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Tuesday, May 21, 2024

Why Some People Leave Their Religion

By Naseer Ahmed, New Age Islam 21 May 2024 There may hardly be a person who has lived long enough not to have experienced a period of doubt and estrangement from religion. Some leave their religion quietly, and others find their way back, while some become active opponents of their former religion. This diversity of experiences underscores the importance of understanding and introspection in our spiritual journeys. The most common causes of estrangement from religion are discussed below: 1. Socialization Western education has no place for God and religion and is completely secular. It is not cool to be religious. Atheism is in fashion. In the West, to question the Bible is the hallmark of critical thinking, and if you don’t, then you are a blind believer. This is understandable because the Bible has many defects and contradictions, being an edited compilation of four Gospels while more than a score of Gospels were relegated to the Apocrypha. Muslims, without any understanding of the Quran and the difference from the Bible, ape their Western society and think that the mere act of questioning the Quran makes them critical thinkers, not knowing that the Quran is without a defect or contradiction. There is a deep prejudice in the West against all Muslims, who they think are socially and culturally backward, bordering on being barbaric savages. Muslims in the West trying to assimilate play down their Muslim identity by eschewing all symbols of their identity, including their religiosity. In contrast, others firmly grounded in their religion react to these prejudices by openly and proudly flaunting their religious identity. The accepted wisdom among the elite everywhere is that a belief in God is irrational and atheism or scepticism is derived from a rational, no-nonsense appraisal of the way things are. Those from humble backgrounds trying to move up the social ladder are especially vulnerable to the pressure to discard their religion to be comfortable in the new, exciting, glamorous, secular world into which they are trying to move. This motive has strongly influenced the lives of countless upwardly mobile young people in the last two centuries. 2. Personal Convenience For society's elite, personal convenience is a significant factor in moving away from their religion. Being religious requires devoting plenty of time to Prayer, Fasting, Reading the Scriptures, attending mosques/churches/temples, Paying Zakat/Charity, performing pilgrimage, etc. The elite are busy making money, playing power games, and trying to move up the social ladder. They have no time or inclination for religion. 3. Temptations For the rich and the privileged, it is impossible to be a serious believer in today's powerful secular and neo-pagan world of sexual permissiveness, nudity, pornography, and the availability of partners and toys to indulge in sexual fantasies. In this environment, giving up the pleasures of sexual indulgences, drinking and eating what is prohibited by religion is impossible for most. The enormous success of Jeffrey Epstein's "Paedophile Island" in the Caribbean, attracting the rich, famous and powerful elite of the world, is testimony of the temptations of sexual escapades forbidden by religion. People in positions of power cannot resist becoming corrupt for personal gain. It is far too uncomfortable for such people to believe in their religion and God, which warns them of eternal punishment in the Hereafter for indulging in what is prohibited. They find comfort in Philosopher Fredrick Nietzsche, who declared that God is dead. If either there is no God or religion is man-made, then morality is a matter of personal choice. Conforming to your elite society's moral ethos is sufficient to feel good. It is also necessary to be accepted in your elite circles. It may be noted that moving away from religion because of personal convenience has to do with the state of one's will, not with a lack of conviction in God and your religion. However, after years of rationalising their behaviour, they believe the lies they told themselves. 4. Sexual Orientation In today’s permissive society, with affirmative action for the LGBQT community and wide acceptance of people with different sexual orientations, it is easy for people with sexual orientations other than heterosexual to find fault with their religion, which is unaccepting of such behaviour. Till only about 300 years ago, infant mortality among humans was higher than among baboons, besides large-scale killing in wars. Understandably, religion strongly disapproved of all other sexual orientations except heterosexuals to ensure the survival of the species. This is taken to an extreme by religious leaders, although the Quran does not speak of any punishment in the Hereafter for it while strongly disapproving of such behaviour. 5. Theodicy The common cause of disillusionment with religion is the inability to resolve the questions, “Why do bad things happen to good people?” and, at the personal level, “Why did this happen to me? What wrong did I do to deserve this?” Or simply because ardent desires remain unfulfilled even though one prays fervently. They wonder as Ghalib did: क्या वो नमरूद की ख़ुदाई थी, बंदगी में मिरा भला न हुआ Kya Wo Namrud Ki Khudai Thi? Bandagi Mein Mera Bhala Na Hua Religious counsellors spend considerable time with people struggling with these issues. The answers to these questions are found in the stories of the prophets who strove against heavy odds with patience and faith, suffering many hardships, deprivations and tribulations before achieving success. The answers to these questions are also in explicit verses. For many, this is a period of learning and understanding closely Allah’s nature or Zaat and coming closer to Allah. Those brought up on a loose foundation of religious teachings are likely to drift away. 6. Disillusionment Based On The Corrupt And Immoral Behaviour Of Religious Leaders The reasons cited above are relatively superficial, and the people can overcome the pressures and return to religion after drifting for a few years or decades. The people most likely to find their way back are those who remain steadfast in following their moral principles while neglecting their religion for reasons of convenience or theodicy. The deeper and more lasting reason for people not just leaving their religion but apostatising, meaning turning hostile to the religion of their father, is psychological. 7. The Psychology of Atheism: The Theory of Defective Father Psychoanalysis has taught us the intimate connection between the father complex and belief in God. It has shown us that the personal God is logically nothing but an exalted father. It demonstrates daily how young persons lose their religious belief when the father's authority breaks down (Leonardo da Vinci, 1910, 1947 p. 98). Once a child or youth is disappointed in and loses respect for their earthly father, belief in their heavenly Father becomes impossible. There are, of course, many ways that a father can lose his authority and seriously disappoint a child. Some of these ways, supported by clinical evidence, are given below: 1. He can be present but weak, cowardly, and unworthy of respect- even if otherwise pleasant or "nice." 2. He can be present but physically, sexually, or psychologically abusive. 3. He can be absent through death or by abandoning or leaving the family. (The above is an excerpt from a paper by Professor Paul C. Vitz, Department of Psychology, New York University) Those who turn against their father’s religion and lose no opportunity to run it down are deriving psychological satisfaction from spiting their father. Not everyone with a “defective” father turns out to be an apostate, nor is it an incurable condition. An apostate who can recognise the source of the problem and is mature will shed the bitterness and come around. However, if multiple causes co-exist, this may become impossible unless a person makes conscious efforts, even against his will. My article, cited below, shows how to cure oneself of apostasy if there is a will to do so. Prevention and Cure for Apostasy ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/spiritual-meditations/muslims-religion-theodicy-quran-bible-gospel/d/132356 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

Believers' Arrogance

By Sumit Paul, New Age Islam 21 May 2024 " I Often Wonder, How A Person's Monomaniac Belief In Two Abstract Concepts Like God And Religion Can Make Him So Zealous As Well As Zealot As To Cast Aspersions On Those People Who Don't Believe In God And Religion. It's All the more Strange When You Realize That These Staunch Believers Can Even Abuse and Kill Those Who're Godless and Faithless. In Short, Religious Belief Gives Birth to Enmity and Permanent Bitterness. Belief In God and Religion Also Concocts Silly Theories to Run Down Atheists and Apostates." Peter William Atkins, famous British chemist who famously said, “It is not possible to be intellectually honest and believe in gods." The aforementioned famous quote struck me to see a hardcore Muslim gentleman's near-vitriolic and ad hominem attack on a venerable octogenarian on the issue of apostasy. He's quoting and citing silly psychological findings to buttress his ramshackle arguments and dilapidated theories. See how much time these unwavering zealots waste on defending their weak and shallow ideas. They should know that psychology, esp. behavioural psychology is still an evolving discipline. All psychological theories are open to getting scrutinized. Sigmund Freud's over-emphasis on sex was criticised by his student and friend C G Jung. Likewise, Paul C Vitz's Theory of Defective Father has innumerable loopholes. This is one of the most persistent and toxic arguments wielded by (some of) the religious community to diminish, discount and marginalize atheism and atheists. It’s an argument that starts by assuming that the religious position toward god is true, consequently making the atheist's position and stance wrong. Now, since atheism is de-facto wrong, what reason could there be for the atheist to be so wrong? By framing the question this way, it discounts any argument that the atheist arrived at non-belief through rational thought. It’s not asking “does god exist?” But it is asking “what’s wrong with someone that does not believe in god?” It is an inherently arrogant position. Remember, Dr. Vitz’s teaching and research is focused on the integration of Christian theology, especially Catholic anthropology, with psychology. It's obvious that his Catholic Christian background and upbringing will influence all his theories. It's worthwhile to mention that he was an atheist until his late 30s. Now, he's a devout believer who postulates and propounds his subjective viewpoints through the prism of Catholic Christianity. The gentleman, who's assiduously quoting Vitz to bolster his point on the forum of NAI is himself a pathologically obstinate Muslim who naively thinks, along with his trusted cohorts and acolytes, that Islam is the only true faith that has always existed as Allah's Deen and didn't emerge in the 7th-century! Thanks for enlightening the benighted mankind with your profound theological expertise. Alhamdulillah. I often pity these ideologically fixed and unmoved people who miserably lack flexibility in their views and approaches to truth. It's inherently absent in their books and brains that they could also be wrong at times. Lastly, this 'certifiable imbecile' didn't pick up a random quote to prove his point. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/believers-arrogance/d/132355 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

Monday, May 20, 2024

Aa’ina-e-Hind—The Mirror of India and the Mystic of Bengal!

By Ghulam Rasool Dehlvi, New Age Islam 20 May 2024 “ الحق وی آئینۂ ہند بود کہ تمام ہند رونق ارشاد وہدایت بیفزود” "The Truth Is That He [Akhi Seraj] Is The Mirror Of India (A’aina-E-Hind) With Whose Wisdom And Guidance The Whole Of India Would Continue To Bask In Glory And Spiritual Light." ~Mahbub-e-ilahi Hazrat Nizamuddin Awliya R.A. Main Point: 1. The 14th-century Sufi mystic in Bengal, Syed Akhi Usman Serajuddin, popularly known as Akhi Seraj and greatly revered as “Aaina-e-Hind” (mirror of Hindustan) is extremely important. He spent all his life in the wider dissemination of syncretic Sufi teachings and Chishti spiritual intellect in the vast land of undivided Bengal…. Bengal—the vast land of ancient Vaishnavism, Shavism, Jainism and Buddhism— became the heartland of Syncrectic Sufism with the birth and emergence of Chishti Sufi sages like Sheikh Akhi Serajuddin Usman. Born in Gaur, a town in Bengal, Akhi Seraj became more popularly known as “Aaina-e-Hind” (Mirror of India) as well as “Sultan-ul-Mashaikh” (King of the Saints) among the prominent Caliphs of Chishti-Sufi master Hazrat Nizamuddin Auliya RA of Delhi. Of course, all the Caliphs of Hazrat Nizamuddin Auliya were of high spiritual ranks. But among them, Hazrat Sheikh Naseeruddin Chiragh Dehlvi, and then Aaina-e-Hind Hazrat Akhi Seraj gained great popularity and prominence. The Chishti Sufi lineage in the Indian subcontinent continued from these two elders of the Silsilah. In the words of Mahbub-e-Ilahi Hazrat Nizamuddin Auliya who extolled Akhi Seraj among his chief disciples, as follows: "He is the mirror of India". He is reported to have said, as quoted in the celebrated work on Sufi Mystics in Persian “Rawdat-ul-Aqtab”: “ الحق وی آئینۂ ہند بود کہ تمام ہند رونق ارشاد وہدایت بیفزود” "The truth is that he (Akhi Seraj) is the Mirror of India (Aaina-e-Hind) with whose wisdom, spiritual presence and guidance the whole of India would continue to bask in glory and guidance." As a result, many Mystics were enlightened by the grace of this Bengali-Sufi sage. He became the disciple of Hazrat Nizamuddin Auliya at an early age. After serving his Murshid for a few years, he went to his mother's service in Lakhnoti, presently known as “Gaur” in Bengal. When the time of his caliphate came, Hazrat Nizamuddin Auliya said that the first condition was adequate knowledge, but Akhi Seraj did not have that much knowledge. Then, Maulana Fakhruddin Zarradi took up the responsibility to make him a scholar in six months. So, Maulana Zarradi, before he started teaching him, wrote a book only for him, which he named "Tasrif-e-Usman" (Transformation of Usman). Only after he read and accomplished this book, he was honoured and bestowed with the caliphate and authority (Ijaazat-o-Khilafat) by Hazrat Nizamuddin Auliya R.A who declared him the Spiritual Governor of the East (Wali-e-Diyar-i-Mashriq). Sheikh Abdul Haq Muhaddis Dehlvi writes in his famous work “Akhbar Al-Akhyaar” that the 14th century Sufi mystic of Bengal, Syed Akhi Usman Serajuddin was greatly revered as “Aaina-e-Hind” (the Mirror of Hindustan). One of the spiritual vicegerents of Hazrat Nizamuddin Aulia R.A, Akhi Seraj also attained closeness with Baba Fariduddin and acquired thorough spiritual knowledge from Shaikh Fakhruddin Zarradi. Akhi Seraj founded the Chishti Sufi tradition in Bengal which later became the beacon light for the entire subcontinent particularly in terms of religious and social harmony. The first Sufi hospice (khanqah) in Bengal was also established by Akhi Seraj. In Bengal, he had prominent disciples and successors like Hazrat Ala-ul-Haq of Pandua and Hazrat Amir Khurd. It is mentioned in Siyar-ul-Auliya, a Persian biography of India’s Chishti Sufi saints that Akhi Seraj “illumined the whole region with his spiritual radiance”. The local Bengali people had so much love and veneration for him that they called him “Piran-e-Pir” (the saint of saints), an epithet generally attributed to Baghdad’s greatest Sufi saint, Abdul Qadir Jilani. An extremely modest mystic and Sufi master, Akhi Seraj spent all his short-lived life in the wider dissemination of spiritual intellect in the vast land of Bengal. His teachings left an everlasting impact on the syncretic culture and beliefs of Muslims in Bengal. As a result, most Bengali Muslims adhere to the spiritual strain of Islam even today. As the true “mirror of India”, his spiritual light radiated from his discourses on divine knowledge and illuminated the whole region. Prominent saints of Bengal quenched their thirst from the spiritual fountain of Aa’ina-e-Hind. Some of his disciples belonged to aristocratic families with close relations to the government of Sultan Shamsuddin Ilyas Shah. But he taught them to live the modest life of a Sufi. He sought to change the elitist ways of his upper-class murids (disciples). For instance, Ala-ul-Haq whose father was the treasurer of the provincial government in Bengal was enjoined to humble himself by walking with a hot cauldron on his head. In his devotion to his master, Ala-ul-Haq would carry a cauldron of hot food on his head even though it would burn his hair. It is mentioned in Akhbar-ul-Akhyar written by Sheikh Abdul Haqq Muhaddis Dehlvi, a famous Persian treatise on Sufism: Once a dervish from Suhrawardy Sufi order came to spend time with Akhi Seraj. He noticed that after the night prayer (Isha), Akhi Seraj went to bed, while he was busy praying and supplicating all night. But in the morning, he was offering the Morning Prayer (Fajr) without Wuzu (ablution). Seeing this, the dervish said, “I am surprised that you were asleep all night and now you pray without ablution!” Seraj replied in a remarkable Persian couplet: Agar Ashiq Beh Masjid Dar Nayamad Dil-E-Ashiq Hamesha Dar Namaz Ast Translation: The heart of a true lover — ashiq — is always in worship, even if he doesn’t attend a mosque for a prayer. Among the close disciples he had, Sultan-ul-Murshidin Hazrat Alaul Haq Pandawi RA gained extraordinary popularity in the Bengal region. He is the one who trained his disciple and spiritual heir as the most notable Chishti sage of India—Hazrat Syed Ashraf Jahangir Samnani RA who reached the heights of “Qutb-i-Alam” (Pole of the World), Ghaus-ul-Alam (Head of the Saintly World) and Mehboob-e-Yazdani (Beloved of the Divine). Dr Abdul Lateef (Department of History at Aligarh Muslim University) who did his PhD entitled, The Muslim Mystic Movements in Bengal from the 14th to the Middle of the 16th Century A.D. writes: “The Mystic stream that trickled down to Bengal during the middle of the 14th century was never enforced after Sheikh Akhi Siraj. Consequently, no other important saint after him entered and worked in Bengal. The Qadiri, the Suhrawardy, the Shattari, the Firdausi, and the Naqshbandi Sufi orders which existed and exercised tremendous influence in other parts of India could not simultaneously extend the sphere of their activities in Bengal. Only the Chishti Silsila was destined to play an important role in the social, political and spiritual life of Bengal, and it produced saints like Alaul Haqq and Nur Qutb Aalam, who planted and popularized the mystic traditions in the region.” ---- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. URL: https://www.newageislam.com/islam-spiritualism/aaina-hind-mirror-india-mystic-bengal/d/132347 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

Disproving Violent Extremist Islamic Scholars and Islamophobic View That Islam Was Spread by Sword

By Kaniz Fatma, New Age Islam 20 May 2024 Islam Spread through Moral, Ethical, Rightful Behaviour and Not by Sword Main points 1. Agenda-driven, Islamophobic and Wahabi writings suggest Islam spread through the sword. 2. ISIS commander, Baghdadi, also declared Islam as a religion of fighting. 3. The Quran affirms religious freedom, demonstrating that humans are free to choose between truth and untruth. 4. Majority of Muslims believe that the spread of Islam was primarily motivated by moral ideals rather than force or the sword. 5. The Quran does not command Muslims to force people to accept Islam at the point of a sword. 6. Despite the possibility of forcing all non-Muslims to convert to Islam, Muslims chose not to, leading to over 80% of Indians not practising Islam today. 7. Non-Muslim scholars who were objective to study Islam discovered that the spread of Islam relied on reason, peace, kindness, justice, and logical behaviour. ----- According to certain agenda-driven, Islamophobic and violent extremist Islamic scholars’ writings, Islam was spread by the sword. Baghdadi, the commander of ISIS, also declared in 2015 that "Islam was never a religion of peace and that Islam is the religion of fighting”. This led to questions about whether Islam was propagated through sword and combat. You will be amazed to know that some Muslims who belong to Wahhabism proudly want to say that Islam was spread by the sword. A Wahabi-controlled website, Islam Question and Answer, wants to give the notion that sword also played a role in the spread of Islam. It says, “The Orientalists wanted to slander Islam by claiming that it was spread by the sword. The orientalist Thomas Arnold wrote his book The Preaching of Islam with the aim of killing off the spirit of jihad among the Muslims and proving that Islam was not spread by the sword, rather that it spread by means of peaceful preaching, free from any use of force. The Muslims fell into the trap that was set up for them. When they heard the orientalists’ accusations that Islam was spread by the sword, they said: You are mistaken, listen to a refutation from one of your own people, this Thomas says such and such. The defeatists among the Muslims come out to defend Islam, and they want to disavow Islam of this so-called lie, so they deny that Islam was spread by the sword, and they say that jihad is not prescribed in Islam, except in the case of self-defence.” [https://islamqa.info/en/answers/43087/was-islam-spread-by-the-sword] The aforesaid view is opposed by the majority of Muslims who think that the spread of Islam was primarily motivated by moral ideals rather than by force or the sword. This article presents strong proof to support the argument that Islam spread through moral, ethical, rightful, natural, human, and just behaviour rather than through the sword. Hence, this is a refutation of all those who say that Islam was spread by the sword. Islam has always recognised and protected the right to practise any religion. The Quran expressly affirms religious freedom in these terms: “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.” (2:256) This verse from the Quran demonstrates that humans are free to choose between truth and untruth since God has made them distinct from one another. Since religion is highly personal, no one can be forced to believe in it. A true follower of the Quran will not attempt to convert someone else. In this view, a person who identifies as a Muslim and forces others into accepting Islam is not a follower of the Quran. Islam values religious freedom and sincerity, rejecting hypocrites and promoting genuine believers. Forced conversion can only persuade someone to accept Islam superficially, resulting in hypocrisy and a decrease in genuine believers. Therefore, Islam encourages religious freedom and encourages genuine believers to embrace it. The Prophet Muhammad (peace be upon him), despite being a Messenger of God, could not force another person to convert to Islam, as God revealed to him certain words. “So, remind, [O Muhammad, peace be upon him]; you are only a reminder. You are not over them a controller.” (88:21-22) The Prophet's only duty was to remind the people of their basic yearning to believe in God, as noted in countless other verses where he is described as "a Warner of God's punishment" and "a carrier of good news" (Surah al-Baqarah, 2:119; Surah Saba, 34:28). As the verse (2:256) made clear, there is no need to force someone to accept Islam because it is easy to distinguish between the right and evil paths. God Almighty also reveals to His Prophet Muhammad (peace be upon him), “And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people so that they become believers? And it is not for a soul to believe except by permission of Allah, and He will place defilement upon those who will not use reason.” (10:99-100) God makes it quite evident in this command that anyone who believes they can force someone else to believe is incorrect. If God wanted, He could make everyone believers, but rather has given them free choice. Even so, when coerced, nobody can believe it. Belief is the product of God's grace upon an individual. Is there a more exquisite lesson than this one? How could a sincere adherent of the Quran turn around and impose his beliefs on other people? Conversely, the Quran gives its adherents the following guidance on how to invite individuals to genuine faith: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best way. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.” (16:125) Where does the Quran command Muslims to force people to accept Islam at the point of a sword?! No, it doesn't. God gave the following instructions to his messenger (peace be upon him): “Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him." (12:108) Again, we learn from this verse that the decision must be taken based on solid information and proof. Combining these directives, a Muslim learns that he or she must utilise wisdom and just exhortation to persuade people to accept the evidence for faith and convey Islam with unambiguous evidence (i.e., certain knowledge). In all of this, where is the mention of a sword? There is no denying the fact that Muslims ruled over Andalusia, Spain, for about eight centuries. It is accepted history that at this time, Jews and Christians were free to practise their respective religions. For ages, there have been Christian and Jewish communities in the Muslim areas of the Middle East. The following nations have significant populations of Christians and Jews: Egypt, Morocco, Palestine, Lebanon, Syria, and Jordan. In his book, “The World's Religions”, Huston Smith describes how the Prophet Muhammad (peace be upon him) let Jews and Christians to practise their religions freely while living under Muslim rule. Jews and Christians “shall be safeguarded from all insults and damage. They shall have an equal right to our help and good services and they shall profess their religion as freely as the Muslims”, according to a document the Prophet had prepared. Smith states that Muslims saw that document as the first proclamation of religious freedom in the annals of human history and the model for all subsequent Muslim states. Given that Muslims ruled over India for more than a millennium, it makes sense that they might force all non-Muslims to convert to Islam. However, they chose not to, and as a result, more than 80% of Indians do not practise Islam now. In a similar spirit, Islam swiftly extended throughout the east coast of Africa. Similarly, no Muslim army was ever dispatched to the east coast of Africa. Muslims make up the bulk of the population of Malaysia, with Indonesia having the largest Muslim population worldwide. Indonesia or Malaysia, however, has never been conquered by a Muslim force. It is a well-known historical fact that Indonesia adopted Islam due to its moral precepts rather than because of hostilities. Many regions that were historically under Islamic rule no longer have Islamic governments, yet the local populace still considers themselves Muslims. Additionally, they endured harm, pain, and injustice in order to disseminate the truth and inspired others to do the same. The same is true for people living in Syria, Jordan, Egypt, Iraq, North Africa, Asia, the Balkans, and Spain, as well as other regions. This demonstrates that the impact of Islam on the populace was one of moral conviction, in contrast to Western colonisation, which led to the forcible displacement of people from areas where the native peoples only had memories of sorrow, sadness, slavery, and oppression. According to renowned historian De Lacy O'Leary, the methodology of fanatical Muslims “marching throughout the globe and forcing Islam on conquered nations at the point of a sword is one of the most fantastically absurd myths that historians have ever repeated”. If there was a sword used to propagate Islam, it was the sword of reason and persuasive arguments. This sword is the one that wins over people's hearts and minds. When referring to this, the Quran states: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best way. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.” (Qur'an 16:125) Examining the life of the Prophet in two stages will also help us to understand that Islam did not expand via the use of force. The Prophet Muhammad (peace be upon him) lived the last eleven years of his life in Medina, having spent the first thirteen years of his mission in Mecca. The Prophet served in Makkah for his first thirteen years as a prophet. Using force was historically both unimaginable and impractical because he and the Muslims were both minorities in Mecca. Instead, it was the persecution inflicted upon the Muslims that forced the Prophet and the Muslims to migrate from Mecca to Medina. The Prophet resided in Medina for the last eleven years. Before the Prophet migrated to Medina, the vast majority of its inhabitants, who belonged to the tribes of Aws and Khazraj, had embraced Islam. The inhabitants of Medina could not have been forced into acceptance or conversion. There was no way for the Prophet and his companions in Mecca to physically convert the inhabitants of Medina. Islam only expanded through propagation in Medina. The Prophet discovered that there was a small Jewish population in Medina that was unwilling to join Islam once he had arrived there. To clarify the rights and responsibilities of each religious group in Medina, he met them and invited them to an agreement with the Muslims. This is what the pertinent section of the charter says: “The Jews who sign this covenant will be shielded from any abuse and vexation and will have the same access to our help and good offices as our own people. Together with the Muslims, the Jews of the several branches of the 'Aws, the Najjar, Harith, Jashim, Tha'labah, and Aws, as well as everyone else residing in Medina, should constitute one composite nation. “The Jews' clients and allies will have the same freedom and security. The guilty will be sought out and dealt with. Jews and Muslims will work together to defend Medina from all adversaries. For all who abide by this Charter, Medina's interior shall be a holy place. The Muslim and Jewish clients and allies must be treated with the same deference as the principals.” This clearly shows that the Prophet promoted peaceful coexistence with followers of other religions rather than forcing people to adopt Islam. Some reports claim that Islam is the fastest-growing religion in the world. You have probably seen a lot of news reports about famous people becoming Muslims. Liam Neeson, Mike Tyson, Andrew Tate, Muhammad Ali, and numerous other celebrities are among the well-known individuals. Another touching story is about Joram Van Klaveren, a politician who used to write anti-Islamic books and was initially against Islam before converting to Islam. Why are Muslims becoming Muslims at this moment of peak anti-Muslim sentiment? Why is Islam the religion that is expanding the fastest in the world? What causes this phenomenon to occur? Who is converting someone to Islam these days? People are choosing to convert to Islam on their own volition because they see Islam makes sense. In his book “A Muslim Primer”, a non-Muslim writer Ira Zepp Jr. provides a brief answer to the question of whether Islam was spread through the sword: It is unfortunate that Islam has been stereotyped as the 'religion of the sword' or that Islam was 'spread by the sword.' The historical reality is that the expansion of Islam was usually by persuasion and not by military power. In any case, Islam cannot be forced on anyone; if the profession of the shahadah [i.e. the declaration of Islam] is forced on someone, it is not true Islam (A Muslim Primer by Ira Zepp, Jr., 1992, Wakefield Editions, US, p.134). Anti-Islamic groups promote a self-fabricated story about how Islam grew quickly, claiming that the religion was propagated by the sword. This is a completely false accusation against Islam, which is refuted by both enlightened and objective non-Muslim scholars as well as by Muslims themselves. The lines above contain quotes from non-Muslim thinkers, some of which are as follows: James A. Michener, a great intellectual, writes in the Reader’s Digest, under the title Islam: The Misunderstood Religion: “No other religion in history spread so rapidly as Islam. The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts that idea, and the Quran is explicit in support of freedom of conscience”. Mohandas Karamchand Gandhi writes in Young Indian, 1924: “I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet (SAW), the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his absolute trust in God and his own mission. These and not the sword carried everything before them and surmounted every trouble.” British Prime Minister, Tony Blair said, "There is a lot of misunderstanding about Islam. It is a deeply reflective, peaceful, a very beautiful religious faith." (CNN.Com.Website) De Lacy O'Leary said, “History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.” (Islam at the Crossroads, London,1923, p.8) Thomas Carlyle wrote: “The sword indeed: but where will you get your sword? Every new opinion, at its starting, is precisely in a minority of one, in one man's head alone, there it dwells as yet. One man alone of the whole world believes it; there is one man against all man, that he takes a sword, and tries to propagate with that, will do little for him. You must first get your sword! A thing will propagate itself as it can.” (Heroes and hero-worship, p.80) Diwan Chand Sharma wrote: “Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him.” (The Prophets of the East. Calcutta, 1935, p.122) Which of these thinkers and scholars are Muslims, in your opinion? These scholars are not Muslims. Many more experts who are not Muslims have conducted unbiased research using a sincere approach to learn the facts about how Islam was spread. Eventually, they knew that the spread of Islam throughout the world depended on reason, peace, kindness, justice, and logical behaviour and that the sword did not spread Islam. They discovered the truth because they studied Islam with all established rules of research and lacked the malicious intent of many modern-day Islamophobes. All of the Quranic verses and historical facts show unequivocally that Islam was not propagated by the sword but by its sublime teachings. ------- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/the-war-within-islam/extremist-islamic-scholars-islamophobic-sword/d/132351 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

Former Pakistan Cricketer Saeed Anwar's Gaffe: Participation of Women in The Workforce Leading to A Rise in Divorces

By Sumit Paul, New Age Islam 20 May 2024 People Like Saeed Anwar and Inzamam-Ul-Haq Are Responsible for The Current Deplorable State of Affairs in Pakistan. If Pakistan Is Down in The Dumps, It's Because Of The Presence of Such Characters for Whom Nothing Is Greater Than Allah's Deen. Alhamdulillah. ----- A video of former Pakistan cricketer Saeed Anwar, circulating widely on social media, has stirred controversy. In the video, Anwar expressed his views on how increasing participation of women in the workforce is leading to a rise in divorces. He also mentioned that divorces in Pakistan increased by nearly 30 percent in the past three years. Anwar went on to say that he has seen a similar pattern all around the world and families are suffering because of women entering the workforce. After his retirement from cricket as one of the finest openers in the history of Pakistan cricket, he joined Tablighi Jamaat, removed his moustache and sported a beard just like his contemporary Inzamam-ul-Haq. These overzealous evangelists of Islam suffer from 'CFMD' (Chronic foot-in-mouth disease). Now you'll hear them utter Insha’Allah and Alhamdulillah whenever and wherever they open their mouth. Had this misogynistic statement come from a typical mutton-headed village cleric from Pakistan like Tariq Masood or Tariq Jameel ('world renowned' authority on the appearance and beauty of Houries in heaven; he seems to have got a PhD on the description and grandeur of Firdaus), one would have understood and even pitied. But a cricketer of Anwar's stature, who travelled across the world, expressing 7th-century views and ethos of a tribal faith is not just shocking but also worth-condemning. What makes his views all the more laughable is his claim that people from the West also endorse his and Islam's primitivism. While Anwar and his likes are known for their regressive views and hardcore religiosity, it's also a known fact that most of the Muslim men aren't in favour of their women working outside and contributing to the income of the family. All religions are patriarchal but Islam is particularly patriarchal. People like Saeed Anwar and Inzamam-ul-Haq are responsible for the current deplorable state of affairs in Pakistan. If Pakistan is down in the dumps, it's because of the presence of such characters for whom nothing is greater than Allah's Deen. Alhamdulillah ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/pakistan-cricketer-saeed-women-workforce-divorce/d/132348 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

Saturday, May 18, 2024

Gambling Is The Crux Of US President Biden’s Velvet Glove Dealings With Israel’s Netanyahu

By Dr. James M. Dorsey for New Age Islam 18 May 2024 US President Joe Biden Doesn’t Fit The Mould Of A High-Risk Gambler Yet, gambling is the crux of his velvet glove dealings with Israel. With one eye on Israeli politics and the other on presidential elections in the United States in six months, Mr. Biden is walking a tightrope. The Stakes And The Costs Couldn’t Be Higher At its core, despite the administration’s escalating verbal criticism of Prime Minister Binyamin Netanyahu and the suspension of an arms shipment to Israel, Mr. Biden is sticking to his bear hug approach towards Israel with a twist rather than taking coercive steps that could force Mr. Netanyahu’s hand. Credit: CNN ------ The administration’s refusal to endorse a full-scale Israeli ground offensive in the southern Gazan enclave of Rafah, criticism of Mr. Netanyahu’s war tactics that have failed to destroy Hamas and the prime minister’s insistence on not planning for a post-war administration of the Strip, and close coordination with Mr. Netanyahu’s rivals in his war cabinet and the opposition, aims to tighten the noose around the Israeli leader’s neck. The strategy, initiated in early April with opposition leader Yair Lapid's visit to Washington, may have begun to produce results. In the most frontal assault to date on Mr. Netanyahu’s policies from within the prime minister’s Cabinet, Israeli Defence Minister Yoav Gallant this week publicly challenged the prime minister to come forward with a plan for Gaza’s post-war administration and to disavow Israeli military rule of the war-ravaged Strip. Echoing unidentified military officials quoted in Israeli media, Mr. Gallant warned that in the absence of Israeli planning for the day the guns fall silent in Gaza, “only two negative options remain: Hamas' rule in Gaza or Israeli military rule.” Israeli Defence Minister Yoav Gallant challenges Prime Minister Binyamin Netanyahu. Source: YouTube ------ Military officials have insisted that their failure to destroy Hamas and the group’s ability to resurface in parts of Gaza evacuated by Israeli troops was due to Mr. Netanyahu’s refusal to devise a strategy for the day the war ends. Backed by the Biden administration and supported by his fellow war cabinet member, Benny Gantz, Mr. Gallant said he opposed Israeli rule. Mr. Gallant demanded that Mr. Netanyahu publicly forswear the Israeli administration of the Strip. “I call on Prime Minister Benjamin Netanyahu to make a decision and declare that Israel will not establish civilian control over the Gaza Strip, that Israel will not establish military governance in the Gaza Strip, and that a governing alternative to Hamas in the Gaza Strip will be raised immediately," Mr. Gallant said. A senior US official was quick to say that the Biden administration “share(s) the Minister of Defence Gallant's concern that Israel has not developed any plans for holding and governing territory the IDF (Israel Defence Forces) clears, thereby allowing Hamas to regenerate in those areas. This is a concern because our objective is to see Hamas defeated." US Air Force personnel unload a KC-135 Stratotanker at an undisclosed location in the Middle East. Credit: US Air Force ----- Israeli military officials have downplayed the impact of Mr. Biden’s suspension of a shipment to Israel of high payload 2,000 and 500-pound bombs and threat to halt the supply of other offensive weapons. The Israel Defence Forces “has weapons for the missions it is planning. And also for the missions in Rafah, we have the weapons we require,” said military spokesman Daniel Hagari. Even so, Mr. Biden’s submission to Congress of a US$1 billion weapons package for Israel aimed to alleviate concerns in the Israeli military and encourage senior commanders to stand up to Mr. Netanyahu and appease the president’s pro-Israeli critics that include donors and members of his Democratic Party as well as potentially undecided pro-Israel voters. The bulk of the weapons, including tank ammunition, tactical vehicles, and mortar rounds, have yet to be produced and will not be delivered for months at the earliest. At the core of the dispute over post-war planning is a cornerstone of any future resolution of the Israeli-Palestinian conflict: Palestinian self-rule and independence, a notion that Mr. Netanyahu rejects. In separate statements in recent days, Mr. Netanyahu insisted that the creation of a Palestinian state alongside Israel “would be a reward for terrorists” and that he would “not replace Hamastan with Fatahstan," a reference to Al Fatah, the backbone of President Mahmoud Abbas’ internationally recognised, West Bank-based Palestine Authority. Mr. Netanyahu has insisted that Israel maintain security control of Gaza and the West Bank indefinitely and argued that there's no point in drafting a post-war plan before Hamas is completely defeated. "Indecision is, in essence, a decision. This leads to a dangerous course, which promotes the idea of Israeli military and civilian governance in Gaza,” Mr. Gallant said. Israeli National Security Minister demands war. Source: YouTube ------ An aide to Mr. Gallant warned that “this current trajectory serves the interest of the most radical elements in the Israeli government — (National Security Minister) Itamar Ben Gvir and (Finance Minister) Betzalel Smotrich — who fantasise about full Israeli control over Gaza and rebuilding of settlements." To make the point, Mr. Ben Gvir this week told thousands of Israeli settlers, ”We in the Cabinet demand war now. Demand to enter Rafah. Demand targeted assassinations... Without liberating Gaza there will be no solution. The solution is to return home…to the Land of Israel…to liberate, to colonise and also to bequeath. (Gaza) has always been ours and will stay ours.” Contrary to Messrs. Netanyahu and Ben Gvir, Messrs. Galant and Gantz, as well as the Biden administration and the overwhelming majority of the international community, favour the Palestine Authority taking control of Gaza. Despite the Authority’s loss of credibility under Mr. Abbas in the eyes of Palestinians, control of Gaza would recreate the Strip and the West Bank as one entity under Palestinian administration that could evolve into an independent Palestinian state. It would also potentially help pave the way for Arab participation in a possible international peacekeeping force in Gaza and negotiations to resolve the Israeli-Palestinian conflict. The Biden administration hopes that it would open the door to a Middle East mega-deal involving Saudi recognition of Israel and tighter US-Saudi military and nuclear cooperation. Credit: UNICEF ----- In gambling on his ability to tighten the noose around Mr. Netanyahu’s neck, Mr. Biden is not only risking his chances of winning a second term in office. Even though Israel has reduced its Gaza kill rate eight months into the Gaza war, tens of Palestinians daily still pay the ultimate price for Israel’s refusal to end the war and Mr. Biden’s failure to put his foot down firmly. In addition, even if Mr. Biden succeeds in cornering Mr. Netanyahu, the prime minister's potential successors, whether that is Mr. Gallant, Mr. Gantz, or Mr. Lapid, envision a future emasculated Palestinian entity. That is a far cry from Palestinian aspirations for a state that is fully independent and exercises full sovereignty over its territory. To be sure, undermining Mr. Netanyahu is a worthwhile endeavour. Even so, Mr. Biden could discover that his gamble may produce results that were not worth the risks. ----- Dr. James M. Dorsey is an Adjunct Senior Fellow at Nanyang Technological University’s S. Rajaratnam School of International Studies, and the author of the syndicated column and podcast, The Turbulent World with James M. Dorsey. Main Headline: US President Biden Plays High-Risk Poker With Israel’s Netanyahu I hope you enjoy today’s column and podcast. Please consider becoming a paid subscriber. Paid subscribers help me cover the cost of contributing fact-based analysis and understanding to a debate that has become increasingly polarised and weaponised. To become a paid subscriber, please click on the subscription button at www.jamesmdorsey.substack.com and choose one of the subscription options. Thank you. URL: https://www.newageislam.com/islam-politics/us-president-biden-israel-netanyahu/d/132340 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Don't Categorise And Pigeonhole Individuals In A Hurry: A Rejoinder

By Sumit Paul, New Age Islam 18 May 2024 "Maturity Consists Of Not Allowing Childhood Traumas To Determine Your Adult Life." While I appreciate Mr Nasser’s aforementioned pithy observation, I don't agree with its uniformity in all spheres. This apercu is much more applicable to psycho-sexual behavioural patterns. For example, the behaviour or proclivity of rapists and pederasts is often determined by the sexual trauma experienced at a tender age. That trauma affects their psyche and turns them into sexual predators at a later age and stage. But in the case of an individual abnegating religion and god and turning to atheism cannot always be ascribed to childhood traumas or a difficult relationship with one's father. Mr Naseer has cited just a few examples of the so-called atheists who didn't get along with their father. Moreover, Voltaire and Franz Kafka cannot be branded as atheists. Voltaire was a rationalist; sort of an iconoclastic rationalist. You cannot call him an atheist. Likewise, Kafka declared himself an atheist in his adolescent years. So, it was more of a ' schoolboy atheism, ' or more aptly known as 'starry-eyed atheism' not originating from any sense of disillusionment but out of fashion. The writer suggests that atheism and apostasy are behavioural aberrations born out of childhood traumas and a difficult relationship with one's father. Three famous figures of ancient India, Makkhali Gosala (Ajivika teacher), Gautam Buddha and Mahavir were natural atheists (Prakrit Nastik in Sanskrit). They were born more than 2, 600 years ago and were coevals. All three had no problem with their fathers. Nagarjun, the exponent of Madhyam Marg (Middle Path) in Buddhism and a Mahayana Buddhist philosopher was very attached to his parents even after becoming an ascetic. This 'second Buddha' (Divam Buddham) vehemently denied god and scriptures and even criticised Buddha on many occasions. Dharmkirti (6th or 7th century) was one of the main contributors to logic in classical India, he developed a refutation of god's existence like many of his fellow Buddhist thinkers. He called his father Pratidhaan (Sanskrit for 'an ideal father') as it was his father who egged him on to doubt and question. Auguste Comte, father of Sociology, enjoyed a cocooned childhood but became an atheist. Daniel Dennett didn't undergo any childhood trauma but throughout his life, he denied the existence of god and considered theism to be a mental aberration and a psychological anomaly. Russian writer, philosopher and anarchist Mikhail Bakunin (1814-1876) was close to his parents. Yet, he was an atheist. World's most celebrated atheist Richard Dawkins has no issues with his dad. He had a smooth childhood. The list of such atheists who never faced any childhood trauma is endless. An observation, however great or sagacious it may appear, cannot apply to all situations and individuals. An attempt to find weak roots and connexions to prove one's point often falls flat. Moreover, psychology doesn't and cannot always help explain intricate human behaviour and preferences because every human is a veritable ' volcano of emotions ' and is unique. So, please don't categorise and pigeonhole individuals in a hurry. Mr Naseer will not disagree with me on this count. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/categorise-pigeonhole-individuals/d/132339 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

Friday, May 17, 2024

Global Student Protests: Not Anti-Jewish, But Anti-Zionist

By Asad Mirza Translated by Ghulam Ghaus Siddiqi, New Age Islam 17 May 2024 Student Protests Aim To Highlight The Differences Between Zionism And Judaism, Prompting Countries To Reconsider Pro-Israel Policies Main Points 1. The student-led protests against Israel's blockade of Gaza are gaining traction worldwide. 2. Protests are being held in educational institutions across the world, including the US, Australia, UK, France, Canada, Mexico, India, Lebanon, and Kuwait. 3. The protests are not anti-Jewish, but anti-Zionist, with Jewish students claiming their views stem from Jewish teachings emphasizing relationships with other religions and interfaith cooperation. 4. The protests are sending a global message that the time has come to end the era of coercion and the adoption of duplicitous policies. ------ Academic institutions have long been hubs of protest, and the current wave of student-led political action against Israel's blockade of Gaza is just the most recent manifestation of this long-standing tradition. The campaign is gaining traction from the UK to Australia and even India and these protests are now being held in educational institutions all over the world. According to the Reuters news agency, around 2,000 persons have been detained nationwide concerning these protests since April 18. The police were called to put a halt to the protests at several campuses, including Princeton University and Columbia University in New York, but they were unable to do so. Let us observe how student protests are expanding in different countries. The United States is home to numerous institutions spread throughout several states, such as Columbia, Yale, Brown, Princeton, UCLA, and more. Australia: Drawn by the American demonstrations, hundreds of demonstrators gathered at Australia's largest university, the University of Sydney, to call for the disassociation of businesses associated with Israel. In Canberra, Melbourne, and other Australian cities, similar protests are still going on in universities. United Kingdom: Universities in Manchester, Sheffield, Bristol, Warwick, and Newcastle have also set up camps. The students are requesting that each of their respective universities cut off all relations with Israeli universities and divest from companies that provide Israel with weapons. Large-scale marches and rallies have taken place in London and other cities in recent months. However, smaller-scale protests that students organised inside the academic buildings have received little notice. France: Students at Sciences Po, one of the best political science universities in the nation, started protesting last week, and police there had to drive them out. Authorities stated that around 70 persons had been taken into custody, according to Reuters. While acknowledging that these protests have some merit, French President Macron has also stated that protesters have no place at educational institutions. Canada: In response to calls for divesting from organisations with ties to Israel, anti-war camps have also been established during the past week at significant Canadian institutions, including the University of Toronto, the University of British Columbia, and the University of Ottawa. Mexico: The demonstrations have spread across the US border. Students have petitioned the government of Mexico to sever diplomatic ties with Israel, and tents have been erected in front of UNAM's headquarters in Mexico City. This is what France24 said. India: A pro-Palestine demonstration by the student union at Jawaharlal Nehru University (JNU) in Delhi caused US Ambassador to India Eric Garetti’s visit to be postponed. According to India Today, demonstrators held signs that said, among other things, "Free Palestine," "No more money for Netanyahu," and "Stop the genocide now." Lebanon: Hundreds of students rallied last week at multiple universities in Lebanon, waving Palestinian flags and urging their institutions to boycott companies that do business in Israel, according to the Reuters news agency. Police also arrested the American University of Beirut students who were demonstrating against the war outside the entrance. Kuwait: A sign that said, "From Kuwait University students to Columbia University students: We stand with you," was displayed at Kuwait University during a solidarity demonstration, according to The Washington Post. In summary, an analysis of the reasons behind the emergence of anti-Israel protests on university campuses reveals that, historically, anywhere in the world, our educational institutions have been the focal point of movements for change or expressions of youth opinion on a given subject. Because the force that embodies the ideals of the youth typically gains societal traction over time and eventually takes the shape of a fresh spirit, a new dawn, or a new political and social order. In light of student strength, it is hoped that the current protests will compel nations to re-evaluate their pro-Israel policies. Additionally, the demonstrations have been successful in drawing attention to the distinctions between Zionism and Judaism, as one student told Politico magazine. Jewish students taking part in these protests claim that their pro-Palestinian views stem from Jewish teachings that place high importance on relationships with other religions and interfaith cooperation. They want the issue to be resolved per Jewish teachings and reject the war and savage designs of the Zionist government of Israel. These protests are sending a message across the globe that the time has come to end the era of coercion and the adoption of duplicitous policies. People around the world, particularly the younger generation, are working to right these historical wrongs that we committed, beginning in the 1940s following the collapse of the imperialist powers and leading to several political and national errors whose consequences we are still dealing with today. Now is the time to make up for these errors, as even the younger generation is not ready to embrace the narrative that the imperialist powers employed to propagate their influence around the globe through a range of tactics. --- Urdu Article: Global Student Protests: Not Anti-Jewish, But Anti-Zionist طلبا کے عالمی مظاہرے : صہیونیت مخالف ہیں نہ کہ یہودی مخالف URL: https://www.newageislam.com/islam-politics/global-student-protests-anti-jewish-zionist/d/132334 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

Criterion To Become A Momin Doesn't Hinge On One's Authority On Islam, Quran, Hadees And Takfirism; This Is The Sole Right Of Allah, Let Him Decide

By Sumit Paul, New Age Islam 17 May 2024 Woh Musalamaan Nahin Jo Kisi Ko Murtad Kahe Haq Ye Faqat Allah Ka Hai, Wahi Faisla Kare Adeem Hashmi (1946-2001) (He cannot be called a Muslim who calls another Muslim an apostate/ This is the sole right of Allah, let Him decide) So very true to the last syllable! When some holier-than-thou Muslims call their fellow Muslim an apostate, this act itself becomes apostasy. Insaan, Insaan Ka Imtihaan Le Ye Toh Gustaakhi Hai (Humans putting humans on test is an audacity). Hafeez Jalandhari's Misra also indicates that humans have no right to declare someone an apostate or a non-believer. Islam, like all man-made faiths, has no dearth of self-glorifying spiritual snobs who seem to have got a direct message from Allah to call anyone an apostate. "Zahid Ko Gumaan Tha Ke Uss Se Badh Kar Nahin Koi Paak / Raah Chalte Muslaman Ne Use Momin Bana Diya" (The wise and pious man was under the impression that none was more pious than him until an ordinary Muslim elevated him to the level of a Momin). The criterion to become a Momin doesn't hinge on one's authority on Islam, Quran, Hadees and Takfirism (a "minority ideology" which "advocates the killing of other Muslims declared to be unbelievers"). It depends upon your inner piety and effulgence which's immanent. Didn't Shakeel Badayuni say, "Jahan-E-Rang-O-Boo Mein Kyon Talaash-E-Husn Ho Mujh Ko/ Hazaron Jalwe Rakhshanda Hain Mere Dil Ke Parde Mein ?" (Why should I look for beauty in this quotidian world ?/ Thousands of lights are effulgent within me). When other Muslims support a self-styled religious megalomaniac in this type of Takfirism, they too along with their self-proclaimed spiritual 'guru' or 'Ustad' relegate the status and intensity of their spirituality or religiosity. "My faith has many flaws. How can I find fault with your way of worship?," aptly said Rabindranath Tagore who called himself a humanist, not a Hindu or even a Brahmo (a monotheistic sect of Hinduism). Tagore belonged to Brahmo sect. What you call a sacrilege is someone else's belief- Kufra Kahte Ho Jise, Hai Aqeeda Kisi Aur Ka. Sacrilege, Apostasy or Blasphemy are relative issues of Islamic religious perceptions. "Taang Dete Hain Saleeb Pe Mansoor Or Isa Ko/ Wahi Log Jinhein Mazhab Ka Meem Bhi Nahin Maaloom" (Mansoor Al-Hallaj and Jesus are hanged and excoriated by those who don't even know the Meem-Arabic letter M-of Mazhab). So, better come out of the silly methodology of Quran and at least become an honest and conscientious Muslim if you cannot become a humanist. Stop calling anyone an apostate. It'll eventually boomerang on you. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/momin-quran-hadees-takfirism-allah/d/132333 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

Thursday, May 16, 2024

Evaluating the Merits of Identity Politics: Rabbi Michael Lerner’s Criteria

By Adis Duderija, New Age Islam 16 May 2024 Identity politics has become a prominent force in contemporary social and political discourse. While it has been praised for amplifying marginalized voices and shedding light on systemic injustices, it has also faced criticism for potential divisiveness and the exclusion of alternative perspectives. Rabbi Michael Lerner presents a set of criteria to assess the praiseworthiness or blame-worthiness of identity politics. In this essay, I will examine these criteria and explore how they shape the progressive approach to identity politics. Rabbi Michael Lerner ------ Identity politics is a political approach and analysis based on people prioritising the concerns of their own particular racial, religious, ethnic, sexual, social, cultural or other identity group over those of other groups or society as a whole. It involves mobilizing political action around the shared experiences and interests of a particular group, often marginalized or underrepresented, in order to achieve political goals. Identity politics emphasizes the importance of the unique experiences, perspectives and concerns of that group, rather than focusing on universal political values. Criterion 1: Encouraging Inter-Identity Commonalities The first criterion Rabbi Lerner proposes is whether identity politics encourages individuals to recognize commonalities among different identity groups. Progressives’ identity politics should foster solidarity and empathy, emphasizing shared struggles and goals. By recognizing inter-identity commonalities, people can forge alliances and work collectively towards societal transformation. In a society characterised by divisions and inequalities, it is crucial for identity politics to cultivate a sense of unity among marginalized groups. By highlighting the common experiences of oppression, activists can build bridges of understanding, empathy, and solidarity. Recognizing shared struggles does not diminish the unique challenges faced by each group but rather strengthens the collective movement for justice. Criterion 2: Promoting Intersectional Liberation Rabbi Lerner’s second criterion emphasizes the need for identity politics to acknowledge that no single identity group can achieve liberation in isolation. Progressives should understand that true liberation requires respectful engagement and mutual support between various identity groups. The interconnectedness of systemic oppression demands a comprehensive approach that transcends narrow self-interest. Intersectionality, a concept coined by legal scholar Kimberlé Crenshaw, recognises that individuals experience overlapping and intersecting forms of discrimination based on their race, gender, class, sexuality, and other social identities. It is through an intersectional lens that identity politics can effectively address the complexities of power and privilege. By embracing intersectionality, progressives can ensure that the struggles of all marginalized groups are acknowledged and addressed in a holistic manner. Criterion 3: Acknowledging Privilege and Distortions The third criterion challenges identity politics to recognize that privilege and distortions exist within every group. Blanket labelling of entire groups as privileged can oversimplify complex dynamics and alienate potential allies. A nuanced understanding of privilege allows for a more accurate analysis of power structures and fosters empathy and cooperation among diverse groups. While identity politics rightly highlights the experiences of marginalized groups, it is essential to acknowledge that privilege is not exclusive to dominant identities. Within any identity group, there can be variations in privilege due to factors such as socioeconomic status, education, or geographic location. By recognizing the complexities of privilege, identity politics can avoid creating an “us versus them” narrative and promote inclusivity and understanding. Criterion 4: Embracing Debate and Alternative Perspectives Rabbi Lerner’s fourth criterion addresses the importance of fostering open dialogue and welcoming diverse perspectives within identity politics. Progressives should encourage debates and the inclusion of alternative viewpoints, even if they initially seem contrary to the dominant narrative. Shutting down dissenting voices undermines the potential for growth, learning, and the development of more effective strategies for social change. A healthy and robust democracy thrives on the exchange of ideas and perspectives. Identity politics should not be exempt from this principle. Engaging in constructive debates and welcoming alternative viewpoints can strengthen the movement by challenging assumptions, refining arguments, and building broader coalitions. By creating spaces for respectful dialogue, progressives can demonstrate the openness and intellectual rigor of their movement. Criterion 5: Analysing Class Differences within Identity Groups The fifth criterion highlights the significance of recognising class differences within identity groups. Any praiseworthy identity politics should acknowledge the complexities of social stratification and avoid making sweeping generalisations. Understanding the role of class enables a more nuanced critique of oppressive systems and challenges the notion that all members of a particular identity group are beneficiaries or victims of the same system. Class intersects with various forms of identity and significantly shapes people’s lived experiences. It is essential to recognize that privilege and oppression can manifest differently within and across different identity groups. Failing to acknowledge class differences can lead to oversimplification and divisions within the movement. By analysing class dynamics, identity politics can develop a more comprehensive understanding of systemic oppression and advocate for economic justice alongside social equality. Criterion 6: Promoting Respectful Dialogue Respectful dialogue is crucial for the success of any progressive identity politics. The sixth criterion emphasises the importance of maintaining civility and avoiding demeaning or dehumanizing language. By fostering an environment of respect and consideration, identity politics can create a space for constructive discourse and bridge-building, enhancing the potential for collective action. In the pursuit of justice, it is essential to uphold principles of respect and empathy. Dismissing or belittling others based on their identities undermines the very foundations of identity politics. By promoting respectful dialogue, progressives can create an inclusive space that welcomes diverse perspectives, encourages introspection, and fosters understanding among individuals and groups with differing experiences. Criterion 7:Guarding Against Infiltration and Discreditation The final criterion put forth by Rabbi Lerner warns against undercover agents or provocateurs who may infiltrate identity groups with the intention of inciting violence or discrediting legitimate demands for social change. Progressives must remain vigilant and discerning, recognising that violence only serves to undermine the credibility of the broader movement. By staying true to nonviolent and inclusive principles, identity politics can maintain its integrity and effectiveness. Throughout history, there have been instances where state agents or extremist groups have sought to infiltrate social justice movements, aiming to provoke violence or discredit the movement as a whole. It is crucial for progressives engaged in identity politics to be aware of these risks and remain vigilant. Nonviolence, peaceful protest, and constructive dialogue are powerful tools for effecting change and countering attempts to delegitimize the movement. By staying true to its core values and rejecting violence, identity politics can maintain its moral high ground and continue to garner support from diverse communities. Rabbi Michael Lerner’s criteria provide a valuable framework for evaluating the praiseworthiness or blame-worthiness of identity politics. When applied conscientiously, these criteria help guide progressives in navigating the complex terrain of identity politics, ensuring that the movement remains inclusive, empathetic, and focused on long-term societal transformation. By fostering inter-identity connections, promoting intersectional liberation, embracing respectful dialogue and diverse perspectives, analysing class dynamics, and guarding against infiltration and discreditation, progressives can harness the potential of identity politics to dismantle systemic oppression and build a more just and equitable world. Identity politics, at its best, serves as a tool for marginalized communities to reclaim their voices, challenge dominant narratives, and fight for social justice. By adhering to Rabbi Lerner’s criteria, progressives can ensure that identity politics remains a force for positive change, rooted in empathy, inclusivity, and a commitment to dismantling intersecting systems of oppression. It is through the recognition of shared struggles, the promotion of intersectional solidarity, and the fostering of respectful dialogue that identity politics can build bridges, forge alliances, and create a more equitable society for all. ---- 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://www.newageislam.com/spiritual-meditations/identity-politics-rabbi-michael-lerner-criteria/d/132327 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 Qur‘an: One Woman Equals to One Man in the Court of Law

By T.O. Shanavas, New Age Islam 16 May 2024 It is often argued that some modern interpretations among Muslims have contributed to Western criticisms of Islam's treatment of women. A common point of contention is the interpretation of the Quranic verse 2:282, which discusses the testimony of witnesses. Many interpret this verse to suggest that the testimony of two women is equivalent to that of one man. It is important to challenge and correct any misinterpretations that perpetuate harmful stereotypes or discrimination. A more careful reading of the verse may reveal a different meaning, suggesting that cultural interpretations rather than the text itself may be at the root of such criticisms. By promoting a more inclusive and equitable interpretation of religious teachings, we can strive for a more just and compassionate society. The verse in question reads, “…but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two (مِنَ الشُّهَدَاءِ ) errs ( أَنْ تَضِلَّ ), the second of the two may remind ( فَتُذَكِّرَ ) the other ( إِحْدَاهُمَا );…-Quran 2:282.” Verse 2:282 of the Quran discusses the roles of witnesses, and it is often misinterpreted to suggest that the testimony of two women is required to equal that of one man. It is crucial to approach religious texts with a nuanced and contextual understanding, rather than using them to justify discriminatory beliefs. In the case of Verse, the emphasis is on upholding honesty and integrity in testimony, rather than on gender inequality. The text reveals that the presence of the second woman is not a witness but is intended to ensure accurate recall for the witnessing woman; she is there to remind the first witnessing woman if she errs in her testimony. This arrangement is about supporting accurate and truthful reporting, emphasizing the importance of consciousness and fear of God to avoid false testimony. Therefore, the medieval misogynistic ruling that one man is equal to two women in terms of witness in Islam is a misguided interpretation, as the text supports equality in the witnessing role. The Qur'an acknowledges the reality of male dominance in human societies, a phenomenon not exclusive to any one culture or era. This is evident even in contemporary Western societies, including America. In what is considered a free society, there is still a need, similar to the one addressed in the Quranic verse, for women to support one another in maintaining truthfulness. Even powerful, educated, and respected women can be pressured by their spouses to provide false testimony. Medical professionals often encounter abused women in emergency rooms and clinics who are hesitant to disclose the true causes of their injuries and identify those responsible due to fear. This underscores the continuing relevance of mechanisms that encourage truthfulness and support among women, as recognized by the Qur'an. Even in the highest echelons of power, such as the White House, we find evidence of male domination affecting the truth. Historical records suggest that President Nixon's wife suffered an injury resulting from domestic violence. Similarly, during the Clinton administration, Mrs. Hillary Clinton, despite her legal expertise and education from Yale, appeared to defend her husband on national television over allegations involving Monica Lewinsky, which many viewed as demeaning to her dignity and to women in general. She publicly stated that he was “innocent” concerning his involvement with Monica. These examples highlight how even in a society that prides itself on freedom and equality, powerful women can be compelled to distort the truth under male pressure. If such scenarios are evident in the lives of prominent women in America, one can only imagine the challenges faced by less empowered women globally, especially at the time of the revelation of the Qur’an. The Quranic verses, when read in conjunction with such real-life examples, illustrate the wisdom in having a supportive witness to remind one of the importance of God-consciousness and truthfulness in testimony. This guidance considers the realities of human psychology and the societal pressures that can influence personal integrity. ---- T.O. Shanavas is a native of Kerala, but is now based in the USA. He is the author of “Islamic Theory of evolution of Evolution The Missing Link Between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!": Reconciling The Book Of Genesis, The Qur'an, And The Theory Of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. URL: https://www.newageislam.com/islam-women-feminism/quran-equals-man-court-law/d/132326 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

Let's Emulate Our Heroes, the Fountainheads Of Knowledge Wisdom And Pioneers Of Concord

By Zeeshan Rasool Khan, New Age Islam 16 May 2024 The scholars of our glorious past were not only the fountainheads of knowledge and wisdom but also pioneers of concord. In the days of Deobandi scholar Maulana Muhammad Qasim Nanotwi, a few of his students were conversing with each other. One of them expressed a will to offer prayers behind a particular cleric known for better Quranic recitation. Other students disapprove of his decision, as according to them, the cleric was a prominent critic of Maulana Nanotwi and would consider him guilty of heresy. Deobandi scholar Maulana Muhammad Qasim Nanotwi ------ Maulana Nanotwi became aware of this conversation. He was perturbed, and the next morning he visited the cleric, his faultfinder and belittler, joined him in congregational dawn prayers along with his devotees, and said prayers behind him. After completing dawn prayers, they stayed in the mosque for hours. People unfamiliar with them were somehow surprised by this tiny group Maulana Nanotwi was part of. Its presence in the mosque set the tongues wagging. The cleric sought to confirm the group's whereabouts. Cleric inquires about the group—where are these people from, what is the purpose of their visit, etc.? Maulana Qasim Nanotwi unhesitatingly introduced himself, leaving the cleric astounded. A wave of shock touched the cleric's face. He felt a lump in his throat. Then, in a low voice, he asked, 'did you really pray in our mosque and, moreover, under my leadership? Maulana Nanotwi replied in the affirmative. 'I am a known critic of yours. Even I have been calling you a disbeliever. I would dissuade people from joining your sermons, gatherings, and company," the disoriented cleric said. Maulana Nanotwi responded with the deep acumen he was known for, punctuating each word, and said, "You were told that I am blasphemer of Prophet Muhammad (peace be upon him), and you made it point to heap criticism on me. In a sense, you were right in slagging me off. It is a testament to the strength and intensity of your faith. I salute you for that''. However, before adopting such an attitude and hardening your stance to such a level, if you had verified the veracity of what you had been fed with, it would have been fair enough. He further said that, in reality, we also believe that one who speaks against Prophet Muhammad (Sallallaho Alihi Wasallam) can't be faithful. Prophet Muhammad's (Sallallaho Alihi Wasallam) reverence is an acid test of our Imaan. Still, if you don't trust me, be a witness. I am refreshing my belief, and with this, Maulana Qasim Nanotwi said 'Shahadah' and recited the creed, "There is no God but God, and Muhammad is the Messenger of God''. Am I Muslim now? He asked the cleric. Do you accept me as a believer now? All this had a huge sway over the cleric's heart and mind. He begged for pardon and changed his viewpoint forever. This was the way of our predecessors to diffuse tense situations, end controversies, and create an environment of peace, tranquillity, and mutual respect. And this was the main reason why Ummah was not as divided as it is today. P.S : Ganwa Di Hum Ne Jo Aslaf Se Meeras Payi Thi Surreya Se Zameen Par Asman Ne Hum Ko De Mara We have despoiled the inheritance that we won from our fathers. The heavens from the zenith have dashed us down. (Allama Iqbal) ------ Zeeshan Rasool Khan is a student educator, columnist, and co-author of book #55: Stories URL: https://www.newageislam.com/islamic-personalities/emulate-heroes-deobandi-nanotwi/d/132325 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A 'True' Religion Is An Oxymoron

By Sumit Paul, New Age Islam 16 May 2024 "Aqaed Vaham Hain, Mazhab Khayal-e-Khaam Hai, Saaqi Azal Se Zehn-e-Insaan, Basta-e-Auhaam Hai, Saaqi" -Sahir Ludhainavi (All customs and rituals are illusions, faith is a futile thought / Right from the beginning of civilization, the mind of man has been a bag of garbage / useless things) One reader believes that those who criticize 'true' religions lack seriousness and are not deep thinkers. Only those who're shallow, indulge in religion-bashing. Great! First of all, let me know, what's a 'true' religion? Isn't it an oxymoron like 'happily married'? You're either happy or married! To cut the matter short, all religions are false and fabricated. The problem with an average Muslim mind is that however 'educated' and 'evolved' it may be, it cannot go beyond the precincts of Islam and continues to labour under the delusion that it's the only 'true' faith. Those who're 'educated' Muslims and seemingly liberal, may condescendingly say that other faiths are also 'true' but deep down it's their Islam that's the only true faith to them. So, whenever Islam is criticised, these faithfuls get worked up. Now coming back to the validity of any faith, it's your hardened religiosity that strengthens your belief. That's why, any damn plausible and specious explanations to religious beliefs and verses are true and sacrosanct to such religiously yoked and enslaved people. This behaviour is prevalent among the followers of all bogus faiths but disturbingly obvious among the Muslims. Why're you obsessed with religion/s? Can't you become a good human sans it? Can't you lead a morally upright life without god and religion? Why do you require crutches? Haven't you read and heard what all faiths have done to humankind? If you think that someone's criticism of religions is ad nauseam, why shouldn't all faiths be condemned repeatedly? To quote Salman Rushdie, " Ad nauseam is desirable only when a religion is criticised because no amount of condemnation is enough in this case." We're living in the 21st-century. We cannot regulate our lives by the ethos and dictums of centuries old faiths that lost their utility aeons ago. Think universally. I might sound pontificating but it's what humanity needs for survival in a religiously surcharged world. Look at India and look at the rapidly increasing religiosity of otherwise docile Hindus. Aren't Muslims insecure? You may say, " I'm not." Okay, but your brethren are. Stop criticizing those who criticize all faiths. They've a universal vision and are not hidebound like the majority of devout Hindus, Muslims, Christians among others. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/religion-oxymoron/d/132324 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

Wednesday, May 15, 2024

The Myth of Racial and Ethnic Supremacy

By Sumit Paul, New Age Islam 15 May 2024 Meghan Markle, the Duchess of Sussex, expressed her humility upon discovering her Nigerian heritage through a genealogy test during her visit to Nigeria on Saturday. Alongside Prince Harry, she is in the West African nation to promote mental health initiatives for wounded soldiers and young girls. Acknowledging Nigeria as "my country," Meghan shared her eye-opening experience of learning more about her heritage. She said, "Never in a million years would I understand it as much as I do now. And what has been echoed so much in the past day is, 'Oh, we are not so surprised when we found out you are Nigerian'." Britain's Meghan, Duchess of Sussex, signs Lagos State visitors register as she and Britain's Prince Harry, Duke of Sussex, visit the State Governor House in Lagos as they visit Nigeria as part of celebrations of the Invictus Games anniversary. (Image: AFP) ------- It's anthropologically heartening news! Famous Urdu poet from Aurangabad Sikandar Ali Wajd wrote, "Door Tak Phaili Hain Jadein Har Shakhs Ki/ Tahzeebein Judi Hain Aapas Mein/ Har Nasl Vaabsata Hai Kisi Doosri Nasl Se/ Kai Mumalik, Kai Insaan Hote Hain Ek Insaan Mein...." (Well-spread are the roots of every individual/ Cultures are mutually intertwined/ Every generation is linked to some other generation/ An individual is an amalgam of many countries and many humans). So, all talks of racial supremacy and ethnic cleansing are absolutely useless. In a very long history of human civilization, we all have elements of many a culture and civilization. The ideas of race, colour, country, continents etc. are human constructs with a view to establishing the supremacy of one group, one culture, one civilization and one religion over others. Dr Radhakrsishnan’s equally intellectual son S Gopal wrote, " A white man in Europe may have a non-white ancestor at some point in time and a Brahmin may have a so-called Dalit ancestor lost in a journey of generations." Once the myth of colour and racial hegemony is detonated, we're all equal individuals. Acceptance of this fact can enrich all of us and make humans of all hues act in unison. The walls of ethnic differences will eventually be demolished and humans will emerge as one big family. It'll be humankind's shared futuristic reality. Let it take thousands and lakhs of years to manifest. All great dreams take time to become realities. Crystallization doesn't happen in a day. Coals take crores and crores of years to turn into diamonds. Remember, Rome wasn't built in a day. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/myth-racial-ethnic-supremacy/d/132319 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

Tuesday, May 14, 2024

Salafism Today: Diverse Movements Under One Ideological Umbrella

By Grace Mubashir, New Age Islam 14 May 2024 The Modern Use Of The Term Salafism Is Ambiguous And Confusing. This Ambiguity Becomes Apparent When Many Salafis Themselves Are Not Entirely Clear About What Salafism Entails, Assuming That It Is Simply To Follow The Qur’an And Sunna– A Problematic Definition As It Implies That Other Muslims Do Not Major Points 1. Salafism is not a movement or an organisation with a hierarchy and does not operate under the leadership of a singular figure in a highly structured organisation. Neither is Salafism a school of thought like the extant Sunni schools of Fiqh 2. The significant difference between a Salafi and a non-Salafi is not about adherence to the Qur’an, Sunna and the Salaf — which form the fundamental and most important ideals about the Salafi ideology – but how adherence is defined and how this translates into one’s daily life. 3. Salafis consist of various sub-cultures and orientations – from moderate to extreme and from quietist to political activist to jihadist (or violence-oriented).[5] While most Salafis are unanimous in matters of Aqidah (theology), they are divided on issues of jurisprudence and politics ----- The term "Salafism" is used in a manner that is unclear and confusing in modern times. This ambiguity is brought to light when many Salafis themselves are not totally sure about what Salafism comprises. They assume that it is merely to obey the Qur'an and Sunna, which is a problematic definition because it suggests that other Muslims do not follow the Qur'an and Sunna. Furthermore, because to the vagueness of the term, Salafism, in its broader iteration, is claimed by all Muslims, in that the universal Islamic ideal is to imitate the Prophet and the early devout Muslim community (al-salaf al-salih). Therefore, every Muslim is considered to be a Salafi since they are obligated to follow the Prophet and his Companions in the practice of Islam. This is because the very term "Salafism" connotes authenticity and validity. As a result, non-Salafi Muslims today dispute the exclusive claim that Salafis have on the term. They argue that other Muslims may also have a claim to the name because non-Salafis are also adherents of the al-salaf al-salih. Due to the fact that Salafis themselves have not been able to produce a definition of the term "Salafism" that is universally accepted, scholars and observers have also struggled to define what the term means. As a result, the most important question of who or what group is considered to be Salafi is still being debated. In recent years, and particularly following the terrible events of September 11, 2001, the study of Salafism has garnered a great deal of attention. As a result, a great number of people, not all of whom are scholars, have started to conduct research and write on modern Salafism. Despite the fact that certain publications on Salafism have been founded on nothing more than assumptions, it is reasonable to conclude that Western writers and media have failed to provide an accurate description and analysis of Salafism. Salafism is not an outsider to Islam nor is it a divergence from the religion, despite the fact that some conclusions have been drawn to the opposite. In the larger context of the Sunni or Shi'i Muslim tradition, Salafism is just one of the numerous manifestations of Islam, along with Sufism and the various groups that exist within that tradition. And the Madhabs and Salafism The Salafist movement is neither a movement nor an organisation that operates under the leadership of a single figure in a highly structured organisation. It is also not a movement or organisation that has a hierarchy. In addition, Salafism is not a school of philosophy in the same way that the existing Sunni schools of Fiqh are. In addition to not being a movement or an organisation that is structured in a hierarchical manner, Salafism does not function under the direction of a single individual within an organisation that is highly structured. For the same reason, Salafism is not a school of thought like the Sunni schools of Fiqh that are currently in existence, such as the Hanbali, Hanafi, Shafi'i, and Maliki schools. On the contrary, Salafis do not subscribe to the four Sunni "schools of Fiqh" (Madhab), as the assertion suggests. Among the schools of jurisprudence that can give rise to Salafism are the Maliki, the Shafi'i, the Hanbali, and the Hanafi schools itself. A significant number of Salafis are willing to acknowledge the teachings of all four madhabs, provided that their decisions are backed by evidence that are both clear and authentic from the Qur'an and Sunna. When it comes to the subject of whether or not they adhere to the four recognised madhabs, they are not divided. As an illustration, Ibn Taymiyyah adhered to the Hanbali School of thought. It was the Shafi'i school that was followed by some of his students, including Ibn Kathir (who died in 1373) and al-Dzahabi (who died in 1348). Other students, (such as Ibn Abi al-Izz (d. 1390)) followed the Hanafi School. There are Salafis who maintain that Muslims are permitted to adhere to a particular madhab, but they are not required to do so. The phrase "do not need to" is used by Salafis to imply that individuals who adhere to the madhab would not be subject to committing a sin. However, if a Muslim is skilled in Islamic law, he is at liberty to follow any madhab and choose the opinion that suits him best, but if he is neither well-versed in Islamic law nor aware of the opinions of the experts, he should seek correct guidance from the learned scholar. Because of this, a significant number of Salafis have faith in the authority of the four imams. Salafis are known to cite the writings of madhab imams, such as Imam al-Shafi'i (who passed away in 820) and Imam Malik (who passed away in 755) and others. These imams are recognised by the Salaf as being the Salaf. For instance, authors such as Ibn Taymiyyah and Ibn al Qayyim, whose writings are frequently cited by contemporary Salafis and who are widely acknowledged as having been key proponents of Salafism, frequently cited and backed a great deal of Abu Hanifa's (d. 767) viewpoints. This is despite the fact that there are Salafis who do not encourage others to adhere to the principles of a specific madhab. On the other hand, there are Salafis who do not encourage others to adhere to the beliefs of a specific madhab. On the other hand, the majority of Salafis, particularly Saudi Wahhabis, adhere to the Hanbali madhab.[3]: A modern interpretation of the term "Salafism" refers to a religious leaning or proclivity toward a certain identity and belief system. In this context, the term "identity" refers to a set of beliefs, or an ideology, that embodies the moral, social, and political objectives and commitments of the Salafis. This ideology is what creates the Salafis' idea of how the world and its associated system ought to function. This belief system is founded on the unadulterated and unadulterated teachings of the Qur'an, the sunnah of the Prophet, and the practices of the al-salaf al-salih. In point of fact, Salafism is not a new doctrinal phenomenon; rather, it is a phenomenon that can be traced back to the development of early theological and legal conflicts. Whether in the realm of religion, society, or politics, its fundamental proposition is that legitimacy must be explicitly derived from religious sources and early Islamic precedents. This is true regardless of the subject matter. What Distinguishes A Salafi From Anything That Is Not A Salafi? As a belief system founded on original sources, one could claim, that Salafism is a mainstream movement. Is there a fundamental difference between a Salafi Muslim and a Muslim who does not adhere to the Salafi school of thought? The inquiry cannot provide straightforward responses due to the ambiguity of the term “Salafism” and the complicated nature of the phenomena. It is not the adherence to the Qur'an, Sunna, and the Salaf that constitutes the fundamental and most important ideals of the Salafi ideology that distinguishes a Salafi from a non-Salafi; rather, it is the manner in which adherence is defined and how this translates into one's day-to-day behaviours that constitute the significant difference between the two groups. The interpretations, understandings of religious texts, methodologies, and approaches that distinguish Salafis from non-Salafis are, to put it another way, the primary factors that differentiate the two groups. “As a belief system based on original sources, one could argue, Salafism is a mainstream movement. Is there a fundamental difference between a Salafi Muslim and a Muslim who does not adhere to the Salafi school of thought? As a result of the ambiguity of the name "Salafism" and the complexity of the phenomenon, the question is unable to provide explanations that are straightforward. The strictness and methodology with which Salafis attempt to live up to the standard set by the Salaf, as well as their willingness to gear their teachings and beliefs towards that goal, is what distinguishes Salafis from other Sunni Muslims, according to Joas Wagemakers, who makes this observation.[4]: In addition, the fact that it is a diverse movement that encompasses a variety of orientations makes it more challenging to define Salafism and to identify the individuals who are considered to be Salafis. The Salafi Movement Is Characterized By Its Diversity Salafis are comprised of a wide range of subcultures and orientations, ranging from moderate to radical, as well as from quietist to political activist to jihadist (or violence-oriented). In subjects of Aqidah (theology), the majority of Salafis are in agreement with one another; but, when it comes to matters of jurisprudence and politics, they are divided. By way of illustration, Tariq Abdel Haleem describes eight distinct types of contemporary Salafis. According to Quintan Wiktorowicz's writing, Salafis can be broadly classified into three groups: the purists, the politicos, and the Jihadis. In his argument, the purists place an emphasis on the purification of the faith through education and propagation, whereas the politicos place an emphasis on the application of the Salafi doctrine to the political arena. Jihadis, on the other hand, take a militant approach and say that the current circumstances demand bloodshed and revolution: In accordance with the classifications that Wiktorowicz established, Omayma Abdel Latiff is of the opinion that there are three primary currents of Salafism in the modern era: Al-Salafiyyah Al-Ilmiyyah, also known as scholarly Salafism, is concerned with the study of the Holy Text and Islamic jurisprudence. Al-Salafiyyah Al-Harakiyyah, also known as activist Salafism, is a term that describes both politically active Salafist groups and those groups that are not politically active but occupy a place in the public sphere through charitable work and networks of social support and religious education institutes. This current also includes Al-Salafiyyah Al-Islahiyyah, also known as reformist Salafism. Al-Salafiyyah Al-Jihadiyyah, which is concerned with the implementation of jihad, is the third type of Salafism. In a similar vein, Samir Amghar makes the observation that there are three distinct streams of Salafism in Europe. First, there is what is known as "revolutionary Salafism," which places the concept of "jihad" at the centre of Islamic philosophy. The second type of Salafism is known as "predicative Salafism," and it is characterized by being based on preaching and religious teachings. Lastly, there is something called "political Salafism," which is a form of Salafism that organizes its operations according to political logic. According to Amghar's argument, each of these currents retains a particular relationship with European societies, Muslim societies, and the means – including jihad – of accelerating the eventual establishment of an Islamic state. Bernard Haykel identifies three groups of Salafis in terms of political engagement: “Salafi Jihadis,” like those in the al-Qa’ida organisation who call for violent action against their adversaries and existing political leaders; “Salafi Harakis,” who advocate non-violent political activism and “Scholastic Salafis (al-salafiyyah al-Ilmiyyah),” who adopt a quietist approach and a more traditional outlook, arguing that all forms of overt political organisation, action, and violence are forbidden. There are many other Salafi groups and factions in the modern world, and they are not restricted to the categories that have been provided. Interestingly, an individual might be a Salafi and follow the Salafi approach without being linked or assigned to any Salafi entity. Some Muslims also follow the Salafi style of doing things in certain situations. It is to put it another way, there are periods when they are Salafis and other times when they are not Salafis. It is interesting to note that a person can be a Salafi and accept the Salafi methodology without being linked with or assigned to any particular Salafi group. Some Muslims also follow the Salafi style of doing things in certain situations. “To put it another way, there are times when they are Salafis and other times when they are not Salafis." As a result of the intricacies of contemporary Salafism, there are instances in which categories and groupings overlap. As an additional point of interest, many of the classifications or labels that were described earlier are regarded as being derogatory, and as a result, Salafis disregard them out of hand. To put it mildly, the categories are, at best, a fluid and approximate approximation of the personalities and concerns that divide modern Salafis. The classifications, on the other hand, are substantially more complicated than the ones that are currently utilized by Western policymakers, analysts, and law enforcement agencies to discuss Jihadis, Salafis, and those who fall somewhere in between. In order to establish their legitimacy and provide intellectual direction, these Salafi groups consult a variety of other religious thinkers and books. These interpretations, in turn, have significant repercussions for the political, social, and economic behaviour of those who adhere to them. Differences of opinion and disagreements are readily apparent within these groups. Is it possible for a "good" Muslim to love music? Does a "good" Muslim have the obligation to abstain from purchasing Israeli goods and products? Is it permissible for a "good" Muslim to engage in the struggle to topple a Muslim government that does not fully execute the sharia? In response to these and other questions, adherents of each Salafi subset are provided with a variety of answers and religious justifications; however, the categorization offers nothing more than a rough topography of the Salafi terrain, which is intended to assist observers in speaking in more nuanced terms about the ideological trends of modern Salafism. ----- 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://www.newageislam.com/islam-terrorism-jihad/salafism-diverse-movements-ideological/d/132316 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