ally Iran to influence the Hamas leadership to sit at the same table as other Palestinian factions and hammer out a long-term stand and policy for the earliest solution to the long-running conflict. At an interactive session at the security conference with the US Secretary of State Antony Blinken and German Foreign Minister Annalena Baerbock, Jaishankar also delved into the question of India’s alignment on non-alignment with Russia and the US. When asked about the country's foreign policy priorities in the backdrop of observations that it is traversing from “non-alignment to all alignment” and its continued procurement of crude oil from Russia notwithstanding Moscow's invasion of Ukraine. Jaishankar asserted that India should not be criticised for having multiple options. "Why should it be a problem? I am smart enough to have multiple options. You should be admiring and not criticising. Is it a problem for others? I do not think so," he said. This is not the first time that the EAM has forcefully put across India’s stand on its continued economic ties with Russia and the two-state solution to the Palestinian issue. Rather it should be seen in the new paradigm shift of global geopolitics, where India, once being a champion of non-alignment has been able to maintain ties with different ideologies based on its own interpretation and understanding of the issues, rather than being tutored by either super power. ------ (Asad Mirza is a Delhi-based senior political and international affairs commentator.) ------- URL: https://newageislam.com/current-affairs/global-israel-palestine-conference-security/d/131751 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

Strengthening Tolerance, Religious Harmony, and Brotherhood in India

By Shaukat Sahil, Tr. New Age Islam Translated from Urdu by Ghulam Ghaus Siddiqi, New Age Islam 17 February 2024 Religious Harmony and Society's Intolerant Trends Main Points 1. Religious harmony, which has become a taboo subject, is exploited by sinister elements. 2. Importance of intellectual classes' prioritization in reversing intolerance. 3. Need for brotherhood, love, affection, harmony, tolerance, and peace for community and country flourishing. 4. Kashmir Valley Residents' Unity Despite Differences. 5. Undermining Kashmir's rich history of Hindu-Muslim Sikh unity will fail. 6. Sufi Saints and Rishis provided advice on maintaining religious tolerance and concord. ------ Since its founding, Islam has been a significant force in promoting religious harmony globally. Its teachings have been emphasized in discussions of religious harmony, with the great Prophet Hazrat Muhammad (peace be upon him) being seen as a prime example. His actions, as portrayed in Swami Laxman Parshad's book "Arab Kaa Chaand [The Moon of Arab]," serve as a testament to this. Other religions have also guided living in peace and love. However, some bad forces—who have nothing to do with religion—are determined to destroy world peace. As a result, society has not only begun to drift towards intolerance but has also suffered from increased intergroup conflict. Since religious harmony has become a taboo subject in our society that no one wants to discuss, sinister elements are taking advantage of it. Therefore, it is imperative that all intellectual classes—including educators, researchers, Ulama, and law-abiding citizens—prioritize this effort and contribute fully to reversing the trend of intolerance in society. For a community and a country to flourish, there must be brotherhood, love, affection, harmony, tolerance, and peace among its residents of all races, religions, and creeds. Residents of Kashmir Valley also come from a variety of backgrounds and are united in their love and brotherhood despite their differences in religion, creed, and caste. It is also true that Sufi Saints and Rishis periodically offered advice on how to preserve the lovely balance between religious tolerance and concord as well as how to keep the spirit of brotherhood among all people. The shrine of Hazrat Sheikh Hamza Makhdoom at the base of Koh-i-Maran [aka Hari Parbat] in Srinagar, as well as the temple and Gurdwara behind it, are a living example of this centuries-old tradition of brotherhood and religious harmony. Here, one can hear the sound of the temple bell, the Gurdwara Kirtan, and the Azaan of the mosque next to Makhdoom Sahib. This place is a centre of pilgrimage for the Muslim community as well as for members of other faiths who come to realise their desires. Their exquisite gathering exemplifies centuries of religious tolerance, harmony, and peace. When a local Muslim who has been maintaining the temple for the past thirty years opened the doors, a beautiful symbol of religious harmony bloomed even more. The temple welcomes all visitors, regardless of their caste, religion, or background. The Sikh population residing in the valley is a significant contributor to the centuries-old fraternity and communal harmony that exists here, in addition to the Hindu-Muslim community. Not only do members of the Sikh community frequent the Gurudwara Chatti Patshahi for Kirtan in the morning and evening, but members of the Muslim and Hindu communities also often attend. Since Kashmir has always been the birthplace of Hindu-Muslim-Sikh unity, attempts to undermine its traditions of religious tolerance and harmony will ultimately fail. The strong bonds of brotherhood, harmony, and religious tolerance in the Kashmir Valley have not been impacted by any unfavourable circumstances or other crises, and they cannot be in the future. Urdu Article: بھائی چارہ، مذہبی ہم آہنگی اوررواداری URL: https://newageislam.com/interfaith-dialogue/tolerance-religious-harmony-brotherhood-india/d/131742 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

There Is A Need To Reclaim The Lost Common Legacy Of Indian Prophets

By S. Arshad, New Age Islam 17 February 2024 The Graves Of Nine Prophets Of India Is In Bras Of Punjab Main Points: 1. The Saptarishi of the Vedas were prophets. 2. Vedas are the divine books revealed to prophets. 3. Adam the first man descended in Sri Lanka. 4. The grave of Hadhrat Adam's son Sheeth a.s.is believed to be in Ayodhya. 5. Prophet Nuh and Manu seem to be the same person. ------ The Indian sub-continent has been the seat of the oldest civilisation. Many communities have inhabited this land since the pre-historic age. They have different culture and beliefs. The trade and cultural relations of India's inhabitants with other regions of the world exist since the old ages. This cultural exchange promoted harmony and brotherhood among various communities of Indian region and created the syncretic culture of India. The prophets have played an important role in the development of human civilisation. They were raised in every age, every community and in every region. Prophets were also raised in India. The Quran says: "For every nation, there is a prophet." (Yunus:47) "And We certainly raised a messenger among every people with the message, worship Allah and stay away from the rebel."(Al Nahl:36) A verse in the Quran even hints that prophets were raised in every linguistic community. "We have not sent a messenger except in the language of his people to clarify the message to them.""(Ibrahim:4) Therefore, according to the Quran, prophets were also raised in Indian region. Sanskrit, Pali and Siddham were the popular languages of this region. So the prophets of this region must have spoken Sanskrit and Pali and the divine scriptures revealed to the Indian poets must have been in Sanskrit or Pali. Since the Quran does not mention the names of all the prophets, we do not k ow the names of Indian prophets but we do get hints of Indian prophets from different historical and religious sources The sacred text of Hindus in India are the four Vedas and 108 Upanishads. Not only Hindus but also a section of Islamic scholars also believe that the Vedas in their original form were divine books revealed to prophets. In the Vedas, the prophets are called rishis. In the Vedas, the term Saptarishi is mentioned. Saptarishi means seven Vedic sages. They are Bharadwaj, Vashisth, Atri, Vishwamitra, Agastya, Gautam and Jamadagni. Gautam Buddha testifies to the prophethood of Jamadagni. In Vinay Pitak, he says that the Vedas in their true form were revealed to the Vedic rishis including Jamadagni. There are two or three other rishis to whom some parts of Vedas are attributed. For example, Atharva Veda is attributed to rishi Atharva. Kashyap and Angira are also mentioned in Vedas as Rishis. In Digha Nikay, Gautam Buddha mentions ten Vedic rishis. Therefore, nine or ten rishis or prophets are mentioned by name in Vedas, Upanishads and Buddhist scriptures. Based on the style, diction and monotheistic ideas of the Vedas, some Islamic scholars have formed the opinion that the Vedas are divine scriptures. Since divine scriptures are revealed to prophets, the rishis to whom the Vedas were revealed were prophets. We do not have the physical proof of the existence of the Vedic rishis or prophets but some tradition point to the existence of prophets in southern India and northern India i.e. Ayodhya and Punjab. In Ayodhya, the grave of the prophet Sheeth a.s.is believed to be situated on a hilltop. Hadhrat Sheeth a.s. was the son of Hadhrat Adam a.s., the first man on earth. Prophet Nuh a.s. was one of the descendants of Sheeth a.s. During the life of Prophet Nuh a.s., the Great Deluge occurred which drowned the whole earth and prophet Nuh a.s. constructed a gigantic ark to carry his followers to safety. The Hindus also believe in the Great Deluge. They call it Jal Parlayawan. They also believe that Manu was the first man on earth. The basis of this belief is that the human race was exterminated by the Deluge and it flourished anew after Manu. Therefore, Prophet Nuh and Manu seem to be the same person. Other evidence of Prophet Nuh's association with India is the phrase 'Farat Tannur' in the Quran. The Quran says that the Great Deluge (Toofan-e-Nuh) originated at Tannur. "And when our command came and the 'Tannur' burst with water, We, said to Noah, 'Take into Ark a pair from very species---except those against whom the decree to drown has already been passed -- and those who believe. But none believed except for a few. "(Hud:40) Exegetes have translated Tannur as an oven but some exegetes say Tannur also means a raised place. Tannur is a coastal town in the southern state of India, Kerala. A town in Haryana in north India is called Nuh. All these evidences strengthen the belief that Prophet Nuh a.s. was the Manu of the Hindus and lived in India. The belief of some Islamic scholars that prophets were also raised in India is strengthened by the revelation of the graves of nine prophets in the town Bras in the northern state of India by the Islamic scholar Shaikh Ahmad Sirhindi in the sixteenth century by intuition. The Shaikh's Mazar is situated in Sirhind, some 18 kilometres from Bras. Upon his revelation the area was cleared and nine graves were reinstituted. Today, Hindus, Muslims and Sikhs visit the nine graves and seek the blessings of the nine prophets. Here the number nine is important. The Vedas mention nine or ten rishis (prophets) and the graves of the prophets are also nine. It can be inferred that the graves may be the graves of nine Vedic rishis whom Shaikh Ahmad Sirhindi mentioned as prophets. Therefore, we find that from Hadhrat Adam a.s. to Hadhrat Nuh a.s.( Manu), all the initial prophets and their descendants lived in India. Hadhrat Adam a.s, the first man on earth, descended in Sri Lanka, a part of ancient India. Then the human civilisation shifted to Turkey during the great Deluge in Prophet Nuh's life and from then onwards, prophets were raised in the Middle East from where the Aryans travelled back to the land of their ancestors because human beings have an emotional bonding with the land of their ancestors. Hence, the Indian people have a common religious legacy which has been lost. The prophets of Abrahamic religions and the Vedic rishis have one thing in common: they preached monotheism. The Bible, the Torah and the Psalms of David a.s. have similarity in style, diction, ideas and belief with the Quran. Since the language of the prophets and divine scriptures are different, the followers of the prophets and divine scriptures think that they belong to different religious communities. They have not strived to find their common roots though the Quran clearly says that prophets speak the language of their community. Therefore, the Hindus and Muslims of India need to reclaim the lost common legacy of Indian prophets to strengthen the cultural bond and live in harmony. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://newageislam.com/interfaith-dialogue/common-legacy-indian-prophets/d/131737 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 Magical Quill Of Waseem Barelvi

By Sumit Paul, New Age Islam 17 February 2024 "Sukhanvari, Chahe Woh Kisi Bhi Zabaan Mein Kyon Na Ho, Apne Aaghaaz Se Vasl Aur Firaq Se Kahin Na Kahin Vaabasta Rahi Hai Aur Kyon Na Ho? Aakhir, Muhabbat Har Shakhs Ki Ruhani Zaroorat Hai, Lekin Mera Maan-Na Hai Ki Shayari Agar Hayaat Ke Doosre Aur Zyada Sanjeeda Pahluon Ko Chhuey Aur Zindagi Ki Haqeeqaton Ko Alfaaz De Toh Shayar Apne Chand Hi Asha'ar Se Humesha Ke Liye Logon Ke Dilon Mein Ek Makhsoos Jagah Bana Leta Hai..." Khaleel-Ur-Rahman Azmi, the eminent Urdu critic and poet who mentored Akhlaq Muhammad Khan 'Shahryar' (Poetry, whichever language it may be, has been associated with love and separation right from the beginning and why shouldn't it be? After all, love is every individual's soulful requirement. But to me, if a poet also deals with more serious issues of life and depicts its eternal truths, he can leave an ineradicable impression and carve a permanent niche for himself in the hearts of his admirers and connoisseurs) When one reads the poetry of Zahid Hussain, better known as Waseem Barelvi, one's reminded of Azmi's aforementioned observation. Though Waseem Barelvi has written a lot and his poetry also doesn't sound perfunctory, there have been a few couplets by the most popular contemporary poet that compel you to think deeply: Jahan Rahega Wahin Roshni Lutayega Kisi Charaagh Ka Apna Makaan Nahin Hota (Wherever it'll be, it'll spread light and effulgence/ A lamp never has its own home in a true sense) Thomas Fuller wrote, "Those who're good at heart/ Spread their goodness in every part." Here, lamp is an emblem; a symbol of goodness. Nice people spread and subsume their goodness wherever they're. Their kindness is not limited to a specific place. Nor is their benevolence meant for a select few. It's for all. To quote an unknown Urdu poet, "Baadal Hoon, Parvaah Nahin Karta/ Kis Khet Ko Bhigona Hai Kise Rakhna Hai Sookha" (I'm a cloud/ I don't care for drenching or drying fields - In other words, I drench all the fields). Goodness or benevolence is never selective. Aasmaan Itni Bulandi Pe Jo Itrata Hai Bhool Jaata Hai, Zameen Se Hi Nazar Aata Hai (The sky feels conceited of its lofty height/ Forgetting that it's the earth which provides this sight) One must remain firmly grounded however high he may soar. Parvaaz-e-Buland Mein Bhi Itna Toh Rakh Khyaal/ Zameen Se Kahin Naata Tera Toot Na Jaaye (Remember, even during a soaring flight / Don't sever your ties with the earth). One must never forget one's roots. This couplet of Waseem Saheb also urges us to have a sense of gratitude. Trees with deep roots can face all sorts of storms and a firmly anchored ship can withstand all tempests. Great heights are often achieved by humble steps. Those small steps must never be forgotten. Zara-Sa Qatrah Kahin Aaj Agar Ubharta Hai Samundaron Hi Ke Lahje Mein Baat Karta Hai (A few bubbles appearing as a grace of fate/ Behave like the sea in a spate) The upstarts, parvenues and nouveau riche are often full of I, me and myself. They're full of self-importance and behave as if they own the world or the entire world is their oyster. They forget that the sun is least bothered to display its fiery nature but the sand will scream to prove that it's hotter than the sun! One who inherits, never shows. But those who acquire, will paint the town red. And last but not least, "Shartein Lagai Jaati Nahin Dosti Ke Saath/ Kiije Mujhe Qubul Meri Har Kami Ke Saath" (There must never be any condition in a friendship/ Accept me with all my shortcomings). It's what we say in English: Love me, love my dog. To be extremely pernickety in relationships robs you of the thrill and excitement of togetherness. May your quill never face a writer's block, Waseem Saheb and you continue to write and gladden the hearts and minds of your innumerable readers and cognoscenti. Lastly, February 18 is 'believed' to be the birthday of famous Urdu poet Waseem Barelvi. But some entries show February 8 as well. Anyway, to quote Firaq Gorakhpuri, "Shayar Har Roz Apni Saalgirah Manata Hai, Tabhi Toh Woh Har Lamha Kuchh Naya Likh Paata Hai" (A poet celebrates his birthday every day and because of that, he can create something new every moment !). So very true. ----- 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/magical-quill-waseem-barelvi/d/131743 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

Plans To Turn An Un-Contacted Tribe’s Island, Andaman and Nicobar, Into A Mega-Port City Will Wipe Them Out

By Nava Thakuria, New Age Islam 17 February 2024 As President Droupadi Murmu is scheduled to visit the Andaman & Nicobar islands on Monday, a debate surfaced on the series of development initiatives in the Indian archipelago. The first tribal women head of state is arriving in Port Blair, executive & administrative capital of the islands, on 19 February next with a five-day program. In her maiden visit to the union territory President Murmu is scheduled to visit Cellular Jail, Swaraj Dweep (earlier known as Havelock Island), Campbell Bay, Indira Point (southernmost tip of India), Netaji Subhash Chandra Bose Dweep (earlier Ross Island), etc. She will also interact with a selected number of people comprising tribal communities there. Meanwhile, expressing serious concerns over the development programs in some parts of the islands, a group of international genocide experts have written to the Union government in New Delhi with an warning that its plans to turn an un-contacted tribe’s island into a mega-port city will wipe them out. Thirty-nine genocide scholars argued that around 300 Shompen hunter-gatherers, two thirds of them are un-contacted till date, will face extinction if New Delhi goes ahead with the development plans. Shompen people are one of the most isolated tribes on Earth and they live in the dense rain forests that occupy the interior of the islands. If the project goes ahead with original plans for a mega-port, a new city, an international airport, a power station, a defense base, an industrial park and helping 650,000 new settlers, it will be a death sentence for the Shompen, asserted the experts, adding that a simple contact with the Shompen (who have little to no immunity to infectious diseases) may result in a precipitous population collapse. Survival International, a London-based rights body, has been calling for the project to be abandoned to ensure the Shompen’s ownership rights over their ancestral lands. Its director Caroline Pearce asserted that under international laws, no government (or company) should proceed with interventional activities without the indigenous people’s consent in their territories. He also revealed that over 7,000 people, arguing that Shompen people have no idea of the ongoing activities, communicated with New Delhi with their demand to stop the genocide. Amid the Bay of Bengal, Andaman Sea and Indian Ocean, the group of over 830 large & small hilly islands (with only 31 inhabited), shares maritime borders with Indonesia, Myanmar (Burma) and Thailand and those occupy a total land area of around 8,249 square kilometre with a population of 3.81 Lakhs. Andaman islands in the northern part are primarily home to four tribes namely Great Andamanese, Onge, Jarawa and Sentinelese. These tribes are believed to have migrated from the African islands thousands of years back and most of them survive with the practice of hunting wild animals and natural agri-produces. Among them Sentinelese are most isolated and they reject all kinds of contact with outsiders. On the other hand, Nicobar islands in the southern part give shelter to two tribes namely Nicobarese and Shompen, who might have arrived in the islands several thousand years ago from the Malay-Burma coast. Nicobarese (they are around one thousand in number) maintain contact with the outsiders and many of them are now converted to Christianity. However, Shompen are still a relatively isolated tribe surviving on hunting local wildlife and also harvesting plants. Many believe that they can both survive and thrive, if their lands and resources are secure. Union ports, shipping and waterways minister Sarbananda Sonowal alsorecently visited the islands and admitted that some stakeholders raised environmental concerns. However, he pointed out that those were already addressed. Inspecting the proposed mega port at Atlanta Bay, Sonowal informed that it’s hardly 565 km from Yangon, 765 km from Sittwe, 1000 km from Chittagong and 1100 km from Kolkata. Once the harbour is made fully operational, it will drastically reduce the ship travel time to Kolkata from 72 to 15 hours only, commented Sonowal. Perhaps, it’s high time for New Delhi to deal with the issue responsibly so that a developed Andaman & Nicobar in tune with nature can be achieved. Moreover, the sea route connectivity with north-eastern States though Chittagong (Bangladesh) and Sittwe (Myanmar) ports can also be visualized with pragmatic diplomatic policies in the coming days, as both the neighbouring nations have agreed to allow using the ports for the benefit of 60 million Indians living in far eastern localities of the country. ------ Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://newageislam.com/current-affairs/un-contacted-tribe-island-andaman-nicobar-mega-port/d/131741 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 Loudspeaker Menace: Islamic Guidelines On Noise Pollution; Respect For Others Is Integral To Islam

By Grace Mubashir, New Age Islam 16 February 2024 While Some May Argue For The Use Of Loudspeakers Based On Practices In Other Faiths, It Is Essential To Recognize That The Primary Objective Of Religious Observance Should Be To Bring Solace And Harmony To Individuals And Their Communities. Therefore, Adherents Of Islam Must Strive To Ensure That Their Religious Practices Do Not Disrupt The Peaceful Coexistence Of Others And Demonstrate Respect And Consideration For Their Neighbours. Major Point: 1. Islam attaches great importance to the peaceful and healthy existence of human society. Therefore, the Qur'an commands that there should not be too much noise. 2. The number of Azaan at the same time from various Masjids in a single locality has to be reduced in the interest of public convenience. 3. Ultimately, addressing the issue of Adhan volume requires a nuanced approach that considers religious freedom, community needs, and the well-being of all residents. Through respectful dialogue, understanding, and collaborative efforts, a solution can be found that upholds both religious expression and peaceful coexistence. ------- I remember the time when I woke up to the sound of a rooster crowing in the morning. Now the alarm and siren wake us up. Today, even in the outskirts of the country, ear-splitting music and ear-splitting uproar are taking place round the clock. Not to mention cities in terms of noise. Let's leave the health problems of the people in the areas where the fighter planes and bombers are roaring for the time being. However, listening too much for too long to the music waves emitted by the countless musical and electronic devices that are the contributions of modern technology is enough to de-sensitize the ears of the next generation. Loud music sometimes reaches 120 decibels. If you listen to it continuously for more than half an hour, it can hurt the health of the ear. With cassettes containing a few songs on the way out and devices capable of listening for hours in one sitting taking over, music can also become a health concern. During football games etc., the noise from the spectators in the stadiums reaches up to 120 decibels. Not only the sounds coming from planes, vehicles and machines but also the noise coming from humans is dangerous if it is exceeded. This is where the guidelines given by Islam in the field of noise control are relevant. Islam attaches great importance to the peaceful and healthy existence of human society. Therefore, the Qur'an commands that there should not be too much noise. Allah says: `Be moderate in your conduct and moderate your voice. Indeed, the most hateful of sounds is the braying of a donkey” (Luqman 19). This verse indicates that speech should not be offensive to others. The Qur'an enjoins that the voice should not be excessive not only in the normal speech of people during their daily life but also in their acts of worship. Allah says: ‘Do not make your prayer loud. Don't slow it down. Seek a way between it'' (Isra 110). Today, in some mosques in our country, on Friday nights, Monday nights and on occasions like the month of Milad and Jilani week, we hear loud dhikrs and Salats going through the loudspeakers. This is not only an annoyance to the local residents but also completely against Islamic principles. There is no doubt that glorifying Allah's blessings and saying Salat on behalf of His Messengers are very virtuous deeds in Islam. But in the interest of the Qur'anic saying, `Do not make your prayer loud'', care must be taken not to make it too loud. If we examine the hadiths, we can see that the Prophet also forbade intense remembrance of God. Narrated by Abu Musa Al Ash'ari. He said: We were on a journey with the Prophet. Then people started reciting Takbeer loudly. Then the Prophet said: O people, be moderate. Because you are not calling a deaf or absent person. He who hears and is near. He is with you” (Hadith Muslim). This hadith indicates that dhikrs and Salats should not be recited to the malefactors. A high-pitched voice in religious ceremonies is desirable on certain occasions. For example, during the Hajj, the Prophet asked his companions to recite Talbayat etc. in a loud voice. That is why the guests of Allah try to call out Labbaik Allahumma Labbaik (We have come in response to your call) in a loud voice. It is particularly noteworthy that even on the occasions of Hajj where maximum volume is allowed, systems such as loudspeakers are not used for prayers etc. Although it is a great virtue to gather together in the houses of Allah and remember Him, there is no evidence in the scriptures that it is heard by the people through loudspeakers; It can sometimes lead to showmanship that makes actions ineffective. The number of Azaan at the same time from various Masjids in a single locality has to be reduced in the interest of public convenience. Islam is not only for Muslims but is a grace for the entire humanity. Noise pollution: In densely populated areas, loudspeakers used for the Azan can contribute to noise pollution, potentially causing disturbance and affecting sleep, especially late at night or early in the morning. This can be a concern for people of all faiths and backgrounds. Respect for other religions: Some argue that excessive noise from any religious practice, including amplified calls to prayer, should be moderated to show respect for people of other faiths who may be observing their own religious practices or simply seeking peace and quiet. Regulations and guidelines: India has existing noise pollution regulations, and some argue that religious institutions, including mosques, should adhere to these regulations to ensure a balance between religious expression and the well-being of the community. While the Azaan is traditionally called aloud from mosques to alert worshippers of prayer times, the use of loudspeakers is not a requirement in Islam. Some Muslims argue that the Azaan should be given aloud but not necessarily through loudspeakers, citing Quranic verses that emphasize humility and secrecy in prayer. However, since the Azaan is intended to gather believers for communal prayers, it is typically delivered aloud to fulfil its purpose effectively. Despite the significance of the Azaan, there are instances where its delivery can cause inconvenience or annoyance to others, particularly when multiple mosques in close proximity broadcast the call simultaneously. Additionally, concerns arise when individuals with poor pronunciation or loud voices deliver the Azaan, detracting from its intended solemnity. To address these issues, some Muslim communities have implemented restrictions on the use of loudspeakers, opting to limit their use to one prominent mosque in an area or to restrict their use within mosque premises. However, the enforcement of such restrictions varies, and not all communities have been successful in implementing them. In some regions, authorities have intervened to regulate the use of mosque loudspeakers, aiming to mitigate noise pollution and promote a more harmonious environment. However, meaningful reform in this regard ultimately depends on the willingness of the Muslim community to address these issues internally and prioritize the peace and well-being of all members of society. While some may argue for the use of loudspeakers based on practices in other faiths, it is essential to recognize that the primary objective of religious observance should be to bring solace and harmony to individuals and their communities. Therefore, adherents of Islam must strive to ensure that their religious practices do not disrupt the peaceful coexistence of others and demonstrate respect and consideration for their neighbours. Ultimately, true reform must come from within the community itself, guided by principles of compassion, understanding, and mutual respect. Ultimately, addressing the issue of Azan volume requires a nuanced approach that considers religious freedom, community needs, and the well-being of all residents. Through respectful dialogue, understanding, and collaborative efforts, a solution can be found that upholds both religious expression and peaceful coexistence. A believer is obliged to make every effort to prevent noise pollution by controlling the volume of his speech and prayers. Moreover, he needs to control the words that come out of his mouth. Because the Qur'an says that the angels are observing and writing down every word he utters. Allah says:`Whenever he utters a word, there is not a watcher standing by him'' (Qaf 18). ----- 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/islamic-society/loudspeaker-menace-islamic-noise-pollution/d/131733 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

Construction of the Hindu Temple in an Arab Muslim Nation: Is it an 'Apocalyptic Sign'?

By Ghulam Rasool Dehlvi, New Age Islam 16 February 2024 The Qur'an Certainly Makes No Exceptions To The Freedom Of Worship And Belief. Citing The Pluralistic And Inclusivist Verses Of The Qur'an, Some Modernist Muslims In The UAE And India Itself Have Welcomed The Hindu Temple Construction In Abu Dhabi, Saying This Reflects The True Islamic Values Of Tolerance And Peaceful Coexistence Between The Different Religions In An Islamic Country ------ All world religions and their primary or secondary scriptures predict an “end” to this world through certain apocalyptic prophecies. There are some "Lessor Signs" and some "Greater Signs" for this planet to perish. But how do we make out that a certain end-time prophecy or sign that predicts the end of the world has now been fulfilled? In every religion today, there are some preachers who are gaining popularity as 'eschatologists'-- the theologians primarily concerned with the interpretation of end-time verses of a scripture. They apply those end-time verses and references to every situation they consider antithetical to their religion or community. The temple has carvings of symbolic animals native to the UAE like camels, oryxes, and falcons. There are also 14 depictions of parables from Arabian, Egyptian, Mesopotamian, and other civilisations. Photograph:(Twitter) ------ For example, the recent construction of a Hindu temple in Abu Dhabi, UAE is being interpreted as a 'sign of the closeness of Doomsday (Qayamat)' by a section of Islamic clergymen. On February 14th, 2024 Indian Prime Minister Narendra Modi inaugurated the Swaminarayan Mandir in Abu Dhabi, the first-ever Hindu temple in the United Arab Emirates. Abu Dhabi Crown Prince Mohammed bin Zayed Al Nahyan along with other Arab leaders have also participated in the launch of Hindu temple in UAE. Several YouTube videos and social media posts tilted, "Ab Qayamat Qareeb Hai" (the Doomsday is around the corner now) are being circulated now in the wake of the Hindu temple construction in an Arab Muslim nation. They refer to a Hadith report on the return of idolatry in the Arabia. There are some prophesies mentioned in the sayings attributed to Prophet Muhammad (pbuh) foretelling that some people who call themselves Muslims will unite with polytheists in every affair including in worship of idols in the end times. Some of these Hadith reports are as follows: (1) "The Hour shall not be established until tribes of my Ummah unite with the idolaters, and until they worship idols." (Jami` at-Tirmidhi: 2219) (2) "What I fear most for my Ummah is the misguiding leaders. Some tribes among my nation will worship idols and some tribes among my nation will join the idolaters." (Sunan Ibn Majah: 3952) (3) "Only the wicked people would survive and they would be as careless as birds with the characteristics of beasts. They would never appreciate the good nor condemn evil. Then Satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives." (Sahih Muslim: 2940) What evidence or situation can enable us to believe and explain these prophecies? This is one of the crucial questions that the modern Muslim youth have to grapple with. There are many orthodox Muslims in India who see to the temple construction in the Arabia as a sign of the Doomsday. They consider it a "religious setback" in the Arabian Peninsula, citing the above Hadiths. Most Muslims traditionally believe the Arabian Peninsula should remain free of non-monotheistic forms of worship. Some Indian Muslim clerics have weighed in on social with the religious edicts allegedly prohibiting the construction of a non-Islamic place of worship in the Arab Peninsula. But then there are also a few supporters of the move. Their point of view is more tilted towards toleration of other faith traditions and their practices which is also enshrined in Islamic texts. The Qur'an certainly makes no exceptions to the freedom of worship and belief. Citing the pluralistic and inclusivist verses of the Qur'an, some modernist Muslims in the UAE and India itself have welcomed the Hindu temple construction in Abu Dhabi, saying this reflects the true Islamic values of tolerance and peaceful coexistence between the different religions in an Islamic country. Thus, the Hindu temple construction in the UAE can also be seen in the context of modernisation, economic liberalisation and increasing multiculturalism in the Arab world. At a time when our world is rife with hostilities based on religions, we redefine multiculturalism in the Muslim societies. Today's Arabs are reportedly becoming less 'religious' and more multicultural and progressive today than even the majority of Muslims in India. While Indian Muslims are looking at the Hindu temple construction from purely a religious prism, Arabs have shifted the debate from religion to culture. Coming back to the point, apocalyptic theories abound in almost every major religion, not just in Islamic faith. The idea that a saviour of mankind will emerge in the end is common to all religions. Muslims are on the lookout for the appearance of Imam Mahdi (A.S) and re-emergence of Hazrat Isa or Jesus Christ (pbuh). According to Islamic tradition, he will defeat the anti-Christ (Dajjal) at the Great Battle known as “Al-Malhama Al-Kubra” which will be waged to establish the world order, restore peace, justice, righteousness and law. Christians believe that Jesus Christ is both divine and the messiah. They are also waiting for the second advent of the Christ with the same belief that he will overpower Satan, or the anti-Christ, at the final battle of Armageddon, known as al-Malhama al-Kubra in Islam. The only difference is that Christians add that Jesus will begin his reign from the Davidic throne in Jerusalem for the millennial kingdom. Jews have long been awaiting the promised messiah or Mashiach or Moshiach (physically descended from David), the Hebrew word that refers to the Jewish idea of the messiah. The 10th avatar in Hinduism, Kalki, it is believed shall emerge in the end. Derived from the Sanskrit Kalka, Kalki connotes “the destroyer of darkness or ignorance or foulness”. Similarly, the Sikh scripture attributed to the 10th Sikh Guru Gobind Singh, the Dasam Granth, also contains the prophecies on the advent of Mahdi in the final era. It clearly states that “Mahdi Meer” will be born to defeat Kali, who will become egoistic referring to himself as the “almighty”. It should be clarified that this Kali is different from the Hindu goddess. Buddhist practitioners are also longing for Maitreya Buddha, a Bodhisattva who will appear on Earth in the future when the Dharma will be forgotten by most in the world, according to the Buddhist belief. "Maitreya Buddha" is mentioned in the canonical literature of all major schools of Buddhism. Therefore, the present-day Buddhists believe that the Maitreya Buddha will appear in the “late-time” or the “dark epoch” when humanity will be removed from wisdom. Thus, the prophecies about the end of the age are clearly mentioned in most scriptures. And all these scriptures have many common teachings in the prophecy. For example, Prophets in many religions taught people that the law of the truth will be powerless and wickedness will increase at the end of the age. It also clearly points to the corruption of the religious world, 'faith professionals' and the priestly class. And this is not difficult to see today. Rapacious religious leaders and faith professionals are brazenly colliding in the corruption of the present-day politicians and capitalists across the world. I think the sole purpose of all this millenarian and apocalyptic theory in all religions is to keep us abreast of the ultimate reality — that this world will be put to an end, sooner or later. But the existing problem with us is that we are cherry-picker of our scriptural texts. Unaware of the contemporary age we are living in, we apply those end-time prophecies and apocalyptic references to serve only our own ulterior motives, rather than awaken our consciousness and enliven our inner spirits. Amid the unceasing Palestinian crisis, Russia-Ukrainian war and now the construction of a non-Islamic place of worship in an Arab Muslim country, Muslims particularly youth are falling prey to the apocalyptic theories promulgated by the unaware Islamic preachers, half-educated clergymen and eschatologists. They are attracting the youth to believe that the end-time is at hand, but their preparation for it is abysmal. They are oblivious to the trying times they are living in. If they are unaware of their own times, how can they devise a plan for the future, let alone the end of times (As-Sa'ah)? The most imperative and urgent task for them is to first engage with their own times and then prepare for the final era. They must learn to live in terms of the reality of their age, as a Sufi adage goes: “Wise is he who knows the age in which he lives.” ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar and English-Arabic-Urdu writer with a background in a leading Sufi Islamic seminary in India. URL: https://newageislam.com/islam-pluralism/construction-hindu-temple-arab-muslim-apocalyptic/d/131729 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

Humans Are Slaves To Their Basic Temperament

By Sumit Paul, New Age Islam 16 February 2024 Buri Sarisht Na Badli Jagah Badalne Se Chaman Mein Aa Ke Bhi Kaanta Gulaab Ho Na Saka Arzoo Lakhnavi (The basic nature doesn't change with the change of place/ The thorn couldn't become a rose despite coming to the garden) Arzoo Lakhnavi was born on February 16. ----- By the way, from the perspective of etymology, Persian word Sarisht is somewhat similar to Sanskrit word Srishti (Origin/ Base/ The root/ Cosmos) in sound and meaning/s. Persian and Sanskrit are sister tongues. I still remember this couplet that I heard for the first time in my Urdu class. When I started reading Arzoo Lakhnavi's poetry, I stumbled upon yet another almost similar couplet that he wrote when he was 22-yr-old: Jis Ka Jaisa Zarf Hota Hai/ Taaumra Insaan Use Nahin Khota Hai (One never loses one's basic nature: Khameer-o-Khaslat in Arabic). Humans are slaves to their basic constitution and temperament. While education and upbringing can bring about certain changes, complete transformation of an individual is often not possible. There's an Urdu proverb, 'Chor Chori Se Jaye, Hera Pheri Se Na Jaaye' (Old habits die hard). Kirdaar Badalta Nahin, Laakh Kaavish Keejiye/ Darakht-E-Babul Pe Gulaab Aata Nahin, Laakh Seenchiye (The character never changes, however hard you may try/ A rose will not embellish a gum Arabic tree despite irrigating it continuously). Humans tend to revert to their original nature. Two English idioms illustrate this quite aptly: Can a leopard change its spots? and Can an Ethiopian change his colour. I'm dropping the second one because of its outright racist tone. But there's no gainsaying the fact that what one's born with remains till the end. An Aesop's famous tale is known to all, how a saint tried to save a drowning scorpion and every time he'd lift the creature up, it'd sting him. Someone asked him, why doesn't he let it drown when it stings all the time? The saint said that stinging is its nature and saving is his fundamental disposition. Let it sting. Yet, he'll continue to try to save it. Chalk from the cheese and crass from the class shall always remain obvious. Yours truly experienced this in his observations and interactions with a wide spectrum of people across the countries and continents. Once in Poona, I saw a petty corporator-level politician speak with the waiter in an extremely derogatory manner. I later came to know that he was a goon (all politicians are goons). But I also saw a poor Muslim man at Khidirpur, Calcutta who spoke with the owner of a tea stall so nicely and in such an impeccable Urdu that I was really astonished. That tea stall owner later told me that the man was the direct descendant of Nawab Wajid Ali Shah. Class never goes. If that hooligan-turned-politician couldn't talk nicely, that poor man in Calcutta mesmerized me with his refined behaviour and exquisite language. Their behaviour revealed their intrinsic character. American novelist and Nobel laureate Pearl S Buck wrote tellingly that a person's basic nature surfaces even when he or she is not talking and sitting still. Ismat Chughtai also said the same thing, 'Zubaan Khulne Se Pahle, Ishare De Dete Hain Suraagh-E-Auqaat-E-Insaan' (Before a person can speak, his/her actions reveal the status). One may find it a tad too much and also slightly condescending, but it's true. Your basic nature is a barometer of your (social) stature. ------ 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/humans-slaves-temperament/d/131728 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

On Compassionate Reason: A Path Towards a More Peaceful World

By Adis Duderija, New Age Islam 15 February 2024 In a world often fraught with violence, injustice, and inequality, the quest for a more peaceful and inclusive society becomes increasingly urgent. The interplay between reason and emotions, specifically compassion, holds the potential to reshape our ethical framework and pave the way for a more harmonious world. Both scientific research and philosophical ethics advocate for the inseparable connection between reason and prosocial emotions, presenting an opportunity for a transformative shift in our collective consciousness. By cultivating compassionate feelings and behaviours, while simultaneously harnessing reason to develop universal principles, we can lay the foundations for a less violent world that embraces and uplifts all individuals, irrespective of their race ,ethnicity, gender, or religion. The Union of Emotions and Reason Traditionally, reason and emotions have been viewed as distinct and often opposed forces. However, emerging scientific studies underscore the interconnectedness between these seemingly disparate aspects of human cognition. Research in neuroscience, psychology, and evolutionary biology has revealed that emotions are not irrational hindrances to reason, but rather crucial components that shape our decision-making processes. Moreover, it is through emotions, particularly compassion, that reason finds its most potent catalyst for ethical action. Compassion as the Key Compassion, defined as the ability to recognize and empathize with the suffering of others, lies at the core of our moral sensibilities. It is the spark that ignites our desire to alleviate the pain and hardships experienced by fellow beings. Compassion compels us to extend our moral circle beyond narrow boundaries of self-interest to encompass the well-being of others. It acts as a bridge, connecting reason with our innate capacity for empathy and kindness. Scientific studies have demonstrated that compassion has profound effects on both the individual and the wider society. When we engage in compassionate acts, our brains release oxytocin, a hormone that promotes bonding and cooperation. This biological response reinforces our inclination towards prosocial behaviour and strengthens our social fabric. Furthermore, compassion has been linked to improved mental health, increased happiness, and enhanced overall well-being. By fostering compassion, we not only contribute to the betterment of society but also nurture our own personal growth and fulfilment. Reason's Role in Compassionate Action While compassion serves as the impetus for ethical action, reason provides the necessary framework for its application. Reason enables us to develop universal principles that guide our decisions and actions, transcending personal biases and prejudices. It allows us to consider the broader consequences of our choices and ensures fairness and justice in our interactions. Through reason, we can critically examine societal norms, laws, and practices, discerning their ethical soundness and identifying areas for improvement. Reason helps us recognize the inherent worth and dignity of every individual, irrespective of their race, ethnicity, gender or religion, and motivates us to work towards dismantling systems of oppression and discrimination. It is reason that enables us to build bridges of understanding and engage in meaningful dialogue, facilitating the resolution of conflicts and the pursuit of shared goals. The Path to a Less Violent World By combining compassionate feelings and behaviours with reason's development of universal principles, we can forge a path towards a less violent world that embraces the diversity of human experience. Compassionate reason challenges the status quo and disrupts cycles of violence and hatred. It calls for an empathetic understanding of the root causes of conflict and seeks nonviolent means to address them. Compassionate reason also compels us to address the structural inequalities that perpetuate violence and suffering. It prompts us to advocate for equitable distribution of resources, access to education and healthcare, and the eradication of poverty. By addressing the underlying social, economic, and political factors that breed violence, we can create conditions conducive to peace and harmony. Additionally, compassionate reason encourages us to engage in restorative justice rather than retributive approaches. It recognizes the transformative potential of rehabilitation and seeks to heal rather than punish. By embracing compassion as a guiding principle, our justice systems can move away from punitive measures and focus on reconciliation, reintegration, and the prevention of future harm. Compassionate reason offers a compelling vision for a more peaceful and inclusive world. It recognizes the inseparable connection between emotions and reason, highlighting the transformative power of compassion in shaping our ethical framework. By cultivating compassionate feelings and behaviors, and harnessing reason to develop universal principles, we can build a society that values empathy, justice, and the inherent worth of every individual. To achieve this vision, we must foster compassion in our education systems, promote dialogue and understanding, and advocate for policies that prioritize human welfare over narrow self-interests. By embracing compassionate reason, we can overcome the divisions that plague our world and create a future where violence is replaced by empathy, understanding, and cooperation. It is through this integration of compassion and reason that we can lay the foundation for a world shared by all, transcending the boundaries of race, religion, gender, or ethnicity. ----- Adis Duderija with help of Chat GTP This article is inspired by the book by Marc Gopin, Compassionate Reasoning: Changing the Mind to Change the World , Oxford University Press, 2022. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://newageislam.com/spiritual-meditations/compassionate-reason-peaceful-world/d/131721 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

Can Muslim Women Work Outside The Home In Islam? A Conservative Viewpoint

By Kaniz Fatma, New Age Islam 15 February 2024 Muslim Women's Work Outside the Home in Islam Main Points: 1. Women can work outside the home as long as they adhere to Islamic principles. 2. Women can work in areas like teaching other women, providing medical care, and other jobs consistent with their character, such as managing kindergartens, girls' schools, social foundations, charity organizations etc. 3. Before working outside the home, married women need to get their husband's consent. 4. Winning the consent of the husband does not imply that women are less valuable than males; it is a sign of a noble lady and a harmonious marital life. 5. It is imperative that she does not engage in any work after marriage that could jeopardize her rights or the rights of her spouse, children, or home. 6. She must conduct herself appropriately, wear the right hijab, and avoid any circumstance that could lead to her interacting or spending time alone with non-Mahram men. 7. Both males and females are commanded to lower their eyes to maintain a modest and dignified communal code of behaviour. ---- (From Files) ------ It is incorrect to argue that the woman must be made to stay at home and be a housewife in the strictest sense. As long as they adhere to Islamic principles, Islam does not forbid Muslim women from working in trade, industry, agriculture, or other public sectors. It is undoubtedly an honourable mission and one of the most essential obligations of women to be housewives, raise children, and mentor them to become the noble part of the next generation, but they are not limited to doing this alone. There are various circumstances in which women can depart for work. It is lawful for a woman to work if, for example, she has no one to support her financially and she needs to work to support herself and her expenses. For a variety of reasons, including poverty, illness, or the absence of family, some women find themselves without resources. In these situations, a woman must take care of herself while adhering to the Islamic guidelines. Another instance is when the community needs her expertise in areas like teaching other women, providing them with medical care, and other jobs that are best left to women because assigning such work to men would have more negative effects than positive ones. But whatever a woman does, as long as it is not against religious prohibition, she should be permitted to carry out her work in a way that is consistent with her character. Examples of such labour include managing kindergartens, girls' schools, social foundations, charity organisations that support women and children, and similar establishments. But before working anywhere outside the home, married women need to get their husband's consent. Winning consent by consulting with one's spouse does not imply that women are less valuable than males; rather, it is a sign of a noble lady and a happy marriage. In addition, she must attend to the crucial matter of not engaging in any work after marriage that could jeopardise her rights or the rights of her spouse, children, or home. Moreover, she must conduct herself appropriately, wear the right hijab, and avoid any circumstance that could lead to her interacting or spending time alone with non-Mahram men. During the time of the Prophet (peace be upon him) and the Four Companions, Muslim women observed the hijab and practiced modesty while working in all permissible fields and occupations. Their capacity to perform their tasks was never hampered by this behaviour. This is corroborated by both the realities of these past eras and the realities of the present. Many Muslim women are seen wearing Hijab and carrying out their allotted tasks without trouble or hindrance. Their right to wear the hijab does not impede their accomplishment. (From Files) ------ What is the Islamic Position on the Hijab? In Islam, Allah the Almighty commands both males and females to lower their eyes to maintain a modest and dignified communal code of behaviour. Both men and women must speak in a dignified tone, maintain proper demeanour, and dress modestly. Depending on the choice of matter, modest Muslim female apparel could be a Hijab, Niqab, Khimar, or Burqa. Muslim women are obligated to veil the concealable parts of their bodies (Satr-e-Aura), which they do by wearing Hijab, Niqab, Khimar, or even Burqa, depending on their personal preference. The command to veil was given for the first time in Surah Al-Ahzab. Allah says in this verse: “...and when you ask the wives of the Prophet for anything to use, ask for it from behind a curtain [hijab]; this is purer for your hearts and for their hearts” (33:53). The word Hijab is used in this verse to refer to any curtain that covers the concealable parts of the body, and the rationale for this is that the veil can provide purity and modesty to the hearts. Following that, the Holy Qur'an revealed the command of the Hijab (veiling) in verses 30 and 31 of Surah An-Noor. The males were addressed first, followed by the women. The following are the two verses: Allah the Almighty says in the Holy Quran, “Command the Muslim men to keep their gaze low and to protect their private organs; that is much purer for them; indeed Allah is Aware of their deeds.” (24:30) “And command the Muslim women to keep their gaze low and to protect their chastity, and they should not expose their adornment [Zeenat] except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness or such children who do not know of women’s nakedness, and not to stamp their feet on the ground so that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success.” (Quran 24:31) The Arabic word Yaguddu is derived from Ghadd, which means to draw down, lower, or keep one's eyes down, as enjoined in the verse, which means to turn one's gaze away from something that Islam forbids one from seeing. For men, concealable parts (Satr) include all parts of the body from the navel to the knees, whereas, for women, concealable parts include the entire body except the face and palms. The act of a man looking at a woman's Satr or a woman looking at a man's Satr is strictly forbidden because it violates the Quranic verses' exhortation to ‘lower their gaze’. It is for this reason that Muslim women are obligated to cover themselves appropriately as prescribed by Islam. It is for this reason that some women wear veils like the Niqab, Hijab, headscarves, or Abaya. Allah then says, “...and they should not expose their adornment [Zeenat] except what is apparent”. According to Hazrat Abdullah bin Masud, this refers to a woman’s outer shawl. When a Muslim woman has to emerge from her house out of necessity, she should conceal her entire body. Non-Maharim individuals will only see her outer shawl at that point. Accordingly, the Hijab is a concept based on seeking Allah Almighty's pleasure via obedience to His holy orders, rather than patriarchal oppression or a man-made societal system. The hijab is one of the obligatory acts of Islam, and it is widely observed as a mainstream Muslim practise throughout the world. For more details, read this article, Hijab Controversy: Why Do Muslim Women Wear Hijab And Niqab?) (From Files) ------ Islam allows women to work outside the home as long as they adhere to the previously stated guidelines. For example, the wives of the Prophet (peace be upon him) of Allah used to work from home. For instance, in addition to doing other household chores like cooking, cleaning, and tending to the Prophet Muhammad (peace be upon him), they used to dye their own garments and tan hides. The Prophet's wife Hazrat Aishah used to create the herbal medicine that his doctors prescribed. Along with her housework, she used to give it to Allah's Messenger directly and tend to him. As the Prophet's daughter, Hazrat Fatimah used to grind grain by hand in the quern until her hands grew swelled, and the Prophet (peace and blessings be upon him) did not object to it. Hazrat Asma bint Abi Bakr, the wife of Az-Zubayr ibn Al-Awwam, worked very hard both at home and outside the home. She used to feed the horse and camel and look after her husband and children. In addition, the Prophet once saw her gathering fodder by walking three kilometres from Madinah to her husband's field, and he did not object to her work. This implies that women can work outside the home in Islam. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/islam-women-feminism/muslim-women-work-home-conservative-viewpoint/d/131724 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

Bashir Badr In Times Of Hatred - Extreme Hatred Has Corroded Human Existence

By Sumit Paul, New Age Islam 15 February 2024 Today (February 15) is the 89th birth anniversary of arguably the greatest living Urdu poet Bashir Badr. The prolific Bashir Saheb has written so much that his creative fecundity reminds me of British poet Sir Stephen Spender's famous line: "Running on the reams of papers, blunted have become the nibs of my pens." Yet, his creativity is still intact and his poetry is verdant forever. Lovelorn hearts may quote many of Bashir's couplets and Ghazals but for those who value serious poetry, a lot is there to mull over. For example, the following few couplets underline the versatility and sensitivity of Bashir Saheb: Isi Liye Toh Yahan Ab Bhi Ajnabi Hoon Main Tamaam Log Farishte Hain, Aadmi Hoon Main (That's why, I'm still an outsider here/ All are ' angels,' only a human am I) The subtle sarcasm adds to the beauty and quaintness of this couplet. Yes, all are self-styled pious souls with sobriquets and epithets like Vishwa Guru, His Holiness, Janata Ka Sevak. Alas, no one calls himself / herself a mere human because a human is devoid of all pretensions. But today, people are brim-full with all sorts of pretensions. We project ourselves as piety personified. But are we? Saat Sandooqon Mein Bhar Kar Dafn Kar Do Nafratein Aaj Insaan Ko Muhabbat Ki Zaroorat Hai Bahut (Bury all this hatred in seven boxes/ What humans need the most is love at the moment) Extreme hatred has corroded human existence. For how long can humans live with hatred and bitterness? There must be an end to it. Bashir Saheb's couplet reminds me of Jagannath Azad's Sher, "Dafn Karo Ab Mazahib-o-Talkhiyon Ko/ Muhabbat Shart-E-Awwal Hai Wajood-e-Insaan Ki" (Bury all faiths and bitterness/ Love is the cardinal condition of human existence). Or that immortal, Dushmani Ka Safar Ik Qadam, Do Qadam Tum Bhi Thak Jaaoge, Hum Bhi Thak Jayenge (The journey of hatred is only for a few steps/ Eventually, we both will be exhausted) Yes, animosity cannot last forever/ Both will be exhausted soon. British PM Clement Attlee wrote to M K Gandhi, " Mr Gandhi, you're right. Enmity is never everlasting. It has its age and then its intensity starts petering out to fade away in the end." This one takes the cake: Gharon Pe Naam Thay, Naamon Ke Saath Ohde Thay Bahut Talash Kiya, Koi Aadmi Na Mila (Inscribed were names on the houses along with the designations/ I searched a lot, alas, there was no human). Yes, we're all living and moving labels. We emblazon our identities on our chests and foreheads. None, calls himself a human. In fact, people will look at you quizzically if you say that you're a human, not a Hindu or a Muslim; not an Indian or a Scandinavian; not of this caste or that caste and not of this country or that country. You're a global citizen. On a different note, when it comes to admiring a damsel, Bashir is peerless: Uss Ki Aankhon Ko Ghaur Se Dekho Mandiron Mein Chiragh Jalte Hain (Look at her limpid eyes closely/ They're like lamps in a temple) For all those, who're in love, want to propose or admire feminine beauty, must quote this couplet of Bashir Badr, It'll not let them down in their 'mission' for, no lass will take umbrage! Long live Bashir Saheb. Keep writing and enthralling your countless admirers across the globe. ------ 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/bashir-badr-hatred-corroded-human-existence/d/131720 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

Sir Syed Ahamed Khan as A Protagonist of Interfaith Dialogue

By Rajib Shaikh, New Age Islam 14 February 2024 Sir Syed Ahamed Khan ------ Abstract ‘Some are born great’ and one of them was Sir Syed Ahamed Khan. He was multi-faceted scholar, theologian, educationist, constructivist, reformist and the founder of Muslim modernism in the Indian subcontinent. He is considered to be the first Muslim scholar to write an Urdu commentary on Bible, advocate of Hindu-Muslim unity and make a systematic effort toward inter-religious dialogues in the subcontinent. Universities, political associations, social organizations and the literally works produced by him, are the core examples of his philosophy of promoting interfaith understanding and pluralistic coexistence. Furthermore, owing to his interfaith harmony he was labeled as ‘infidel’ (kafir) or the British agent but he never gave up his policy of making reconciliatory approach to other faiths and this stubborn attitude of sir Syed helped the antagonistic Muslim and the British, east and west to improve interfaith dialogues. However, When the religious extremism and right wing politics are on the rule we must re-read Sir Syed whose ideology and philosophy of cultural coexistence could somehow ease the process of national integrity and peace-building. This essay is an attempt to explore the pivotal role of Sir Syed for promoting interfaith dialogues in the subcontinent and its significance to the contemporary society. Introduction When we talk on interreligious understandings in British India, Sir Syed Khan was without doubt, a forerunner in establishing relations with other faiths. He was one of most dynamic leaders of history who not only moulded the fate of nation but changed course of history. If someone turned leaves of history, he must have acknowledged in the journey of India’s transition from ‘medievalism to modernism’, Sir Syed stands out the most prominently as a dynamic force struggled against, conservatism, sectarianism, nationalism and superstitions. In his desire to bridge the gap between the Muslims and with other faiths he took many steps like writing books, magazines on comparative religion, establishing non-sectarian based universities, founding different kinds of socio-economic and political associations and reading extensively religious scriptures as Bible in order to dismantle the ethno-religious conflicts and encourage active inter- religious engagement for world peace. Therefore, he faced many problems even from his own community to accept western education and as well as from Hindu communities for Urdu-Hindi controversy and refusal to join Indian National Congress. But these sharp criticisms didn’t dissuade him and he kept with his mission to promote cross-cultural relations with diverse communities. However, this essay is an attempt made to highlight the strategies and methodologies of sir Syed Khan to foster interfaith dialogues in order to ease the process of national integrity and peace-building. Interfaith Dialogue Through Lectureship Sir Syed Ahamed Khan was a multi-faceted scholar, intellectual, educationist, political activist, journalist, theologian, social reformer and chief organizer of modernist Islamic movement of 19th century in India. He was born in 17 October 1817 in an illustrious Delhi family, which traced its lineage to the Prophet Muhammad, and was well-known, for its learning and erudition. Besides being a social reformer, educationist and a philosopher, he was also an Islamic scholar known for his role in building pluralistic society of ‘modern’ India. His contribution towards promoting interfaith understandings among other faiths saved the communities from complete cultural and intellectual annihilations. American author Barbara D Metcalf described him as” the father of Muslim intellectual renaissance”. He was a staunch believer of Hindu- Muslim unity and practitioner of amicable relations between the two communities as he considered them the “child of the same land”. To him “religion is personal” but “humanity is common”. He wanted both Hindu and Muslim communities to live together, suffer, die and behave as charitable neighbour. One could not find references against Hindus and Hinduism in Syed’s writing instead he tried to find out the opportunities to secure cultural collaboration between the two. In his famous pamphlet “Risalah-i-Asbabe-Bagawate-Hind”, he focused the rights of Indians as a whole not exclusively his community. Coming back to the present time, when there is continuous growth of intolerance and rising incidents of hate crimes among communities especially, Hindu and Muslims and deliberate spread of hate and abhorrence by various sections of society, by applying political ideology. Recurring incidents mob lynching, hate crimes, love jihad terminology, and hate against minorities, anti-migrant sentiments and many more elements inciting violence, convince us the vital importance of Sir Syed’s interfaith ideology to enable peaceful tolerant and global citizenship. Time demands rethinking Sir Syed’s teaching of religious harmony which provides a refreshing site to begin the process of peace-building, amity and tolerance. Once, in Gurdaspur (Punjab) he asked questioning the all the Hindus and Muslims that “Oh Hindu and Muslims! Do you belong to a country other than India? Don’t you inhabit this soil? And are not buried under it or cremated on its Ghats? Hindus and Muslims is nothing but a religious word. All Hindu, Muslim, Christian and Sikhs inhabit this country are one nation”. In order to establish the fact that Hindus and Muslims of India could not survive in isolations, he dubbed these two communities as two eyes of beautiful bride in a lectureship that” we Hindu and Muslims eat same crops, drink water from the same river and take breath from same air. Hindus and Muslims are two eyes of this beautiful bride that is Hindustan. Weakness of anyone will spoil the beauty of bride”. Talking about his philosophy of intra or inter-religious thoughts in contemporary times when there is continuously growing disparity among the communities, I believe that his vision of religious co-existence will prove to be necessity to follow. Obviously, his vision of empowering and mitigating the suffering of his fellow citizens by creating an educational enterprise in society, uprooting blind adherence to ancestral beliefs and standing against the ethno-religious conflicts, he has done a commendable job for the fellow citizens irrespective of caste, religions, culture and practices. He left no stone unturned to promote interfaith understandings and advocate Hindu-Muslim unity without relinquishing and abandoning from their spiritual and cultural aspirations. Throughout his life, Sir Syed Khan kept himself engaged in resolving communal clashes and bridging interfaith understanding among them. To understand how he nurtured this collective consciousness of the country, one has to look at his contributions as a member of several apex bodies such as, The Viceregal Legislative Council (1878-1883, for two terms), the North Western Province Legislative Council (1887-1891, two terms), the Imperial Commission on Education (1882) and the Royal Public Service Commission(1887). His frequent interventions at the meeting unfailingly underscore his abiding concerns for empowering subjugated India, regardless of their caste, creed, religious, ethnic or linguistic affiliations. Being raised in the diverse city of Delhi sir Syed was exposed to the festival of both Hindu-Muslim, and even he read the Hindu scriptures as a close friend of Swami Vivekananda and Debendranath Tagore. Admittedly, he had occasionally participated in Christian liturgy (prayer) and devotional gatherings. He illustrated a quote that “National integration was possible not only in social but also to extent religious functions”. Whenever he addressed community on religious harmony, he used to take the verses of Quran, Bible and other Hindu scriptures. He was an avid historian and the first person to publish an archaeologist study on Delhi in an Indian language; as a result, he was conferred the membership of the Royal Asiatic Society. He also collected the sculptures and rare artifact of Hindu religion. Pluralism Through Modern Education Syed Ahamed khan was committed to India’s Hindu-Muslim socio-cultural advancement and building progressive and pluralistic modern, India. Moreover, he considered the modern education as perhaps the most important platform for the development of Hindu-Muslim relations. In order to facilitate the interfaith between two communities he founded Western Oxford-Cambridge styled-school, colleges, academic bodies and Scientific Societies and Cultural institutions in India, all of which were significantly running on non-sectarian basis. Muhammad Anglo-Oriental College” played a crucial role in promoting inter-religious understanding and communal collaborations. So, the first principle of this college was a Christian named Theodore Beck, college began to cultivate the relationship between the diverse communities. Expressing his happiness seeing his college as a home of diverse culture Sir Syed stated “I am glad to say that in this institution both are same, Hindus and Muslims get same education, there is no distinctions and restrictions for both in terms of privilege, I consider them as my two eyes, I don’t like even to say this because people generally differentiate as right and other as left. I consider both Hindu and Muslim as one and same eye”. Now this college is running in the name of Aligarh Muslim University (upgraded in 1920), which became a centre of knowledge, political movement and a symbol of India’s multi-cultural, multi-religious and multi-lingual community. The noble living example of his philosophy was Dr. Ishwari Prasad Upadhya; the first graduated and first MA graduated was Amba Prasad. Sanskrit was given an honourable place in the college as a subject to be studied. Furthermore, employees of this college were from various communities, especially from Hindus, Muslims and British citizens, without any discrimination. However, J.C Chakraboti was appointed as chief of mathematics while Sir Baijnath as a second master in the college. Therefore, when he breathed his last in 1898 there was 258 Muslims, 64 Hindus students, along with seven Hindus in staff. University keeps space for divergent views, pluralism and so on. In 1938, there was a program in students’ union hall. They carried the name and photograph of all who visited the campus. The list includes stalwarts such as Mahatma Gandhi, Dr. Br Ambedkar, Moulana Azad and Sarojini Naidu, the university still strives to accommodate divergent views. Definitely, it has set up an exclusive centre for fostering interfaith dialogues. Additionally, he established school at Moradabad in 1859, school of Ghazipur in 1863 and Scientific Society in 1864 to act as a bridge builder between old system and new and a way out for overall unity of all religious followers. Literature As an Important Tool He was also a journalist who used his pen for social reforms. Tahzebul Akhlaq (social reformation), a magazine founded by him, tried to awaken people’s consciousness on social and religious issues in very expressive way. The meaningless discussions on small religious matters and the sectarian and communal violence in the communities made him disturbed a lot, and the reason he tried every possible effort to normalize the situations. He wrote extensively on various ways to live in a plural society. He was first man who attempted an Urdu commentary on Bible named, Tabin al Kalam Fitafsiri Altawrat Wa ‘i-Injil’ ala Millat al Islam (elucidation of the world in commentary of the Torah and Gospel according to the religion of Islam), which was published in three parts between 1860 and 1865. In 19th century William Muir an orientalist scholar and prominent colonial administrator published his famous work “The life of Mahomet and history of Islam”, in which the dozens of misinterpretation and misconceptions on pre-Islamic history of Arabia and life of Prophet Muhammad was highlighted. Therefore, the book led to vociferous protest and sir Syed Khan was deeply hurt by Muir’s false representations. But Sir Syed Khan said that a book can be countered by another book and burning of it is not a solution. Blasphemy is to be dealt with according to the provisions of the country’s law. Therefore, he showed the world how to disagree with an opponent in a civilized manner. Instead he responded Muir with his own book” life of Muhammad” in which he took issue with each of the argument of Muir, debunking the misconceptions surrounding the Prophet (PBUH) and Islam. He wrote this book with full respect to Muir, neither he blamed nor expressed anger because he was a democrat and peace-maker. For his educational reforms and promoting cross-cultural understandings he was knighted by Queen Victoria as the “companion of star of India”. His other literary works including, Risalah-i-Ahkam-i-Taam –i-Ahle-Kitab and Khutbate Ahmadiya, played crucial role in minimizing the differences and promoting interfaith understandings, harmony, equality, love and affection. These works proved as very impressive and way to dilute the misunderstandings among different segments of society. The basic philosophy in Sir Syed’ writing was that he was not known ever to articulate any anti-religious sentiments or any criticism but, instead he stressed on the importance of togetherness through his literature, writings and even emphasized them to remain steadfast against the colonial power. Socio-Political Organization As A Source Of Pluralistic Coexistence During 1860s he used to advocate for the political, social and education uplift of both Hindus and Muslims as well. Syed frequently talked the political ambitions for both Hindu-Muslim and made no discriminations among them. He demanded representation in government for both communities. Syed Khan set up “British India Association” at Aligarh in 1866. He invited dignitaries of both communities of North West provinces to attend the inaugural session of association. In his opening address, he highlighted that “British are keen on tying chain of discrimination among us and hardly want the welfare of nation. We have to independent in our thinking and mindful of our rights.” In one article he mocked the system of parliament and for the useless proposals of leaders as “a toy being given to child.” However, even in those days he was much concerned about the activities of extremist Hindu bodies including Arya Samaj, Bharat Warsha International Association and various anti-cow killing societies. India as a nation of diverse cultures it has witnessed many conflicts on communal line from pre- to post-independence. The assassination of Indira Gandhi was being by her own bodyguard for religious reason, the Mumbai riots of 1993, Godhra genocide of 2001 and recently passed a controversial Anti-Muslim Bill, CAA were primarily because of underlying religious in tensions and resultant of religious course and more specifically these became a huge trial for minority communities to live under the current wave of aggressive nationalism and Hindutva ideologies which are distorting the secular identity of the nation. To what extend he was concerned about cow killing can be understood by his statement that “if giving up of cow slaughter will establish amity and friendship among Hindus and Muslims, then please do not slaughter cow which is thousand times better” . The Urdu-Hindi controversy put him in trouble and trusted his pluralistic credentials. Though he was champion for the promotion of English language but his love for Urdu language was obvious. Therefore, he demanded for the establishment of a vernacular university to teach Urdu and a bureau of translation to undertake the task of translation of university text books. Unfortunately, the abrupt promotion of Urdu came as result of anti-Urdu movement, opposing the adoption of Urdu as medium of teaching. But it can’t be said that after Urdu-Hindi controversy he lost his energy in promoting interfaith dialogues among the various religious communities. In an article he wrote that “if one nation were to advance in the scale of civilizations and other to lie down, India would be no better than one-eyed beauty .” On the contrary, this linguistic controversy had nothing to do with communal aspects of religion, but rather cultural identities and the human tendency to safeguard his cultural being prompted this controversy. When he went to England in 1869, he left the charge of “Aligarh Scientific Society” and ”Aligarh Institute Gazette” in the hand of Raja Jaikishan Dass Bahadur, a Hindu. Sir Syed was ready to co-operate with organizations which were purely dominated by Hindu bourgeoisie. His association with Surendranath Banerje’s Indian association of Bengal is the core example. The main objective of this association was to create an environment where educated people can talk on political development of country. Moreover, these two leaders submitted two demands to the British to increases the age limit for the Indian civil service applicants to 23 from 21, and ICS examination is too held in Delhi or Kolkata for easiness of Indians. So, his administrative actions were regardless of any cast and religion. Additionally, to counter Indian National Congress he founded Indian United Patriotic Association, aiming to create a common face of anti-Congress sentiment among Hindu and Muslim. More than fifty-one Muslim Societies from all over India joined the party while many Hindu Raja, Maharajas became member of this new body and it is historically recorded that more than, five hundred Hindus attended program of 1888 which helped the organization grow. As he had views of pluralism, he opposed Bal Gangadhar Tilak, a noted political figure fought for Swaraj, for advocating a policy of Hindu nationalism reviving Ganesh and Shivaji festival which is historically recorded as Anti-Mughal movement. He opposed him openly and criticized his ideology of Hindu nationalism. Shafey Kidwai, a Sahitya Akademi Winner, wrote his latest book on “Sir Syed Ahamed Khan; reason, religion, and nation”. In his book he reveals that, for Sir Syed Khan, nation was an abstract concept rather than a political bogey. He made distinction between patriotism and nationalism, and for him patriotism was to be strengthened and nationalism is poorly political ideology which shouldn’t be the ruling force. His idea was based on “inclusiveness and pluralism”. However, Sir Syed Khan was the first Muslim scholar to promote modern education and start a process of interfaith understandings in sub-continent in order to foster social cohesion and national integrity. Conclusion To conclude, one must believe that Sir Syed Khan was a leader of enlightenment and progress who stands out most prominently as philosopher, reformer, thinker and pioneer of interfaith understandings in the sub-continent. He was a believer, supporter and ambassador of religious unity among leading communities of India event after Urdu-Hindi controversy and declaring him as ‘kafir’ by fellow countrymen, he kept with his mission. Now universities and different socio-political organizations, he established is running on non-sectarian basis. Aligarh Muslim University is the highest living example where students of all caste dine at same table, playing in the same ground and so on. However, when the India is considered as fourth worst country in the world due to the rising of intolerance and communal disharmony, religious leaders especially who live and work within a multi-cultural, multi-lingual and multi-religious society, must re-read Sir Syed Ahamed Khan and his philosophy of interreligious understandings to enable cultural and social pluralism. Notes And References ·  Farooq Ahmad Dar, Associate Professor, Department of History, Quaid-i-Azam University, Islamabad: Sayyid Ahmad Khan and Hindu-Muslim Question in India, Journal of the Research Society of Pakistan, December, 2018. ·  Amjad Abbas Khan, Sir Syed Ahmad Khan and his Pluralistic Vision ·  NAWAID ANJUM: Interview: Shafey Kidwai, author of Sir Syed Ahmad Khan: Reason, Religion and Nation (Hindustan Times, 30 OCT, 2020) ·  MJ WARSI: Pioneering Hindu-Muslim unity, (The Pioneer, 17 OCT 2017) ·  Muhammad Asim Siddiqui, (English teacher AMU): Man who knew tomorrow (The Hindu, 16 OCT 2015) ·  MJ WARSI: Sir Syed Ahmed Khan: A sym¬bol of Hindu-Mus¬lim unity (11 Oct 2017) ·  Muhammad Sajjad: Sir Syed Ahmad Khan (1817-1898): A man with a mission (Frontline, March 12, 2021) ·  Yaqoob Murtaza, student of law at Aligarh Muslim University: Sir Syed: A symbol of communal harmony, 17 OCT) ·  ZIYA US SALAM: Syed Ahmad Khan: The 'shaper of India’s collective consciousness’, (FRONTLINE, SEP 24-2021) ·  Muhammad Asim Siddiqui: Man of reason and compassion, 16 OCT 2017, The Hindu) ·  Farman Ali and Humaira Ahamed: A Study of the Inter-Religious Dialogue through Syed Ahmad’s Reconciliatory Approaches in Tabyiīn-ul-Kalām, Al-Milal: Journal of Religion and Thought (AMJRT) 25 June, 2021 ·  Amjad Abbas Khan, Sir Syed Ahmad Khan and his Pluralistic Vision ·  Md Yusuf Ali and Osman Bakar: SYED AHMAD KHAN’S TWIN OBJECTIVES OF EDUCATIONALREFORMS IN BRITISH INDIA (ISATAC, Journal of Islamic thoughts and civilizations, 2021) ·  Farooq Ahmad Dar, Associate Professor, Department of History, Quaid-i-Azam University, Islamabad, Sayyid Ahmad Khan and Hindu-Muslim Question in India, Journal of the Research Society of Pakistan, December, 2018. ·  Rachel John: Sir Syed Ahmad Khan, for whom educational reform was a way of life (17 October, 2019) URL: https://newageislam.com/islamic-personalities/sir-syed-khan-protagonist-interfaith-dialogue/d/131719 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